ETCSLtranslation

Search the English translations

---

Result: 3497 paragraph(s)

Enki and Ninḫursaĝa: c.1.1.1 In Dilmun the raven was not yet cawing, the partridge not cackling. The lion did not slay, the wolf was not carrying off lambs, the dog had not been taught to make kids curl up, the pig had not learned that grain was to be eaten.

Enki and Ninḫursaĝa: c.1.1.1 When a widow has spread malt on the roof, the birds did not yet eat that malt up there. The pigeon then did not tuck the head under its wing.

Enki and Ninḫursaĝa: c.1.1.1 No eye-diseases said there: "I am the eye disease." No headache said there: "I am the headache." No old woman belonging to it said there: "I am an old woman." No old man belonging to it said there: "I am an old man." No maiden in her unwashed state …… in the city. No man dredging a river said there: "It is getting dark." No herald made the rounds in his border district.

Enki and Ninḫursaĝa: c.1.1.1 (Enki answered Ninsikila:) "When Utu steps up into heaven, fresh waters shall run out of the ground for you from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground."

Enki and Ninḫursaĝa: c.1.1.1 "May the waters rise up from it into your great basins. May your city drink water aplenty from them. May Dilmun drink water aplenty from them. May your pools of salt water become pools of fresh water. May your city become an emporium on the quay for the Land. May Dilmun become an emporium on the quay for the Land."

Enki and Ninḫursaĝa: c.1.1.1 "May the land of Tukriš hand over to you gold from Ḫarali, lapis lazuli and ……. May the land of Meluḫa load precious desirable cornelian, meš wood of Magan and the best abba wood into large ships for you. May the land of Marḫaši yield you precious stones, topazes. May the land of Magan offer you strong, powerful copper, dolerite, u stone and šumin stone. May the Sea-land offer you its own ebony wood, …… of a king. May the 'Tent'-lands offer you fine multicoloured wools. May the land of Elam hand over to you choice wools, its tribute. May the manor of Urim, the royal throne dais, the city ……, load up into large ships for you sesame, august raiment, and fine cloth. May the wide sea yield you its wealth."

Enki and Ninḫursaĝa: c.1.1.1 At that moment, on that day, and under that sun, when Utu stepped up into heaven, from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground, fresh waters ran out of the ground for her.

Enki and Ninḫursaĝa: c.1.1.1 The waters rose up from it into her great basins. Her city drank water aplenty from them. Dilmun drank water aplenty from them. Her pools of salt water indeed became pools of fresh water. Her fields, glebe and furrows indeed produced grain for her. Her city indeed became an emporium on the quay for the Land. Dilmun indeed became an emporium on the quay for the Land. At that moment, on that day, and under that sun, so it indeed happened.

Enki and Ninḫursaĝa: c.1.1.1 Enki cried out: "By the life's breath of heaven I adjure you. Lie down for me in the marsh, lie down for me in the marsh, that would be joyous." Enki distributed his semen destined for Damgalnuna. He poured semen into Ninḫursaĝa's womb and she conceived the semen in the womb, the semen of Enki.

Enki and Ninḫursaĝa: c.1.1.1 Nintur said to Uttu: "Let me advise you, and may you take heed of my advice. Let me speak words to you and may you heed my words. From in the marsh one man is able to see up here, is able to see up here, he is; from in the marsh Enki is able to see up here, is able to see up here, he is. He will set eyes on you." (10 lines fragmentary) …… Uttu, the exalted (?) woman …… (3 lines fragmentary)

Enki and Ninḫursaĝa: c.1.1.1 Enki made his face attractive and took a staff in his hand. Enki came to a halt at Uttu's, knocked at her house (demanding): "Open up, open up." (She asked): "Who are you?" (He answered:) "I am a gardener. Let me give you cucumbers, apples, and grapes for your consent." Joyfully Uttu opened the house. Enki gave Uttu, the exalted (?) woman, cucumbers in ……, gave her apples with their stems sticking out (?), gave her grapes in their clusters. { (1 line not in the ms. from Nibru:) He poured beer for her in the large ban measure. }

Enki and Ninḫursaĝa: c.1.1.1 Uttu, the beautiful woman, cried out: "Woe, my thighs." She cried out: "Woe, my body. Woe, my heart." Ninḫursaĝa removed the semen from the thighs. (2 lines fragmentary)

Enki and Ninḫursaĝa: c.1.1.1 "My master, the atutu plant," he said to him, cut it off for him and Enki ate it." My master, the aštaltal plant," he said to him, pulled it up for him and Enki ate it." My master, the …… plant," he said to him, cut it off for him and Enki ate it." My master, the amḫaru plant," he said to him, pulled it up for him and Enki ate it. Enki determined the destiny of the plants, had them know it in their hearts.

Enki and Ninḫursaĝa: c.1.1.1 Ninḫursaĝa cursed the name Enki: "Until his dying day, I will never look upon him with life-giving eye." The Anuna sat down in the dust. But a fox was able to speak to Enlil: "If I bring Ninḫursaĝa to you, what will be my reward?" Enlil answered the fox: "If you bring Ninḫursaĝa to me, I shall erect two birch (?) trees for you in my city and you will be renowned."

Enki and Ninḫursaĝa: c.1.1.1 (Ninḫursaĝa asked:) "My brother, what part of you hurts you?" "The top of my head (ugu-dili) hurts me." She gave birth to Ab-u out of it." My brother, what part of you hurts you?" "The locks of my hair (siki) hurt me." She gave birth to Ninsikila out of it." My brother, what part of you hurts you?" "My nose (giri) hurts me." She gave birth to Ningiriutud out of it." My brother, what part of you hurts you?" "My mouth (ka) hurts me." She gave birth to Ninkasi out of it.

Enki and Ninḫursaĝa: c.1.1.1 (She said:) "For the little ones to whom I have given birth may rewards not be lacking. Ab-u shall become king of the grasses, Ninsikila shall become lord of Magan, Ningiriutud shall marry Ninazu, Ninkasi shall be what satisfies the heart, Nazi shall marry Nindara, Azimua shall marry Ninĝišzida, Ninti shall become the lady of the month, and Ensag shall become lord of Dilmun."

Enki and Ninmaḫ: c.1.1.2 In those days, in the days when heaven and earth were created; in those nights, in the nights when heaven and earth were created; in those years, in the years when the fates were determined; when the Anuna gods were born; when the goddesses were taken in marriage; when the goddesses were distributed in heaven and earth; when the goddesses …… became pregnant and gave birth; when the gods were obliged (?) …… their food …… dining halls; the senior gods oversaw the work, while the minor gods were bearing the toil. The gods were digging the canals and piling up the silt in Ḫarali. The gods, crushing the clay, began complaining about this life.

Enki and Ninmaḫ: c.1.1.2 At that time, the one of great wisdom, the creator of all the senior gods, Enki lay on his bed, not waking up from his sleep, in the deep engur, in the subterranean water, the place the inside of which no other god knows. The gods said, weeping: "He is the cause of the lamenting!" Namma, the primeval mother who gave birth to the senior gods, took the tears of the gods to the one who lay sleeping, to the one who did not wake up from his bed, to her son: "Are you really lying there asleep, and …… not awake? The gods, your creatures, are smashing their ……. My son, wake up from your bed! Please apply the skill deriving from your wisdom and create a substitute (?) for the gods so that they can be freed from their toil!"

Enki and Ninmaḫ: c.1.1.2 At the word of his mother Namma, Enki rose up from his bed. In Ḫal-an-kug, his room for pondering, he slapped his thigh in annoyance. The wise and intelligent one, the prudent, …… of skills, the fashioner of the design of everything brought to life birth-goddesses (?). Enki reached out his arm over them and turned his attention to them. And after Enki, the fashioner of designs by himself, had pondered the matter, he said to his mother Namma: "My mother, the creature you planned will really come into existence. Impose on him the work of carrying baskets. You should knead clay from the top of the abzu; the birth-goddesses (?) will nip off the clay and you shall bring the form into existence. Let Ninmaḫ act as your assistant; and let Ninimma, Šu-zi-ana, Ninmada, Ninbarag, Ninmug, …… and Ninguna stand by as you give birth. My mother, after you have decreed his fate, let Ninmaḫ impose on him the work of carrying baskets." (5 lines fragmentary)…… she placed it on grass and purified the birth.

Enki and Ninmaḫ: c.1.1.2 Enki …… brought joy to their heart. He set a feast for his mother Namma and for Ninmaḫ. All the princely birth-goddesses (?) …… ate delicate reed (?) and bread. An, Enlil, and Lord Nudimmud roasted holy kids. All the senior gods praised him: "O lord of wide understanding, who is as wise as you? Enki, the great lord, who can equal your actions? Like a corporeal father, you are the one who has the me of deciding destinies, in fact you are the me."

Enki and Ninmaḫ: c.1.1.2 Enki and Ninmaḫ drank beer, their hearts became elated, and then Ninmaḫ said to Enki: "Man's body can be either good or bad and whether I make a fate good or bad depends on my will."

Enki and Ninmaḫ: c.1.1.2 Enki answered Ninmaḫ: "I will counterbalance whatever fate -- good or bad -- you happen to decide." Ninmaḫ took clay from the top of the abzu in her hand and she fashioned from it first a man who could not bend his outstretched weak hands. Enki looked at the man who cannot bend his outstretched weak hands, and decreed his fate: he appointed him as a servant of the king.

Enki and Ninmaḫ: c.1.1.2 { Third, she fashioned one with both feet broken, one with paralysed feet. Enki looked at the one with both feet broken, the one with paralysed feet and …… him for the work of …… and the silversmith and ……. } { (1 ms. has instead:) She fashioned one, a third one, born as an idiot. Enki looked at this one, the one born as an idiot, and decreed his fate: he appointed him as a servant of the king. }

Enki and Ninmaḫ: c.1.1.2 Fifth, she fashioned a woman who could not give birth. Enki looked at the woman who could not give birth, { and decreed her fate: he made (?) her belong to the queen's household. } { (1 ms. has instead:) …… as a weaver, fashioned her to belong to the queen's household. }

Enki and Ninmaḫ: c.1.1.2 { Ninmaḫ threw the pinched-off clay from her hand on the ground and a great silence fell }{ (1 ms. has instead:) Enki threw all (?) the clay to the ground and was greatly …… }. The great lord Enki said to Ninmaḫ: "I have decreed the fates of your creatures and given them their daily bread. Come, now I will fashion somebody for you, and you must decree the fate of the newborn one!"

Enki and Ninmaḫ: c.1.1.2 Enki devised a shape with head, …… and mouth in its middle, and said to Ninmaḫ: "Pour ejaculated semen into a woman's womb, and the woman will give birth to the semen of her womb." Ninmaḫ stood by for the newborn ……. and the woman brought forth …… in the midst ……. In return (?), this was Umul: its head was afflicted, its place of …… was afflicted, its eyes were afflicted, its neck was afflicted. It could hardly breathe, its ribs were shaky, its lungs were afflicted, its heart was afflicted, its bowels were afflicted. With its hand and its lolling head it could not not put bread into its mouth; its spine and head were dislocated. The weak hips and the shaky feet could not carry (?) it on the field -- Enki fashioned it in this way.

Enki and Ninmaḫ: c.1.1.2 Enki said to Ninmaḫ: "For your creatures I have decreed a fate, I have given them their daily bread. Now, you should decree a fate for my creature, give him his daily bread too." Ninmaḫ looked at Umul and turned to him. She went nearer to Umul asked him questions but he could not speak. She offered him bread to eat but he could not reach out for it. He could not lie on ……, he could not ……. Standing up he could not sit down, could not lie down, he could not …… a house, he could not eat bread. Ninmaḫ answered Enki: "The man you have fashioned is neither alive nor dead. He cannot support himself (?)."

Enki and Ninmaḫ: c.1.1.2 Enki answered Ninmaḫ: "I decreed a fate for the first man with the weak hands, I gave him bread. I decreed a fate for the man who turned back (?) the light, I gave him bread. I decreed a fate for the man with broken, paralysed feet, I gave him bread. I decreed a fate for the man who could not hold back his urine, I gave him bread. I decreed a fate for the woman who could not give birth, I gave her bread. I decreed the fate for the one with neither penis nor vagina on its body, I gave it bread. My sister, ……." (2 lines fragmentary)

Enki and Ninmaḫ: c.1.1.2 (Ninmaḫ's answer continues) "You (?) entered ……. Look, you do not dwell in heaven, you do not dwell on earth, you do not come out to look at the Land. Where you do not dwell but where my house is built, your words cannot be heard. Where you do not live but where my city is built, I myself am silenced (?). My city is ruined, my house is destroyed, my child has been taken captive. I am a fugitive who has had to leave the E-kur, even I myself could not escape from your hand."

Enki and Ninmaḫ: c.1.1.2 Enki replied to Ninmaḫ: "Who could change the words that left your mouth? Remove Umul from your lap ……. Ninmaḫ, may your work be ……, you …… for me what is imperfect; who can oppose (?) this? The man whom I shaped …… after you ……, let him pray! Today let my penis be praised, may your wisdom be confirmed (?)! May the enkum and ninkum …… proclaim your glory ……. My sister, the heroic strength ……. The song …… the writing (?) ……. The gods who heard …… let Umul build (?) my house ……."

Enki and Ninmaḫ: c.1.1.2 Ninmaḫ could not rival the great lord Enki. Father Enki, your praise is sweet!

Enki and the world order: c.1.1.3 Grandiloquent lord of heaven and earth, self-reliant, Father Enki, engendered by a bull, begotten by a wild bull, cherished by Enlil, the Great Mountain, beloved by holy An, king, meš tree planted in the Abzu, rising over all lands; great dragon who stands in Eridug, whose shadow covers heaven and earth, a grove of vines extending over the Land, Enki, lord of plenty of the Anuna gods, Nudimmud, mighty one of the E-kur, strong one of heaven and earth! Your great house is founded in the Abzu, the great mooring-post of heaven and earth. Enki, from whom a single glance is enough to unsettle the heart of the mountains; wherever bison are born, where stags are born, where ibex are born, where wild goats are born, in meadows ……, in hollows in the heart of the hills, in green …… unvisited by man, you have fixed your gaze on the heart of the Land as on split reeds.

Enki and the world order: c.1.1.3 Counting the days and putting the months in their houses, so as to complete the years and to submit the completed years to the assembly for a decision, taking decisions to regularise the days: Father Enki, you are the king of the assembled people. You have only to open your mouth for everything to multiply and for plenty to be established. Your branches …… green with their fruit ……, …… do honour to the gods. …… in its forests is like a fleecy garment. Good sheep and good lambs do honour to ……. When …… the prepared fields, …… will accumulate stockpiles and stacks. …… there is oil, there is milk, produced by the sheepfold and cow-pen. The shepherd sweetly sings his rustic song, the cowherd spends the day rocking his churns. Their products would do honour to the late lunches in the gods' great dining hall.

Enki and the world order: c.1.1.3 Your word fills the young man's heart with vigour, so that like a thick-horned bull he butts about in the courtyard. Your word bestows loveliness on the young woman's head, so that the people in their settled cities gaze at her in wonder. (2 lines unclear)

Enki and the world order: c.1.1.3 Enlil, the Great Mountain, has commissioned you to gladden the hearts of lords and rulers and wish them well. Enki, lord of prosperity, lord of wisdom, lord, the beloved of An, the ornament of Eridug, who establish commands and decisions, who well understands the decreeing of fates: you close up the days ……, and make the months enter their houses. You bring down ……, you have reached their number. You make the people dwell in their dwelling places ……, you make them follow their herdsman ……. (2 lines unclear)

Enki and the world order: c.1.1.3 You turn weapons away from their houses ……, you make the people safe in their dwellings …….

Enki and the world order: c.1.1.3 When Father Enki goes forth to the inseminated people, good seed will come forth. When Nudimmud goes forth to the good pregnant ewes, good lambs will be born; when he goes forth to the fecund cows, good calves will be born; whe he goes forth to the good pregnant goats, good kids will be born. If you go forth to the cultivated fields, to the good germinating fields, stockpiles and stacks can be accumulated on the high plain. If you go forth to the parched areas of the Land, (2 lines missing or unclear)

Enki and the world order: c.1.1.3 Enki, the king of the Abzu, rejoicing in great splendour, justly praises himself: "My father, the king of heaven and earth, made me famous in heaven and earth. My elder brother, the king of all the lands, gathered up all the divine powers and placed them in my hand. I brought the arts and crafts from the E-kur, the house of Enlil, to my Abzu in Eridug. I am the good semen, begotten by a wild bull, I am the first born of An. I am a great storm rising over the great earth, I am the great lord of the Land. I am the principal among all rulers, the father of all the foreign lands. I am the big brother of the gods, I bring prosperity to perfection. I am the seal-keeper of heaven and earth. I am the wisdom and understanding of all the foreign lands. With An the king, on An's dais, I oversee justice. With Enlil, looking out over the lands, I decree good destinies. He has placed in my hands the decreeing of fates in the place where the sun rises. I am cherished by Nintur. I am named with a good name by Ninḫursaĝa. I am the leader of the Anuna gods. I was born as the firstborn son of holy An."

Enki and the world order: c.1.1.3 After the lord had proclaimed his greatness, after the great prince had eulogised himself, the Anuna gods stood there in prayer and supplication:

Enki and the world order: c.1.1.3 In a state of high delight Enki, the king of the Abzu, rejoicing in great splendour, again justly praises himself: "I am the lord, I am one whose word is reliable, I am one who excels in everything."

Enki and the world order: c.1.1.3 "At my command, sheepfolds have been built, cow-pens have been fenced off. When I approach heaven, a rain of abundance rains from heaven. When I approach earth, there is a high carp-flood. When I approach the green meadows, at my word stockpiles and stacks are accumulated. I have built my house, a shrine, in a pure place, and named it with a good name. I have built my Abzu, a shrine, in ……, and decreed a good fate for it. The shade of my house extends over the …… pool. By my house the suḫur carp dart among the honey plants, and the eštub carp wave their tails among the small gizi reeds. The small birds chirp in their nests."

Enki and the world order: c.1.1.3 "The lords pay heed …… to me. I am Enki! They stand before me, praising me. The abgal priests and abrig officials who …… stand before me …… distant days. The enkum and ninkum officiants organise ……. They purify the river for me, they …… the interior of the shrine for me. In my Abzu, sacred songs and incantations resound for me. My barge 'Crown', the 'Stag of the Abzu', transports me there most delightfully. It glides swiftly for me through the great marshes to wherever I have decided, it is obedient to me. The stroke-callers make the oars pull in perfect unison. They sing for me pleasant songs, creating a cheerful mood on the river. Niĝir-sig, the captain of my barge, holds the golden sceptre for me. I am Enki! He is in command of my boat 'Stag of the Abzu'. I am the lord! I will travel! I am Enki! I will go forth into my Land! I, the lord who determines the fates, ……," (4 lines unclear)

Enki and the world order: c.1.1.3 The Anuna gods address affectionately the great prince who has travelled in his Land: "Lord who rides upon the great powers, the pure powers, who controls the great powers, the numberless powers, foremost in all the breadth of heaven and earth; who received the supreme powers in Eridug, the holy place, the most esteemed place, Enki, lord of heaven and earth -- praise!"

Enki and the world order: c.1.1.3 All the lords and rulers, the incantation-priests of Eridug and the linen-clad priests of Sumer, perform the purification rites of the Abzu for the great prince who has travelled in his land; for Father Enki they stand guard in the holy place, the most esteemed place. They …… the chambers ……, they …… the emplacements, they purify the great shrine of the Abzu ……. They bring there the tall juniper, the pure plant. They organise the holy …… in the great watercourse …… of Enki. Skilfully they build the main stairway of Eridug on the Good Quay. They prepare the sacred uzga shrine, where they utter endless prayers. (7 lines fragmentary or unclear)

Enki and the world order: c.1.1.3 For Enki, …… squabbling together, and the suḫurmaš carp dart among the honey plants, again fighting amongst themselves for the great prince. The eštub carp wave their tails among the small gizi reeds.

Enki and the world order: c.1.1.3 The lord, the great ruler of the Abzu, issues instructions on board the 'Stag of the Abzu' -- the great emblem erected in the Abzu, providing protection, its shade extending over the whole land and refreshing the people, the pillar and pole planted in the …… marsh, rising high over all the foreign lands. The noble captain of the lands, the son of Enlil, holds in his hand the sacred punt-pole, a meš tree ornamented in the Abzu which received the supreme powers in Eridug, the holy place, the most esteemed place. The hero proudly lifts his head towards the Abzu. (6 lines missing or unclear)

Enki and the world order: c.1.1.3 Sirsir ……, the boatman of the barge, …… the boat for the lord. Niĝir-sig, the captain of the barge, holds the holy sceptre for the lord. The fifty laḫama deities of the subterranean waters speak affectionately to him. The stroke-callers, like heavenly gamgam birds, …….

Enki and the world order: c.1.1.3 The intrepid king, Father Enki …… in the Land. Prosperity was made to burgeon in heaven and on earth for the great prince who travels in the Land. Enki decreed its fate:

Enki and the world order: c.1.1.3 "Sumer, great mountain, land of heaven and earth, trailing glory, bestowing powers on the people from sunrise to sunset: your powers are superior powers, untouchable, and your heart is complex and inscrutable. Like heaven itself, your just matrix, in which gods too can be born, is beyond reach. Giving birth to kings who put on the good diadem, giving birth to lords who wear the crown on their heads -- your lord, the honoured lord, sits with An the king on An's dais. Your king, the Great Mountain, Father Enlil, the father of all the lands, has blocked you impenetrably (?) like a cedar tree. The Anuna, the great gods, have taken up dwellings in your midst, and consume their food in your giguna shrines among the unique and exceptional trees. Household Sumer, may your sheepfolds be built and your cattle multiply, may your giguna touch the skies. May your good temples reach up to heaven. May the Anuna determine the destinies in your midst."

Enki and the world order: c.1.1.3 "City which possesses all that is fitting, bathed by water! Sturdy bull, altar of abundance that strides across the mountains, rising like the hills, forest of ḫašur cypresses with broad shade, self-confident! May your perfect powers be well-directed. The Great Mountain Enlil has pronounced your name great in heaven and on earth. City whose fate Enki has decreed, sanctuary of Urim, you shall rise high to heaven!"

Enki and the world order: c.1.1.3 "Black land, may your trees be great trees, may your forests be forests of highland meš trees! Chairs made from them will grace royal palaces! May your reeds be great reeds, may they ……! Heroes shall …… them on the battlefield as weapons! May your bulls be great bulls, may they be bulls of the mountains! May their bellowing be the bellowing of wild bulls of the mountains! The great powers of the gods shall be made perfect for you! May the francolins of the mountains wear cornelian beards! May your birds all be peacocks! May their cries grace royal palaces! May all your silver be gold! May all your copper be tin-bronze! Land, may all you possess be plentiful! May your people ……! May your men go forth like bulls against their fellow men!" (2 lines unclear)

Enki and the world order: c.1.1.3 He cleansed and purified the land of Dilmun. He placed Ninsikila in charge of it. He gave …… for the fish spawn, ate its …… fish, bestowed palms on the cultivated land, ate its dates. …… Elam and Marḫaši ……. …… to devour ……. The king endowed with strength by Enlil destroyed their houses, demolished (?) their walls. He brought their silver and lapis-lazuli, their treasure, to Enlil, king of all the lands, in Nibru.

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 issued a challenge ……. Enki placed in charge of all this him from whose net no fish escapes, him from whose trap no living thing escapes, him from whose bird-net no bird escapes, (1 line unclear)-- ……, who loves fish.

Enki and the world order: c.1.1.3 The lord established a shrine, a holy shrine, whose interior is elaborately constructed. He established a shrine in the sea, a holy shrine, whose interior is elaborately constructed. The shrine, whose interior is a tangled thread, is beyond understanding. The shrine's emplacement is situated by the constellation the Field, the holy upper shrine's emplacement faces towards the Chariot constellation. Its terrifying sea is a rising wave, its splendour is fearsome. The Anuna gods dare not approach it. …… to refresh their hearts, the palace rejoices. The Anuna stand by with prayers and supplications. They set up a great altar for Enki in the E-engura, for the lord ……. The great prince ……. …… the pelican of the sea. (1 line unclear)

Enki and the world order: c.1.1.3 He filled the E-kur, the house of Enlil, with goods of all sorts. Enlil was delighted with Enki, and Nibru was glad. Enki placed in charge of all this, over the wide extent of the sea, her who sets sail …… in the holy shrine, who induces sexual intercourse ……, who …… over the enormous high flood of the subterranean waters, the terrifying waves, the inundation of the sea ……, who comes forth from the ……, the mistress of Sirara, …… -- Nanše.

Enki and the world order: c.1.1.3 He called to the rain of the heavens. He …… as floating clouds. He made …… rising at the horizon. He turned the mounds into fields ……. Enki placed in charge of all this him who rides on the great storms, who attacks with lightning bolts, the holy bar which blocks the entrance to the interior of heaven, the son of An, the canal inspector of heaven and earth -- Iškur, the bringer of plenty, the son of An.

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.

Enki and the world order: c.1.1.3 The great prince fixed a string to the hoe, and organised brick moulds. He penetrated the …… like precious oil. Enki placed in charge of them him whose sharp-bladed hoe is a corpse-devouring snake that ……, whose brick mould in place is a tidy stack of hulled grain for the ewes -- Kulla, who …… bricks in the Land.

Enki and the world order: c.1.1.3 He tied down the strings and coordinated them with the foundations, and with the power of the assembly he planned a house and performed the purification rituals. The great prince put down the foundations, and laid the bricks. Enki placed in charge of all this him whose foundations once laid do not sag, whose good houses once built do not collapse (?), whose vaults reach up into the heart of the heavens like a rainbow -- Mušdama, Enlil's master builder.

Enki and the world order: c.1.1.3 He raised a holy crown over the upland plain. He fastened a lapis-lazuli beard to the high plain, and made it wear a lapis-lazuli headdress. He made this good place perfect with greenery in abundance. He multiplied the animals of the high plain to an appropriate degree, he multiplied the ibex and wild goats of the pastures, and made them copulate. Enki placed in charge of them the hero who is the crown of the high plain, who is the king of the countryside, the great lion of the high plain, the muscular, the hefty, the burly strength of Enlil -- Šakkan, the king of the hills.

Enki and the world order: c.1.1.3 He built the sheepfolds, carried out their cleaning, made the cow-pens, bestowed on them the best fat and cream, and brought luxury to the gods' dining places. He made the plain, created for greenery, achieve prosperity. Enki placed in charge of all this the king, the good provider of E-ana, the friend of An, the beloved son-in-law of the youth Suen, the holy spouse of Inana the mistress, the lady of the great powers who allows sexual intercourse in the open squares of Kulaba -- Dumuzid-ušumgal-ana, the friend of An.

Enki and the world order: c.1.1.3 He filled the E-kur, the house of Enlil, with possessions. Enlil was delighted with Enki and Nibru was glad. He demarcated borders and fixed boundaries. For the Anuna gods, Enki situated dwellings in cities and disposed agricultural land into fields. Enki placed in charge of the whole of heaven and earth the hero, the bull who comes out of the ḫašur forest bellowing truculently, the youth Utu, the bull standing triumphantly, audaciously, majestically, the father of the Great City (an expression for the underworld), the great herald in the east of holy An, the judge who searches out verdicts for the gods, with a lapis-lazuli beard, rising from the horizon into the holy heavens -- Utu, the son born by Ningal.

Enki and the world order: c.1.1.3 He picked out the tow from the fibres, and set up the loom. Enki greatly perfected the task of women. For Enki, the people …… in …… garments. Enki placed in charge of them the honour of the palace, the dignity of the king -- Uttu, the conscientious woman, the silent one.

Enki and the world order: c.1.1.3 Then, alone lacking any functions, the great woman of heaven, Inana, lacking any functions -- Inana came in to see her father Enki in his house, weeping to him, and making her complaint to him:

Enki and the world order: c.1.1.3 "Enlil left it in your hands to confirm the functions of the Anuna, the great gods. Why did you treat me, the woman, in an exceptional manner? I am holy Inana -- where are my functions?"

Enki and the world order: c.1.1.3 "My illustrious sister, holy Ninisina, is to get the jewellery of šuba stones. She is to be the mistress of heaven. She is to stand beside An and speak to him whenever she desires."

Enki and the world order: c.1.1.3 "My illustrious sister, holy Nisaba, is to get the measuring-reed. The lapis-lazuli measuring tape is to hang over her arm. She is to proclaim all the great powers. She is to demarcate boundaries and mark borders. She is to be the scribe of the Land. The planning of the gods' meals is to be in her hands."

Enki and the world order: c.1.1.3 "Nanše, the august lady, who rests her feet on the holy pelican, is to be the fisheries inspector of the sea. She is to be responsible for accepting delectable fish and delicious birds from there to go to Nibru for her father Enlil."

Enki and the world order: c.1.1.3 "But why did you treat me, the woman, in an exceptional manner? I am holy Inana -- where are my functions?"

Enki and the world order: c.1.1.3 Enki answered his daughter, holy Inana: "How have I disparaged you? Goddess, how have I disparaged you? How can I enhance you? Maiden Inana, how have I disparaged you? How can I enhance you? I made you speak as a woman with pleasant voice. I made you go forth ……. I covered …… with a garment. I made you exchange its right side and its left side. I clothed you in garments of women's power. I put women's speech in your mouth. I placed in your hands the spindle and the hairpin. I …… to you women's adornment. I settled on you the staff and the crook, with the shepherd's stick beside them."

Enki and the world order: c.1.1.3 "Maiden Inana, how have I disparaged you? How can I enhance you? Amongst the ominous ocurrences in the hurly-burly of battle, I shall make you speak vivifying words; and in its midst, although you are not an arabu bird"(a bird of ill omen), I shall make you speak ill-omened words also. I made you tangle straight threads; maiden Inana, I made you straighten out tangled threads. I made you put on garments, I made you dress in linen. I made you pick out the tow from the fibres, I made you spin with the spindle. I made you colour tufted (?) cloth with coloured threads.

Enki and the world order: c.1.1.3 "Inana, you heap up human heads like piles of dust, you sow heads like seed. Inana, you destroy what should not be destroyed; you create what should not be created. You remove the cover from the šem drum of lamentations, Maiden Inana, while shutting up the tigi and adab instruments in their homes. You never grow weary with admirers looking at you. Maiden Inana, you know nothing of tying the ropes on deep wells."

Enki and the world order: c.1.1.3 "But now, the heart has overflowed, the Land is restored; Enlil's heart has overflowed, the Land is restored. In his overflowing heart of mankind," (4 lines unclear) "…… lapis-lazuli headdress …… is your prerogative, …… is your prerogative, …… is your prerogative, …… is your prerogative." (10 lines unclear)

Enki's journey to Nibru: c.1.1.4 In those remote days, when the fates were determined; in a year when An brought about abundance, and people broke through the earth like green plants -- then the lord of the abzu, King Enki, Enki, the lord who determines the fates, built up his temple entirely from silver and lapis lazuli. Its silver and lapis lazuli were the shining daylight. Into the shrine of the abzu he brought joy.

Enki's journey to Nibru: c.1.1.4 An artfully made bright crenellation rising out from the abzu was erected for Lord Nudimmud. He built the temple from precious metal, decorated it with lapis lazuli, and covered it abundantly with gold. In Eridug, he built the house on the bank. Its brickwork makes utterances and gives advice. Its eaves roar like a bull; the temple of Enki bellows. During the night the temple praises its lord and offers its best for him.

Enki's journey to Nibru: c.1.1.4 Before Lord Enki, Isimud the minister praises the temple; he goes to the temple and speaks to it. He goes to the brick building and addresses it: "Temple, built from precious metal and lapis lazuli; whose foundation pegs are driven into the abzu; which has been cared for by the prince in the abzu! Like the Tigris and the Euphrates, it is mighty and awe-inspiring (?). Joy has been brought into Enki's abzu."

Enki's journey to Nibru: c.1.1.4 "Your lock has no rival. Your bolt is a fearsome lion. Your roof beams are the bull of heaven, an artfully made bright headgear. Your reed-mats are like lapis lazuli, decorating the roof-beams. Your vault is a { bull } { (some mss. have instead:) wild bull } raising its horns. Your door is a lion who { seizes a man } { (1 ms. has instead:) is awe-inspiring }. Your stairway is a lion coming down on a man."

Enki's journey to Nibru: c.1.1.4 "Abzu, pure place which fulfils its purpose! E-engura! Your lord has directed his steps towards you. Enki, lord of the abzu, has embellished your foundation pegs with cornelian. He has adorned you with …… and (?) lapis lazuli. The temple of Enki is provisioned with holy wax (?); it is a bull obedient to its master, roaring by itself and giving advice at the same time. E-engura, which Enki has surrounded with a holy reed fence! In your midst a lofty throne is erected, your door-jamb is the holy locking bar of heaven."

Enki's journey to Nibru: c.1.1.4 "Enki's beloved Eridug, E-engura whose inside is full of abundance! Abzu, life of the Land, beloved of Enki! Temple built on the edge, befitting the artful divine powers! Eridug, your shadow extends over the midst of the sea! Rising sea without a rival; mighty awe-inspiring river which terrifies the Land! E-engura, high citadel (?) standing firm on the earth! Temple at the edge of the engur, a lion in the midst of the abzu; lofty temple of Enki, which bestows wisdom on the Land; your cry, like that of a mighty rising river, reaches (?) King Enki."

Enki's journey to Nibru: c.1.1.4 "He made { the lyre, the alĝar instrument, the balaĝ drum with the drumsticks } { (some mss. have instead:) the lyre, the alĝar instrument, the balaĝ drum of your sur priests } { (1 ms. has instead:) your lyre and alĝar instrument, the balaĝ drum with the drumsticks } { (1 ms. has instead:) the lyre, the alĝar instrument, the balaĝ drum and even the plectrum (?) }, the ḫarḫar, the sabitum, and the …… miritum instruments offer their best for his holy temple. The …… resounded by themselves with a sweet sound. The holy alĝar instrument of Enki played for him on his own and seven { singers sang } { (some mss. have instead:) tigi drums resounded. }"

Enki's journey to Nibru: c.1.1.4 "What Enki says is irrefutable; …… is well established (?)." This is what Isimud spoke to the brick building; he praised the E-engura { with sweet songs } { (1 ms. has instead:) duly. }

Enki's journey to Nibru: c.1.1.4 As it has been built, as it has been built; as Enki has raised Eridug up, it is an artfully built mountain which floats on the water. His shrine (?) spreads (?) out into the reedbeds; birds brood { (1 ms. adds:) at night } in its green orchards laden with fruit. The suḫur carp play among the honey-herbs, and the eštub carp dart among the small gizi reeds. When Enki rises, the fish rise before him like waves. He has the abzu stand as a marvel, as he brings joy into the engur.

Enki's journey to Nibru: c.1.1.4 Like the sea, he is awe-inspiring; like a mighty river, he instils fear. The Euphrates rises before him as it does before the fierce south wind. His punting pole is { Nirah } { (some mss. have instead:) Imdudu }; his oars are the small reeds. When Enki embarks, the year will be full of abundance. The ship departs of its own accord, with tow rope held (?) by itself. As he leaves the temple of Eridug, the river gurgles (?) to its lord: its sound is a calf's mooing, the mooing of a good cow.

Enki's journey to Nibru: c.1.1.4 He directed his steps on his own to Nibru and entered the temple terrace, the shrine of Nibru. Enki reached for (?) the beer, he reached for (?) the liquor. He had liquor poured into big bronze containers, and had emmer-wheat beer pressed out (?). In kukuru containers which make the beer good he mixed beer-mash. By adding date-syrup to its taste (?), he made it strong. He …… its bran-mash.

Enki's journey to Nibru: c.1.1.4 In the shrine of Nibru, Enki provided a meal for Enlil, his father. He seated An at the head of the table and seated Enlil next to An. He seated Nintur in the place of honour and seated the Anuna gods at the adjacent places (?). All of them were drinking and enjoying beer and liquor. They filled the bronze aga vessels to the brim and started a competition, drinking from the bronze vessels of Uraš. They made the tilimda vessels shine like holy barges. After beer and liquor had been libated and enjoyed, and after …… from the house, Enlil was made happy in Nibru.

Enki's journey to Nibru: c.1.1.4 Enlil addressed the Anuna gods: "Great gods who are standing here! Anuna, who have lined up in the Ubšu-unkena! My son, King Enki has built up the temple! He has made Eridug { rise up (?) } { (1 ms. has instead:) come out } from the ground like a mountain! He has built it in a pleasant place, in Eridug, the pure place, where no one is to enter -- a temple built with silver and decorated with lapis lazuli, a house which tunes the seven tigi drums properly, and provides incantations; where holy songs make all of the house a lovely place -- the shrine of the abzu, the good destiny of Enki, befitting the elaborate divine powers; the temple of Eridug, built with silver: for all this, Father Enki be praised!"

Enlil and Ninlil: c.1.2.1 There was a city, there was a city -- the one we live in. Nibru was the city, the one we live in. Dur-ĝišnimbar was the city, the one we live in. Id-sala is its holy river, Kar-ĝeština is its quay. Kar-asar is its quay where boats make fast. Pu-lal is its freshwater well. Id-nunbir-tum is its branching canal, and if one measures from there, its cultivated land is 50 sar each way. Enlil was one of its young men, and Ninlil was one its young women. Nun-bar-še-gunu was one of its wise old women.

Enlil and Ninlil: c.1.2.1 At that time the maiden was advised by her own mother, Ninlil was advised by Nun-bar-še-gunu: "The river is holy, woman! The river is holy -- don't bathe in it! Ninlil, don't walk along the bank of the Id-nunbir-tum! His eye is bright, the lord's eye is bright, he will look at you! The Great Mountain, Father Enlil -- his eye is bright, he will look at you! The shepherd who decides all destinies -- his eye is bright, he will look at you! Straight away he will want to have intercourse, he will want to kiss! He will be happy to pour lusty semen into the womb, and then he will leave you to it!"

Enlil and Ninlil: c.1.2.1 She advised her from the heart, she gave wisdom to her. The river is holy; the woman bathed in the holy river. As Ninlil walked along the bank of the Id-nunbir-tum, his eye was bright, the lord's eye was bright, he looked at her. The Great Mountain, Father Enlil -- his eye was bright, he looked at her. The shepherd who decides all destinies -- his eye was bright, he looked at her. The king said to her," I want to have sex with you!", but he could not make her let him. Enlil said to her," I want to kiss you!", but he could not make her let him." My vagina is small, it does not know pregnancy. My lips are young, they do not know kissing. If my mother learns of it, she will slap my hand! If my father learns of it, he will lay hands on me! But right now, no one will stop me from telling this to my girl friend!"

Enlil and Ninlil: c.1.2.1 Enlil spoke to his minister Nuska: "Nuska, my minister!" "At your service! What do you wish?" "Master builder of the E-kur!" "At your service, my lord!" "Has anyone had intercourse with, has anyone kissed a maiden so beautiful, so radiant -- Ninlil, so beautiful, so radiant?" The minister brought his master across by boat, bringing him over with the rope of a small boat, bringing him over in a big boat. The lord, floating downstream to …… -- he was actually to have intercourse with her, he was actually to kiss her! -- Father Enlil, floating downstream to …… -- he was actually to have intercourse with her, he was actually to kiss her! -- he grasped hold of her whom he was seeking -- he was actually to have intercourse with her, he was actually to kiss her! -- so as to lie with her on a small bank ……. He actually had intercourse with her, he actually kissed her. At this one intercourse, at this one kissing he poured the seed of Suen-Ašimbabbar into her womb.

Enlil and Ninlil: c.1.2.1 Enlil was walking in the Ki-ur. As Enlil was going about in the Ki-ur, the fifty great gods and the seven gods who decide destinies had Enlil arrested in the Ki-ur. { Enlil, the ritually impure, left the city. Nunamnir, the ritually impure, left the city. } { (2 mss. have instead:) "Enlil, ritually impure, leave the city! Nunamnir, ritually impure, leave the city!" } Enlil, in accordance with what had been decided, Nunamnir, in accordance with what had been decided, Enlil went. Ninlil followed. Nunamnir went, the maiden chased him.

Enlil and Ninlil: c.1.2.1 Enlil spoke to the man at the city gate: "City gatekeeper! Keeper of the barrier! Porter! Keeper of the holy barrier! When your lady Ninlil comes, if she asks after me, don't tell her where I am!" Ninlil addressed the city gatekeeper: "City gatekeeper! Keeper of the barrier! Porter! Keeper of the holy barrier! When did your lord Enlil go by?" She spoke to him; Enlil answered as the city gatekeeper: "My lord has not talked with me at all, O loveliest one. Enlil has not talked with me at all, O loveliest one." "I will make clear my aim and explain my intent. You can fill my womb once it is empty -- Enlil, lord of all the lands, has had sex with me! Just as Enlil is your lord, so am I your lady!" "If you are my lady, let my hand touch your ……!" "The seed of your lord, the bright seed, is in my womb. The seed of Suen, the bright seed, is in my womb." "My master's seed can go up to the heavens! Let my seed go downwards! Let my seed go downwards, instead of my master's seed!" Enlil, as the city gatekeeper, got her to lie down in the chamber. He had intercourse with her there, he kissed her there. At this one intercourse, at this one kissing he poured the seed of Nergal-Mešlamta-ea into her womb.

Enlil and Ninlil: c.1.2.1 Enlil went. Ninlil followed. Nunamnir went, the maiden chased him. Enlil approached the man of the Id-kura (river of the underworld), the man-eating river." My man of the Id-kura, the man-eating river! When your lady Ninlil comes, if she asks after me, don't you tell her where I am!" Ninlil approached the man of the Id-kura, the man-eating river." My man of the Id-kura, the man-eating river! When did your lord Enlil go by?", she said to him. Enlil answered as the man of the Id-kura: "My lord has not talked with me at all, O loveliest one. Enlil has not talked with me at all, O loveliest one." "I will make clear my aim and explain my intent. You can fill my womb once it is empty -- Enlil, lord of all the lands, has had sex with me! Just as Enlil is your lord, so am I your lady!" "If you are my lady, let my hand touch your ……!" "The seed of your lord, the bright seed, is in my womb. The seed of Suen, the bright seed, is in my womb." "My master's seed can go up to the heavens! Let my seed go downwards! Let my seed go downwards, instead of my master's seed!" Enlil, as the man of the Id-kura, got her to lie down in the chamber. He had intercourse with her there, he kissed her there. At this one intercourse, at this one kissing he poured into her womb the seed of Ninazu, the king who stretches measuring lines over the fields.

Enlil and Ninlil: c.1.2.1 Enlil went. Ninlil followed. Nunamnir went, the maiden chased him. Enlil approached SI.LU.IGI, the man of the ferryboat." SI.LU.IGI, my man of the ferryboat! When your lady Ninlil comes, if she asks after me, don't you tell her where I am!" Ninlil approached the man of the ferryboat." Man of the ferryboat! When did your lord Enlil go by?", she said to him. Enlil answered as the man SI.LU.IGI: "My lord has not talked with me at all, O loveliest one. Enlil has not talked with me at all, O loveliest one." "I will make clear my aim and explain my intent. You can fill my womb once it is empty -- Enlil, king of all the lands, has had sex with me! Just as Enlil is your lord, so am I your lady!" "If you are my lady, let my hand touch your ……!" "The seed of your lord, the bright seed, is in my womb. The seed of Suen, the bright seed, is in my womb." "My master's seed can go up to the heavens! Let my seed go downwards! Let my seed go downwards, instead of my master's seed!" Enlil, as SI.LU.IGI, got her to lie down in the chamber. He had intercourse with her there, he kissed her there. At this one intercourse, at this one kissing he poured into her womb the seed of Enbilulu, the inspector of canals.

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!

Enlil and Sud: c.1.2.2 …… she was faithfully sitting (?) on ……, admirable and full of charms. ……, the noble son -- who like him can compare with An and Enlil? Ḫaia, the ……, put the holy semen into her womb. Nun-bar-še-gunu (a name of Nisaba) faithfully gave birth to ……, she brought her up in her …… and suckled her at her breasts full of good milk. The …… of the young girl burgeoned, and she became full of flourishing beauty. In the …… of Nisaba, at the gate of the E-zagin, …… she stood, the object of admiration, like a tall, beautifully shaped cow.

Enlil and Sud: c.1.2.2 At that time Enlil had not yet been given a wife in the E-kur; Ninlil's name was not yet famous in the Ki-ur. After travelling through Sumer and to the ends of the universe, he ……; in his search throughout the Land, Enlil, the Great Mountain, stopped at Ereš. As he looked around there, he found the woman of his choice. He approached her and, overflowing with joy, engaged her in conversation: "I will make you perfect in a queen's dress; after standing in the street, you will be ……. How impressed I am by your beauty, even if you are a shameless person!" In her youthful inexperience Sud answered Enlil: "If I want to stand proudly at our gate, who dares to give me a bad reputation? What are your intentions? Why have you come here? …… from my sight!" Others (?) had already tried to deceive ……, and made her (?) angry. Enlil …… answered Sud, …… standing closer to her: "Come, I want to speak to you! I will have a talk with you about your becoming my wife. Kiss me, my lady of most beautiful eyes -- the matter rests in your hands." But the words had barely left his mouth when, right in front of him, she went into the house.

Enlil and Sud: c.1.2.2 The heart of the wise lord pounded. He called for Nuska." What is your wish?" He gave the following instructions to him: "I want you to go back to Ereš, the city of Nisaba, the city whose foundations are august. Do not delay! Repeat to her what I am going to tell you: "I am a young man, I have sent this message to you because of my wish: I want to take your daughter as wife. Give me your consent. I will send you presents in my name, …… my marriage gifts. I am Enlil, the descendant and offspring of Anšar, the noble, the lord of heaven and earth. The name of your daughter shall become Ninlil, and all the foreign countries shall …… it. I will present her with the Ĝa-ĝiš-šua as her storehouse. I will give her the Ki-ur to be her beloved private quarters. She shall { sit } { (1 ms. has instead:) live } with me in the E-kur, { my } { (1 ms. has instead:) the } august dais. She shall determine fates. She shall apportion the divine powers among the Anuna, the great gods. And as for you, I will place in your hands the lives of the black-headed people." When you get there, let the woman I have chosen for her beauty …… her mother. Do not go to her empty-handed, but take her some jewellery in your left hand. Waste no time. Return with her answer quickly."

Enlil and Sud: c.1.2.2 When Nuska, the head of the assembly, had received Enlil's instructions, he wasted no time ……; he directed his steps to Ereš. He entered E-zagin, the residence of Nanibgal (a name of Nisaba) and prostrated himself before Nanibgal on her dais. …… of Enlil ……, and she (?) asked him ……: "…… what ……?" (7 lines missing) (1 line fragmentary)(Nuska speaks:) "…… Sud ……. What you have told me ……." Then Nanibgal went on speaking flatteringly to the minister: "Adviser, fit for his (?) king, ever observant (?)! Who like you could give counsel daily to the Great Mountain? How could I contest the king's message which his slave has received? If there is truth in what you have told me -- and may there be no falsehood -- who could reject one who bestows such exceedingly great favours? …… makes our mood and hearts happy. Let us consider that amends have been made. By bringing the marriage gifts and the presents in his name the insult is wiped away. Tell him: "You shall become my son-in-law; do as you wish!" Tell Enlil, the Great Mountain: "Do as you wish!" Let his sister come from her side, and she shall accompany Sud from here. Aruru shall become Sud's sister-in-law: let her be shown the household. Inform your lord thus in his august Ki-ur. Repeat this to Enlil in the privacy of his holy bedchamber."

Enlil and Sud: c.1.2.2 After …… had instructed ……, …… and Nuska took his seat on it. (1 line missing)Nanibgal called …… and gave her advice: "My little one, asleep indoors (?) …… your pure ……, the pleasant private quarters ……. …… leave the House of Nisaba's Wisdom. ……, Nuska is knowing and wise. …… to his presence and pour him beer." According to the instructions of her mother, she washed his hands and placed a tankard in his hands. The minister opened his left hand and gave her the jewellery, …… everything …… and set it before her. She received the gifts ……. He …… directed his steps to Nibru. …… kissed the ground before Enlil. …… the great Lady had said ……, as she had instructed him, he repeated (?) ……: "(She said:) "Adviser, fit for his (?) king, ever observant (?)! Who like you could give counsel daily to the Great Mountain? How could I contest the king's message which his slave has received? If there is truth in what you have told me -- and may there be no falsehood -- who could reject one who bestows such exceedingly great favours? …… makes our mood and hearts happy. Let us consider that amends have been made. By bringing the marriage gifts and the presents in his name the insult is wiped away. Tell him: "You shall become my son-in-law; do as you wish!" Tell Enlil, the Great Mountain: "Do as you wish!" Let his sister come from her side, and she shall accompany Sud from here. Aruru shall become Sud's sister-in-law: let her be shown the household. Inform your lord thus in his august Ki-ur. Repeat this to Enlil in the privacy of his holy bedchamber.""

Enlil and Sud: c.1.2.2 …… made …… feel good, brought great rejoicing in Enlil's heart. He raised his head ……, and animals came running. …… herds of four-legged animals that graze together in the desert. He caught …… living in the mountains, he made wild bulls, red deer, elephants, fallow deer, gazelles, bears, wild sheep and rams, lynxes, foxes, wild cats, tigers, mountain sheep, water buffaloes, monkeys, and thick-horned fat cattle jostle together noisily. Cows and their calves, wild cattle with wide-spread horns, …… rope, { ewes and lambs, goats and kids, romping …… } { (1 later ms. from Susa has instead:) …… and fighting }, large kids with long beards, scratching with their hooves, lambs, ……, and majestic sheep were despatched by Enlil toward Ereš.

Enlil and Sud: c.1.2.2 Ores (?) from Ḫarali, the faraway land, …… storehouses, ……, rock-crystal, gold, silver, ……, the yield of the uplands ……, heavy loads of them, were despatched by Enlil toward Ereš. After the personal presents, the transported goods ……, Ninmaḫ and the minister ……. The dust from their march reached high into the sky like rain clouds. Enormous marriage gifts were being brought for Nanibgal to Ereš; the city was getting full inside and out, …… it was to be replete. The rest …… on the outlying roads ……. …… blue sky ……. (1 line missing) (2 lines fragmentary)

Enlil and Sud: c.1.2.2 { Nanibgal, the mother-in-law of Enlil, the woman who had been slandered, was treated kindly by Nuska (?) } { (1 ms. has instead:) …… the mother-in-law of Enlil, the woman …… Ezina …… } -- but the lady disregarded the flatterer, and spoke to her daughter: "May you be { Enlil's favourite wife } { (1 ms. has instead:) the wife of Enlil's heart }, and may he speak to you sweetly. May he embrace you, the most beautiful of all, and tell you: "Beloved, open wide!" { May the two of you never lose the pleasure (?) of excitement; make it last (?) a long time. } { (1 ms. has instead:) May it be that the pleasure (?) of excitement will never be lost. } You two …… on the hill, and have children afterwards! When you enter the house to live there, may abundance precede you, and may joy follow you. May the people line up for you wherever you go, and may all the people …… for you. The fate I have determined for you { should be fulfilled } { (1 ms. has instead:) cannot be altered }! Go with head held high into the E-maḫ."

Enlil and Sud: c.1.2.2 Then Aruru grasped her by the hand and led her away into the Eš-maḫ. She brought her into the E-kur, the house of Enlil, and ……. In the sleeping quarters, in the flowered bed …… like a fragrant cedar forest, Enlil made (?) love to his wife and took great pleasure in it. (1 line fragmentary)The lord whose statements are …… the lady; …… Nintur, the "Lady who gives birth" ……. …… En-batibira's (perhaps a name of Aruru) countenance, ……. He presented her with ……, everything ……, and …….

Enlil and Sud: c.1.2.2 (Enlil speaks:) "From now on, a woman shall be the ……; a foreign woman shall be the mistress of the house. May my beautiful wife, who was born by holy Nisaba, be Ezina, the growing grain, the life of Sumer. When you appear in the furrows like a beautiful young girl, may Iškur, the canal inspector, be your provider, supplying you with water from the ground. The height of the year is marked with your new prime flax and your new prime grain; Enlil and Ninlil procreate them (?) as desired. (1 line unclear) The harvest crop raises its head high for the great festival of Enlil. The scribal art, the tablets decorated with writing, the stylus, the tablet board, reckoning and calculating, adding and subtracting, the shining measuring rope, the ……, the head of the surveyor's peg, the measuring rod, the marking of the boundaries, and the …… are fittingly in your hands. The farmer (?) ……. Woman, the proudest among the Great Princes, ……, from now on, Sud …… Ninlil ……." (unknown no. of lines missing)

Enlil and Sud: c.1.2.2 (Nisaba speaks:) "…… spend (?) your time on the hill! ……. Enter ……! And may abundance precede you ……! May the people line up for you ……; may all the people …… for you. Your …… which I have determined for you should be fulfilled; …… with head held high into the Eš-maḫ."

Enlil and Sud: c.1.2.2 Aruru grasped her …… and …… her away into the Eš-maḫ. She brought her into the shining E-kur, and poured the best perfume over her face. In the sleeping quarters, in the flowered bed fragrant like a cedar forest, Enlil made (?) love to his wife and took great pleasure in it. He sat her (?) on his dais appropriate to the status of Enlil, and made the people pray to her. The lord whose statements are powerful also determined a fate for the Lady (Aruru), the woman of his favour; he gave her the name Nintur, the 'Lady who gives birth', the 'Lady who spreads her knees'. He made beautiful En-batibira's (perhaps a name of Aruru) countenance, ……. He presented her with the …… of a mistress, everything pertaining to women that no man must see, and …….

Enlil and Sud: c.1.2.2 (Enlil speaks:) "From now on, a woman shall be the ……; a woman shall be the mistress of the house. May my favourite wife, who was born by holy Nisaba, be Ezina, the grain, the life of the Land. When she appears in the furrows like a beautiful young girl, may …… be her provider, watering her with water from the ground, as she grows prime grain and prime flax …… (1 line unclear) …… the harvest crop …… the great festival of Enlil ……. ……, the measuring rod, the marking of the boundaries, and the preparation of canals and levees are fittingly in your hands. The farmer entrusted cultivation into your hands. Proud woman, surpassing the mountains! You who always fulfil your desires -- from now on, Sud, Enlil is the king and Ninlil is the queen. The goddess without name has a famous name now, …… (1 line unclear)May it be you who determine that destiny …… attends to it ……."

Inana and Enki: c.1.3.1 She …… of the desert. She put the šu-gura, the desert crown, on her head. …… when she went out to the shepherd, to the sheepfold, …… her genitals were remarkable. …… her genitals were remarkable. She praised herself, full of delight at her genitals, she praised herself, full of delight at her genitals. She looked at ……, she looked at ……, she looked at …….

Inana and Enki: c.1.3.1 "When I have gratified the lord ……, when I have made …… brilliant, when I have made …… beautiful, when I have made …… glorious, when I have ……, when I have made …… perfect, when I have made …… luxuriant, when I have made …… exuberant, when I have made …… shining (?), when I have made …… return, when I have made …… brilliant, when I have made …… shimmering, I shall direct my steps to the abzu, to Eridug, I shall direct my steps to Enki, to the abzu, to Eridug, and I myself shall speak coaxingly to him, in the abzu, in Eridug, I myself shall speak coaxingly to Enki, in the abzu, in Eridug. …… had her go out ……." (approx. 21 lines missing)

Inana and Enki: c.1.3.1 "Inana, …… it is I who ……. I, Inana, personally { intend to go to the abzu } { (1 ms. has instead:) intend to go to Eridug }. I shall utter a plea to Lord Enki. Like the sweet oil of the cedar, who will …… for my holy …… perfume? It shall never escape me that I have been neglected by him who has had sex."

Inana and Enki: c.1.3.1 On that day the maiden Inana, holy Inana, directed her steps all by herself towards Enki's abzu in Eridug. On that day, he of exceptional knowledge, who knows the divine powers in heaven and earth, who from his own dwelling already knows the intentions of the gods, Enki, the king of the abzu, who, even before holy Inana had approached within six miles of { the abzu } { (1 ms. has instead:) the temple } in Eridug, knew all about her enterprise -- Enki spoke to his man, gave him instructions: "Come here, my man, listen to my words." (1 line fragmentary) (approx. 2 lines missing)

Inana and Enki: c.1.3.1 "…… she will drink, …… she will eat. Come here! ……. I will ……, …… do. The maiden …… the abzu and Eridug, Inana …… the abzu and Eridug ……. When the maiden Inana has entered the abzu and Eridug, when Inana has entered the abzu and Eridug, offer her butter cake to eat. Let her be served cool refreshing water. Pour beer for her, in front of the Lions' Gate, make her feel as if she is in her girlfriend's house, make her …… as a colleague. You are to welcome holy Inana at the holy table, at the table of An."

Inana and Enki: c.1.3.1 After Enki had spoken thus to him, Isimud the minister followed his master's instructions closely. He let the maiden into the abzu and Eridug. He let Inana into the abzu and Eridug. When the maiden had entered the abzu and Eridug, when Inana had entered the abzu and Eridug, she got butter cake to eat. They poured cool refreshing water for her, and they gave her beer to drink, in front of the Lions' Gate. He made her feel as if she was in her girlfriend's house, and made her …… as a colleague. He welcomed holy Inana at the holy table, at the table of An.

Inana and Enki: c.1.3.1 Holy Inana received the craft of the carpenter, the craft of the coppersmith, the craft of the scribe, the craft of the smith, the craft of the leather-worker, the craft of the fuller, the craft of the builder, the craft of the reed-worker." In the name of my power, in the name of my abzu, I will give them to holy Inana, my daughter; may …… not ……."

Inana and Enki: c.1.3.1 "He has given me the craft of the carpenter. He has given me the craft of the coppersmith. He has given me the craft of the scribe. He has given me the craft of the smith. He has given me the craft of the leather-worker. He has given me the craft of the fuller. He has given me the craft of the builder. He has given me the craft of the reed-worker."

Inana and Enki: c.1.3.1 Enki spoke to the minister Isimud: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Since she said that she would not yet depart from here for Unug Kulaba, that she would not yet depart from here to the place where Utu ……, can I still reach her?" But holy Inana had gathered up the divine powers and embarked onto the Boat of Heaven. The Boat of Heaven had already left the quay. As the effects of the beer cleared from him who had drunk beer, from him who had drunk beer, as the effects of the beer cleared from Father Enki who had drunk beer, the great lord Enki turned his attention to the …… building. The lord looked up at the abzu. King Enki turned his attention to Eridug.

Inana and Enki: c.1.3.1 Enki spoke to Isimud the minister: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where are the office of en priest, the office of lagar priest, divinity, the great and good crown, the royal throne?" "My master has given them to his daughter."

Inana and Enki: c.1.3.1 "Where are the holy niĝin-ĝar shrine, ……, the mistress of heaven, loud musical instruments, the art of song, venerable old age?" "My master has given them to his daughter." (approx. 33-36 lines missing)

Inana and Enki: c.1.3.1 …… king …… in the house of Enki should not forget a word. …… full of advice, loud voiced, knowing much ……. They said: "By the bolt of the temple door, a frog spoke." He showed him to a place. Enki grasped the frog by his right paw. He showed him into his holy ……. He received …… the ḫalub tree and his box-tree. He gave …… to the bird of heaven. He gave …… to the fish of the subterranean waters. (11 lines fragmentary) (approx. 10-15 lines missing)

Inana and Enki: c.1.3.1 The prince spoke to his minister Isimud, Enki addressed the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached the …… Quay." "Go now! The enkum are to take the Boat of Heaven away from her!"

Inana and Enki: c.1.3.1 The minister Isimud spoke to holy Inana: "My lady! Your father has sent me to you. Inana, your father has sent me to you. What your father said was very serious. What Enki spoke was very serious. His important words cannot be countermanded." Holy Inana replied to him: "What has my father said to you, what has he spoken? Why should his important words not be countermanded?" "My master has spoken to me, Enki has said to me: "Inana may travel to Unug, but you are to get the Boat of Heaven back to Eridug for me"."

Inana and Enki: c.1.3.1 Holy Inana spoke to the minister Isimud: "How could my father have changed what he said to me? How could he have altered his promise as far as I am concerned? How could he have discredited his important words to me? Was it falsehood that my father said to me, did he speak falsely to me? Has he sworn falsely by the name of his power and by the name of his abzu? Has he duplicitously sent you to me as a messenger?" Now as these words were still in her mouth, he got the enkum to seize hold of the Boat of Heaven. Holy Inana adressed her minister Ninšubur: "Come, my good minister of E-ana! My fair-spoken minister! My envoy of reliable words! Water has never touched your hand, water has never touched your feet!"

Inana and Enki: c.1.3.1 So Inana got hold again of the divine powers which had been presented to her, and the Boat of Heaven; and then for the second time the prince spoke to his minister Isimud, Enki addressed the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached the holy ……." "Go now! The fifty giants of Eridug are to take the Boat of Heaven away from her!"

Inana and Enki: c.1.3.1 The minister Isimud spoke to holy Inana: "My lady! Your father has sent me to you. Inana, your father has sent me to you. What your father said was very serious. What Enki spoke was very serious. His important words cannot be countermanded." Holy Inana replied to him: "What has my father said to you, what has he spoken? Why should his important words not be countermanded?" "My master has spoken to me, Enki has said to me: "Inana may travel to Unug, but you are to get the Boat of Heaven back to Eridug for me"."

Inana and Enki: c.1.3.1 Holy Inana spoke to the minister Isimud: "How could my father have changed what he said to me? How could he have altered his promise as far as I am concerned? How could he have discredited his important words to me? Was it falsehood that my father said to me, did he speak falsely to me? Has he sworn falsely by the name of his power and by the name of his abzu? Has he duplicitously sent you to me as a messenger?" Now as these words were still in her mouth, he got the fifty giants of Eridug to seize hold of the Boat of Heaven. Holy Inana adressed her minister Ninšubur: "Come, my good minister of E-ana! My fair-spoken minister! My envoy of reliable words! Water has never touched your hand, water has never touched your feet!"

Inana and Enki: c.1.3.1 So Inana got hold again of the divine powers which had been presented to her, and the Boat of Heaven; and then for the third time the prince spoke to his minister Isimud, Enki addressed the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached the UL.MA hill." "Go now! The fifty laḫama of the subterranean waters are to take the Boat of Heaven away from her!"

Inana and Enki: c.1.3.1 The minister Isimud spoke to holy Inana: "My lady! Your father has sent me to you. Inana, your father has sent me to you. What your father said was very serious. What Enki spoke was very serious. His important words cannot be countermanded." Holy Inana replied to him: "What has my father said to you, what has he spoken? Why should his important words not be countermanded?" "My master has spoken to me, Enki has said to me: "Inana may travel to Unug, but you are to get the Boat of Heaven back to Eridug for me"."

Inana and Enki: c.1.3.1 Holy Inana spoke to the minister Isimud: "How could my father have changed what he said to me? How could he have altered his promise as far as I am concerned? How could he have discredited his important words to me? Was it falsehood that my father said to me, did he speak falsely to me? Has he sworn falsely by the name of his power and by the name of his abzu? Has he duplicitously sent you to me as a messenger?" Now as these words were still in her mouth, he got the fifty laḫama of the subterranean waters to seize hold of the Boat of Heaven. Holy Inana adressed her minister Ninšubur: "Come, my good minister of E-ana! My fair-spoken minister! My envoy of reliable words! Water has never touched your hand, water has never touched your feet!"

Inana and Enki: c.1.3.1 So Inana got hold again of the divine powers which had been presented to her, and the Boat of Heaven; and then for the fourth time the prince spoke to his minister Isimud, Enki addressed the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached the Field Hill." "Go now! All the great fish together …… are to take the Boat of Heaven away from her!"

Inana and Enki: c.1.3.1 The minister Isimud spoke to holy Inana: "My lady! Your father has sent me to you. Inana, your father has sent me to you. What your father said was very serious. What Enki spoke was very serious. His important words cannot be countermanded." Holy Inana replied to him: "What has my father said to you, what has he spoken? Why should his important words not be countermanded?" "My master has spoken to me, Enki has said to me: "Inana may travel to Unug, but you are to get the Boat of Heaven back to Eridug for me"."

Inana and Enki: c.1.3.1 Holy Inana spoke to the minister Isimud: "How could my father have changed what he said to me? How could he have altered his promise as far as I am concerned? How could he have discredited his important words to me? Was it falsehood that my father said to me, did he speak falsely to me? Has he sworn falsely by the name of his power and by the name of his abzu? Has he duplicitously sent you to me as a messenger?" Now as these words were still in her mouth, he got all the great fish together …… to seize hold of the Boat of Heaven. Holy Inana adressed her minister Ninšubur: "Come, my good minister of E-ana! My fair-spoken minister! My envoy of reliable words! Water has never touched your hand, water has never touched your feet!"

Inana and Enki: c.1.3.1 So Inana got hold again of the divine powers which had been presented to her, and the Boat of Heaven; and then for the fifth time the prince spoke to his minister Isimud, Enki addressed the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached ……." "Go now! ……, the guardians of Unug, are to take the Boat of Heaven away from her!"

Inana and Enki: c.1.3.1 The minister Isimud spoke to holy Inana: "My lady! Your father has sent me to you. Inana, your father has sent me to you. What your father said was very serious. What Enki spoke was very serious. His important words cannot be countermanded." Holy Inana replied to him: "What has my father said to you, what has he spoken? Why should his important words not be countermanded?" "My master has spoken to me, Enki has said to me: "Inana may travel to Unug, but you are to get the Boat of Heaven back to Eridug for me"."

Inana and Enki: c.1.3.1 Holy Inana spoke to the minister Isimud: "How could my father have changed what he said to me? How could he have altered his promise as far as I am concerned? How could he have discredited his important words to me? Was it falsehood that my father said to me, did he speak falsely to me? Has he sworn falsely by the name of his power and by the name of his abzu? Has he duplicitously sent you to me as a messenger?" Now as these words were still in her mouth, he got the ……, the guardians of Unug, to seize hold of the Boat of Heaven. Holy Inana adressed her minister Ninšubur: "Come, my good minister of E-ana! My fair-spoken minister! My envoy of reliable words! Water has never touched your hand, water has never touched your feet!"

Inana and Enki: c.1.3.1 So Inana got hold again of the divine powers which had been presented to her, and the Boat of Heaven; and then for the sixth time the prince spoke to his minister Isimud, Enki addressed the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached the Surungal canal ……." "Go now! The Surungal canal …… are to take the Boat of Heaven away from her! …… from holy Inana."

Inana and Enki: c.1.3.1 The minister Isimud spoke to holy Inana: "My lady! Your father has sent me to you. Inana, your father has sent me to you. What your father said was very serious. What Enki spoke was very serious. His important words cannot be countermanded." Holy Inana replied to him: "What has my father said to you, what has he spoken? Why should his important words not be countermanded?" "My master has spoken to me, Enki has said to me: "Inana may travel to Unug, but you are to get the Boat of Heaven back to Eridug for me"."

Inana and Enki: c.1.3.1 Holy Inana spoke to the minister Isimud: "How could my father have changed what he said to me? How could he have altered his promise as far as I am concerned? How could he have discredited his important words to me? Was it falsehood that my father said to me, did he speak falsely to me? Has he sworn falsely by the name of his power and by the name of his abzu? Has he duplicitously sent you to me as a messenger?" Now as these words were still in her mouth, he got the Surungal canal …… to seize hold of the Boat of Heaven. …… from holy Inana. Holy Inana adressed her minister Ninšubur: "Come, my good minister of E-ana! My fair-spoken minister! My envoy of reliable words! Water has never touched your hand, water has never touched your feet!"

Inana and Enki: c.1.3.1 So Inana got hold again of the divine powers which had been presented to her, and the Boat of Heaven; and then (1 line fragmentary) …… Unug …… (1 line fragmentary) …… the Boat of Heaven. Ninšubur ……, …… the Boat of Heaven. A seventh time …… (1 line fragmentary)The great princely scion, holy ……. Holy Inana …… the Boat of Heaven. Holy Inana at that time …….

Inana and Enki: c.1.3.1 Her minister Ninšubur spoke to holy Inana: "My lady, today you have brought the Boat of Heaven to the Gate of Joy, to Unug Kulaba. Now there will be rejoicing in our city, now there will be rejoicing in our city. …… barges on our river ……."

Inana and Enki: c.1.3.1 Holy Inana replied to her: "Today I have brought the Boat of Heaven to the Gate of Joy, to Unug Kulaba. It shall pass along the street magnificently. The people shall stand in the street full of awe." (1 line fragmentary) …… in joy. …… the old men of the city …… comfort, …… the old women …… counsel, …… the young men …… strength of arms, …… the children …… joy. …… Unug. (1 line fragmentary) (1 line missing) (3 lines fragmentary)"…… festival …… the Boat of Heaven. He shall recite great prayers. The king shall slaughter bulls, shall sacrifice sheep. He shall pour beer from a bowl. He shall have the šem and ala drums sound, and have the sweet-sounding tigi instruments play. The foreign lands shall declare my greatness. My people shall utter my praise."

Inana and Enki: c.1.3.1 When she had …… the Boat of Heaven to the Gate of Joy at Unug Kulaba, it passed magnificently along the street. It reached the maiden's house, and she …… its place. …… the purified well, her principal well. Inana …… the divine powers which had been presented to her, and the Boat of Heaven, at the Ĝipar Gate. At the Agrun Chamber ……. Holy Inana …… the Boat of Heaven …….

Inana and Enki: c.1.3.1 The prince addressed his minister Isimud, Enki spoke to the Sweet Name of Heaven: "Isimud, my minister, my Sweet Name of Heaven!" "Enki, my master, I am at your service! What is your wish?" "Where has the Boat of Heaven reached now?" "It has just now reached the White Quay." "Go now, …… admiration. …… admiration …… the Boat of Heaven. Holy Inana ……. …… admiration ……." (approx. 3 lines missing)

Inana and Enki: c.1.3.1 "Inana, you have brought with you the office of en priest, you have brought with you the office of lagar priest, you have brought with you divinity, you have brought with you the great and good crown, you have brought with you the royal throne."

Inana and Enki: c.1.3.1 "You have brought with you the holy niĝin-ĝar shrine, you have brought with you ……, you have brought with you the mistress of heaven, you have brought with you loud musical instruments, you have brought with you the art of song, you have brought with you venerable old age."

Inana and Enki: c.1.3.1 "You have brought with you the craft of the carpenter, you have brought with you the craft of the coppersmith, you have brought with you the craft of the scribe, you have brought with you the craft of the smith, you have brought with you the craft of the leather-worker, you have brought with you the craft of the fuller, you have brought with you the craft of the builder, you have brought with you the craft of the reed-worker."

Inana and Enki: c.1.3.1 (Inana speaks:) "Why has this one now entered here? …… taking the divine powers from me?"

Inana and Enki: c.1.3.1 (3 lines fragmentary) (A third deity speaks:) "May the …… in your name!" (4 lines fragmentary) "May there be …… a festival! May …… pass their time …… at the gate of your Ĝipar! May the citizens of your city, Inana, the citizens of Unug, live ……! And as for you, Enki -- may …… your city, Eridug ……, and has indeed restored ……."

Inana and Ebiḫ: c.1.3.2 Goddess of the fearsome divine powers, clad in terror, riding on the great divine powers, Inana, made perfect by the holy a-an-kar weapon, drenched in blood, rushing around in great battles, with shield resting on the ground (?), covered in storm and flood, great lady Inana, knowing well how to plan conflicts, you destroy mighty lands with arrow and strength and overpower lands.

Inana and Ebiḫ: c.1.3.2 In heaven and on earth you roar like a lion and devastate the people. Like a huge wild bull you triumph over lands which are hostile. Like a fearsome lion you pacify the insubordinate and unsubmissive with your gall.

Inana and Ebiḫ: c.1.3.2 My lady, on your acquiring the stature of heaven, maiden Inana, on your becoming as magnificent as the earth, on your coming forth like Utu the king and stretching your arms wide, on your walking in heaven and wearing fearsome terror, on your wearing daylight and brilliance on earth, on your walking in the mountain ranges and bringing forth beaming rays, on your bathing the girin plants of the mountains (in light), on your giving birth to the bright mountain, the mountain, the holy place, on your ……, on your being strong with the mace like a joyful lord, like an enthusiastic (?) lord, on your exulting in such battle like a destructive weapon -- the black-headed people ring out in song and all the lands sing their song sweetly.

Inana and Ebiḫ: c.1.3.2 I shall praise the lady of battle, the great child of Suen, maiden Inana.

Inana and Ebiḫ: c.1.3.2 (Inana announced:) "When I, the goddess, was walking around in heaven, walking around on earth, when I, Inana, was walking around in heaven, walking around on earth, when I was walking around in Elam and Subir, when I was walking around in the Lulubi mountains, when I turned towards the centre of the mountains, as I, the goddess, approached the mountain it showed me no respect, as I, Inana, approached the mountain it showed me no respect, as I approached the mountain range of Ebiḫ it showed me no respect."

Inana and Ebiḫ: c.1.3.2 "Since they did not act appropriately on their own initiative, since they did not put their noses to the ground for me, since they did not rub their lips in the dust for me, I shall fill my hand with the soaring mountain range and let it learn fear of me."

Inana and Ebiḫ: c.1.3.2 "I shall set fire to its thick forests. I shall take an axe to its evil-doing. I shall make Gibil, the purifier, do his work at its watercourses. I shall spread this terror through the inaccessible mountain range Aratta."

Inana and Ebiḫ: c.1.3.2 Inana, the child of Suen, put on the garment of royalty and girded herself in joy. She bedecked her forehead with terror and fearsome radiance. She arranged cornelian rosettes around her holy throat. She brandished the seven-headed šita weapon vigorously to her right and placed straps of lapis lazuli on her feet.

Inana and Ebiḫ: c.1.3.2 An, in delight at Inana, stepped forward and took his place. He filled the seat of honour of heaven.

Inana and Ebiḫ: c.1.3.2 (Inana announced:) "An, my father, I greet you! Lend your ear to my words. An has made me terrifying throughout heaven. Owing to you my word has no rival in heaven or on earth. At the limits of heaven are the silig weapon, the antibal and mansium emblems."

Inana and Ebiḫ: c.1.3.2 "To set the socle in position and make the throne and foundation firm, to carry the might of the šita weapon which bends like a mubum tree, to hold the ground with the sixfold yoke, to extend the thighs with the fourfold yoke, to pursue murderous raids and widespread miltary campaigns, to appear to those kings in the …… of heaven like moonlight, to shoot the arrow from the arm and fall on fields, orchards and forests like the tooth of the locust, to take the harrow to rebel lands, to remove the locks from their city gates so the doors stand open -- King An, you have indeed given me all this, and ……."

Inana and Ebiḫ: c.1.3.2 "You have placed me at the right hand of the king in order to destroy rebel lands: may he, with my aid, smash heads like a falcon in the foothills of the mountain, King An, and may I …… your name throughout the land like a thread."

Inana and Ebiḫ: c.1.3.2 "How can it be that the mountain did not fear me in heaven and on earth, that the mountain did not fear me, Inana, in heaven and on earth, that the mountain range of Ebiḫ, the mountain, did not fear me in heaven and on earth? Because it did not act appropriately on its own initiative, because it did not put its nose to the ground, because it did not rub its lips in the dust, may I fill my hand with the soaring mountain range and make it learn fear of me."

Inana and Ebiḫ: c.1.3.2 "Let me set fire to its thick forests. Let me take an axe to its evil-doing. Let me make Gibil, the purifier, do his work at its watercourses. Let me spread this terror through the inaccessible mountain range Aratta."

Inana and Ebiḫ: c.1.3.2 "It has poured fearsome terror on the abodes of the gods. It has spread fear among the holy dwellings of the Anuna deities. Its fearsomeness is terrible and weighs upon the Land. The mountain range's radiance is terrible and weighs upon all the lands. Its arrogance extends grandly to the centre of heaven."

Inana and Ebiḫ: c.1.3.2 "Fruit hangs in its flourishing gardens and luxuriance spreads forth. Its magnificent trees, a crown in the heavens, …… stand as a wonder to behold. In Ebiḫ …… lions are abundant under the canopy of trees and bright branches. It makes wild rams and stags freely abundant. It stands wild bulls in flourishing grass. Deer couple among the cypress trees of the mountain range."

Inana and Ebiḫ: c.1.3.2 "Its fearsomenness is terrible -- you cannot pass through. The mountain range's radiance is terrible -- maiden Inana, you cannot oppose it." Thus he spoke.

Inana and Ebiḫ: c.1.3.2 The mistress, in her rage and anger, opened the arsenal and pushed on the lapis lazuli gate. She brought out magnificent battle and called up a great storm. Holy Inana reached for the quiver. She raised a towering flood with evil silt. She stirred up an evil raging wind with potsherds.

Inana and Ebiḫ: c.1.3.2 The rocks forming the body of Ebiḫ clattered down its flanks. From its sides and crevices great serpents spat venom. She damned its forests and cursed its trees. She killed its oak trees with drought. She poured fire on its flanks and made its smoke dense.The goddess established authority over the mountain. Holy Inana did as she wished.

Inana and Ebiḫ: c.1.3.2 She went to the mountain range of Ebiḫ and addressed it: "Mountain range, because of your elevation, because of your height, because of your attractiveness, because of your beauty, because of your wearing a holy garment, because of your reaching up to heaven, because you did not put your nose to the ground, because you did not rub your lips in the dust, I have killed you and brought you low."

Inana and Ebiḫ: c.1.3.2 "As with an elephant I have seized your tusks. As with a great wild bull I have brought you to the ground by your thick horns. As with a bull I have forced your great strength to the ground and pursued you savagely. I have made tears the norm in your eyes. I have placed laments in your heart. Birds of sorrow are building nests on these flanks."

Inana and Ebiḫ: c.1.3.2 For a second time, rejoicing in fearsome terror, she spoke out righteously: "My father Enlil has poured my great terror over the centre of the mountains. On my right side he has placed a weapon. On my left side a …… is placed. My anger, a harrow with great teeth, has torn the mountain apart."

Inana and Ebiḫ: c.1.3.2 For destroying Ebiḫ, great child of Suen, maiden Inana, be praised.

Inana and Šu-kale-tuda: c.1.3.3 The mistress who, having all the great divine powers, deserves the throne-dais; Inana who, having all the great divine powers, occupies a holy throne-dais; Inana who stands in E-ana as a source of wonder -- once, the young woman went up into the mountains, holy Inana went up into the mountains. To detect falsehood and justice, to inspect the Land closely, to identify the criminal against the just, she went up into the mountains. -- Now, what did one say to another? What further did one add to the other in detail?

Inana and Šu-kale-tuda: c.1.3.3 Then the …… left heaven, left the earth and climbed up into the mountains. Inana left heaven, left the earth and climbed up into the mountains. She left E-ana in Unug and climbed up into the mountains. She left the giguna in Zabalam and climbed up into the mountains. As she had gone up from E-ana, …… ĝipar ……. Inana …… her cloak …… and climbed up into the mountains. -- Now, what did one say to another? What further did one add to the other in detail?

Inana and Šu-kale-tuda: c.1.3.3 (1 line missing) (7 lines fragmentary) (7 lines missing)After …… had tired …… with questions and searching, may …… come alone (?) to the back-room of my shrine. -- Now, what did one say to another? What further did one add to the other in detail?

Inana and Šu-kale-tuda: c.1.3.3 The raven paid exact attention to the instructions of his master. It chopped up (?) and chewed (?) the kohl for the incantation priests of Eridug with the oil and water which were to be found in a lapis-lazuli bowl and were placed in the back-room of the shrine. It planted them in a trench for leeks in a vegetable plot; then it pulled out (?) ……. A plant growing in a plot like leeks, an oddity { standing up } { (1 ms. has instead:) sticking up } like a leek stalk -- who had ever seen such a thing before? (1 line unclear)That a bird like the raven, performing the work of man, should make the counterweight blocks of the shadouf bump up and settle down; that it should make the counterweight blocks of the shadouf bump down and rise up -- who had ever seen such a thing before?

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?

Inana and Šu-kale-tuda: c.1.3.3 …… Šu-kale-tuda was his name. ……, a son (?) of Igi-sigsig, the ……, was to water garden plots and build the installation for a well among the plants, but not a single plant remained there, not even one: he had pulled them out by their roots and destroyed them. Then what did the stormwind bring? It blew the dust of the mountains into his eyes. When he tried to wipe the corner of his eyes with his hand, he got some of it out, but was not able to get all of it out. He raised his eyes to the lower land and saw the exalted gods of the land where the sun rises. He raised his eyes to the highlands and saw the exalted gods of the land where the sun sets. He saw a solitary ghost. He recognised a solitary god by her appearance. He saw someone who fully possesses the divine powers. He was looking at someone whose destiny was decided by the gods. In that plot -- had he not approached it five or 10 times before? -- there stood a single shady tree at that place. The shady tree was a Euphrates poplar with broad shade. Its shade was not diminished in the morning, and it did not change either at midday or in the evening.

Inana and Šu-kale-tuda: c.1.3.3 Once, after my lady had gone around the heavens, after she had gone around the earth, after Inana had gone around the heavens, after she had gone around the earth, after she had gone around Elam and Subir, after she had gone around the intertwined horizon of heaven, the mistress became so tired that when she arrived there she lay down by its roots. Šu-kale-tuda noticed her from beside his plot. Inana …… the loincloth (?) of the seven divine powers over her genitals. …… the girdle of the seven divine powers over her genitals ……. …… with the shepherd Ama-ušumgal-ana ……. …… over her holy genitals ……. Šu-kale-tuda undid the loincloth (?) of seven divine powers and got her to lie down in her resting place. He had intercourse with her and kissed her there. After he had had intercourse with her and kissed her, he went back to beside his plot. When day had broken and Utu had risen, the woman inspected herself closely, holy Inana inspected herself closely.

Inana and Šu-kale-tuda: c.1.3.3 Then the woman was considering what should be destroyed because of her genitals; Inana was considering what should be done because of her genitals. She filled the wells of the Land with blood, so it was blood that the irrigated orchards of the Land yielded, it was blood that the slave who went to collect firewood drank, it was blood that the slavegirl who went out to draw water drew, and it was blood that the black-headed people drank. No one knew when this would end. She said: "I will search everywhere for the man who had intercourse with me." But nowhere in all the lands could she find the man who had had intercourse with her. -- Now, what did one say to another? What further did one add to the other in detail?

Inana and Šu-kale-tuda: c.1.3.3 The boy went home to his father and spoke to him; Šu-kale-tuda went home to his father and spoke to him: "My father, I was to water garden plots and build the installation for a well among the plants, but not a single plant remained there, not even one: I had pulled them out by their roots and destroyed them. Then what did the stormwind bring? It blew the dust of the mountains into my eyes. When I tried to wipe the corner of my eyes with my hand, I got some of it out, but was not able to get all of it out. I raised my eyes to the lower land, and saw the high gods of the land where the sun rises. I raised my eyes to the highlands, and saw the exalted gods of the land where the sun sets. I saw a solitary ghost. I recognised a solitary god by her appearance. I saw someone who possesses fully the divine powers. I was looking at someone whose destiny was decided by the gods. In that plot -- had I not approached it { five or ten } { (1 ms. has instead:) three or six hundred } times before? -- there stood a single shady tree at that place. The shady tree was a Euphrates poplar with broad shade. Its shade was not diminished in the morning, and it did not change either at midday or in the evening."

Inana and Šu-kale-tuda: c.1.3.3 "Once, after my lady had gone around the heavens, after she had gone around the earth, after Inana had gone around the heavens, after she had gone around the earth, after she had gone around Elam and Subir, after she had gone around the intertwined horizon of heaven, the mistress became so tired that when she arrived there she lay down by its roots. I noticed her from beside my plot. I had intercourse with her and kissed her there. Then I went back to beside my plot."

Inana and Šu-kale-tuda: c.1.3.3 "Then the woman was considering what should be destroyed because of her genitals; Inana was considering what should be done because of her genitals. She filled the wells of the Land with blood, so it was blood that the irrigated orchards of the Land yielded, it was blood that the slave who went to collect firewood drank, it was blood that the slavegirl who went out to draw water drew, and it was blood that the black-headed people drank. No one knew when this would end. She said: "I will search everywhere for the man who had intercourse with me." But nowhere could she find the man who had had intercourse with her."

Inana and Šu-kale-tuda: c.1.3.3 His father replied to the boy; his father replied to Šu-kale-tuda: "My son, you should join the city-dwellers, { your brothers } { (1 ms. has instead:) who are your brothers }. Go at once to the black-headed people, your brothers! Then this woman will not find you among the mountains." He joined the city-dwellers, his brothers all together. He went at once to the black-headed people, his brothers, and the woman did not find him among the mountains.

Inana and Šu-kale-tuda: c.1.3.3 Then the woman was considering a second time what should be destroyed because of her genitals; Inana was considering what should be done because of her genitals. She mounted on a cloud, took (?) her seat there and ……. The south wind and a fearsome storm flood went before her. The pilipili (one of the cultic personnel in Inana's entourage) and a dust storm followed her. Abba-šušu, Inim-kur-dugdug, …… adviser ……. Seven times seven helpers (?) stood beside her in the high desert. She said: "I will search everywhere for the man who had intercourse with me." But nowhere could she find the man who had intercourse with her.

Inana and Šu-kale-tuda: c.1.3.3 The boy went home to his father and spoke to him; Šu-kale-tuda went home to his father and spoke to him: "My father, the woman of whom I spoke to you, this woman was considering a second time what should be destroyed because of her genitals; Inana was considering what should be done because of her genitals. She mounted on a cloud, took (?) her seat there and ……. The south wind and a fearsome storm flood went before her. The pilipili (one of the cultic personnel in Inana's entourage) and a dust storm followed her. Abba-šušu, Inim-kur-dugdug, …… adviser ……. Seven times seven helpers (?) stood beside her in the high desert. She said: "I will search everywhere for the man who had intercourse with me." But nowhere could she find the man who had intercourse with her."

Inana and Šu-kale-tuda: c.1.3.3 His father replied to the boy; his father replied to Šu-kale-tuda: "My son, you should join the city-dwellers, your brothers. Go at once to the black-headed people, your brothers! Then this woman will not find you among the mountains." He joined the city-dwellers, his brothers all together. He went at once to the black-headed people, his brothers, and the woman did not find him among the mountains.

Inana and Šu-kale-tuda: c.1.3.3 Then the woman was considering a third time what should be destroyed because of her genitals; Inana was considering what should be done because of her genitals. She took a single …… in her hand. She blocked the highways of the Land with it. Because of her, the black-headed people ……. She said: "I will search everywhere for the man who had intercourse with me." But nowhere could she find the man who had intercourse with her.

Inana and Šu-kale-tuda: c.1.3.3 The boy went home to his father and spoke to him; Šu-kale-tuda went home to his father and spoke to him: "My father, the woman of whom I spoke to you, this woman was considering a third time what should be destroyed because of her genitals; Inana was considering what should be done because of her genitals. She took a single …… in her hand. She blocked the highways of the Land with it. Because of her, the black-headed people ……. She said: "I will search everywhere for the man who had intercourse with me." But nowhere could she find the man who had intercourse with her."

Inana and Šu-kale-tuda: c.1.3.3 His father replied to the boy; his father replied to Šu-kale-tuda: "My son, you should join the city-dwellers, your brothers. Go at once to the black-headed people, your brothers! Then this woman will not find you among the mountains." He joined the city-dwellers, his brothers all together. He went at once to the black-headed people, his brothers, and the woman did not find him among the mountains.

Inana and Šu-kale-tuda: c.1.3.3 When day had broken and Utu had risen, the women inspected herself closely, holy Inana inspected herself closely." Ah, who will compensate me? Ah, who will pay (?) for what happened to me? Should it not be the concern of my own father, Enki?" Holy Inana directed her steps to the abzu of Eridug and, because of this, prostrated herself on the ground before him and stretched out her hands to him: "Father Enki, I should be compensated! What's more, someone should { pay (?) } { (1 ms. has instead:) make up } for what happened to me! I shall only re-enter my shrine E-ana satisfied after you have handed over that man to me from the abzu." Enki said "All right!" to her. He said "So be it!" to her. With that holy Inana went out from the abzu of Eridug. She stretched herself like a rainbow across the sky and reached thereby as far as the earth. She let the south wind pass across, she let the north wind pass across. From fear, { (1 ms. adds:) solitary } Šu-kale-tuda tried to make himself as tiny as possible, but the woman had found him among the mountains.

Inana and Šu-kale-tuda: c.1.3.3 Šu-kale-tuda replied to holy Inana: "My lady (?), I was to water garden plots and build the installation for a well among the plants, but not a single plant remained there, not even one: I had pulled them out by their roots and destroyed them. Then what did the stormwind bring? It blew the dust of the mountains into my eyes. When I tried to wipe the corner of my eyes with my hand, I got some of it out, but was not able to get all of it out. I raised my eyes to the lower land, and saw the exalted gods of the land where the sun rises. I raised my eyes to the highlands, and saw the exalted gods of the land where the sun sets. I saw a solitary ghost. I recognised a solitary god by her appearance. I saw someone who possesses fully the divine powers. I was looking at someone whose destiny was decided by the gods. In that plot -- had I not approached it three or six hundred times before? -- there stood a single shady tree at that place. The shady tree was a Euphrates poplar with broad shade. Its shade was not diminished in the morning, and it did not change either at midday or in the evening."

Inana and Šu-kale-tuda: c.1.3.3 "Once, after my lady had gone around the heavens, after she had gone around the earth, after Inana had gone around the heavens, after she had gone around the earth, after she had gone around Elam and Subir, after she had gone around the intertwined horizon of heaven, the mistress became so tired that when she arrived there she lay down by its roots. I noticed her from beside my plot. I had intercourse with her and kissed her there. Then I went back to beside my plot."

Inana and Šu-kale-tuda: c.1.3.3 When he had spoken thus to her, …… hit ……. …… added (?) ……. …… changed (?) him ……. She (?) determined his destiny ……, holy Inana spoke to Šu-kale-tuda: "So! You shall die! What is that to me? Your name, however, shall not be forgotten. Your name shall exist in songs and make the songs sweet. A young singer shall perform them most pleasingly in the king's palace. A shepherd shall sing them sweetly as he tumbles his butter churn. A young shepherd shall carry your name to where he grazes the sheep. The palace of the desert shall be your home." (5 lines unclear) Šu-kale-tuda …… (1 line missing)Because …… destiny was determined, praise be to …… Inana!

Inana and Gudam: c.1.3.4 They filled the bronze vessels to the brim. He made the tilimda vessels shine like the holy barge, …… fine chickpea flour, bearded carp ……. ……, he …… fish like dates. Many followed Gudam on the streets of Unug. They sat armed before him. Her (= Inana's) (?) singer Lugal-gabaĝal came out to ……, and looked at the troops. The singer met him with a song, …… string with his hand:

Inana and Gudam: c.1.3.4 "What you have eaten, what you have eaten -- it was not bread that you have eaten, it was your flesh that you have eaten! What you have drunk, what you have drunk -- it was not beer that you drank, it was your blood that you drank! Gudam, many followed you on the streets of Unug; they sat armed before you."

Inana and Gudam: c.1.3.4 "…… what the woman ordered me, when I have ……." Gudam slapped his thigh with his fist in annoyance; fear overcame him: "He did not grasp the Šar-ur, my heroic weapon. For me the temple of Zabalam ……."

Inana and Gudam: c.1.3.4 He lopped off the crossbeams of E-ana as if (?) they were branches. Gudam went out into the street. Gudam crushed many on the streets of Unug, and killed many with his mace. { He hacked down the door of the city gate } { (the other ms. has instead:) …… the gate, the gate of Iškur }. He went out from …….

Inana and Gudam: c.1.3.4 A junior fisherman, a fisherman of Inana, { turned } { (the other ms. has instead:) …… } the double-axe against him and struck Gudam down. Gudam began to grieve, and was tear-stricken:

Inana and Gudam: c.1.3.4 Holy Inana replied to him: "{ (the other ms. adds:) …… bulls of the mountains for me. …… sheep of the mountains for me. …… weapon ……. } The fields of Zabalam, where you dwelt: its villages ……. Over a wide area, may …… calm for you, may …… desire (?)."

Inana and Gudam: c.1.3.4 Inana, I will speak of your heroism. It is pleasant to praise you!

Inana and An: c.1.3.5 (unknown no. of lines missing) (1 line fragmentary) Holy Inana ……. The hero, youthful Utu, ……. At dead of night ……. E-ana ……. Inana ……. The great (?) heavens ……. (unknown no. of lines missing)

Inana and An: c.1.3.5 (1 line fragmentary) …… E-ana comes forth from heaven, …… the lady of heaven set her mind to capturing the great heavens, …… Inana set her mind to capturing the great heavens, …… set her mind to capturing the great heavens from the …… of heaven, …… youthful Utu, she set her mind to capturing the great heavens.

Inana and An: c.1.3.5 Her brother the hero, youthful Utu, answered holy Inana: "My sister, I swear an oath by the life of heaven, I swear by the life of the rainbow (?) of heaven, my ……, ……, I swear by the life of my throne, by my majesty: I will follow what my sister says to me, I will follow what holy Inana says to me."

Inana and An: c.1.3.5 The maiden Inana answered her brother the hero, youthful Utu: "……, my spouse (?), has made love to me, has kissed me. I wanted …… for him but …… he did not give it to him. I hastened (?) with him …… but majestic An would not give him E-ana. The heavens are ours, the earth is ours: E-ana should be captured from An. After you have taken ……, listen to what I say to you. Examine …… for me, you must observe these instructions: …… the evil wind, the south wind, against me." (approx. 23 lines missing)

Inana and An: c.1.3.5 (1 line fragmentary) (Adagbir speaks:) "…… great net. …… the flood. …… the fisherman."

Inana and An: c.1.3.5 Holy Inana embarked (?) on the ……. The barge ……. The rope ……. The south wind, that south wind, rose up. The evil wind, that evil wind, rose up. In the distant heavens ……. Ḫienḫi-sag ……. The fisherman ……. The reed thickets and the tall reeds …….

Inana and An: c.1.3.5 (Inana speaks:) "I ……. …… the way ……." (2 lines fragmentary)

Inana and An: c.1.3.5 Whenever (?) he approached the …… with his great net, as (?) it came out of the flood, the swelling sea, it lashed the water and made an evil …….

Inana and An: c.1.3.5 Adagbir answered holy Inana: "…… through the reed thickets and the tall reeds. For you …… find E-ana, which comes forth from heaven."

Inana and An: c.1.3.5 Adagbir, …… of Enlil, …… through the reed thickets and the tall reeds. She gazed in admiration at E-ana which comes forth from heaven.

Inana and An: c.1.3.5 Having drunk cleansing water from the Ulaya river, Inana stamped on the scorpion and cut off its tail. Like a lion it bellowed in an angry roar but its cries died down. …… she threw it …… and made it secure.

Inana and An: c.1.3.5 Having heard its …… cries, …… poured forth the ……, the clay of creation, …… and laid it ……. (2 lines missing)…… the great lady of heaven delivered those words to An.

Inana and An: c.1.3.5 Having heard those words, An slapped his thighs in ……, his voice filled with sighs of grief: "What has my child done? She has become greater than me! What has Inana done? She has become greater than me! From now on, the normal length of daylight becomes shorter, and daylight converts to night-time. From today, when the day's watch is three units long, daylight is equal to night-time." And now, when day began, it was indeed so.

Inana and An: c.1.3.5 An, who created gods and humankind, gazed at holy Inana { (1 ms. adds:) and addressed the favourite wife who travels by his side }, unable to describe this arrogance, this arrogance -- An was unable to describe { (1 ms. adds:) to Inana } this arrogance, this arrogance: "My child, …… you did not say …… -- you were able to capture E-ana! Inana, …… you did not say …… -- you were able to capture E-ana! E-ana should be as firm as heaven, { it should not be toppled } { (1 ms. has instead:) its attractions should never be exhausted }. Its name should be 'The Settlement of the Land'. { (1 ms. adds:) It should have no rival. } Mankind, all of the people, should prostrate themselves at her (?) feet." And now, under that sun and on that day, it was indeed so.

Inana and An: c.1.3.5 She had captured E-ana from An! She secured it ……. Now Inana speaks of the E-ana as the house that is the place of the lady. The goddess who has attained her triumphant position, Inana who has attained her triumphant position, declares in the good place: "I have captured E-ana from An."

Inana and An: c.1.3.5 Because you are unmatched among the Great Princes, maiden Inana, praising you is magnificent!

Dumuzid and Ĝeštin-ana: c.1.4.1.1 A small demon opened his mouth and said to the big demon," Come on, let's go to the lap of holy Inana." The demons entered Unug and seized holy Inana." Come on, Inana, go on that journey which is yours alone -- descend to the underworld. Go to the place which you have coveted -- descend to the nether world. Go to the dwelling of Ereškigala -- descend to the underworld. Don't put on your holy ba garment, the pala dress of ladyship -- descend to the underworld. Remove the holy headdress, that splendid ornament, from your head -- descend to the underworld. Don't enhance your appearance with a wig -- descend to the underworld. Don't adorn your feet with …… -- descend to the underworld. When you descend, ……."

Dumuzid and Ĝeštin-ana: c.1.4.1.1 They released holy Inana, they …… her. Inana handed over Dumuzid to them in exchange for herself." As for the lad, we will put his feet in foot stocks. As for the lad, we will put his hands in hand stocks: we will put his neck in neck stocks." Copper pins, nails and pokers were raised to his face. They sharpened their large copper axes. As for the lad, they stood him up, they sat him down." Let us remove his …… garment, let us make him stand ……." As for the lad, they bound his arms, they did evil ……. They covered his face with his own garment.

Dumuzid and Ĝeštin-ana: c.1.4.1.1 The lad raises his hands heavenward to Utu: "O Utu, I am your friend, I am a youth. Do you recognise me? Your sister, whom I married, descended to the underworld. Because she descended to the underworld, it was me that she was to hand over to the underworld as a substitute. O Utu, you are a just judge, don't disappoint me! Change my hands, alter my appearance, so that I may escape the clutches of my demons! Don't let them seize me! Like a saĝkal snake that slithers across the meadows and mountains, let me escape alive to the dwelling of my sister Ĝeštin-ana."

Dumuzid and Ĝeštin-ana: c.1.4.1.1 Utu accepted his tears. He changed his hands, he altered his appearance. Then like a saĝkal snake that slithers across the meadows and mountains, like a soaring falcon that can swoop down on a live (?) bird, Dumuzid escaped alive to the dwelling of his sister Ĝeštin-ana. Ĝeštin-ana looked at her brother. She scratched at her cheek: she scratched at her nose. She looked at her sides: she …… her garment. She recited a lament of misfortune for the unfortunate lad: "O my brother! O my brother, lad who has not fulfilled those days! O my brother, shepherd Ama-ušumgal-ana, lad who has not fulfilled those days and years! O my brother, lad who has no wife, who has no children! O my brother, lad who has no friend, who has no companion! O my brother, the lad who is not a comfort (?) to his mother!"

Dumuzid and Ĝeštin-ana: c.1.4.1.1 The demons go hither and thither searching for Dumuzid. The small demons say to the big demons: "Demons have no mother; they have no father or mother, sister or brother, wife or children. When …… were established on heaven and earth, you demons were there, at a man's side like a reed enclosure. Demons are never kind, they do not know good from evil. Who has ever seen a man, without a family, all alone, escape with his life? We shall go neither to the dwelling of his friend nor to the dwelling of his in-laws. Rather, for the shepherd let us go to the dwelling of Ĝeštin-ana." The demons clap their hands and begin to seek him out.

Dumuzid and Ĝeštin-ana: c.1.4.1.1 Ĝeštin-ana had barely finished that lament when the demons arrived at her dwelling." Show us where your brother is," they said to her. But she spoke not a word to them. They afflicted her loins with a skin disease, but she spoke not a word to them. They scratched her face with ……, but she spoke not a word to them. They …… the skin of her buttocks, but she spoke not a word to them. They poured tar in her lap, but she spoke not a word to them. So they could not find Dumuzid at the house of Ĝeštin-ana.

Dumuzid and Ĝeštin-ana: c.1.4.1.1 The small demons said to the big demons: "Come on, let's go to the holy sheepfold!" There at the holy sheepfold they caught Dumuzid. They went hither and thither until they caught him. They searched for him until he was seen. The axe was wielded against the lad who had no family. They sharpened their daggers, they smashed his hut. His sister wandered about the city like a bird because of her brother: "My brother, let me take the great misfortune, come, let me ……."

Dumuzid and his sisters: c.1.4.1.3 "…… my ……. …… my lacerated eyes ……. …… my lacerated nose ……. …… my beaten ……. …… my hasty ……. …… my …… (1 line fragmentary) …… my ……. …… my loaded waggon ……. …… my ……. …… my ……. …… who is cheerful ……. …… who laments ……. …… the door of the gate (of the nether world) ……. My brother, …… the door of the gate …… (1 line fragmentary)…… ladyship (?) ……. On the mighty river, ……. …… its fields, a waterskin ……. …… in lamenting ……. …… my …… hated ……. My brother, your feet hurt, your feet …… the road. My brother, wherever you go I will hasten with you. Dumuzid, wherever you go I will hasten with you. …… I will hasten with you. I will hasten with you. …… going (?) as your slavegirl, …… of the lord, I ……. …… of the lord …… …… going (?) as your slavegirl, …… of the lord, I ……."

Dumuzid and his sisters: c.1.4.1.3 "My brother -- because of him I cannot rejoice. My brother ……. Dumuzid, my brother -- because of him I cannot rejoice, ……. …… in front of him ……. …… he who bound his arms went in front of him. …… he who fettered his hands went behind him. …… they who beat him went alongside him."

Dumuzid and his sisters: c.1.4.1.3 (1 line fragmentary)"…… you also ……. …… you also ……." …… they paid (?) attention ……. …… went along the broad road. …… went along the broad road. …… the demon confronted her. …… the demon confronted her. …… the demon confronted her. …… met her ……, the demon confronted her. ……, he tried to control (?) her. ……, as she was tearing out her hair, he tried to control (?) her. …… as she was lacerating her eyes, as she was lacerating her nose, he tried to control (?) her. …… as she …… excessively, he tried to control (?) her. …… as she spoke …… beauty …… lips, he tried to control (?) her:

Dumuzid and his sisters: c.1.4.1.3 She heaped up the …… of the river, and muddied the Euphrates: "…… my brother is no longer alive. He will cut …… from ……. …… Dumuzid is no longer alive. He will cut …… from ……. …… is no longer alive, he is no longer alive. He will definitely not return. My …… is no longer alive. My …… is no longer alive. My …… is no longer alive. …… is no longer alive. …… is no longer alive. …… is no longer alive. …… Dumuzid is no longer alive. He will definitely not return. I cannot rejoice over …… when you were born. I cannot rejoice over …… when you were born. I cannot rejoice over …… when you were born. …… was born. …… was born. …… I, Ĝeštin, ……. …… to Dumuzid. …… I, Ĝeštin, ……."

Inana's descent to the nether world: c.1.4.1 From the great heaven she set her mind on the great below. From the great heaven the goddess set her mind on the great below. From the great heaven Inana set her mind on the great below. My mistress abandoned heaven, abandoned earth, and descended to the underworld. Inana abandoned heaven, abandoned earth, and descended to the underworld.

Inana's descent to the nether world: c.1.4.1 She took the seven divine powers. She collected the divine powers and grasped them in her hand. With the good divine powers, she went on her way. She put a turban, headgear for the open country, on her head. She took a wig for her forehead. She hung small lapis-lazuli beads around her neck.

Inana's descent to the nether world: c.1.4.1 She placed twin egg-shaped beads on her breast. She covered her body with a pala dress, the garment of ladyship. She placed mascara which is called "Let a man come, let him come" on her eyes. She pulled the pectoral which is called "Come, man, come" over her breast. She placed a golden ring on her hand. She held the lapis-lazuli measuring rod and measuring line in her hand.

Inana's descent to the nether world: c.1.4.1 Holy Inana said to Ninšubur: "Come my faithful minister of E-ana, { my minister who speaks fair words, my escort who speaks trustworthy words } { (1 ms. has instead:) I am going to give you instructions: my instructions must be followed; I am going to say something to you: it must be observed }."

Inana's descent to the nether world: c.1.4.1 "On this day I will descend to the underworld. When I have arrived in the underworld, make a lament for me on the ruin mounds. Beat the drum for me in the sanctuary. Make the rounds of the houses of the gods for me."

Inana's descent to the nether world: c.1.4.1 "Lacerate your eyes for me, lacerate your nose for me. { (1 ms. adds 1 line:) Lacerate your ears for me, in public. } In private, lacerate your buttocks for me. Like a pauper, clothe yourself in a single garment and all alone set your foot in the E-kur, the house of Enlil."

Inana's descent to the nether world: c.1.4.1 "Father Enki, the lord of great wisdom, knows about the life-giving plant and the life-giving water. He is the one who will restore me to life."

Inana's descent to the nether world: c.1.4.1 Neti, the chief doorman of the underworld, answered holy Inana: "Who are you?" "I am Inana going to the east." "If you are Inana going to the east, why have you travelled to the land of no return? How did you set your heart on the road whose traveller never returns?"

Inana's descent to the nether world: c.1.4.1 Holy Inana answered him: "Because Lord Gud-gal-ana, the husband of my elder sister holy Ereškigala, has died; in order to have his funeral rites observed, she offers generous libations at his wake -- that is the reason."

Inana's descent to the nether world: c.1.4.1 Neti, the chief doorman of the underworld, answered holy Inana: "Stay here, Inana. I will speak to my mistress. I will speak to my mistress Ereškigala and tell her what you have said."

Inana's descent to the nether world: c.1.4.1 "She has taken the seven divine powers. She has collected the divine powers and grasped them in her hand. She has come on her way with all the good divine powers. She has put a turban, headgear for the open country, on her head. She has taken a wig for her forehead. She has hung small lapis-lazuli beads around her neck."

Inana's descent to the nether world: c.1.4.1 "She has placed twin egg-shaped beads on her breast. She has covered her body with the pala dress of ladyship. She has placed mascara which is called "Let a man come" on her eyes. She has pulled the pectoral which is called "Come, man, come" over her breast. She has placed a golden ring on her hand. She is holding the lapis-lazuli measuring rod and measuring line in her hand."

Inana's descent to the nether world: c.1.4.1 When she heard this, Ereškigala slapped the side of her thigh. She bit her lip and took the words to heart. She said to Neti, her chief doorman: "Come Neti, my chief doorman of the underworld, don't neglect the instructions I will give you. Let the seven gates of the underworld be bolted. Then let each door of the palace Ganzer be opened separately. As for her, after she has entered, and crouched down and had her clothes removed, they will be carried away."

Inana's descent to the nether world: c.1.4.1 Neti, the chief doorman of the underworld, paid attention to the instructions of his mistress. He bolted the seven gates of the underworld. Then he opened each of the doors of the palace Ganzer separately. He said to holy Inana: "Come on, Inana, and enter."

Inana's descent to the nether world: c.1.4.1 And when Inana entered, { (1 ms. adds 2 lines:) the lapis-lazuli measuring rod and measuring line were removed from her hand, when she entered the first gate, } the turban, headgear for the open country, was removed from her head." What is this?" "Be silent, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."

Inana's descent to the nether world: c.1.4.1 When she entered the second gate, the small lapis-lazuli beads were removed from her neck." What is this?" "Be silent, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."

Inana's descent to the nether world: c.1.4.1 When she entered the third gate, the twin egg-shaped beads were removed from her breast." What is this?" "Be silent, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."

Inana's descent to the nether world: c.1.4.1 When she entered the fourth gate, the "Come, man, come" pectoral was removed from her breast." What is this?" "Be silent, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."

Inana's descent to the nether world: c.1.4.1 When she entered the sixth gate, the lapis-lazuli measuring rod and measuring line were removed from her hand." What is this?" "Be silent, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."

Inana's descent to the nether world: c.1.4.1 After she had crouched down and had her clothes removed, they were carried away. Then she made her sister Ereškigala rise from her throne, and instead she sat on her throne. The Anuna, the seven judges, rendered their decision against her. They looked at her -- it was the look of death. They spoke to her -- it was the speech of anger. They shouted at her -- it was the shout of heavy guilt. The afflicted woman was turned into a corpse. And the corpse was hung on a hook.

Inana's descent to the nether world: c.1.4.1 After three days and three nights had passed, her minister Ninšubur { (2 mss. add 2 lines:), her minister who speaks fair words, her escort who speaks trustworthy words, } { carried out the instructions of her mistress } { (1 ms. has instead 2 lines:) did not forget her orders, she did not neglect her instructions }.

Inana's descent to the nether world: c.1.4.1 She made a lament for her in her ruined (houses). She beat the drum for her in the sanctuaries. She made the rounds of the houses of the gods for her. She lacerated her eyes for her, she lacerated her nose. In private she lacerated her buttocks for her. Like a pauper, she clothed herself in a single garment, and all alone she set her foot in the E-kur, the house of Enlil.

Inana's descent to the nether world: c.1.4.1 In his rage Father Enlil answered Ninšubur: "My daughter craved the great heaven and she craved the great below as well. Inana craved the great heaven and she craved the great below as well. The divine powers of the underworld are divine powers which should not be craved, for whoever gets them must remain in the underworld. Who, having got to that place, could then expect to come up again?"

Inana's descent to the nether world: c.1.4.1 In his rage Father Nanna answered Ninšubur: "My daughter craved the great heaven and she craved the great below as well. Inana craved the great heaven and she craved the great below as well. The divine powers of the underworld are divine powers which should not be craved, for whoever gets them must remain in the underworld. Who, having got to that place, could then expect to come up again?"

Inana's descent to the nether world: c.1.4.1 Father Enki answered Ninšubur: "What has my daughter done? She has me worried. What has Inana done? She has me worried. What has the mistress of all the lands done? She has me worried. What has the mistress of heaven done? She has me worried." { (1 ms. adds 1 line:) Thus Father Enki helped her in this matter. } He removed some dirt from the tip of his fingernail and created the kur-ĝara. He removed some dirt from the tip of his other fingernail and created the gala-tura. To the kur-ĝara he gave the life-giving plant. To the gala-tura he gave the life-giving water.

Inana's descent to the nether world: c.1.4.1 { Then Father Enki spoke out to the gala-tura and the kur-ĝara: } " { (1 ms. has instead the line:) One of you sprinkle the life-giving plant over her, and the other the life-giving water. } Go and direct your steps to the underworld. Flit past the door like flies. Slip through the door pivots like phantoms. The mother who gave birth, Ereškigala, on account of her children, is lying there. Her holy shoulders are not covered by a linen cloth. Her breasts are not full like a šagan vessel. Her nails are like a pickaxe (?) upon her. The hair on her head is bunched up as if it were leeks."

Inana's descent to the nether world: c.1.4.1 "When she says "Oh my heart", you are to say "You are troubled, our mistress, oh your heart". When she says "Oh my body", you are to say "You are troubled, our mistress, oh your body". (She will then ask:) "Who are you? Speaking to you from my heart to your heart, from my body to your body -- if you are gods, let me talk with you; if you are mortals, may a destiny be decreed for you." Make her swear this by heaven and earth. (1 line fragmentary)"

Inana's descent to the nether world: c.1.4.1 The gala-tura and the kur-ĝara paid attention to the instructions of Enki. They flitted through the door like flies. They slipped through the door pivots like phantoms. The mother who gave birth, Ereškigala, because of her children, was lying there. Her holy shoulders were not covered by a linen cloth. Her breasts were not full like a šagan vessel. Her nails were like a pickaxe (?) upon her. The hair on her head was bunched up as if it were leeks.

Inana's descent to the nether world: c.1.4.1 When she said "Oh my heart", they said to her "You are troubled, our mistress, oh your heart". When she said "Oh my body", they said to her "You are troubled, our mistress, oh your body". (Then she asked:) "Who are you? I tell you from my heart to your heart, from my body to your body -- if you are gods, I will talk with you; if you are mortals, may a destiny be decreed for you." They made her swear this by heaven and earth. They …….

Inana's descent to the nether world: c.1.4.1 Those who accompanied her, those who accompanied Inana, know no food, know no drink, eat no flour offering and drink no libation. { They accept no pleasant gifts. They never enjoy the pleasures of the marital embrace, never have any sweet children to kiss. They tear away the wife from a man's embrace. They snatch the son from a man's knee. They make the bride leave the house of her father-in-law } { (instead of lines 300-305, 1 ms. has 2 lines:) They take the wife away from a man's embrace. They take away the child hanging on a wet-nurse's breasts }. { (1 ms. adds 3 lines:) They crush no bitter garlic. They eat no fish, they eat no leeks. They, it was, who accompanied Inana. }

Inana's descent to the nether world: c.1.4.1 Holy Inana answered the demons: "This is my minister of fair words, my escort of trustworthy words. She did not forget my instructions. She did not neglect the orders I gave her. She made a lament for me on the ruin mounds. She beat the drum for me in the sanctuaries. She made the rounds of the gods' houses for me. She lacerated her eyes for me, lacerated her nose for me. { (1 ms. adds 1 line:) She lacerated her ears for me in public. } In private, she lacerated her buttocks for me. Like a pauper, she clothed herself in a single garment."

Inana's descent to the nether world: c.1.4.1 Holy Inana answered the demons: "Outstanding Lulal follows me at my right and my left. How could I turn him over to you? Let us go on. Let us go on to the great apple tree in the plain of Kulaba."

Inana's descent to the nether world: c.1.4.1 They followed her to the great apple tree in the plain of Kulaba. There was Dumuzid clothed in a magnificent garment and seated magnificently on a throne. The demons seized him there by his thighs. The seven of them poured the milk from his churns. The seven of them shook their heads like ……. They would not let the shepherd play the pipe and flute before her (?).

Inana's descent to the nether world: c.1.4.1 She looked at him, it was the look of death. She spoke to him (?), it was the speech of anger. She shouted at him (?), it was the shout of heavy guilt: "How much longer? Take him away." Holy Inana gave Dumuzid the shepherd into their hands.

Inana's descent to the nether world: c.1.4.1 Those who had accompanied her, who had come for Dumuzid, know no food, know no drink, eat no flour offering, drink no libation. They never enjoy the pleasures of the marital embrace, never have any sweet children to kiss. They snatch the son from a man's knee. They make the bride leave the house of her father-in-law.

Inana's descent to the nether world: c.1.4.1 Dumuzid let out a wail and wept. The lad raised his hands to heaven, to Utu: "Utu, you are my brother-in-law. I am your relation by marriage. I brought butter to your mother's house. I brought milk to Ningal's house. Turn my hands into snake's hands and turn my feet into snake's feet, so I can escape my demons, let them not keep hold of me."

Inana's descent to the nether world: c.1.4.1 Utu accepted his tears. { (1 ms. adds 1 line:) Dumuzid's demons could not keep hold of him. } Utu turned Dumuzid's hands into snake's hands. He turned his feet into snake's feet. Dumuzid escaped his demons. { (1 ms. adds 1 line:) Like a saĝkal snake he ……. } They seized ……. (2 lines fragmentary)Holy Inana …… her heart.

Inana's descent to the nether world: c.1.4.1 …… was weeping. She came up to the sister (?) and …… by the hand: "Now, alas, my ……. You for half the year and your sister for half the year: when you are demanded, on that day you will stay, when your sister is demanded, on that day you will be released." Thus holy Inana gave Dumuzid as a substitute …….

Dumuzid's dream: c.1.4.3 His heart was full of tears as he went out into the countryside. The lad's heart was full of tears as he went out into the countryside. Dumuzid's heart was full of tears as he went out into the countryside. He carried with him his { (1 ms. adds:) shepherd's } stick on his shoulder, sobbing all the time:

Dumuzid's dream: c.1.4.3 "Grieve, grieve, O countryside, grieve! O countryside, grieve! O marshes, cry out! O …… crabs of the river, grieve! O frogs of the river, cry out! My mother will call to me, my mother, my Durtur, will call to me, my mother will call to me for five things, my mother will call to me for 10 things: if she does not know the day when I am dead, you, O countryside, can inform my mother who bore me. Like my little sister may you weep for me."

Dumuzid's dream: c.1.4.3 In ancient times he lay down, in ancient times he lay down, in ancient times the shepherd lay down. When in ancient times the shepherd lay down, he lay down to dream. He woke up -- it was a dream! He shivered -- it was sleep! He rubbed his eyes, he was terrified.

Dumuzid's dream: c.1.4.3 "Bring, bring, bring my sister! Bring my Ĝeštin-ana, bring my sister! Bring my scribe proficient in tablets, bring my sister! Bring my singer expert in songs, bring my singer! Bring my perspicacious girl, bring my sister! Bring my wise woman who knows the meanings of dreams, bring my sister! I will relate the dream to her."

Dumuzid's dream: c.1.4.3 "A dream, my sister! A dream! In my dream, rushes were rising up for me, rushes kept growing for me; a single reed was shaking its head at me; twin reeds -- one was being separated from me. Tall trees in the forest were rising up together over me. Water was poured over my holy { coals } { (1 ms. has instead:) brazier } for me, the cover of my holy churn was removed, my holy drinking cup was torn down from the peg where it hung, my shepherd's stick disappeared from me. An owl (?) took a lamb from the sheep house, a falcon caught a sparrow on the reed fence, my male goats were dragging their dark beards in the dust for me, my rams were scratching the earth with their thick legs for me. The churns were lying on their sides, no milk was being poured, the drinking cups were lying on their sides, Dumuzid was dead, the sheepfold was haunted."

Dumuzid's dream: c.1.4.3 Ĝeštin-ana answered Dumuzid: "My brother, your dream is not favourable, don't tell me any more of it! Dumuzid, your dream is not favourable, don't tell me any more of it! The rushes rising up for you, which kept growing for you, are bandits rising against you from their ambush. The single reed shaking its head at you is your mother who bore you, shaking her head for you. The twin reeds of which one was being separated from you is you and I -- one will be separated from you. The tall trees in the forest rising up together over you are the evil men catching you within the walls. That water was poured over your holy coals means the sheepfold will become a house of silence. That the cover of your holy churn was removed for you means the evil man will bring it inside in his hands."

Dumuzid's dream: c.1.4.3 "Your holy drinking cup torn down from the peg where it hung is you falling off the lap of the mother who bore you. That your shepherd's stick disappeared from you means the demons { will set fire to it } { (1 ms. has instead:) will smash it }. The owl (?) taking a lamb from the sheep house { is the evil man who will hit you on the cheek } { (1 ms. has instead:) is the evil man who will destroy the sheep house }. The falcon catching a sparrow on the reed fence is the big demon coming { down } { (1 ms. has instead:) out } from the sheep house. That the churns were lying on their sides, no milk was being poured, the drinking cups were lying on their sides, that Dumuzid was dead, and the sheepfold haunted, means your hands will be bound in handcuffs, your arms will be bound in fetters. That your male goats were dragging their dark beards in the dust for you means that my hair will whirl around in the air like a hurricane for you. That your rams were scratching the earth with their thick legs for you means that I shall lacerate my cheeks with my fingernails for you as if with a boxwood needle."

Dumuzid's dream: c.1.4.3 Hardly had she spoken these words when he said," Sister, go up onto the mound, sister, go up onto the mound! Sister, when you go up onto the mound, do not go up onto the mound like an ordinary person, but lacerate { your heart } { (1 ms. has instead:) your hair } and your liver, lacerate your clothes and your crotch, sister, and then go up onto the mound! Sister, when you go up onto the mound, look out from the mound! The evil ……, hated by men, …… a river barge! They hold in their hands the wood to bind the hands, they are identified (?) from the wood to bind the neck -- no man knows how to undo it!"

Dumuzid's dream: c.1.4.3 Ama-ĝeštin-ana went up onto the mound and looked around, Ĝeštin-ana craned her neck. Her girl friend Ĝeštin-dudu advised her: "The big men who bind the neck are already coming for him, they are …… coming for him!"

Dumuzid's dream: c.1.4.3 "My adviser and girl friend! Are they coming?" "Yes, I will point out to you those who bind the neck!" "My brother, your demons are coming for you! Duck down your head in the grass! Dumuzid, your demons are coming for you! Duck down your head in the grass!"

Dumuzid's dream: c.1.4.3 "My sister, I will duck down my head in the grass! Don't reveal my whereabouts to them! I will duck down my head in the short grass! Don't reveal my whereabouts to them! I will duck down my head in the tall grass! Don't reveal my whereabouts to them! I will drop down into the ditches of Arali! Don't reveal my whereabouts to them!"

Dumuzid's dream: c.1.4.3 "If I reveal your whereabouts to them, may your dog devour me! The black dog, your shepherd dog, the noble dog, your lordly dog, may your dog devour me!"

Dumuzid's dream: c.1.4.3 She remembered (?): "…… give your friend instructions about it! O my brother, may you never have a friend or comrade like ……! After the demons (?) have searched for you, ……, if he tells you ……."

Dumuzid's dream: c.1.4.3 "My friend, I will duck down my head in the grass! Don't reveal my whereabouts to them! I will duck down my head in the short grass! Don't reveal my whereabouts to them! I will duck down my head in the tall grass! Don't reveal my whereabouts to them! I will drop down into the ditches of Arali! Don't reveal my whereabouts to them!"

Dumuzid's dream: c.1.4.3 "If I reveal your whereabouts to them, may your dog devour me! The black dog, your shepherd dog, the noble dog, your lordly dog, may your dog devour me!"

Dumuzid's dream: c.1.4.3 Those who come for the king are a motley crew, who know not food, who know not drink, who eat no sprinkled flour, who drink no poured water, who accept no pleasant gifts, who do not enjoy a wife's embraces, who never kiss dear little children, who never chew sharp-tasting garlic, who eat no fish, who eat no leeks. There were two men of Adab who came for the king. They were thistles in dried-up waters, they were thorns in stinking waters -- 'his hand was on the table, his tongue was in the palace' (Alludes to a proverb). Then there were two men of Akšak who came for the king, with …… carried on their shoulders. Then there were two men of Unug who came for the king. With head-smashing clubs tied to their waists, there were two men of Urim who came for the king. With { shining } { (1 ms. has instead:) clean } clothes on the quayside, there were two men of Nibru who came for the king. Crying "Man run after man!", they came to the sheepfold and cow-pen. They caught Ĝeštin-ana at the sheepfold and cow-pen. They offered a river of water, but she wouldn't accept it. They offered her a field of grain, but she wouldn't accept it. The little demon spoke to the big demon, the wise demon, the lively demon, and the big demon who was between them, wise like …… destroying a ……, like …… barring a ……, they spoke:

Dumuzid's dream: c.1.4.3 "Who since the most ancient times has ever known a sister reveal a brother's whereabouts? Come! Let us go to his friend!" Then they offered his friend a river of water, and he accepted it. They offered him a field of grain, and he accepted it." My friend ducked down his head in the grass, but I don't know his whereabouts { (1 ms. adds:) Dumuzid ducked down his head in the grass, but I don't know his whereabouts }." They looked for Dumuzid's head in the grass, but they couldn't find him." He ducked down his head in the short grass, but I don't know his whereabouts." They looked for Dumuzid's head in the short grass, but they couldn't find him." He ducked down his head in the tall grass, but I don't know his whereabouts." They looked for Dumuzid's head in the tall grass, but they couldn't find him." He has dropped down into the ditches of Arali, but I don't know his whereabouts."

Dumuzid's dream: c.1.4.3 They caught Dumuzid in the ditches of Arali. Dumuzid began to weep and was tear-stricken: "In the city my sister saved my life, my friend caused my death. If a sister leaves (?) a child in the street, someone should kiss it. But if a friend leaves (?) a child in the street, no one should kiss it."

Dumuzid's dream: c.1.4.3 The men surrounded him and drained the standing waters. They twisted a cord for him, they knotted a net for him. They wove a reed hawser for him, they cut sticks for him. The one in front of him threw missiles at him, the one behind him …… one cubit. His hands were bound in handcuffs, his arms were bound in fetters. The lad raised his hands heavenward to Utu:

Dumuzid's dream: c.1.4.3 "Utu, you are my brother-in-law, I am your sister's husband! I am he who carries food to E-ana, I am he who brought the wedding gifts to Unug, I am he who kisses the holy lips, I am he who dances on the holy knees, the knees of Inana. Please change my hands into gazelle hands, change my feet into gazelle feet, so I can evade my demons. Let me escape with my life to Ku-bireš-dildareš."

Dumuzid's dream: c.1.4.3 Utu accepted his tears { (1 ms. adds:) as a gift }. Like a merciful man he showed him mercy. He changed his hands into gazelle hands, he changed his feet into gazelle feet, and so he evaded the demons, and escaped with his life to Ku-bireš-dildareš. The demons searched for him, but didn't find him.

Dumuzid's dream: c.1.4.3 "Come, let us go to Ku-bireš." { (1 ms. adds:) …… like a net ……. } They caught Dumuzid at Ku-bireš. The men surrounded him and drained the standing waters. They twisted a cord for him, they knotted a net for him. They wove a reed hawser for him, they cut sticks for him, the one in front of him threw missiles at him, the one behind him ……. His hands were bound in handcuffs, his arms were bound in fetters. The lad raised his hands heavenward to Utu:

Dumuzid's dream: c.1.4.3 "Utu, you are my brother-in-law, I am your sister's husband! I am he who carries food to E-ana, I am he who brought the wedding gifts to Unug, I am he who kisses the holy lips, I am he who dances on the holy knees, the knees of Inana. Please change my hands into { gazelle } { (1 ms. has instead:) snake } hands, change my feet into { gazelle } { (1 ms. has instead:) snake } feet, so I can escape to the house of Old Woman Belili."

Dumuzid's dream: c.1.4.3 Utu accepted his tears. He changed his hands into { gazelle } { (1 ms. has instead:) snake } hands, he changed his feet into { gazelle } { (1 ms. has instead:) snake } feet, so he evaded the demons and escaped with his life to the house of Old Woman Belili. He approached the house of Old Woman Belili.

Dumuzid's dream: c.1.4.3 "Old woman! I am not just a man, I am the husband of a goddess! Would you pour water -- please -- so I can drink water. Would you sprinkle flour -- please -- so I can eat flour."

Dumuzid's dream: c.1.4.3 "Unless the old woman is aware of Dumuzid's whereabouts, she is indeed looking frightened! She is indeed screaming in a frightened way! Come, let us go to the house of Old Woman Belili!" They caught Dumuzid at the house of Old Woman Belili. The men surrounded him and drained the standing waters. They twisted a cord for him, they knotted a net for him. They wove a reed hawser for him, they cut sticks for him, the one in front of him threw missiles at him, the one behind him ……. His hands were bound in handcuffs, his arms were bound in fetters. The lad raised his hands heavenward to Utu:

Dumuzid's dream: c.1.4.3 "Utu, you are my brother-in-law, I am your sister's husband! I am he who carries food to E-ana, I am he who brought the wedding gifts to Unug, I am he who kisses the holy lips, I am he who dances on the holy knees, the knees of Inana. Please change my hands into gazelle hands, change my feet into gazelle feet, so I can escape to the holy sheepfold, my sister's sheepfold."

Dumuzid's dream: c.1.4.3 Utu accepted his tears. He changed his hands into { gazelle } { (1 ms. has instead:) snake } hands, he changed his feet into { gazelle } { (1 ms. has instead:) snake } feet, so he evaded the demons, and escaped with his life to the holy sheepfold, his sister's sheepfold. He approached the holy sheepfold, his sister's sheepfold. Ĝeštin-ana cried toward heaven, cried toward earth. Her cries covered the horizon completely like a cloth, they were spread out like linen. She lacerated her eyes, she lacerated her face, she lacerated her ears in public; in private she lacerated her buttocks.

Dumuzid's dream: c.1.4.3 "My brother, I will go round in the streets ……." (The demons said:) "Unless Ĝeštin-ana is aware of Dumuzid's whereabouts, she is indeed looking frightened! She is indeed screaming in a frightened way! Come, let us go to the sheepfold and cow-pen!" When the first demon entered the sheepfold and cow-pen, { he set fire to the bolt } { (1 ms. has instead:) he shouted …… }. When the second entered the sheepfold and cow-pen, he set fire to the shepherd's stick. When the third entered the sheepfold and cow-pen, he removed the cover of the holy churn.

Dumuzid's dream: c.1.4.3 { When the fourth entered the sheepfold and cow-pen, he tore down the drinking cup from the peg where it hung. When the fifth entered the sheepfold and cow-pen, the churns lay on their sides, no milk was poured, the drinking cups lay on their sides, Dumuzid was dead, the sheepfold was haunted. } { (instead of lines 256-260, 1 ms. has:) When the fourth entered the sheepfold and cow-pen, he poured water on my holy brazier. When the fifth demon entered the sheepfold and cow-pen, he tore down my holy drinking cup from the peg where it hung. When the sixth demon entered the sheepfold and cow-pen, the churns lay on their sides, and no milk was poured. When the seventh demon entered the sheepfold and cow-pen, the drinking cups lay on their sides, Dumuzid was dead, the sheepfold was haunted. }

Dumuzid's dream: c.1.4.3 A šir-kalkal for the dead Dumuzid.

Inana and Bilulu: an ulila to Inana: c.1.4.4 She can make the lament for you, my Dumuzid, the lament for you, the lament, the lamentation, reach the desert -- she can make it reach the house Arali; she can make it reach Bad-tibira; she can make it reach Du-šuba; she can make it reach the shepherding country, the sheepfold of Dumuzid …….

Inana and Bilulu: an ulila to Inana: c.1.4.4 "O Dumuzid of the fair-spoken mouth, of the ever kind eyes," she sobs tearfully," O you of the fair-spoken mouth, of the ever kind eyes," she sobs tearfully." Lad, husband, lord, sweet as the date, …… O Dumuzid!" she sobs, she sobs tearfully.

Inana and Bilulu: an ulila to Inana: c.1.4.4 Like a child sent on an errand by its own mother, she went out from the chamber; like one sent on an errand by Mother Ningal, she went out from the chamber. Full knowledgeable my lady was, and also she was full apt, full knowledgeable holy Inana was, and also she was full apt. Beer stored in remote days, in long past days …….

Inana and Bilulu: an ulila to Inana: c.1.4.4 …… from the sheepfold. (1 line missing)…… to the house of old woman Bilulu (source, erroneously: Belili). There the shepherd, head beaten in, ……, Dumuzid, head beaten in, ……; Ama-ušumgal-ana, head beaten in, …….

Inana and Bilulu: an ulila to Inana: c.1.4.4 The lady created a song for her young husband, fashioned a song for him, holy Inana created a song for Dumuzid, fashioned a song for him:

Inana and Bilulu: an ulila to Inana: c.1.4.4 Then the son of old woman Bilulu, matriarch and her own mistress, -- Ĝirĝire, a man on his own, fit for prospering and a knowledgeable man -- was filling pen and fold with his captured cattle, and was stacking his stacks and piles of grain. He quickly left scattered his victims struck down with the mace. Širru of the haunted desert, no one's child and no one's friend, sat before him and held converse with him.

Inana and Bilulu: an ulila to Inana: c.1.4.4 That day what was in the lady's heart? What was in holy Inana's heart? To kill old woman Bilulu was in her heart! To make good the resting place for her beloved young husband, for Dumuzid-ama-ušumgal-ana -- that was in her heart! My lady went to Bilulu in the haunted desert. Her son Ĝirĝire like the wind there did …… Širru of the haunted desert, no one's child and no one's friend, …….

Inana and Bilulu: an ulila to Inana: c.1.4.4 Holy Inana entered the alehouse, stepped into a seat, began to determine fate: "Begone! I have killed you; so it is indeed, and with you I destroy also your name: May you become the waterskin for cold water that is used in the desert! May her son Ĝirĝire together with her become the protective god of the desert and the protective goddess of the desert! May Širru of the haunted desert, no one's child and no one's friend, walk in the desert and keep count of the flour, and when water is libated and flour sprinkled for the lad wandering in the desert, let the protective god of the desert and the protective goddess of the desert call out: "Libate!", call out: "Sprinkle!", and thereby cause him to be present in the place from which he vanished, in the desert! Let old woman Bilulu gladden his heart!"

Inana and Bilulu: an ulila to Inana: c.1.4.4 And immediately, under the sun of that day, it truly became so. She became the waterskin for cold water that is used in the desert. Her son Ĝirĝire together with her became the protective god of the desert and the protective goddess of the desert. Širru of the haunted desert, no one's child and no one's friend, walks in the desert and keeps count of the flour, and when water is libated and flour sprinkled for the lad wandering in the desert, the protective god of the desert and the protective goddess of the desert call out: "Libate!", call out: "Sprinkle!", and thereby cause him to be present in the place from which he vanished, in the desert. Old woman Bilulu gladdens his heart. Inana put out her hand to the lad on the ground, put out her hand to Dumuzid on the ground, his death-bound hands ……

Inana and Bilulu: an ulila to Inana: c.1.4.4 The francolin …… to the …… of its ……. The francolin …… to the birthplace of Dumuzid. Like a pigeon on its window ledge it took counsel with itself; the francolin in its shelter took counsel. Only his mother Durtur can gladden my master! Only his mother Durtur can gladden Dumuzid! My goddess, born in Kuara, the maiden who is the crown of all ……, the admiration and acclaim of the black-headed people, the playful one who also voices laments and the cries, who intercedes before the king -- Ĝeštin-ana, the lady, did …….

Nanna-Suen's journey to Nibru: c.1.5.1 "The shining city, the pure place ……. (6 lines missing)…… very great, …… very great, …… very great, …… very great."

Nanna-Suen's journey to Nibru: c.1.5.1 "My Nibru, where black birch trees grow in a good place, my sanctuary Nibru, where white birch trees grow in a pure place -- my Nibru's shrine is built in a good place. The sanctuary Nibru's name is a good name. My Nibru's shrine is built in a good place. The sanctuary Nibru's name is a good name. Before Dilmun existed, palm trees grew in my city. Before Dilmun existed, palm trees grew in Nibru and the great mother Ninlil was clothed in fine linen."

Nanna-Suen's journey to Nibru: c.1.5.1 Nanna-Suen despatched people to Tummal for the barge's reeds. Ašimbabbar despatched people to the abzu for the barge's pitch. Nanna-Suen despatched people to Du-ašaga for its rushes. Ašimbabbar despatched people to the cypress forest for its strakes (?). Nanna-Suen despatched people to the forests of Kug-nuna for its ribbing (?). { (3 mss. add 2 lines in a parallel passage:) Ašimbabbar despatched people to the mountain of fragrant cedar for its beams. }

Nanna-Suen's journey to Nibru: c.1.5.1 When the barge's reeds were brought to Nanna-Suen from Tummal, when the barge's pitch was brought to Ašimbabbar from the abzu, when its rushes were brought to Nanna-Suen from Du-ašaga, when its strakes (?) were brought to Ašimbabbar from the cypress forest, when its ribbing (?) was brought to Nanna-Suen from the forests of Kug-nuna, { (3 mss. add 2 lines:) when its beams were brought to Ašimbabbar from the mountain of fragrant cedar, } when its planking was brought to Ašimbabbar from the forests of Ebla, when its fir wood was brought to Nanna-Suen from the fragrant cedar forest, when its …… was brought to Ašimbabbar from the junipers of Langi, when its …… was brought to Ašimbabbar from ……, when its …… was brought to Nanna-Suen from the mound of ……, (1 line fragmentary) Utu rejoiced at him and put ……. Gibil rejoiced at him. (lines 83-146 missing or fragmentary)

Nanna-Suen's journey to Nibru: c.1.5.1 Nanna-Suen will gather bulls for the cow-pen for the house of Enlil. Ašimbabbar will collect (?) fattened sheep for the house of Enlil. Nanna-Suen will purify the cow-pen for the house of Enlil. Ašimbabbar will feed meal to the goats for the house of Enlil. Nanna-Suen will …… porcupines for the house of Enlil.

Nanna-Suen's journey to Nibru: c.1.5.1 Enegir lay ahead of the offerings, Urim lay behind them. She brought out of the house what should not come out of the house, what should not come out of the house -- Ningirida brought out of the house what should not come out of the house: "Welcome, welcome, welcome, O boat! O boat of Suen, welcome, welcome, O boat!"

Nanna-Suen's journey to Nibru: c.1.5.1 She laid out flour before the barge and spread bran. At her feet stood a covered bronze gakkul vat. { (1 ms. adds 1 line:) With her fingers she pulled out the boxwood bung (?) for him (declaring): } "I shall rub precious oil on this peg. May ghee, syrup and wine be abundant in your midst, may the suḫur carp and the eštub carp rejoice at the prow of your boat!" But the boat did not give her its cargo: "I am going to Nibru!"

Nanna-Suen's journey to Nibru: c.1.5.1 Larsam lay ahead of the offerings, Enegir lay behind them. She brought out of the house what should not come out of the house, what should not come out of the house -- the lovely Šerida brought out of the house what should not come out of the house: "Welcome, welcome, welcome, O boat! O boat of my father, welcome, welcome, O boat!"

Nanna-Suen's journey to Nibru: c.1.5.1 She laid out flour before the barge and spread bran. At her feet stood a covered bronze gakkul vat. { (1 ms. adds 1 line:) With her fingers she pulled out the boxwood bung (?) for him (declaring): } "I shall rub precious oil on this peg. May ghee, syrup and wine be abundant in your midst, may the suḫur carp and the eštub carp rejoice at the prow of your boat!" But the boat did not give her its cargo: "I am going to Nibru!"

Nanna-Suen's journey to Nibru: c.1.5.1 Unug lay ahead of the offerings, Larsam lay behind them. She brought out of the house what should not come out of the house, what should not come out of the house -- holy Inana brought out of the house what should not come out of the house: "Welcome, welcome, welcome, O boat! O boat of my father welcome, welcome, O boat! { (1 ms. adds 1 line:) O boat of Suen welcome, welcome, O boat! }"

Nanna-Suen's journey to Nibru: c.1.5.1 She laid out flour before the barge and spread bran. At her feet stood a covered bronze gakkul vat. { (1 ms. adds 1 line:) With her fingers she pulled out the boxwood bung (?) for him (declaring): } "I shall rub precious oil on your peg. May ghee, syrup and wine be abundant in your midst, may the suḫur carp and the eštub carp rejoice at the prow of your boat!" But the boat did not give her its cargo: "I am going to Nibru!"

Nanna-Suen's journey to Nibru: c.1.5.1 Šuruppag lay ahead of the offerings, Unug lay behind them. She brought out of the house what should not come out of the house, what should not come out of the house -- Ninunuga brought out of the house what should not come out of the house: "Welcome, welcome, welcome, O boat! O boat of Suen welcome, welcome, O boat!"

Nanna-Suen's journey to Nibru: c.1.5.1 She laid out flour before the barge and spread bran. At her feet stood a covered bronze gakkul vat. { (1 ms. adds 1 line:) With her fingers she pulled out the boxwood bung (?) for him (declaring): } "I shall rub precious oil on this peg. May ghee, syrup and wine be abundant in your midst, may the suḫur carp and the eštub carp rejoice at the prow of your boat!" But the boat did not give her its cargo: "I am going to Nibru!"

Nanna-Suen's journey to Nibru: c.1.5.1 Tummal lay ahead of the offerings, Šuruppag lay behind them. She brought out of the house what should not come out of the house, what should not come out of the house -- the fair Ninlil brought out of the house what should not come out of the house: "Welcome, welcome, welcome, O boat! O boat of the princely son welcome, welcome, O boat!"

Nanna-Suen's journey to Nibru: c.1.5.1 She laid out flour before the barge and spread bran. At her feet stood a covered bronze gakkul vat. { (1 ms. adds 1 line:) With her fingers she pulled out the boxwood bung (?) for him (declaring): } "I shall rub precious oil on this peg. May ghee, syrup and wine be abundant in your midst, may the suḫur carp and the eštub carp rejoice at the prow of your boat!" But the boat did not give her its cargo: "I am going to Nibru!"

Nanna-Suen's journey to Nibru: c.1.5.1 Nibru lay ahead of the offerings, Tummal lay behind them. At the Shining Quay, the quay of Enlil, Nanna-Suen finally docked the boat. At the White Quay, the quay of Enlil, Ašimbabbar finally docked the boat.

Nanna-Suen's journey to Nibru: c.1.5.1 "I, Nanna-Suen, have gathered bulls for the cow-pen for the house of Enlil; porter, open the house. I, Ašimbabbar, have collected (?) fattened sheep for the house of Enlil; porter, open the house. I, Nanna-Suen, shall purify the cow-pen for the house of Enlil; porter, open the house. I, Ašimbabbar, shall feed meal to the goats for the house of Enlil; porter, open the house. I, Nanna-Suen, have …… porcupines for the house of Enlil; porter, open the house."

Nanna-Suen's journey to Nibru: c.1.5.1 Rejoicing, the porter rejoicing, the porter rejoicing opened the house. Kalkal, the doorkeeper, rejoicing, the porter rejoicing opened the house. Kalkal, in charge of the bolt-handle, rejoicing, the porter rejoicing opened the house. At the house of Enlil, ……, Nanna-Suen made the offerings. Enlil, rejoicing over the offerings, offered bread to Suen, his son.

Nanna-Suen's journey to Nibru: c.1.5.1 Enlil rejoiced over Suen and spoke kindly: "Give sweet cakes to my little fellow who eats sweet cakes. Give sweet cakes to my Nanna who loves eating sweet cakes. Bring out from the E-kur the bread allotment and first quality bread for him. Pour out for him the finest beer, my pure ……. May the …… of the towering tilimda vessels, standing on the ground, ……. Order pure sweet cake, syrup, crescent (?) cake and clear water for him."

Nanna-Suen's journey to Nibru: c.1.5.1 Suen replied to his father who begot him: "Father who begot me, I am indeed satisfied with what you have given me to eat. O Great Mountain, father who begot me, I am indeed satisfied with what you have given me to drink. Wherever you lift your eyes, there is kingship. O Enlil, your abundance is ……."

Nanna-Suen's journey to Nibru: c.1.5.1 My king, on your throne, for Enlil, may Nanna-Suen make you be born for seven days. On your holy throne, for the great mother Ninlil, may Lord Ašimbabbar make you be born for seven days.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 Created like An, O son of Enlil, Ninurta, created like Enlil, born by Nintur, mightiest of the Anuna gods, who came forth from the mountain range, imbued with terrible awesomeness, son of Enlil, confident in his strength, my sovereign, you are magnificent -- let your magnificence therefore be praised. Ninurta, you are magnificent -- let your magnificence therefore be praised.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 Sovereign of all the lands, in your massive might, warrior of Enlil, in your great might, fierce warrior, you have taken up the divine powers which are like heaven, son of Enlil, you have taken up the divine powers which are like the earth, you have taken up the divine powers of the mountains, which are heavy as heaven, you have taken up the divine powers of Eridug, which are huge as the earth.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 To the hostile mountains ……. To the fortress of the rebellious land ……. (1 line unclear) Lord, frighteningly fierce, ……. Fierce in heaven and earth, ……. (1 line unclear)

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 Horned wild bull ……. Wild ram and stag ……. The great wild bull of the mountains …… from its ……. He put his ……, the strength in battle, in his belt.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 The sovereign, with his heroic arms, Ninurta, the son of Enlil, in his great might, brought forth the Six-headed wild ram from the shining, lofty house. He brought forth the Warrior dragon from the great fortress of the mountains. He brought forth the Magilum boat from …… his abzu. He brought forth the Bison from his battle dust. He brought forth the Mermaid from the limits of heaven and earth. He brought forth the Gypsum from the soil of the mountain range. He brought forth the Strong copper from the shattered mountain range. He brought forth the Anzud bird from the ḫalub-ḫaran tree. He brought forth the Seven-headed serpent from the …… of the mountains.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 The warrior …… made a corpse of the mountains. Lord Ninurta, who destroys (?) ……, made a corpse of the mountains. He piled up ……. The sovereign, with his heroic strength, wreaked his vengeance (?). The warrior Ninurta, with his heroic strength, wreaked his vengeance (?).

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 He hung the Six-headed wild ram on the dust-guard. He hung the Warrior dragon on the seat. He hung the Magilum boat on the ……. He hung the Bison on the beam. He hung the Mermaid on the foot-board. He hung the Gypsum on the forward part of the yoke. He hung the Strong copper on the inside pole pin (?). He hung the Anzud bird on the front guard. He hung the Seven-headed serpent on the shining cross-beam.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 Lord Ninurta stepped into his battle-worthy chariot. Ud-ane, the all-seeing god, and Lugal-anbara, the bearded (?) lord, went before him, and the awesome one of the mountains, Lugal-kur-dub, the …… of Lord Ninurta, followed behind him.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 The lion who …… from the abzu, who …… An's awesomeness and radiance -- the Anuna, the great gods …….

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "Your radiance has covered Enlil's temple like a cloak. When you step into your chariot, whose creaking is a pleasant sound, heaven and earth tremble. When you raise your arm ……."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "The Anuna, the great gods ……. Do not frighten your father in his residence. Do not frighten Enlil in his residence. May your father give you gifts because of your heroic strength. May Enlil give you gifts because of your heroic strength."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "O sovereign, shackle of An, first among the gods, seal-bearer of Enlil, life-source of E-kur, O warrior, because you have toppled the mountains your father need send out no other god beside you. Ninurta, because you have toppled the mountains Enlil need send out no other god beside you."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 While these words were yet in Nuska's mouth, Ninurta put the whip and goad away in the rope-box. He leaned his mace, the strength in battle, against the box and entered into the temple of Enlil.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 He directed his captive wild bulls into the temple. He directed his captive cows, like the wild bulls, into the temple. He laid out the booty of his plundered cities. The Anuna were amazed ……. Enlil, the Great Mountain, made obeisance to him, and Ašimbabbar prayed to him.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 The great mother Ninlil, from within her Ki-ur, spoke admiringly to Lord Ninurta: "O wild bull, with fierce horns raised, son of Enlil, you have struck blows in the mountains. Warrior, Lord Ninurta, you have ……. You have …… the rebellious land."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 Lord Ninurta answered her: "My mother, I alone cannot …… with you ……. Ninlil, I alone cannot …… with you, for me alone ……. Battle arrayed like heaven -- no one can rival me (?). Like the deluge ……. Smashing the mountains like reed huts ……."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "My battle, like an onrushing flood, overflowed in the mountains. With a lion's body and lion's muscles, it rose up in the rebellious land. The gods have become worried and flee (?) to the mountain ranges. They beat their wings like a flock of small birds. They stand hiding in the grass like wild bulls ……. No one can confront my radiance, heavy as heaven."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "Now I have reestablished my heroic strength in the mountains. On my right, I bear my Mows-down-a-myriad. On my left, I bear my Crushes-a-myriad. I bear my Fifty-toothed-storm, my heavenly mace. I bear the hero who comes down from the great mountains, my No-resisting-this-storm. I bear the weapon which devours corpses like a dragon, my agasilig axe. I bear my ……."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "I bear my ……. I bear the alkad net of the rebellious land, my alkad net. I bear that from which the mountains cannot escape, my šušgal net. I bear the seven-mouthed mušmaḫ serpent, the slayer, my spike (?). I bear that which strips away the mountains, the sword, my heavenly dagger."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "I bear the deluge of battle, my fifty-headed mace. I bear the storm that attacks humans, my bow and quiver. I bear those which carry off the temples of the rebellious land, my throw-stick and shield. I bear the helper of men, my spear. I bear that which brings forth light like the day, my Obliterator-of-the-mountains. I bear the maintainer of the people in heaven and earth, my The-enemy-cannot-escape."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "I bear that whose awesome radiance covers the Land, which is grandly suited for my right hand, finished in gold and lapis lazuli, whose presence is amazing, my Object-of-trust. I bear the perfect weapon, exceedingly magnificent, trustworthy in battle, having no equal, well-suited for my wrist on the battlefield, my fifty-headed mace, I bear the weapon which consumes the rebellious land like fire, my fifty-headed club."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "Let my father therefore bring in my battle trophies and weapons for me. Let Enlil bathe my heroic arms. Let him pour holy water on the fierce arms which bore my weapons. Let him set up a holy dais in the throne room for me. Let him set my heavenly chariot upon a pedestal. Let him tether my captured warriors there like butting bulls. Let him have my captured kings make obeisance to me there, as to the light of heaven."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "I am the strong one, unopposed in the mountains, I am Ninurta -- let them prostrate themselves at my name. I am the exceedingly mighty lion-headed one of Enlil, whom he engendered in his strength. The storm of heaven, shackle of the gods, I am the one whom An in his great might has chosen."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "I am the ……, the life-source of Inana. I am the warrior, destined with Enki to be suited for the fearsome divine powers. Let my kingship be manifest unto the ends of heaven and earth. I am most able among the gods -- let me be imbued with great awesomeness."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "Let my beloved city, the sanctuary Nibru, raise its head as high as heaven. Let my city be pre-eminent among the cities of my brothers. Let my temple rise (?) the highest …… among the temples of my brothers. Let the territory of my city be the freshwater well of Sumer. Let the Anuna, my brother gods, bow down there. Let their flying birds establish nests in my city. Let their refugees refresh themselves in my shade."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 As Ninurta went out from Enlil's temple, the most bright-faced of warriors, Ninkarnuna, having heard the favourable pronouncement of Ninurta, stepped before Lord Ninurta and prayed to him:

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 "My sovereign, may you be well-disposed towards your beloved city. Lord Ninurta, may you be well-disposed towards your beloved city. May you be well-disposed towards the sanctuary Nibru, your beloved city. When you enter E-šu-me-ša, your beloved temple, alone, tell your wife, young lady Ninnibru, what is in your heart, tell her what is on your mind. Make an enduring favourable pronouncement to her for the king."

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 The content of that prayer of the offspring of a prince, Ninkarnuna, his sprinkling Ninurta's heart with an offering of cool water, and the matter of prosperity about which he spoke were pleasing to Ninurta's heart as he went in procession to E-šu-me-ša to manifest the eternal divine powers. Lord Ninurta gazed approvingly at Ninkarnuna.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 When Ninurta entered E-šu-me-ša, his beloved temple, alone, he told his wife, young lady Ninnibru, what was in his heart, he told her what was on his mind and he made an enduring favourable pronouncement to her for the king.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 The warrior, whose heroism is manifest, Ninurta, the son of Enlil, has firmly grounded his greatness in Enlil's sanctuary.

Ninurta's return to Nibru: a šir-gida to Ninurta: c.1.6.1 Lord who has destroyed the mountains, who has no rival, who butts angrily in that magnificent battle, great warrior who goes forth in his …… might, strong one, deluge of Enlil, Ninurta, magnificent child of E-kur, pride of the father who engendered him, it is sweet to praise you.

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 Inspiring great numinous power, he had taken his place on the throne, the august dais, and was sitting gladly at his ease at the festival celebrated in his honour, rivalling An and Enlil in drinking his fill, while Bau was pleading petitions in a prayer for the king, and he, Ninurta, Enlil's son, was handing down decisions. At that moment the lord's battle-mace looked towards the mountains, the Šar-ur cried out aloud to its master:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Lord of lofty station, foremost one, who presides over all lords from the throne dais, Ninurta, whose orders are unalterable, whose allotted fates are faithfully executed; my master! Heaven copulated with the verdant Earth, Ninurta: she has born him a warrior who knows no fear -- the Asag, a child who sucked the power of milk without ever staying with a wet-nurse, a foster-child, O my master -- knowing no father, a murderer from the mountains, a youth who has come forth from ……, whose face knows no shame; impudent of eye, an arrogant male, { Ninurta } { (1 ms. has instead:) Ninĝirsu }, rejoicing in his stature. My hero, you who are like a bull, I will take my stand beside you. My master, who turns sympathetically towards his own city, who is effective in carrying out his mother's wishes: it has sired offspring in the mountains, and spread its seeds far and wide. The plants have unanimously named it king over them; like a great wild bull, it tosses its horns amongst them. The šu, the saĝkal, the esi (diorite), the usium, the kagena (haematite), and the heroic nu stones, its warriors, constantly come raiding the cities. For them a shark's tooth has grown up in the mountains; it has stripped the trees. Before its might the gods of those cities bow towards it. My master, this same creature has erected a throne dais: it is not lying idle. Ninurta, lord, it actually decides the Land's lawsuits, just as you do. Who can compass the Asag's dread glory? Who can counteract the severity of its frown? People are terrified, fear makes the flesh creep; their eyes are fixed upon it. My master, the mountains have taken their offerings to it."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Hero! They have appealed to you, because of your father; son of Enlil, lord, because of your superior strength they are looking to you here; since you are strong, my master, they are calling for your help, saying, Ninurta, that not a single warrior counts except for you! They wanted to advise you about ……. Hero, there have been consultations with a view to taking away your kingship. Ninurta, it is confident that it can lay hands on the powers received by you in the abzu. Its face is deformed, its location is continually changing; day by day, the Asag adds territories to its domain."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "But you will force it into the shackles of the gods. You, Antelope of Heaven, must trample the mountains beneath your hooves, Ninurta, lord, son of Enlil. Who has so far been able to resist its assault? The besetting Asag is beyond all control, its weight is too heavy. Rumours of its armies constantly arrive, before ever its soldiers are seen. This thing's strength is massive, no weapon has been able to overturn it. Ninurta, neither the axe nor the all-powerful spear can penetrate its flesh, no warrior like it has ever been created against you. Lord, you who reach out towards the august divine powers, splendour, jewel of the gods, you bull with the features of a wild bull, with a prominent backbone, …… this fellow is clever! My Ninurta, whose form Enki contemplates with favour, my Uta-ulu, lord, son of Enlil, what is to be done?"

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The lord cried "Alas!" so that Heaven trembled, and Earth huddled at his feet and was terrified (?) at his strength. Enlil became confused and went out of the E-kur. The mountains were devastated. That day the earth became dark, the Anuna trembled. The hero beat his thighs with his fists. The gods dispersed; the Anuna disappeared over the horizon like sheep. The lord arose, touching the sky; Ninurta went to battle, with one step (?) he covered a league, he was an alarming storm, and rode on the eight winds towards the rebel lands. His arms grasped the lance. The mace snarled at the mountains, the club began to devour all the enemy. He fitted the evil wind and the sirocco on a pole (?), he placed the quiver on its hook (?). An enormous hurricane, irresistible, went before the hero, stirred up the dust, caused the dust to settle, levelled high and low, filled the holes. It caused a rain of coals and flaming fires; the fire consumed men. It overturned tall trees by their trunks, reducing the forests to heaps, Earth put her hands on her heart and cried harrowingly; the Tigris was muddied, disturbed, cloudy, stirred up. He hurried to battle on the boat Ma-kar-nunta-ea; the people there did not know where to turn, they bumped into (?) the walls. The birds there tried to lift their heads to fly away, but their wings trailed on the ground. The storm flooded out the fish there in the subterranean waters, their mouths snapped at the air. It reduced the animals of the open country to firewood, roasting them like locusts. It was a deluge rising and disastrously ruining the mountains.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The hero Ninurta led the march through the rebel lands. He killed their messengers in the mountains, he crushed (?) their cities, he smote their cowherds over the head like fluttering butterflies, he tied together their hands with hirin grass, so that they dashed their heads against walls. The lights of the mountains did not gleam in the distance any longer. People gasped for breath (?); those people were ill, they hugged themselves, they cursed the Earth, they considered the day of the Asag's birth a day of disaster. The lord caused bilious poison to run over the rebel lands. As he went the gall followed, anger filled his heart, and he rose like a river in spate and engulfed all the enemies. In his heart he beamed at his lion-headed weapon, as it flew up like a bird, trampling the mountains for him. It raised itself on its wings to take away prisoner the disobedient, it spun around the horizon of heaven to find out what was happening. Someone from afar came to meet it, brought news for the tireless one, the one who never rests, whose wings bear the deluge, the Šar-ur. What did it gather there …… for Lord Ninurta? It reported the deliberations of the mountains, it explained their intentions to Lord Ninurta, it outlined (?) what people were saying about the Asag.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Hero, beware!" it said concernedly. The weapon embraced him whom it loved, the Šar-ur addressed Lord Ninurta:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Hero, pitfall (?), net of battle, Ninurta, king, celestial mace …… irresistible against the enemy, vigorous one, tempest which rages against the rebel lands, wave which submerges the harvest, king, you have looked on battles, you have …… in the thick of them. Ninurta, after gathering the enemy in a battle-net, after erecting a great reed-altar, lord, heavenly serpent, purify your pickaxe and your mace! Ninurta, I will enumerate the names of the warriors you have already slain: the Kuli-ana, the Dragon, the Gypsum, the Strong Copper, the hero Six-headed Wild Ram, the Magilum Boat, Lord Saman-ana, the Bison Bull, the Palm-tree King, the Anzud bird, the Seven-headed Snake -- Ninurta, you slew them in the mountains."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "But lord, do not venture again to a battle as terrible as that. Do not lift your arm to the smiting of weapons, to the festival of the young men, to Inana's dance! Lord, do not go to such a great battle as this! Do not hurry; fix your feet on the ground. Ninurta, the Asag is waiting for you in the mountains. Hero who is so handsome in his crown, firstborn son whom Ninlil has decorated with numberless charms, good lord, whom a princess bore to an en priest, hero who wears horns like the moon, who is long life for the king of the Land, who opens the sky by great sublime strength, inundation who engulfs the banks ……, Ninurta, lord, full of fearsomeness, who will hurry towards the mountains, proud hero without fellow, this time you will not equal the Asag! Ninurta, do not make your young men enter the mountains."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The hero, the son, pride of his father, the very wise, rising from profound deliberation, Ninurta, the lord, the son of Enlil, gifted with broad wisdom, the …… god, the lord stretched his leg to mount the onager, and joined the battalions ……. He spread over the mountains his great long ……, he caused …… to go out among its people like the ……. He reached ……. He went into the rebel lands in the vanguard of the battle. He gave orders to his lance, and attached it …… by its cord; the lord commanded his mace, and it went to its belt. The hero hastened to the battle, he …… heaven and earth. He prepared the throw-stick and the shield, the mountains were smitten and cringed beside the battle legions of Ninurta. When the hero was girding on his mace, the sun did not wait, the moon went in; they were forgotten, as he marched towards the mountains; the day became like pitch.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The Asag leapt up at the head of the battle. For a club it uprooted the sky, took it in its hand; like a snake it slid its head along the ground. It was a mad dog attacking to kill the helpless, dripping with sweat on its flanks. Like a wall collapsing, the Asag fell on Ninurta, the son of Enlil. Like an accursed storm, it howled in a raucous voice; like a gigantic snake, it roared at the Land. It dried up the waters of the mountains, dragged away the tamarisks, tore the flesh of the Earth and covered her with painful wounds. It set fire to the reedbeds, bathed the sky in blood, turned it inside out; it dispersed the people there. At that moment, on that day, the fields became black scum, across the whole extent of the horizon, reddish like purple dye -- truly it was so! An was overwhelmed, crouched, wrung his hands against his stomach; Enlil groaned and hid himself in a corner, the Anuna flattened themselves against walls, the house was full of fearful sighing as of pigeons. The Great Mountain Enlil cried to Ninlil:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The weapon which loved the lord, obedient to its master, the Šar-ur …… for Lord Ninurta to his father in Nibru ……. The awesome splendour enveloped Ninurta like a garment, ……. …… bound him: therefore the lord ……. The weapon …… spoke to Enlil.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "…… Ninurta, having confidence in himself; …… he will be standing; the waters will be dried up as if by the sun's heat; …… he will breathe again, he will be standing full of joy. I shall cause horrid storms to rise against …… of the hero Ninurta ……. …… as for him who resisted (?) the mountains, he has been amazed by his strength. Now I shall give my orders, you are to follow these instructions: "(1 line unclear)"…… in the fields, let him not diminish the population. …… let him not cause a lack of posterity. Let him not cause to perish the name of all the kinds of species whose destinies I, Enlil, have decreed."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The weapon, its heart ……, was reassured: it slapped its thighs, the Šar-ur began to run, it entered the rebel lands, joyfully it reported the message to Lord Ninurta:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "My master, …… for you, Enlil has said: "As the Deluge (i.e. Ninurta), before whom the venom has piled up, attacks the enemy, let him take the Asag by the shoulder, let him pierce its liver, let my son enter with it into the E-kur. Then, Ninurta, to the limits of the earth my people will deservedly praise your power." You, lord who trusts in the word of his father, do not tarry, great strength of Enlil. Storm of the rebel lands, who grinds the mountains like flour, Ninurta, Enlil's seal-bearer, go to it! Do not tarry. My master: the Asag has constructed a wall of stakes on an earthen rampart; the fortress is too high and cannot be reached, …… its fierceness does not diminish." (3 lines unclear)"My master, ……."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 Ninurta opened his mouth to speak to the mace ……. He aimed the lance at the mountains ……. The lord stretched out an arm towards the clouds. Day became a dark night. He yelled like a storm, ……. (2 lines unclear)

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The lord …… the wind. In his battle he smote the mountains with a cudgel. The Šar-ur made the storm-wind rise to heaven, scattering the people; like …… it tore. Its spittle alone destroyed the townspeople. The destructive mace set fire to the mountains, the murderous weapon smashed skulls with its painful teeth, the club which tears out entrails piled up noses. The lance was stuck into the ground and the crevasses filled with blood. In the rebel lands dogs licked it up like milk. The enemy rose up, crying to wife and child," You did not lift your arms in prayer to Lord Ninurta." The weapon covered the mountains with dust, but did not shake the heart of the Asag. The Šar-ur threw its arms around the neck of the lord:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Hero, ah, whatever further awaits you, do not on any account meddle with the hurricane of the mountains. Ninurta, lord, son of Enlil, I tell you again, it is made like a storm. It is a blister whose smell is foul, like mucus which comes from the nose it is unpleasant, lord, its words are devious, it will not obey you. My master, it has been created against you as a god; who can help you? Hero, it falls on the land as a whirlwind, it scrubs it as if with saltwort, Ninurta, it chases the onagers before it in the mountains. Its terrifying splendour sends the dust into clouds, it causes a downpour of potsherds. In the rebel lands it is a lion striking with savage teeth; no man can catch it. After reducing everything to nothing in the north wind, that one will batter you. The sheepfolds have been closed by ghostly demons. It has dried up the waters in the ground. In the whirlwind storm, the people are finished, they have no solution (?). From an implacable enemy, great hero, lord, turn away," he said quietly.

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 In the mountains, the day came to an end. The sun bade it farewell. The lord …… his belt and mace in water, he washed the blood from his clothes, the hero wiped his brow, he made a victory-chant over the dead body. When he had brought the Asag which he had slain to the condition of a ship wrecked by a tidal wave, the gods of the Land came to him. Like exhausted wild asses they prostrated themselves before him, and for this lord, because of his proud conduct, for Ninurta, the son of Enlil, they clapped their hands in greeting. The Šar-ur addressed these flattering words { aloud to its master } { (1 ms. has instead:) to Lord Ninurta }:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Lord, great meš tree in a watered field, hero, who is like you? My master, beside you there is no one else, nor can anyone stand like you, nor is anyone born like you. Ninurta, from today no one in the mountains will rise against you. My master, if you give but one roar, …… how they will praise you!" (1 line unclear) "Lord Ninurta ……." (7 lines fragmentary) After he had pulled up the Asag like esparto grass in the rebel lands, torn it up like esparto grass, Lord Ninurta …… his club: (1 line unclear) "From today forward, do not say Asag: its name shall be Stone. Its name shall be zalag stone, its name shall be Stone. This, its entrails, shall be the underworld. Its valour shall belong to the lord."

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 The lord applied his great wisdom to it. { Ninurta } { (1 ms. has instead:) Ninĝirsu }, the son of Enlil, set about it in a grand way. He made a pile of stones in the mountains. Like a floating cloud he stretched out his arms over it. With a great wall he barred the front of the Land. He installed a sluice (?) on the horizon. The hero acted cleverly, he dammed in the cities together. He blocked (?) the powerful waters by means of stones. Now the waters will never again go down from the mountains into the earth. That which was dispersed he gathered together. Where in the mountains scattered lakes had formed, he joined them all together and led them down to the Tigris. He poured carp-floods of water over the fields.

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.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 At that time he also reached a woman with compassion. Ninmaḫ was sleepless from remembering the place where she had conceived him. She covered her outside with a fleece, like an unshorn ewe, she made a great lament about the now inaccessible mountains:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "The mountains could not bear the lord's great strength. The great hero -- the force of whose rage no one can approach, like heaven itself; the savage storm which walks on earth, spilling poison in the earth's breast; the lord, the life-breath of Enlil, whose head is worthy of the tiara, …… who knows nothing of ……: in triumph he hurried by me, he with whom my husband made me pregnant (?). I bore him for my husband. He was close ……; but the son of Enlil passed by and did not lift his glance to me. For the good youth" -- thus the good lady said as she went to him in E-šu-me-ša, his chosen place -- "I will cut the knot. Now I, yes I, shall go to the presumptuous lord, to gaze upon the precious lord. I will go directly to him, to my son, Enlil's judge, the great hero, favoured by his father."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Lady, since you came to the mountains, Ninmaḫ ('Great Lady'), since you entered the rebel lands for my sake, since you did not keep far from me when I was surrounded by the horrors of battle -- let the name of the pile which I, the hero, have piled up be 'Mountain' (ḫursaĝ) and may you be its lady (nin): now that is the destiny decreed by Ninurta. Henceforth people shall speak of Ninḫursaĝa. So be it. Let its meadows produce herbs for you. Let its slopes produce honey and wine for you. Let its hillsides grow cedars, cypress, juniper and box for you. Let it make abundant for you ripe fruits, as a garden. Let the mountain supply you richly with divine perfumes. Let it mine gold and silver for you, make …… for you. Let it smelt copper and tin for you, make its tribute for you. Let the mountains make wild animals teem for you. Let the mountain increase the fecundity of quadrupeds for you. You, O Queen, become equal to An, wearing a terrifying splendour. Great goddess who detests boasting, good lady, maiden Ninḫursaĝa, Nintur, …… approach me. Lady, I have given you great powers: may you be exalted."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 While the lord was fixing the destiny of the mountains, as he walked about in the sanctuary of Nibru, the good lady whose powers excel all powers, Lady-creatrix-of-the-womb, Aruru, Enlil's elder sister, stood before him:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Great hero whose word like that of his father is unalterable, lord: you have not fixed the destinies of the warriors that you have slain."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "U stone (emery), since you rose against me in the mountains, since you { barred the way } { (2 mss. have instead:) seized me } so as to detain me, since you swore to put me to death, since you frightened me, Lord Ninurta, on my great throne; you are powerful, a youth of outstanding strength: may your size be diminished. A mighty lion, confident in its strength, will tear you into pieces, the strong man will fling you in his hand { in combat } { (1 ms. has instead:) for strength }. Young u stone, your brothers will heap you up like flour. You will lift your hand against your offspring, sink your teeth into their corpses. You, young man, though you may cry out, will end as ……. Like a great wild bull killed by many people, be divided into portions. U stone, you will be hounded from the battlefield with clubs, like a dog chased by shepherd boys. Because I am the lord: since cornelian is polished by you, you shall be called by its name. And now, according to the destiny fixed by Ninurta, henceforth when u stone touches it, there will be pierced cornelian. Let it be so."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Šu stones, since you attacked against my weapons; gasura stones, since you stood fiercely against me like bulls, since you tossed (?) your horns in the dust at me like wild bulls, you shall be …… like butterflies. My terrifying splendour will cover you. Since you cannot escape from { my } { (1 ms. has instead:) his } great strength, the goldsmith shall puff and blow on you with his breath. You shall be shaped by him to form a matrix for his creations. People shall place the first fruits of the gods on you at the time of the new moon."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Saĝkal stone, since you flew up against me ……; gulgul stone, since you sparked lightning against me ……; saĝĝar stone, since you shook your head at me, since you ground your teeth at me, the lord! The saĝkal stone will smash you, saĝĝar stone, young brave, and the gulgul stone will destroy (gul) you. You will be discarded as contemptible and valueless (saĝ nukala). Be a prey to the famine (šagĝar) of the Land; you shall be fed by the charity of your city. You shall be accounted a common person, a warrior among slave-girls. They shall say to you "Be off with you, hurry!", it shall be your name. And now, by the destiny fixed by Ninurta, henceforth you shall be called a bad lot in the Land. So be it."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Esi (diorite), your army in battle changed sides separately (?). You spread before me like thick smoke. You did not raise your hand. You did not attack me. Since you said," It is false. The lord is alone the hero. Who can vie with Ninurta, the son of Enlil?" -- they shall extract you from the highland countries. They shall bring (?) you from the land of Magan. You shall shape (?) Strong Copper like leather and then you shall be perfectly adapted for my heroic arm, for me, the lord. When a king who is establishing his renown for perpetuity has had its statues sculpted for all time, you shall be placed in the place of libations -- and it shall suit you well -- in my temple E-ninnu, the house full of grace."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Elel, intelligently you caused terror of me to descend on the mountains where discord had broken out. In the rebel lands you proclaimed my name among my people who had banded together. Nothing of your wholeness shall be diminished (?). It shall be difficult to reduce your mass to small pieces. My divine ordinances shall be set out in straight lines on your body. You shall be greatly suited to the clash of weapons, when I have heroes to slay. You shall be set up on a pedestal in my great courtyard. The Land shall praise you in wonder, the foreign lands shall { speak your praise } { (2 mss. have instead:) elevate you }."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Young man worthy of respect, whose surface reflects the light, kagena, when the demands of the rebel lands reached you, I did not conquer you ……. I did not notice you among the hostile ones. I shall make room for you in the Land. The divine rites of Utu shall become your powers. Be constituted as a judge in the foreign lands. The craftsman, expert in everything, shall value you as if gold. Young man of whom I have taken possession, because of you I shall not sleep until you come to life. And now, according to the destiny fixed by Ninurta, henceforth kagena shall live! So shall it be."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Ĝišnu, whose body shines like the daylight! Purified silver, youth destined for the palace, since you alone held out your hands to me, and you prostrated yourself before me in your mountains, I did not smite you with the club, and I did not turn my strength against you. Hero, you stood firm by me when I yelled out. Your name shall be called benevolence. The treasury of the Land shall be subject to your hand, you shall be its seal-keeper. { (1 ms. adds 1 line:) The Anuna ……. }"

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Ah, duplicitous ĝir-zu-ĝal, what then? They shall split your horns, wild bull, in your mountains. Lie down before the ……. You were not equal to me who supported you. I shall rip you like a sack, and people will smash you into tiny pieces. The metalworker shall deal with you, he shall use his chisel on you. Young man, massive, bearer of hatred: the carpenter, saying "I wish to buy it for my work", shall wet you with water …… and shall crush you like malt."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Iman stones, in the mountains you cried out against me. You fiercely uttered battle-yells. I shall enflame you like fire. Like a storm I shall overturn you. I shall strip you like esparto grass. I shall rip you up like esparto grass. Who will assist you then? Iman stone: your cries shall not be valued, no attention shall be paid to them. Iman stone, alliga stone: your path shall not lead to the palace."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Mašda stone, dubban stone, blazing fires; urutum stone, which nothing resists; when the gasura stone …… and you were set ablaze, you burnt against me in the rebel lands like a brazier. Since you all stood against me in the land of Saba: mašda stone, they shall slaughter you like a sheep. Dubban stone, they shall crunch you for pulverising. Urutum stone, they shall sharpen you for the battle-mace; with bronze, the arrowheads of the gods, they shall smash you with the axe, stinging with fierce swords."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Šagara stone, who smash (?) your head against anyone travelling alone in the desert, in the mountains when my arms were occupied you tried to trample on me. Since you glutted yourself in the battle, the reed-worker shall make the reeds jump with you. You shall be thrown onto your couch; the appearance (?) of your mother and father who bore you shall be forgotten (?). No one shall say to you," Get up", no one shall have the feeling that he misses you, the people shall not complain about your loss. In praise of the eternally-created powers in Ninḫursaĝa's resting place, you shall be discarded on the dais there. They shall feed you on malt, as they do for sheep; you shall content yourself with a portion of scattered flour. This shall be the explanation for you."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 My king turned to the šegšeg stone, he addressed the engen and ezinum stones. For the ug-gun, the ḫem, the madanum, the saĝgirmud, the …… and the mursuḫ stones. Ninurta son of Enlil fixed their destiny: (2 lines unclear) "with ribs drawn in, balancing on the haunches, heart elated, legs bent like a bear, ……: I shall come to you; now, being an ally, you come forward from all of them; who shall extend the hand to them? You were the club, you stood as the doorway." (3 lines unclear)"In the Land, the champion shall always look (?) with favour on you."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "Since you said," I will bring forth the people"," (1 line unclear)"you …… as if …… the young man who has obtained (?) glory for you; the young artisan shall sing your praise. You shall be favoured for the festival of spirits of the dead; on the ninth day of the month, at the new moon, the young men shall …… for you." He assigned …… them to the cult of Ninḫursaĝa.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 The hero had conquered the mountains. As he moved across the desert, he ……. Through the crowd, he came forth among their acclamations (?), majestically he ……. Ninurta joyfully went to his beloved barge, the lord set foot in the boat Ma-kar-nunta-ea. The boatmen sang a pleasant song, for the lord they sang his praise. They addressed an eternal greeting to Ninurta son of Enlil:

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "God who outstrips the heroes, Lord Ninurta, king of the Anuna gods, holding a cudgel in his right hand, bearded, you fall as a torrent on all enemies; who can rival your great works? Hero, deluge, without equal, the Enki and Ninki deities dare not resist (?) you. Hero who pillages the cities, who subjugates the mountains, son of Enlil, who will rise up against you? Ninurta, lord, son of Enlil, hero, who is like you?"

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "May An's heart be appeased for the lord, may the maiden, Mother Bau, shine like the daylight for Ninurta, Enlil's strength."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 They sang to the lord in the ceremonial (?) boat. The boat, floating of its own accord, was piled up with riches. The boat Ma-kar-nunta-ea proceeded shiningly. To greet the hero from the smiting of weapons, the Anuna …… came to meet him. They pressed their noses to the ground, they placed their hands on their chests. They addressed a prayer and a supplication to the lord: "May your anger be appeased ……. Ninurta, king, Uta-ulu, lift your head to heaven."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 "……, pre-eminent with your great name, you have established your habitation ……. Chest, fittingly ……, king of battle, I presented the storm of heaven to you for use against the rebel lands. O hero of heaven and earth I presented to you the club, the deluge which sets the mountains on fire. King, ahead of your storm the way was narrow. But, Ninurta, I had confidence in your march to the mountains. Like a wolf (?) set free to seize his prey, in your storm you adventured into the rebel lands from above. The mountain that you have handed over shall not be restored. You have caused its cities to be counted as ruin-mounds. Its mighty rulers have lost their breath before you. A celestial mace, a prosperous and unchanging rule, eternal life, the good favour of Enlil, O king, and the strength of An: these shall be your reward."

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 Since the hero had killed the Asag, since the lord had made that pile of stones, since he had given the order "Let it be called Stone", since he had …… the roaring dragon, since the hero had traced the way of the waters …… down from above, since he had brought them to the fertile fields, since he had made famous the plough of abundance, since the lord had established it in regular furrows, since Ninurta son of Enlil had heaped up grain-piles and granaries -- Ninurta son of Enlil entrusted their keeping to the care of the lady who possesses the divine powers which exist of themselves, who is eminently worthy of praise, to Nisaba, good lady, greatly wise, pre-eminent in the lands, her who possesses the principal tablet with the obligations of en and lugal, endowed by Enki on the Holy Mound with a great intelligence.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 To the lady, the celestial star, made magnificently beautiful by the prince in the abzu, to the lady of knowledge who gladdens hearts, who alone has the gift of governing, endowed with prudence, ……, who rules the black-headed, who possesses the tablet with all the names (?), from whose suspended nets the birds which are caught do not escape, whose every work accomplished meets with complete success, to her …… which is not unravelled, to her for whom the days are counted according to the phases of the moon, to her who is unassailable as if a fortress of copper ……, who is ……, …… who cares for the black-headed, who rules the people justly, ……, the replica of Enlil, to the bright good lady who takes counsel with An -- to Nisaba be praise.

Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2 Enlil's mighty lord, Ninurta, great son of the E-kur, heroic one of the father who bore him: it is good to praise you.

Ninurta and the turtle: c.1.6.3 "At his command your weapon struck me evilly. As I let the divine powers go out of my hand, these divine powers returned to the abzu. As I let the divine plan go out of my hand, this divine plan returned to the abzu. This tablet of destinies returned to the abzu. I was stripped of the divine powers."

Ninurta and the turtle: c.1.6.3 The Anzud chick took the hero Ninurta by his hand and drew near with him to Enki's place, the abzu. The Anzud chick returned Uta-ulu to the abzu. The lord was delighted with the hero, Father Enki was delighted with the hero Ninurta.

Ninurta and the turtle: c.1.6.3 Lord Nudimmud honoured him duly: "Hero, no god among your brother gods could have acted so. As for the bird which your mighty weapon captured, from now to eternity you will keep your foot placed on its neck. May the great gods give your heroic strength its due. May your father Enlil do whatever you command. May Ninmena not fashion your equal (?). May no one be as revered as you and no god extend an upraised hand before you. Monthly may your house (?) regularly receive tributes in the shrine, in the abzu. May An (?) proclaim your name in the seat of honour."

Ninurta and the turtle: c.1.6.3 The hero secretly was not happy with these promises. Where he stood, he darkened and yellowed like (?) a flood-storm (?). He contemplated great deeds and inwardly he was rebellious. He uttered a word which has no ……. The hero Ninurta set his sights on the whole world. He told no one and inwardly did not …….

Ninurta and the turtle: c.1.6.3 The great lord Enki intuitively grasped the substance of the plan. In the shrine, in the abzu he stirred up a dark flood-storm.

Ninurta and the turtle: c.1.6.3 Against Ninurta, Enki fashioned a turtle from the clay of the abzu. Against him he stationed the turtle at an opening, at the gate of the abzu. Enki talked to him near the place of the ambush and brought him to the place where the turtle was. The turtle was able to grab Ninurta's tendon from behind. The hero Ninurta managed to turn back its feet. Enki, as if perplexed, said," What is this!" He had the turtle scrape the ground with its claws, had it dig an evil pit. The hero Ninurta fell into it with the turtle. The hero did not know how to get out from ……. The turtle kept on gnawing his feet with its claws (?).

Ninurta and the turtle: c.1.6.3 The great lord Enki said to him: "From ……, you who set your mind to kill me, …… who makes big claims -- I cut down, I raise up. You who set your sights on me like this -- what has your position seized for you, how ……? Where has your strength fled? Where is your heroism? In the great mountains you caused destruction, but how will you get out now?"

Ninurta and the turtle: c.1.6.3 Ninmena learned of this situation. She ripped the clothes on her body and she ……." You my plant-eater Enki, who shall I send to you? Men will shake their heads in fear ……. Who shall I send to you? That name is not Enki. That name is Ugugu-that-does-not-pour (?). You who are death which has no mercy, who shall I send to you?" (unknown no. of lines missing)

The marriage of Martu: c.1.7.1 When the city of Inab already existed, but the city of Kiritab did not yet exist, when the holy crown already existed, but the holy tiara did not yet exist, when the holy herb already existed, but the holy cedar did not yet exist, when holy salt already existed, but holy alkali did not yet exist, when intercourse and kissing already existed, when giving birth in the fields already existed -- I was the grandfather of the holy cedar, I was the ancestor of the meš tree, I was the mother and father of the white cedar, I was the relative of the ḫašur cedar.

The marriage of Martu: c.1.7.1 At that time there was a princely land among the cities; Inab was this princely land among the cities. The ruler of Inab was Tigi-šem-ala. Now, he had a wife whose name was Šage-gur (Desired-by-the-heart), and a child, who ……, and her name was …….

The marriage of Martu: c.1.7.1 The people living around the city hung up nets, the people living around Inab hung up nets, hung up nets, chased gazelles and killed the gazelles as one kills humans. One day, as the evening came, and they had reached the place of rations, they established the rations before the god ……(The correct form of this name is not known). The ration of a married man was established as double, the ration of a man with a child was established as triple; the ration of a single man was established as single; but the ration of Martu, though being single, was also established as double.

The marriage of Martu: c.1.7.1 Martu went home to his own mother, and spoke to her: "In my city I am among my friends and they all have already married wives; I am there among my mates, and they all have already married wives. Unlike my friends in my city I am single, I am single and I have no children. Yet the imposed share exceeds that of my friends; over and above that of my mates, I received half of theirs."

The marriage of Martu: c.1.7.1 One day, as the evening came, and they had reached again the place of rations, they established the rations before the god ……(The correct form of this name is not known). The ration of a married man was established as double, the ration of a man with a child was established as triple; the ration of a single man was established as single; but the ration of Martu, though he was single, was also established as double.

The marriage of Martu: c.1.7.1 Martu went home to his own mother, and spoke to her: "My mother, find me a wife to marry and I will bring you my ration." His own mother replied to Martu: "Su-ḫenuna, my son, I will give you advice; may my advice be heeded. I shall say a word to you; you should pay attention to it. Marry a wife of your choice, marry a wife of your heart's desire, give me thus a companion, …… me a slave-girl. Having built the houses of (?) your people living around the city, and …… gardens, you will dig the wells of (?) your mates. Martu, …… mates ……"

The marriage of Martu: c.1.7.1 At that time a festival was announced in the city; a festival was announced in the city of Inab. (Martu said:) "Come, friends, let us go, let us go there, let us visit the ale-houses of Inab, let us go there." The god Numušda participated in the festival; his beloved daughter Adĝar-kidug participated in the festival, his wife Namrat, the lovely woman participated in the festival. In the city, bronze šem drums were rumbling, and the seven ala drums resounded as strong men, girdled champions, entered the wrestling house to compete with each other for Numušda in the temple of Inab. There were many coming to Inab, the city where the festival was taking place, to marvel at this. There were many coming to Inab, the city where the festival was taking place, to marvel at this.

The marriage of Martu: c.1.7.1 For Numušda, because he was holy (?), Martu too strode around the great courtyard to compete in wrestling at the gate of Inab. They kept looking for strong fighters for him, they kept offering him strong fighters. Martu strode around in the great courtyard. He hit them with a destructive …… one by one. In the great courtyard, in the battle he caused them to be bandaged; in the great courtyard of Inab he lifted the bodies of the dead.

The marriage of Martu: c.1.7.1 Rejoicing over Martu, Numušda offered him silver, but he would not accept it. He offered jewels, but he would not accept them. Having done so a second time, having done so a third time (Martu says): "Where does your silver lead? Where do your jewels lead? I, Martu, would rather marry your daughter, I would rather marry your daughter Adĝar-kidug." (8 lines missing)

The marriage of Martu: c.1.7.1 He …… great ……. He shouted like ……. At the quay of Inab he …….

The marriage of Martu: c.1.7.1 The days have multiplied, no decision has yet been made. (Adĝar-kidug's girlfriend speaks to her:) "Now listen, their hands are destructive and their features are those of monkeys; he is one who eats what Nanna forbids and does not show reverence. They never stop roaming about ……, they are an abomination to the gods' dwellings. Their ideas are confused; they cause only disturbance. He is clothed in sack-leather ……, lives in a tent, exposed to wind and rain, and cannot properly recite prayers. He lives in the mountains and ignores the places of gods, digs up truffles in the foothills, does not know how to bend the knee, and eats raw flesh. He has no house during his life, and when he dies he will not be carried to a burial-place. My girlfriend, why would you marry Martu?"Adĝar-kidug replies to her girlfriend: "I will marry Martu!"

Ninĝišzida's journey to the nether world: c.1.7.3 Stretching out a hand to the barge, to the young man being steered away on the barge, stretching out a hand to { my young man Damu } { (1 ms. has instead:) Lord Ninĝišzida } being taken away on the barge, stretching out a hand to Ištaran of the bright visage being taken away on the barge, stretching out a hand to Alla, master of the battle-net, being taken away on the barge, stretching out a hand to Lugal-šud-e being taken away on the barge, stretching out a hand to Ninĝišzida being taken away on the barge -- his younger sister was crying in lament to him in { the boat's cabin } { (1 ms. has instead:) the cabin at the boat's bow }.

Ninĝišzida's journey to the nether world: c.1.7.3 His older sister removed the cover (?) from { the boat's cabin } { (1 ms. has instead:) the cabin at the boat's stern }: "Let me sail away with you, let me sail away with you, { brother } { (1 ms. has instead:) my brother }, let me sail away with you. { (2 mss. add 1 line:) My brother, let me sail on your barge with you, my brother, let me sail away with you. { (1 ms. adds 1 further line:) Let me sail on your splendid barge with you, my brother, let me sail away with you. } }"

Ninĝišzida's journey to the nether world: c.1.7.3 She was crying a lament to him at the boat's bow: "{ Brother } { (1 ms. has instead:) My brother }, let me sail away with you. Let me …… for you in your boat's stern, { brother } { (1 ms. has instead:) my brother }, let me sail away with you." { (1 ms. adds 2 lines:) "The gudug priest sits in the cabin at your boat's stern." She was crying a lament to him: "Let me sail away with you, my brother, let me sail away with you." }

Ninĝišzida's journey to the nether world: c.1.7.3 "My young man Damu, let me sail away with you, { brother } { (1 ms. has instead:) my brother }, let me sail away with you. Ištaran of the bright visage, let me sail away with you, { brother } { (1 ms. has instead:) my brother }, let me sail away with you. Alla, master of the battle-net, let me sail away with you, { brother } { (1 ms. has instead:) my brother }, let me sail away with you. Lugal-šud-e, let me sail away with you, { brother } { (1 ms. has instead:) my brother }, let me sail away with you. { (1 ms. adds 1 line:) Lugal-ki-bura, let me sail away with you, my brother, let me sail away with you. } Ninĝišzida, let me sail away with you, { brother } { (1 ms. has instead:) my brother }, let me sail away with you. { (1 ms. adds 2 lines:) My brother, let me sail on your barge with you, my brother, let me sail away with you. Let me sail on your splendid barge with you, my brother, let me sail away with you. }"

Ninĝišzida's journey to the nether world: c.1.7.3 The evil demon who was in their midst called out to { Lugal-ki-suna } { (2 mss. have instead:) Ninĝišzida }: "{ Lugal-ki-suna } { (1 ms. has instead:) Lugal-ki-bura }, look at your sister!" Having looked at his sister, { Lugal-ki-suna } { (1 ms. has instead:) Lugal-ki-bura } said to her: "He sails with me, he sails with me. Why should you sail { (1 ms. adds:) to the underworld }? Lady, the demon sails with me. Why should you sail { (1 ms. adds:) to the underworld }? The thresher sails with me. Why should you sail { (1 ms. adds:) to the underworld }? The man who has bound my hands sails with me. Why should you sail? The man who has tied my arms sails with me. Why should you sail?"

Ninĝišzida's journey to the nether world: c.1.7.3 "The river of the nether world produces no water, no water is drunk from it. { (1 ms. adds:) Why should you sail? } The fields of the nether world produce no grain, no flour is eaten from it. { (1 ms. adds:) Why should you sail? } The sheep of the nether world produce no wool, no cloth is woven from it. { (1 ms. adds:) Why should you sail? } As for me, even if my mother digs as if for a canal, I shall not be able to drink the water meant for me. The waters of springtime will not be poured for me as they are for the tamarisks; I shall not sit in the shade intended for me. The dates I should bear like a date palm will not reveal (?) their beauty for me. I am a field threshed by my demon -- you would scream at it. He has put manacles on my hands -- you would scream at it. He has put a neck-stock on my neck -- you would scream at it."

Ninĝišzida's journey to the nether world: c.1.7.3 Ama-šilama (Ninĝišzida's sister) said to Ninĝišzida: "The ill-intentioned demon may accept something -- there should be a limit to it for you. My brother, your demon may accept something, there should be a limit to it for you. For him let me …… from my hand the ……, there should be a limit to it for you. For him let me …… from my hand the ……, there should be a limit to it for you. For him let me …… from my hips the dainty lapis lazuli beads, there should be a limit to it for you. For him let me …… from my hips the …… my lapis lazuli beads, there should be a limit to it for you."

Ninĝišzida's journey to the nether world: c.1.7.3 "You are a beloved ……, there should be a limit to it for you. How they treat you, how they treat you! -- there should be a limit to it for you. My brother, how they treat you, how haughtily they treat you! -- there should be a limit to it for you." I am hungry, but the bread has slipped away from me!" -- there should be a limit to it for you." I am thirsty, but the water has slipped away from me!" -- there should be a limit to it for you."

Ninĝišzida's journey to the nether world: c.1.7.3 The evil demon who was in their midst, the clever demon, that great demon who was in their midst, called out to the man at the boat's bow and to the man at the boat's stern: "Don't let the mooring stake be pulled out, don't let the mooring stake be pulled out, so that she may come on board to her brother, that this lady may come on board the barge."

Ninĝišzida's journey to the nether world: c.1.7.3 When Ama-šilama had gone on board the barge, a cry approached the heavens, a cry approached the earth, that great demon set up an enveloping cry before him on the river: "Urim, at my cry to the heavens lock your houses, lock your houses, city, lock your houses! Shrine Urim, lock your houses, city, lock your houses! Against your lord who has left the ĝipar, city, lock your houses!" (1 line fragmentary) (approx. 1 line missing)

Ninĝišzida's journey to the nether world: c.1.7.3 He …… to the empty river, the rejoicing (?) river: "You (addressing Ama-šilima) shall not draw near to this house, ……. …… to the place of Ereškigala. My mother …… out of her love. As for you (addressing the demon), you may be a great demon ……, …… your hand against the nether world's office of throne-bearer."

Ninĝišzida's journey to the nether world: c.1.7.3 "My king will no longer shed tears in his eyes. The drum will …… his joy in tears. Come! May the fowler utter a lament for you in his well-stocked house, lord, may he utter a lament for you. How he has been humiliated! May the young fisherman utter a lament for you in his well-stocked house, lord, may he utter a lament for you. How he has been humiliated! May the mother of the dead gudug priest { utter a lament for you in her empty ĝipar } { ( 1 ms. has instead:), on whom the house of the palace looked with envy (?) }, utter a lament for you, lord, may she utter a lament for you. How he has been humiliated! May the mother high priestess utter a lament { for you who have left the ĝipar } { (1 ms. has instead:) for you, now dead, who used to be in your ĝipar }, lord, may she utter a lament for you. How he has been humiliated!"

Ninĝišzida's journey to the nether world: c.1.7.3 "My king, bathe with water your head that has rolled in the dust. …… in sandals your feet defiled from the defiled place." The king bathed with water his head that had rolled in the dust. …… in sandals his feet defiled from the defiled place." Not drawing near to this house, ……. …… your throne …… to you "Sit down". May your bed …… to you "Lie down"." He ate food in his mouth, he drank choice wine.

Ninĝišzida's journey to the nether world: c.1.7.3 Great holy one, Ereškigala, praising you is sweet.

The Flood story: c.1.7.4 …… sets up ……." I will …… the perishing of my mankind; for Nintur, I will stop the annihilation of my creatures, and I will return the people from their dwelling grounds. Let them build many cities so that I can refresh myself in their shade. Let them lay the bricks of many cities in pure places, let them establish places of divination in pure places, and when the fire-quenching …… is arranged, the divine rites and exalted powers are perfected and the earth is irrigated, I will establish well-being there."

The Flood story: c.1.7.4 After An, Enlil, Enki and Ninḫursaĝa had fashioned the black-headed people, they also made animals multiply everywhere, and made herds of four-legged animals exist on the plains, as is befitting. (approx. 32 lines missing)

The Flood story: c.1.7.4 After the …… of kingship had descended from heaven, after the exalted crown and throne of kingship had descended from heaven, the divine rites and the exalted powers were perfected, the bricks of the cities were laid in holy places, their names were announced and the …… were distributed. The first of the cities, Eridug, was given to Nudimmud the leader. The second, Bad-tibira, was given to the Mistress. The third, Larag, was given to Pabilsaĝ. The fourth, Zimbir, was given to the hero Utu. The fifth, Šuruppag, was given to Sud. And after the names of these cities had been announced and the …… had been distributed, the river ……, …… was watered, and with the cleansing of the small canals …… were established. (approx. 34 lines missing)

The Flood story: c.1.7.4 ……seat in heaven. …… flood. …… mankind. So he made ……. Then Nintur ……. Holy Inana made a lament for its people. Enki took counsel with himself. An, Enlil, Enki and Ninḫursaĝa made all the gods of heaven and earth take an oath by invoking An and Enlil. In those days Zi-ud-sura the king, the gudug priest, ……. He fashioned ……. The humble, committed, reverent ……. Day by day, standing constantly at ……. Something that was not a dream appeared, conversation ……, …… taking an oath by invoking heaven and earth. In the Ki-ur, the gods …… a wall. Zi-ud-sura, standing at its side, heard: "Side-wall standing at my left side, ……. Side-wall, I will speak words to you; take heed of my words, pay attention to my instructions. A flood will sweep over the …… in all the ……. A decision that the seed of mankind is to be destroyed has been made. The verdict, the word of the divine assembly, cannot be revoked. The order announced by An and Enlil cannot be overturned. Their kingship, their term has been cut off; their heart should be rested about this. Now ……. What ……." (approx. 38 lines missing)

The Flood story: c.1.7.4 All the windstorms and gales arose together, and the flood swept over the ……. After the flood had swept over the land, and waves and windstorms had rocked the huge boat for seven days and seven nights, Utu the sun god came out, illuminating heaven and earth. Zi-ud-sura could drill an opening in the huge boat and the hero Utu entered the huge boat with his rays. Zi-ud-sura the king prostrated himself before Utu. The king sacrificed oxen and offered innumerable sheep.

The Flood story: c.1.7.4 "They have made you swear by heaven and earth, ……. An and Enlil have made you swear by heaven and earth, ……."

The Flood story: c.1.7.4 More and more animals disembarked onto the earth. Zi-ud-sura the king prostrated himself before An and Enlil. An and Enlil treated Zi-ud-sura kindly ……, they granted him life like a god, they brought down to him eternal life. At that time, because of preserving the animals and the seed of mankind, they settled Zi-ud-sura the king in an overseas country, in the land Dilmun, where the sun rises.

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 "Come, let us go to Utu of heaven, who as he lies there, as he lies there, sleeps a sound sleep, to the hero, the son of Ningal, who as he lies there sleeps a sound sleep." He raised his hands towards Utu of the seventy doors (?).

The šumunda grass: c.1.7.7 When the rain rained, when walls were demolished, when it rained potsherds and fireballs, when one person confronted another defiantly, when there was copulation -- he also copulated, when there was kissing -- he also kissed. When the rain said: "I will rain," when the wall said: "I will rain (scribal error for 'demolish' ?)", when the flood said: "I will sweep everything away" -- Heaven impregnated (?), Earth gave birth, she gave birth also to the šumunda grass. Earth gave birth, Heaven impregnated (?), she gave birth also to the šumunda grass.

The šumunda grass: c.1.7.7 His luxuriant reeds carry fire. They who defied it, who defied it, the umma who had survived that day, the abba who had survived that day, the chief gala priest who had survived that year, whoever had survived the Flood -- the šumunda grass crushed them with labour, crushed them with labour, made them crouch in the dust.

The šumunda grass: c.1.7.7 The šumunda grass is a fire carrier, he cannot be tied into bundles, the grass cannot be shifted, the grass cannot be loosened, the grass cannot be loosened. When built into a booth, one moment he stands up, one moment he lies down. Having kindled a fire, he spreads it wide. The šumunda grass's habitat is among his bitter waters. He butts about (saying): "I will start, I will start a fire."

The šumunda grass: c.1.7.7 He tied him into bundles, he shifted him, he …… šumunda grass, the fire-carrier. He bundled up the šumunda grass, the fire carrier, bundled up the fire carrier. The launderer who made her garments clean asks her, Inana -- the carpenter who gave her the spindle to hold in her hand (asks her), Inana -- the potter who fashioned pots and jugs (asks her), Inana. The potter gave her holy drinking vessels, the shepherd brought her his sheep, the shepherd brought her his sheep -- he asks her. He brought her all kinds of luxuriant plants, as if it were the harvest.

The šumunda grass: c.1.7.7 Her voice reached Heaven, her voice reached Earth, her resounding cry covered the horizon like a garment, was spread over it like a cloth, she hurled fierce winds at the head of the šumunda grass (saying): "Šumunda grass, your name ……. You shall be a plant ……. You shall be a hateful plant ……. Your name ……." (approx. 23 lines missing)

Pabilsaĝ's journey to Nibru: c.1.7.8 The wild bull with brindled thighs, whose house is noble! My king, the wild bull with brindled thighs, whose house is noble! Pabilsaĝ, the wild bull with brindled thighs, whose house is noble! His house, the house of Larag, is noble, his house is noble! His city, a mighty city, is abundant, and his house is noble! The warrior's house is the house of Larag; Lord Pabilsaĝ's city is a mighty city ……. His birthplace was the shrine Nibru ……. The place where he drank good milk was the house ……. From the place, the pure place, ……. Isin, the unique house ……. The place which the bull embraces ……. Like a scorpion rising up from among the thorns, he is a fearsome scorpion; like a wolf rising up from his lair, he is likely to growl; like a lion rising up in the pathway, he is likely to beat …….

Pabilsaĝ's journey to Nibru: c.1.7.8 At that time, he wished to dig (?) in the meadows; the lord wished to dig (?) in the meadows. Lord Pabilsaĝ wished to dig (?) in the meadows; in all the meadows of Isin, my king wished to dig (?). So then my king set off for Nibru.

Pabilsaĝ's journey to Nibru: c.1.7.8 And as the warrior Pabilsaĝ set off in Enlil's direction, as he he set off, now he turned (?) in front of that house in Isin. And then my lady in Isin came out ……. At the spacious house, the house of Isin, she …… her hair, then she …… the hair in curls (?) ……. Her headdress was loosened. She addressed Pabilsaĝ joyfully: "Good-looking …… the house of Isin! Warrior Pabilsaĝ …… borne to Nintur! You who are travelling from (?) Larag to …… that house in Isin, say to your father," May she be my spouse!" Say further to Enlil," …… with me!" Fix your sights on it, fix your sights on it, and may you be its lord! The house of Isin ……. May you, Pabilsaĝ, be its lord, and may I be its lady!" (small no. of lines missing)

Pabilsaĝ's journey to Nibru: c.1.7.8 (Enlil speaks:) "…… and may its flax be flax! …… and may its grain be grain! …… may its …… be good for eating."

Pabilsaĝ's journey to Nibru: c.1.7.8 And now, under that very sun and on that day, so it really happened. …… waved their tails in the Kir-sig watercourse, waved ……. …… established the house ……. …… the most righteous ……. …… the good bull-calf, the ruler ……. …… established the house ……. …… its flax was flax. …… its grain was grain. …… its …… was good for eating. (small no. of lines missing)

Pabilsaĝ's journey to Nibru: c.1.7.8 Enlil stood beside the river and spoke to it. He stood beside the Kir-sig watercourse and ……: "River, may …… your outlet be …… for him. May you establish …… the house here. …… the most righteous ……, …… great wild bull ……." (approx. 1 line missing)

Pabilsaĝ's journey to Nibru: c.1.7.8 (3 lines unclear) But Pabilsaĝ would not eat (?) the bull in his mouth; nor would …… Pabilsaĝ eat (?) the sheep in his mouth. He did not rub the …… pot ……." Don't go …… to ……." They raised the …… lament, and put ……. They raised Lord Pabilsaĝ, and put ……. They set him down (?) in the city of his sister. His sister came out to him from the house. (5 lines unclear) But Pabilsaĝ would not eat (?) the bull in his mouth; nor would …… Pabilsaĝ eat (?) the sheep in his mouth. He did not rub the …… pot ……." Don't go ……!" (unknown no. of lines missing)

Gilgameš and Aga: c.1.8.1.1 Envoys of Aga, the son of En-me-barage-si, came from Kiš to Gilgameš in Unug. Gilgameš presented the issue before the elders of his city, carefully choosing his words: "There are wells to be finished, many wells of the Land yet to be finished; there are shallow wells of the Land yet to be finished, there are wells to deepen and hoisting gear to be completed. We should not submit to the house of Kiš! { Should we not smite it with weapons? } { (2 mss. have instead:) Let us smite it with weapons! }"

Gilgameš and Aga: c.1.8.1.1 In the convened assembly, his city's elders answered Gilgameš: "There are indeed wells to be finished, many wells of the Land yet to be finished; there are shallow wells of the Land yet to be finished, there are wells to deepen and hoisting gear to be completed. { So we should submit to the house of Kiš. We should not smite it with weapons! } { (1 ms. has instead:) So should we not submit to the house of Kiš? Should we smite it with weapons? }"

Gilgameš and Aga: c.1.8.1.1 Gilgameš, the lord of Kulaba, placing his trust in Inana, did not take seriously the advice of his city's elders. Gilgameš { (1 ms. adds:), the lord of Kulaba, } presented the issue again, this time before the able-bodied men of his city, carefully choosing his words: "There are wells to be finished, many wells of the Land yet to be finished; there are shallow wells of the Land yet to be finished, there are wells to deepen and hoisting gear to be completed. { Never before have you submitted to the house of Kiš. Should you not smite it with weapons? } { (1 ms. has instead:) We should not submit to the house of Kiš. We should smite it with weapons! }"

Gilgameš and Aga: c.1.8.1.1 In the convened assembly, his city's able-bodied men answered Gilgameš: ""Standing on duty and sitting in attendance, escorting the king's son, and forever grasping the donkey's reins -- who has that much breath?", as the saying goes. You old men should not submit to the house of Kiš! Should we young men not smite it with weapons?"

Gilgameš and Aga: c.1.8.1.1 "The great gods created the structure of Unug, the handiwork of the gods, and of E-ana, the house lowered down from heaven. You watch over { the great rampart, the rampart which An founded } { (1 ms. has instead:) its great rampart, a cloudbank resting on the earth }, the majestic residence which An established. You are its king and warrior, an exuberant person, a prince beloved of An. When Aga comes, what terror he will experience! That army is small, and scattered at the rear. Its men will be incapable of confronting us."

Gilgameš and Aga: c.1.8.1.1 Then Gilgameš, the lord of Kulaba, rejoiced at the advice of his city's able-bodied men and his spirit brightened. He addressed his servant Enkidu: "On this account let the weaponry and arms of battle be made ready. Let the battle mace return to your side. May they create a great terror and radiance. When he comes, my great fearsomeness will overwhelm him. His reasoning will become confused and his judgment disarrayed."

Gilgameš and Aga: c.1.8.1.1 Not five, not 10 days had passed when Aga, the son of En-me-barage-si, laid siege to Unug with his men. Unug's reasoning became confused. Gilgameš, the lord of Kulaba, addressed its warriors: "{ My warriors shall have the choice. } { (2 mss. have instead:) My warriors, choose! } Let someone with courage volunteer { "I shall go to Aga" } { (1 ms. has instead:), and I will send him to Aga }."

Gilgameš and Aga: c.1.8.1.1 Birḫar-tura, his royal guard, spoke in admiration to his king: "{ (2 mss. add:) My king, } I shall { go } { (1 ms. has instead:) go prancing (?) } to Aga so that his reasoning will become confused and his judgment disarrayed."

Gilgameš and Aga: c.1.8.1.1 Birḫar-tura went out through the city gate. As soon as Birḫar-tura went out through the city gate, they captured him at the gate's entrance, and then beat Birḫar-tura's entire length. He came into the presence of Aga and then spoke to Aga. Before he had finished speaking, an officer of Unug climbed up on the rampart and leaned out over the rampart. Aga saw him and then spoke to Birḫar-tura: "Slave, is that man your king?"

Gilgameš and Aga: c.1.8.1.1 "That man is not my king! Were that man my king, were that his angry brow, were those his bison eyes, were that his lapis lazuli beard, were those his elegant fingers, would he not cast down multitudes, would he not raise up multitudes, would multitudes not be smeared with dust, would not all the nations be overwhelmed, would not the land's canal-mouths be filled with silt, would not the barges' prows be broken, and would he not take Aga, the king of Kiš, captive in the midst of his army?"

Gilgameš and Aga: c.1.8.1.1 They hit him, they struck him. They beat Birḫar-tura's entire length. Gilgameš climbed up on the rampart after the officer of Unug. His radiance overwhelmed Kulaba's young and old. He armed Unug's able-bodied men with battle maces and stationed them on the causeway at the city gate's door. Only Enkidu went out through the city gate. Gilgameš leaned out over the rampart. Looking up, Aga saw him: "Slave, is that man your king?"

Gilgameš and Aga: c.1.8.1.1 "That man is indeed my king." It was just as he had said: Gilgameš cast down multitudes, he raised up multitudes, multitudes were smeared with dust, all the nations were overwhelmed, the land's canal-mouths were filled with silt, the barges' prows were broken, and he took Aga, the king of Kiš, captive in the midst of his army. { (1 ms. adds 1 line:) Unug's able-bodied men …… that army. }

Gilgameš and Aga: c.1.8.1.1 Gilgameš, the lord of Kulaba, { spoke to } { (1 ms. has instead:) approached close to } Aga: "Aga my overseer, Aga my lieutenant, { (1 ms. adds 1 line:) Aga my governor, Aga my commander, } Aga my military commander! Aga gave me breath, Aga gave me life: Aga took a fugitive into his embrace, Aga provided the fleeing bird with grain."

Gilgameš and Aga: c.1.8.1.1 { (The able-bodied men acclaim Gilgameš:) "You watch over Unug, the handiwork of the gods, the great rampart, the rampart which An founded, the majestic residence which An established. You are its king and warrior, an exuberant person, a prince beloved of An." (Gilgameš addresses Aga:) "Before Utu, your former kindness is hereby repaid to you." } { (the other ms. has instead:) "I watch over Unug, the handiwork of the gods, its great rampart, a cloudbank resting on the earth, its majestic residence which An established. The city will repay the kindness shown to me. Before Utu, your former kindness is hereby repaid to you." } He set Aga free to go to Kiš.

Gilgameš and the bull of heaven: c.1.8.1.2 { I will sing the song of the lord with the very black beard, the man of battle. I will sing the song of …… athletic strength, the man of battle. …… the king, the man ……; my king ……, my lord …… garden ……. …… courtyard, …… ĝipar; } { (1 ms. has instead:) …… his mother who bore him spoke to the lord: "My king …… in the river, my lord …… your garden." (2 lines unclear) } (unknown no. of lines missing)

Gilgameš and the bull of heaven: c.1.8.1.2 In the great courtyard, without there being any combat, a man ……. She perceived the canopy, the canopy ……, holy Inana perceived the canopy, from the palace of the abzu, she perceived the canopy ……:

Gilgameš and the bull of heaven: c.1.8.1.2 (Gilgameš speaks:) "I shall certainly not try to take over the portion of Inana in your ĝipar. Ninegala will not …… because of my valorous strength. But Inana, lady, don't you block my way, either! My wish is to catch (?) mountain bulls, to fill the cow-pens. I wish to catch (?) mountain sheep, to fill the sheepfolds. I wish to …… silver and cornelian."

Gilgameš and the bull of heaven: c.1.8.1.2 (An speaks:) "Its entrails (?)……. Its hide ……. Its blood ……." (1 line fragmentary)"Inana, it will muddy the waters; it will …… cowpats. My one beloved by An, ……."

Gilgameš and the bull of heaven: c.1.8.1.2 He let her hold the leash; An ……. { "My child, who does it belong to?" } { (1 ms. has instead:) "My child, what use would it be?" } "It will stir up the waters, it will leave …… cowpats ……! If the great bull is let loose, …… Unug! If the great bull is let loose against Gilgameš, …… Unug! I will not give her that which bears my own name."

Gilgameš and the bull of heaven: c.1.8.1.2 (Inana speaks:) "Maybe it will muddy the waters, and will leave gigantic cowpats -- but let my father give me the Bull of Heaven, so I can kill the lord, so I can kill the lord, so I can kill the lord, Lord Gilgameš!"

Gilgameš and the bull of heaven: c.1.8.1.2 Great An replied to holy Inana: "My child, the Bull of Heaven would not have any pasture, as its pasture is on the horizon. Maiden Inana, the Bull of Heaven can only graze where the sun rises. So I cannot give the Bull of Heaven to you!"

Gilgameš and the bull of heaven: c.1.8.1.2 Holy Inana replied to him: "I shall shout, and make my voice reach heaven and earth!"

Gilgameš and the bull of heaven: c.1.8.1.2 { He was frightened, he was frightened. { (1 ms. adds here:) …… was frightened of Inana. } Great An replied to holy Inana: "I shall give her the Bull of Heaven." } { (instead of approx. lines 52-54, 1 ms. has:) She made her voice reach heaven ……, she made her voice reach earth; she made her voice reach heaven ……, she made her voice reach earth. It covered them like a woollen garment, it was spread over them like a linen garment. …… who could speak to her? …… who could speak to her? …… gave ……. }

Gilgameš and the bull of heaven: c.1.8.1.2 In masculine fashion, the maiden Inana grasped it by the lapis-lazuli tether. Holy Inana brought the Bull of Heaven { out } { (1 ms. has instead:) down }. At Unug, the Bull devoured the pasture, and drank the water of the river in great slurps. With each slurp it used up one mile of the river, but its thirst was not satisfied. It devoured the pasture and stripped the land bare. It broke up the palm trees of Unug, as it bent them to fit them into its mouth. When it was standing, the Bull submerged Unug. { The aura } { (1 ms. has instead:) the name } of the Bull of Heaven submerged Kulaba.

Gilgameš and the bull of heaven: c.1.8.1.2 { His musician ……. As he looked up ……, leaning (?) …… (1 line unclear) } { (1 ms. has instead:) Then Lord Gilgameš …… his musician. } { (a second ms. has instead:) Gilgameš …… his musician Lugal-gabaĝal." My musician, tune your strings, …… give me a drink, ……. …… bronze …… in your hand ……. His musician ……." } { (a third ms. has instead:) …… replied to Lugal-gabaĝal," Lugal-gabaĝal, tune your strings; I wish to have a drink!" (Lugal-gabaĝal answers:) "…… drink, that is why nothing of yours is important." …… replied to Lugal-gabaĝal. } { (instead of approx. lines 64-67, a fourth ms. has:) (3 lines unclear) …… drink, lord ……. …… drink, lord ……. (7 lines missing or unclear) …… Unug ……. }

Gilgameš and the bull of heaven: c.1.8.1.2 Lord Gilgameš ……. Inana …… the Bull of Heaven. At Unug, the Bull ……, and drank the water of the river in great slurps. With each slurp it used up one mile of the river, but its thirst was not satisfied. It devoured the pasture and stripped the land bare. { (1 ms. adds here:) His lady ……. Gilgameš …… said," My mother ……, my sister ……, will …… the cattle to their tethering stakes, will …… the sheep to their tethering stakes, will …… to their tethering stakes." Gilgameš ……," Bull of Heaven, you, yes you, ……; you, yes you -- you do not ……." Gilgameš ……. } (5 lines unclear)"They will throw your corpse in the deserted streets, and throw your intestines in the broad square. They will send your carcass to the knacker's, and I shall share out your meat in baskets to the widows' sons who are citizens of my city ……. I shall make flasks of your two horns for pouring fine oil to Inana in E-ana."

Gilgameš and the bull of heaven: c.1.8.1.2 Inana watched from the top of the ramparts. The Bull bellowed in the dust, and Gilgameš walked (?) at its head as Enkidu climbed up the rope of its ……. Their fellow-citizens came along ……. It covered them with dust, like a young calf unused to the yoke. { Enkidu stood behind the Bull and went round ……. } { (1 ms. has instead:) He put …… and seized its tail. } He spoke to his master Gilgameš:

Gilgameš and the bull of heaven: c.1.8.1.2 "Ho, magnificent one, extending your staff of office, born of noble lineage, splendour of the gods, furious bull standing ready for battle, who is respected as the great lord Gilgameš of Unug! Your mother was truly skilled in bearing children, and your nurse was truly skilled in suckling her charges! { (1 ms. adds:) Lord born of noble lineage, …… } Do not fear -- the warrior without strength …… himself (?). There where the road is straight ……. …… axe ……." (4 lines unclear)

Gilgameš and the bull of heaven: c.1.8.1.2 I will sing the song of the man of battle, the man of battle. I will sing the song of Lord Gilgameš, the man of battle, I will sing the song of the lord with the very black beard, the man of battle. I will sing the song of him with the well-proportioned limbs, the man of battle. I will sing the song of him in his prime (?), the man of battle. I will sing the song of him who batters the wicked, the man of battle. The king, the lord, having …… as his mother who bore him ……, wishing to wash (?) in the river.

Gilgameš and the bull of heaven: c.1.8.1.2 My lord, having sought entry into the garden planted with junipers, the lord, coming from the ĝipar, sheared the wool of the fleecy sheep ……; …… he sat down ……. The king …… bending …… with the oar; the prince covered …… with the oar, as if it was of flourishing reed. You covered their wicked ones, as if ……, with water. He gave …… to his mother who bore him. In the wide courtyard ……, Gilgameš ……. (1 line unclear)In the great courtyard …….

Gilgameš and the bull of heaven: c.1.8.1.2 The king, …… his mouth, the king …… to his mother who bore him. Gilgameš …… to Ninsumun ……: "O mother who bore me, how ……! By the door of the great gate ……. From the crenellations of the wall ……: "My wild bull, my man, I shall not let you go ……! Gilgameš, I shall not let you go ……! You dispensed justice in my E-ana -- I shall not let you go! You pronounced verdicts in my holy ĝipar -- I shall not let you go, in his beloved …… E-ana!"""

Gilgameš and the bull of heaven: c.1.8.1.2 Holy Inana ……. An ……. …… the bond of heaven. An …… to holy Inana: "My child, ……." Inana replied ……:

Gilgameš and the bull of heaven: c.1.8.1.2 "My musician, Lugal-gabaĝar, perform your song, tune your strings! Give me beer to drink! Fill my bronze jug again! ……" Lugal-gabaĝar replied to his master, Gilgameš: "My master, you may eat, and you may drink -- but as for me, how does this matter concern me?"

Gilgameš and the bull of heaven: c.1.8.1.2 To defeat the Bull, ……, Gilgameš, to defeat the Bull, ……. …… his harness of fifty (text: five-sixths) minas. …… his sword weighing seven talents and thirty minas. …… his battle axe." My mother who bore me ……."

Gilgameš and the bull of heaven: c.1.8.1.2 "Bull of Heaven, you -- you, ……, yes, you! You crush them ……, and I crush them ……. If you crush them, …… They shall consign your hide to the streets ……. They shall consign your intestines to the broad square ……. The widows' sons of my city shall each take their share of your meat in baskets. They shall consign your carcass to the knacker's, and I shall turn your two horns into flasks for pouring fine oil to Inana in E-ana."

Gilgameš and the bull of heaven: c.1.8.1.2 The Bull …… in the dust. Gilgameš …… and Enkidu ……. Their fellow-citizens ……. …… with dust, like a young calf unused to the yoke. Enkidu stood by (?) the Bull's head and spoke to Gilgameš:

Gilgameš and the bull of heaven: c.1.8.1.2 "Ho, magnificent one, extending your staff of office, born of noble lineage, splendour of the gods, furious-hearted bull, standing ready for battle, warrior, …… your hand ……! The people ……, the people ……."

Gilgameš and the bull of heaven: c.1.8.1.2 When Enkidu had spoken thus to Gilgameš, Gilgameš himself smote its skull with his axe weighing seven talents. The Bull reared up so high, so high that it overbalanced. It spattered like rain, it spread itself out like the harvested crop.

Gilgameš and the bull of heaven: c.1.8.1.2 The king took his knife in his hand, just as if he were a master chef. He hit Inana with a haunch, he made her flee away like a pigeon, and demolished those ramparts. Standing by (?) the Bull's head, the king wept bitter tears: "Just as I can destroy you, so shall I do the same to her (?)."

Gilgameš and the bull of heaven: c.1.8.1.2 As he spoke, he consigned its hide to the streets, he consigned its intestines to the broad square, and the widows' sons of his city each took their share of its meat in baskets. He consigned its carcass to the knacker's, and turned its two horns into flasks for pouring fine oil to Inana in E-ana.For the death of the Bull of Heaven: holy Inana, it is sweet to praise you!

Gilgameš and the bull of heaven: c.1.8.1.2 My king, having sought entry into the garden of junipers, the seed of the ĝipar …… the sheep of the queen (?) …… sheared (?) the wool; he sat on the ……. He leant (?) over the marsh; my king leant (?) over the marsh; he bent it with the oar.

The death of Gilgameš: c.1.8.1.3 …… hero …… has lain down and is never to rise again. …… has lain down and is never to rise again. He of well-proportioned limbs …… has lain down and is never to rise again. …… has lain down and is never to rise again. He who …… wickedness has lain down and is never to rise again. The young man …… has lain down and is never to rise again. He who was perfect in …… and feats of strength has lain down and is never to rise again. …… has lain down and is never to rise again. The lord of Kulaba has lain down and is never to rise again. He who spoke most wisely has lain down and is never to rise again. The plunderer (?) of many countries has lain down and is never to rise again. He who climbed the mountains has lain down and is never to rise again. He has lain down on his death-bed and is never to rise again. He has lain down on a couch of sighs and is never to rise again.

The death of Gilgameš: c.1.8.1.3 Unable to stand up, unable to sit down, he laments. Unable to eat, unable to drink, he laments. Held fast by the door-bolt of Namtar, he is unable to rise. Like a fish ……, he …… ill. Like a gazelle caught in a trap, he …… couch. Namtar, with no hands or feet ……, Namtar ……. (1 line fragmentary) (6 lines missing) (1 line fragmentary) …… great mountains …… (5 lines fragmentary) (1 line missing) (2 lines fragmentary) (unknown no. of lines missing)

The death of Gilgameš: c.1.8.1.3 Then Lord Gilgameš …… lay down (?) on the death-bed. The king …… sleep. …… his dream ……. …… assembly ……. (1 line fragmentary) (unknown no. of lines missing)

The death of Gilgameš: c.1.8.1.3 "…… having travelled all the roads that there are, having fetched …… from its ……, having killed ……, you set up …… for future days ……. Having founded ……, you reached ……. Having brought down the old …… forgotten forever and ……, he (?) carried out correctly ……. …… the flood …… the settlements of the Land." (1 line fragmentary) (unknown no. of lines missing)

The death of Gilgameš: c.1.8.1.3 " (3 lines fragmentary) Sisig (a god of dreams), the son of Utu, will provide light for him in the nether world, the place of darkness. When a funerary statue is made in honour of someone, whoever they may be, for future days, mighty youths and …… will form (?) a semicircle at the door-jambs and perform wrestling and feats of strength before them (?). In the month Neneĝar, at the festival of the ghosts, no light will be provided before them without him (i.e. Gilgameš)."

The death of Gilgameš: c.1.8.1.3 "Oh Gilgameš! Enlil, the Great Mountain, the father of gods, has made kingship your destiny, but not eternal life -- Lord Gilgameš, this is how to interpret (?) …… the dream. The …… and …… of life should not make you feel sad, should not make you despair, should not make you feel depressed. You must have been told that this is what the bane of being human involves. You must have been told that this is what the cutting of your umbilical cord involved. The darkest day of humans awaits you now. The solitary place of humans awaits you now. The unstoppable flood-wave awaits you now. The unavoidable battle awaits you now. The unequal struggle awaits you now. The skirmish from which there is no escape awaits you now. But you should not go to the underworld with heart knotted in anger. May …… before Utu. …… palm-fibre ……."

The death of Gilgameš: c.1.8.1.3 "Go ahead …… (unknown no. of lines missing)"

The death of Gilgameš: c.1.8.1.3 (1 line fragmentary) …… Gilgameš …… (2 lines fragmentary) …… they answered him. …… he weeps. Why is …… made ……? …… Nintur has not given birth yet. (2 lines fragmentary) (1 line unclear) "The birds of the sky …… cannot escape. The fish of the deep water cannot see ……. Having spread his net, the young fisherman will catch you (?). Who has ever seen anyone who could ascend …… from (?) the …… of the nether world? No king has ever been destined a fate like yours. Who …… anyone among mankind, whoever they may be, …… like you? …… the governorship of the nether world. You …… your ghost …… pass judgments ……." (unknown no. of lines missing)

The death of Gilgameš: c.1.8.1.3 Kulaba ……. As Unug rose ……, as Kulaba rose ……. Within the first month ……, it was not five or 10 days before they …… the Euphrates. …… its shells. Then, as in the bed of the Euphrates, the earth cracked dry. …… was built from stone. …… was built from stone. …… were hard diorite. …… its latches were hard stone. …… were cast in gold. …… heavy blocks of stone. …… heavy blocks of stone. …… brought in ……. …… for future days. (1 line fragmentary)…… should not find ……. …… Gilgameš …… has established in …….

The death of Gilgameš: c.1.8.1.3 His beloved wife, his beloved children, his beloved favourite and junior wife, his beloved musician, cup-bearer and ……, his beloved barber, his beloved ……, his beloved palace retainers and servants and his beloved objects were laid down in their places as if …… in the purified (?) palace in the middle of Unug.

The death of Gilgameš: c.1.8.1.3 Gilgameš, the son of Ninsumun, set out their audience-gifts for Ereškigala. He set out their gifts for Namtar. He set out their surprises for Dimpikug. He set out their presents for Neti. He set out their presents for Ninĝišzida and Dumuzid. He …… the audience-gifts for Enki, Ninki, Enmul, Ninmul, Endukuga, Nindukuga, Enindašuruma, Nindašuruma, Enmu-utula, En-me-šara, the maternal and paternal ancestors of Enlil; for Šul-pa-e, the lord of the table, for Sumugan and Ninḫursaĝa, for the Anuna gods of the Holy Mound, for the Great Princes of the Holy Mound, for the dead en priests, the dead lagar priests, the dead lumaḫ priests, the dead nindiĝir priestesses, and the dead gudug, the linen-clad and …… priests. (1 line fragmentary)He set out their presents for …….

The death of Gilgameš: c.1.8.1.3 …… lie down …… Ninsumun ……. Gilgameš, the son of Ninsumun, …… poured water ……. (1 line fragmentary)…… scratched the nose for him. The people …… of his city …… will not …… anymore. They spread out (?) their …… in the dust.

The death of Gilgameš: c.1.8.1.3 Then the young lord, Lord Gilgameš, who never ceases to …… for the …… of Enlil -- Gilgameš, the son of Ninsumun, …… offshoot ……; no king who could match him has ever been born, (1 line unclear)Gilgameš, lord of Kulaba, it is sweet to praise you!

The death of Gilgameš: c.1.8.1.3 The great wild bull has lain down and is never to rise again. Lord Gilgameš has lain down and is never to rise again. He who was unique in …… has lain down and is never to rise again. The hero fitted out with a shoulder-belt has lain down and is never to rise again. He who was unique in strength has lain down and is never to rise again. He who diminished wickedness has lain down and is never to rise again. He who spoke most wisely has lain down and is never to rise again. The plunderer (?) of many countries has lain down and is never to rise again. He who knew how to climb the mountains has lain down and is never to rise again. The lord of Kulaba has lain down and is never to rise again. He has lain down on his death-bed and is never to rise again. He has lain down on a couch of sighs and is never to rise again.

The death of Gilgameš: c.1.8.1.3 Unable to stand up, unable to sit down, he laments. Unable to eat, unable to drink, he laments. Held fast by the door-bolt of Namtar, he is unable to rise. Like a …… fish …… in a cistern, he …… ill. Like a captured gazelle buck, he …… couch. Namtar with no hands or feet, who …… one by night, (1 line fragmentary) (unknown no. of lines missing)

The death of Gilgameš: c.1.8.1.3 (2 lines fragmentary) Then the young lord, Lord Gilgameš, lay down on his death-bed. (2 lines fragmentary) After Lord Gilgameš had arrived at the assembly, the pre-eminent place of the gods, they said to Lord Gilgameš concerning him: "As regards your case: after having travelled all the roads that there are, having fetched cedar, the unique tree, from its mountains, having killed Huwawa in his forest, you set up many stelae for future days, for days to come. Having founded many temples of the gods, you reached Zi-ud-sura in his { dwelling place } { (1 ms. has instead:) place }. Having brought down to the Land the divine powers of Sumer, which at that time were forgotten forever, the orders, and the rituals, he (?) carried out correctly the rites of hand washing and mouth washing ……. (1 line fragmentary)" (3 lines missing)

The death of Gilgameš: c.1.8.1.3 (2 lines fragmentary) Enlil's advice was given to Enki. Enki answered An and Enlil: "In those days, in those distant days, in those nights, in those distant nights, in those years, in those distant years, after the assembly had made the Flood sweep over to destroy the seed of mankind, among us I was the only one who was for life (?), and so he remained alive (?) -- Zi-ud-sura, although (?) a human being, remained alive (?). Then you made me swear by heaven and by earth, and …… that no human will be allowed to live forever (?) any more. Now, as we look at Gilgameš, could not he escape because of his mother?"

The death of Gilgameš: c.1.8.1.3 (Another god speaks:) "Let Gilgameš as a ghost, below among the dead, be the governor of the nether world. Let him be pre-eminent among the ghosts, so that he will pass judgments and render verdicts, and what he says will be as weighty as the words of Ninĝišzida and Dumuzid."

The death of Gilgameš: c.1.8.1.3 "Go ahead to the place where the Anuna gods, the great gods, sit at the funerary offerings, to the place where the en priests lie, to where the lagar priests lie, to where the lumaḫ priests and the nindiĝir priestesses lie, to where the gudug priests lie, to where the linen-clad priests lie, to where the nindiĝir priestesses lie, to where the …… lie, to the place where your father, your grandfather, your mother, your sisters, your ……, to where your precious friend, your companion, your friend Enkidu, your young comrade, and the governors appointed by the king to the Great City are, to the place where the sergeants of the army lie, to where the captains of the troops lie, (3 lines missing)From the house of ……, the …… will come to meet you. Your jewel will come to meet you, your precious one will come to meet you. The elders of your city will come to meet you. You should not despair, you should not feel depressed."

The death of Gilgameš: c.1.8.1.3 "He will now be counted among the Anuna gods. He will be counted a companion of the { (1 ms. adds:) great } gods. …… the governor of the nether world. He will pass judgments and render verdicts, and what he says will be as weighty as the words of Ninĝišzida and Dumuzid."

The death of Gilgameš: c.1.8.1.3 And then the young lord, Lord Gilgameš, woke up ……. …… his eyes, ……. …… a dream ……! …… a dream ……! (3 lines fragmentary) "Am I to become again as I were …… on the lap of my own mother Ninsumun? …… who makes the great mountains tremble (?). Namtar with no hands or feet takes away ……." (1 line fragmentary)

The death of Gilgameš: c.1.8.1.3 Lord Nudimmud made (?) him see a dream: After Lord Gilgameš had arrived at the assembly, the pre-eminent place of the gods, they said to Lord Gilgameš concerning him: "As regards your case: after having travelled all the roads that there are, having fetched cedar, the unique tree, from its mountains, having killed Huwawa in his forest, you set up many stelae for future days ……. Having founded many temples of the gods, (1 line fragmentary) Having brought down to the Land the divine powers of Sumer, which at that time were forgotten forever, the orders, and the rituals, he (?) carried out correctly the rites of hand washing and mouth washing. …… the settlements of the countries." (2 lines fragmentary)

The death of Gilgameš: c.1.8.1.3 (1 line fragmentary) …… Gilgameš ……. Enlil's advice was given to Enki. Enki answered An and Enlil: "In those days, in those distant days, in those nights, in those distant nights, in those years, in those distant years, after the assembly had made the Flood sweep over to destroy the seed of mankind ……, among us I was the only one who was for life (?). He remained alive (?); Zi-ud-sura alone, although (?) a human being, remained alive (?). Then you made me swear by heaven and by earth, and I swore that no human will be allowed to live forever (?) any more. Now, as we look at Gilgameš, could not he escape because of his mother?"

The death of Gilgameš: c.1.8.1.3 (Another god speaks:) "Let Gilgameš as a ghost, below among the dead, be the governor of the nether world. Let him be pre-eminent among the ghosts, so that he will pass judgments and render verdicts, and what he says will be as weighty as the words of Ninĝišzida and Dumuzid."

The death of Gilgameš: c.1.8.1.3 Then the young lord, Lord Gilgameš, became depressed because of (?) all mankind." You should not despair, you should not feel depressed. (1 line fragmentary)Mighty youths and …… a semicircle ……. Without him (i.e. Gilgameš) ……. Sisig (a god of dreams), the son of Utu, will provide light for him in the place of darkness."

The death of Gilgameš: c.1.8.1.3 "You must have been told (?) that this is what your being (?) a human involves. You must have been told (?) that this is what the cutting of your umbilical cord involved. The darkest day of humans awaits you now. The solitary place of humans awaits you now. The unstoppable flood-wave awaits you now. The unequal struggle awaits you now. The unavoidable battle awaits you now. The evil (?) from which there is no escape awaits you now. But you should not go to the underworld with heart knotted in anger. May it be …… before Utu. Let it be unravelled like palm-fibre and peeled (?) like garlic."

The death of Gilgameš: c.1.8.1.3 "Go ahead to the place where the Anuna gods, the great gods, sit at the funerary offerings, to the place where the en priests lie, to where the lagar priests lie, to where the lumaḫ priests and the nindiĝir priestesses lie, to where the gudug priests lie, to where the linen-clad priests lie, to where the nindiĝir priestesses lie, to where the …… lie, to the place where your father, your grandfather, your mother, your sisters, your ……, to where your precious friend, your companion, your friend Enkidu, your young comrade, and the governors appointed by the king to the Great City are, to the place where the sergeants of the army lie, to where the captains of the troops lie. …… the Great City Arali …… (1 line fragmentary)"

The death of Gilgameš: c.1.8.1.3 "He …… the Anuna gods. He will be counted a companion of the great gods. (unknown no. of lines missing)"

The death of Gilgameš: c.1.8.1.3 (5 lines fragmentary) His architect (?) designed his tomb like ……. His god Enki showed him where the solution of the dream lies by ……. No one but the …… of the king could solve the vision.

The death of Gilgameš: c.1.8.1.3 The lord imposed a levy on his city. The herald made the horn signal sound in all the lands: "Unug, arise! Open up the Euphrates! Kulaba, arise! Divert the waters of the Euphrates!" Unug's levy was a flood, Kulaba's levy was a clouded sky. Meanwhile not even the first month { had passed } { (1 ms. has instead:) …… }, it was not five or 10 days before they had opened up the Euphrates and diverted its high water. Utu looked at its shells with admiration. Then as soon as the water in the bed of the Euphrates had receded, his tomb was built there from stone. Its walls were built from stone. Its door leaves were installed in the sockets (?) of the entrance. Its bolt and thresholds were hard stone. Its door-pivots were hard stone. They installed its gold beams. Heavy blocks of stone were moved to ……. …… { was completely covered with a thick layer of } { (1 ms. has instead:) was completely covered (?) with } dark soil. …… for future days. (1 line fragmentary)…… who are searching for it should not find its precinct (?). He set up a solid house in the middle of Unug.

The death of Gilgameš: c.1.8.1.3 …… to the city ……. …… smeared with dust …….

Gilgameš, Enkidu and the nether world: c.1.8.1.4 In those days, in those distant days, in those nights, in those remote nights, in those years, in those distant years; in days of yore, when the necessary things had been brought into manifest existence, in days of yore, when the necessary things had been for the first time properly cared for, when bread had been tasted for the first time in the shrines of the Land, when the ovens of the Land had been made to work, when the heavens had been separated from the earth, when the earth had been delimited from the heavens, when the fame of mankind had been established, when An had taken the heavens for himself, when Enlil had taken the earth for himself, when the nether world had been given to Ereškigala as a gift; when he set sail, when he set sail, when the father set sail for the nether world, when Enki set sail for the nether world -- against the king a storm of small hailstones arose, against Enki a storm of large hailstones arose. The small ones were light hammers, the large ones were like stones from catapults (?). The keel of Enki's little boat was trembling as if it were being butted by turtles, the waves at the bow of the boat rose to devour the king like wolves and the waves at the stern of the boat were attacking Enki like a lion.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 The woman planted the tree with her feet, but not with her hands. The woman watered it using her feet but not her hands. She said: "When will this be a luxuriant chair on which I can take a seat?" She said: "When this will be a luxuriant bed on which I can lie down?" Five years, 10 years went by, the tree grew massive; its bark, however, did not split. At its roots, a snake immune to incantations made itself a nest. In its branches, the Anzud bird settled its young. In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart. But holy Inana cried!

Gilgameš, Enkidu and the nether world: c.1.8.1.4 When dawn was breaking, when the horizon became bright, when the little birds, at the break of dawn, began to clamour, when Utu had left his bedchamber, his sister holy Inana said to the young warrior Utu: "My brother, in those days when destiny was determined, when abundance overflowed in the Land, when An had taken the heavens for himself, when Enlil had taken the earth for himself, when the nether world had been given to Ereškigala as a gift; when he set sail, when he set sail, when the father set sail for the nether world, when Enki set sail for the nether world -- against the lord a storm of small hailstones arose, against Enki a storm of large hailstones arose. The small ones were light hammers, the large ones were like stones from catapults (?). The keel of Enki's little boat was trembling as if it were being butted by turtles, the waves at the bow of the boat rose to devour the lord like wolves and the waves at the stern of the boat were attacking Enki like a lion."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "I, the woman, planted the tree with my feet, but not with my hands. I, { Inana } { (1 ms. has instead:) the woman }, watered it using my feet but not my hands. She said: "When will this be a luxuriant chair on which I can take a seat?" She said: "When will this be a luxuriant bed on which I can lie down?" Five years, 10 years had gone by, the tree had grown massive; its bark, however, did not split. At its roots, a snake immune to incantations made itself a nest. In its branches, the Anzud bird settled its young. In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart. But holy Inana cried!" Her brother, the young warrior Utu, however, did not stand by her in the matter.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 When dawn was breaking, when the horizon became bright, when the little birds, at the break of dawn, began to clamour, when Utu had left his bedchamber, his sister holy Inana said to the warrior Gilgameš: "My brother, in those days when destiny was determined, when abundance overflowed in the Land, when An had taken the heavens for himself, when Enlil had taken the earth for himself, when the nether world had been given to Ereškigala as a gift; when he set sail, when he set sail, when the father set sail for the nether world, when Enki set sail for the nether world -- against the lord a storm of small hailstones arose, against Enki a storm of large hailstones arose. The small ones were light hammers, the large ones were like stones from catapults (?). The keel of Enki's little boat was trembling as if it were being butted by turtles, the waves at the bow of the boat rose to devour the lord like wolves and the waves at the stern of the boat were attacking Enki like a lion."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "The woman planted the tree with her feet, but not with her hands. Inana watered it using her feet but not her hands. She said: "When will this be a luxuriant chair on which I can take a seat?" She said: "When will this be a luxuriant bed on which I can lie down?" Five years, 10 years had gone by, the tree had grown massive; its bark, however, did not split. At its roots, a snake immune to incantations made itself a nest. In its branches, the Anzud bird settled its young. In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart. But { holy Inana } { (1 ms. has instead:) I, holy Inana, } cried!" In the matter which his sister had told him about, her brother, the warrior Gilgameš, stood by her.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 He { strapped } { (1 ms. has instead:) …… } his …… belt of 50 minas weight to his waist -- 50 minas were to him as 30 shekels. He took his bronze axe used for expeditions, which weighs seven talents and seven minas, in his hand. He killed the snake immune to incantations living at its roots. The Anzud bird living in its branches took up its young and went into the mountains. The phantom maid living in its trunk left (?) her dwelling and sought refuge in the wilderness. As for the tree, he uprooted it and stripped its branches, and the sons of his city, who went with him, cut up its branches and { bundled them } { (1 ms. has instead:) piled them up }. He gave it to his sister holy Inana for her chair. He gave it to her for her bed. As for himself, from its roots, he manufactured his ball (?) and, from its branches, he manufactured his mallet (?).

Gilgameš, Enkidu and the nether world: c.1.8.1.4 He played with the ball (?) in the broad square, never wanting to stop playing it, and he praised himself in the broad square, never wanting to stop praising himself. { (mss. from Urim add:) The young men of his city were playing with the ball (?). } For (?) him who made the team of the widows' children ……, they lamented: "O my neck! O my hips!" For those that had a mother, the mother brought bread for her son; for those that had a sister, the sister poured water for her brother. As the evening came, he marked the spot where the ball (?) had been placed, and he picked up his ball (?) from in front of him and took it home. But early in the morning as he …… the place marked, the widows' accusation and the young girls' complaint caused his ball (?) and his mallet (?) to fall down to the bottom of the nether world. { (1 ms. adds:) He could not reach them by ……. } He tried with his hand but could not { reach } { (1 ms. has instead:) touch } them, tried with his foot but could not { reach } { (1 ms. has instead:) touch } them.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 At the gate of Ganzer, in front of the nether world, he sat down. Gilgameš wept, crying bitterly: "O my ball (?)! O my mallet (?)! O my ball (?), I am still not satiated with its charms, the game with it has not yet palled for me! If only my ball (?) waited still in the carpenter's house for me! I would treat the carpenter's wife like my own mother -- if only it waited still there for me! I would treat the carpenter's child like my little sister -- if only it waited still there for me! { My ball (?) has fallen down to the nether world -- who will retrieve it for me? } { (1 ms. has instead:) Who will retrieve my ball (?) from the nether world? } { My mallet (?) has fallen down to Ganzer -- who will retrieve it for me? } { (1 ms. has instead:) Who will retrieve my mallet (?) from Ganzer? }"

Gilgameš, Enkidu and the nether world: c.1.8.1.4 His servant Enkidu { answered } { (1 ms. has instead:) said to } { him } { (1 ms. has instead:) Gilgameš }: "My king, you weep; why does your heart worry? Today I shall retrieve your ball (?) from the nether world, I shall retrieve your mallet (?) from Ganzer." Gilgameš answered Enkidu: "{ If today } { (1 ms. has instead:) If } you are going to go down to the nether world, let me advise you! My instructions should be followed. Let me talk to you! { Pay attention to my words } { (1 ms. has instead:) My words should be followed }!"

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "You should not put on your clean garments: they would recognise immediately that you are alien. You should not anoint yourself with fine oil from a bowl: they would surround you at { its } { (1 ms. has instead:) your } scent. You should not hurl throw-sticks in the nether world: those struck down by the throw-sticks would surround you. You should not not hold a cornel-wood stick in your hand: the spirits would feel insulted by you. You should not put sandals on your feet. You should not shout in the nether world. You should not kiss your beloved wife. You should not hit your wife even if you are annoyed with her. You should not kiss your beloved child. You should not hit your son even if you are annoyed with him. The outcry aroused would detain you in the nether world."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "She who lies there, she who lies there, Ninazu's mother who lies there -- her pure shoulders are not covered with a garment, and no linen is spread over her pure breast. She has fingers like a pickaxe, she plucks her hair out like leeks."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 Enkidu, however, did not heed not his master's words. He put on his clean garments and they recognised that he was alien. He anointed himself with fine oil from a bowl and they surrounded him at its scent. He hurled throw-sticks in the nether world and those struck down by the throw-sticks surrounded him. He held a cornel-wood stick in his hand and the spirits felt insulted by him. He put sandals on his feet. He caused irritation in the nether world. He kissed his beloved wife and hit his wife when he was annoyed with her. He kissed his beloved child and hit his son when he was annoyed with him. He aroused an outcry and was detained in the nether world.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 They hugged and kissed. They wearied each other with questions: "Did you see the order of the nether world? -- If only you would tell me, my friend, if only you would tell me!" "If I tell you the order of the nether world, sit down and weep! I shall sit down and weep! ……, which your heart rejoiced to touch, is ……, worms infest it like an old garment (?); like …… of (?) a crevice, it is full of dust." "Alas!" he said and sat down in the dust.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him who had one son?" "I saw him." "How does he fare?" "He weeps bitterly at the wooden peg which was driven into his wall." "Did you see him who had two sons?" "I saw him." "How does he fare?" "He sits on a couple of bricks, eating bread." "Did you see him who had three sons?" "I saw him." "How does he fare?" "He drinks water from a saddle waterskin." "Did you see him who had four sons?" "I saw him." "How does he fare?" "His heart rejoices like a man who has four asses to yoke." "Did you see him who had five sons?" "I saw him." "How does he fare?" "Like a good scribe he is indefatigable, he enters the palace easily." "Did you see him who had six sons?" "I saw him." "How does he fare?" "He is a cheerful as a ploughman." "Did you see him who had seven sons?" "I saw him." "How does he fare?" "As a companion of the gods, he sits on a throne and listens to judgments."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see the palace eunuch?" "I saw him." "How does he fare?" "Like a useless alala stick he is propped in a corner." "Did you see the woman who never gave birth?" "I saw her." "How does she fare?" "Like a …… pot, she is thrown away violently, she gives no man joy." "Did you see the young man who never undressed his wife?" "I saw him." "How does he fare?" "You finish a rope, and he weeps over the rope." "Did you see the young woman who never undressed her husband?" "I saw her." "How does she fare?" "You finish a reed mat, and she weeps over the reed mat." "Did you see him who had no heir?" "I saw him." "How does he fare?" "Like him who …… bricks (?), he eats bread." "……?" "I saw him." "How does he fare?" (7 lines fragmentary or missing)

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see ……?" "His food is set apart, his water is set apart, he eats the food offered (?) to him, he drinks the water offered (?) to him." { (1 ms. adds:) "Did you see him who was eaten by a lion?" "He cries bitterly "O my hands! O my legs!"" "Did you see him who fell down from the roof?" "They cannot …… his bones." } "Did you see the leprous man?" "He twitches like an ox as the worms eat at him." "Did you see him who fell in battle?" "I saw him." "How does he fare?" "His father and mother are not there to hold his head, and his wife weeps." "Did you see the spirit of him who has no funerary offerings?" "I saw him." "How does he fare?" "He eats the scraps and the crumbs …… tossed out in the street." "Did you see him hit by a ship's board { (1 ms. adds:) when diving (?) }? How does he fare?" ""Alas, my mother!" the man cries to her, as he pulls out the ship's board ……, he …… cross beam …… crumbs." "Did you see my little stillborn children who never knew existence?" "I saw them." "How do they fare?" "They play at a table of gold and silver, laden with honey and ghee." "Did you see him who died ……?" "I saw him." "How does he fare?" "He lies on a bed of the gods." "Did you see him who was set on fire?" "I did not see him. His spirit is not about. His smoke went up to the sky."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him who fell down from the roof?" "I saw him." "How does he fare?" "They cannot …… his bones." "Did you see him who was struck in (?) a flood-storm of (?) Iškur?" "I saw him." "How does he fare?" "He twitches like an ox as the worms eat at him." "Did you see the leprous man?" "I saw him." "How does he fare?" "His food is set apart, his water is set apart, he eats the food offered (?) to him, he drinks the water offered (?) to him. He lives outside the city."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him who had no respect for the word of his mother and father?" "I saw him." "How does he fare?" ""O my body! O my limbs!" he never ceases to cry." "Did you see him who was reached by the curse of his mother and father?" "I saw him." "How does he fare?" "He is deprived of an heir. His spirit roams about." "Did you see him who …… the name of his god?" "I saw him." "How does he fare?" "His spirit ……." "Did you see the spirit of him who has no funerary offerings?" "I saw him." "How does he fare?" "He eats the scraps and the crumbs …… tossed out in the street." "Did you see my little stillborn children who never knew existence?""I saw them." "How do they fare?" "They play at a table of gold and silver, laden with honey and ghee." "Did you see him who was set on fire?" "I did not see him. His smoke went up to the sky. His spirit does not live in the underworld."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him who lied to the gods while swearing an oath?" "I saw him." "How does he fare?" "He drinks …… which has been drunk …… the libation place at the entrance (?) to the nether world." "Did you see the citizen of Ĝirsu who refused (?) water to his father and his mother?" "I saw him." "How does he fare?" "In front of each of them are a thousand Martu, and his spirit can neither …… nor ……. The Martu at the libation place at the entrance (?) to the nether world ……." "Did you see the citizens of Sumer and Akkad?" "I saw them." "How do they fare?" "They drink the water of the …… place, muddy water." "Did you see where my father and my mother live?" "I saw them." "How do they fare?" "Both of them drink the water of the …… place, muddy water."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him hit by a ship's board? How does he fare?" ""Alas, my mother!" the man cries to her, as he pulls out ……, he …… crossbeam …… crumbs." "Did you see him who fell down from the roof? How does he fare?" "He twitches like an ox as the worms eat at him." "Did you see him who was reached by the curse of his mother? How does he fare?" "He is deprived of an heir. His spirit roams (?) about." "Did you see him who had no respect for the word of his father and his mother? How does he fare?" (1 line fragmentary) (unknown no. of lines missing)

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "His food is set apart, his water is set apart, he eats the food offered (?) to him, he drinks the water offered (?) to him." "Did you see him who fell in battle? How does he fare?" "His father and mother are not there to hold his head, and his wife weeps." "Did you see him who ……? How does he fare?" "…… from his (?) hand ……." "Did you see the spirit of him who has no funerary offerings? How does he fare?" "He eats the scraps and the crumbs tossed out in the street." "Did you see my little stillborn children who never knew existence? How do they fare?" "They play with a bucket of gold and silver, full of honey and ghee." "Did you see him who was set on fire?" "I did not see him. His spirit is not there. His smoke went up to the sky."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 They returned to Unug, they returned to their city. He entered outfitted with tools and armaments, with an axe and a spear, and deposited them in his palace happily. Looking at the statue, the young men and women of Unug and the old men (?) and women of Kulaba rejoiced. As Utu came forth from his bedchamber, Gilgameš (?) raised his head and told them (?): "My father and my mother, drink clean water!" Midday had hardly passed when they touched the statue's (?) crown.

Gilgameš, Enkidu and the nether world: c.1.8.1.4 Gilgameš threw himself down at the place of mourning, he threw himself down for nine days at the place of mourning. The young men and women of Unug and the old men (?) and women of Kulaba wept. As soon as he had said that, he repulsed the citizen of Ĝirsu." My father and my mother, drink clean water!"

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him who had one son? How does he fare?" "He weeps bitterly ……." "Did you see him who had two sons? How does he fare?" "He sits on ……." "Did you see him who had three sons? How does he fare?" "He drinks water ……." "Did you see him who had four sons? How does he fare?" "His heart is happy { (1 ms. adds:) like a man who has four asses to yoke }." "Did you see him who had five sons? How does he fare?" "Like a good scribe he is indefatigable, he enters the palace easily." "Did you see him who had six sons? How does he fare?" "He is cheerful as a ploughman." "Did you see him who had seven sons? How does he fare?" "As a companion of the gods he sits on a throne and listens to judgments." "Did you see him who had no heir? How does he fare?" "Like (?) …… he eats bread." (approx. 3 lines missing)

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him ……? How does he fare?" "He drinks water ……." "Did you see him ……? How does he fare?" "He …… as the worms eat at him." "Did you see him who was eaten by a dog? How does he fare?" "He …… "O my hands! O my legs! O ……!"" "Did you see him hit (?) by the mast of a boat? How does he fare?" ""Alas, my mother" the man cries to her, …… wooden peg ……, he …… food, cross beam (?), crumbs ……." "Did you see the woman who never gave birth? How does she fare?" "Like a …… pot, she is thrown away violently, she …… nobody." "Did you see the young man who never undressed his wife? How does he fare?" "You finish a reed mat and he weeps over the reed mat." "Did you see the young woman who never undressed her husband? How does she fare?" "You finish a …… garment and she weeps over the …… garment."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 "Did you see him who …… extolled himself? How does he fare?" "He bows down (?) like an ox as the worms eat at him." "Did you see him who fell down from the roof? How does he fare?" "His bones …… and his spirit ……." "Did you see ……? How does he fare?" "He ……." "Did you see the leprous man? How does he fare?" "His water is set apart, his food is set apart. He …… the spirits. He lives outside the city." "Did you see my stillborn children who never received a name? How do they fare?" "They play at a table of gold and silver ……." "Didn't you see him who was set on fire?" "Why, my friend, did not you spare this question?" "I asked it, my friend!" "His spirit is …… from the nether world, it went up to the sky with the smoke (?)."

Gilgameš, Enkidu and the nether world: c.1.8.1.4 His heart was smitten, his insides were ravaged. The king began to search for life. Now the lord once decided to set off for the mountain where the man lives. (These three lines create a transition to 1.8.1.5 Gilgameš and Ḫuwawa (Version A).)

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 "So come on now, you heroic bearer of a sceptre of wide-ranging power! Noble glory of the gods, angry bull standing ready for a fight! Young Lord Gilgameš, cherished in Unug!"

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 "In Unug people are dying, and souls are full of distress. People are lost -- that fills me with dismay. I lean out over the city wall: bodies in the water make the river almost overflow. That is what I see: that people die thus, which fills me with despair; that the end of life is unavoidable; that the grave, the all-powerful underworld, will spare no one; that no one is tall enough to block off the underworld; that no one is broad enough to cover over the underworld -- the boundary that a man cannot cross at the final end of life. By the life of my own mother Ninsumun, and of my father, holy Lugalbanda! My personal god Enki, Lord Nudimmud, (3 lines fragmentary)I will complete …… there. I will bring …… there."

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 Utu of heaven put on his lapis-lazuli diadem and came forward with head high. In his hand Gilgameš, the lord of Kulaba, held a holy staff before his nose: "Utu, I want to set off into the mountains! May you be my helper! I want to set off into the mountains of Cedar-felling! May you be my helper!"

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 (4 lines missing) "The first ……. The second ……. The third ……. The fourth ……. The fifth ……. The sixth beats at the flanks of the mountains like a battering flood. The seventh flashes like lightning, and no one can deflect its power. These shine in the heavens, but they know the routes on earth. In heaven they shine ……, raising ……; on earth they know the way even to Aratta. They know the destructive weather like the merchants. They know the mountain crannies like the pigeons. They will guide you to the place in the mountains where the boats have to be pulled from the water."

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 The king left the city. Gilgameš left Kulaba, to follow the route to the Mountains of Cedar-felling. He crossed the first mountain range, but his intuition did not lead him to find the cedars there. He crossed the second mountain range, but his intuition did not lead him to find the cedars there. He crossed the third mountain range, but his intuition did not lead him to find the cedars there. He crossed the fourth mountain range, but his intuition did not lead him to find the cedars there. He crossed the fifth mountain range, but his intuition did not lead him to find the cedars there. He crossed the sixth mountain range, but his intuition did not lead him to find the cedars there. When he had crossed the seventh mountain range, there his intuition led him to find the cedars.

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 Then, as one warrior got closer to the other, the aura of Ḫuwawa …… sped towards them like a spear (?). …… he rested there peacefully. He was asleep (?) ……. (3 lines missing)

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 Gilgameš awoke from his dream, shuddering from his sleep. He rubbed his eyes; there was eery silence everywhere." By the life of my own mother Ninsumun and of my father, holy Lugalbanda! My personal god Enki, Lord Nudimmud ……! (2 lines missing)"

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 "I ……, he vexes (?) me -- the warrior whose face is a lion's grimace, and whose breast is like a raging flood. No one dare approach his brow, which devours the reedbeds. On his tongue, like that of a man-eating lion, the blood never dries. You do not have enough strength for the warrior, such is his might."

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 When Ḫuwawa had finally handed over to him his seventh aura, Gilgameš found himself beside Ḫuwawa. He punched him on the ear with his fist. Ḫuwawa furrowed his brows at him, baring his teeth at him. Gilgameš threw a halter over him, as over a captured wild bull. He tied him up by the elbows like a captured warrior.

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 The warrior began to weep, shedding tears. Ḫuwawa began to weep, shedding tears.

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 …… Gilgameš's noble heart took pity on him. He addressed his slave Enkidu: "Come on, let us set the warrior free! He could be our guide! He could be our guide who would spy out the pitfalls of the route for us! He could be my ……! He could carry all my things! (1 line fragmentary)"

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1 { His slave Enkidu replied to him } { (1 ms. has instead:) …… replied to Gilgameš }: "…… so lacking in understanding! …… with no ……! …… with not ……! A captured warrior set free! A captured high priestess returned to the ĝipar! A captured gudug priest restored to his wig of hair! Who has ever, ever seen such a thing? He would be able to …… the mountain routes. He would be able to mix up the mountain paths. Then we would never get back to the mother-city that bore us! (4 lines missing)"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Gilgameš { prepared } { (2 mss. have instead:) took hold of } a white kid. { He clasped a brown kid, a sacrificial animal, close to his breast. } { (1 ms. has instead:) He …… a brown kid. } In his hand he held a holy staff before his nose, as he addressed Utu of heaven:

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 From heaven Utu replied to him: "Young man, you are noble already in your own right -- but what would you want with the mountains?"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 "Utu, I have something to say to you -- a word in your ear! I greet you -- please pay attention! In my city people are dying, and hearts are full of distress. People are lost -- that fills me with { (1 ms. adds:) wretched } dismay. I craned my neck over the city wall: corpses in the water make the river almost overflow. That is what I see. That will happen to me too -- that is the way things go. No one is tall enough to reach heaven; no one can reach wide enough to stretch over the mountains. Since a man cannot pass beyond the final end of life, I want to set off into the mountains, to establish my renown there. Where renown can be established there, I will establish my renown; and where no renown can be established there, I shall establish the renown of the gods."

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Utu accepted his tears as a fitting gift. As befits a compassionate person, he turned to him full of compassion: "Now there are seven warriors, sons of a single mother. The first, their eldest brother, has lion's paws and eagle's talons. The second is a …… snake, ……. The third is a dragon snake, ……. The fourth blazes with fire ……. The fifth is a …… snake, ……. The sixth { (1 ms. adds:), a shackle that …… the rebel lands in the hills, } beats at the flanks of the mountains { like a battering flood } { (1 ms. has instead:), floodwater that destroys all }. The seventh …… flashes like lightning, and no one can deflect { it } { (1 ms. has instead:) its power }. { (1 ms. adds 4 lines:) (4 lines fragmentary) } { (another ms. adds instead 6 lines:) (2 lines fragmentary) …… kingship ……. Nisaba has bestowed …… on you in addition. They ……, and know the routes on earth. They will help you find the …… of the way. } They should guide you to the place in the mountains where the boats have to be pulled from the water! { The warrior, youthful Utu, gave these seven to Gilgameš. } { (3 mss. have instead the line, placed after line 43:) These seven the warrior, youthful Utu, gave to Lord Gilgameš. } The feller of cedars was filled with joy; Lord Gilgameš was filled with joy."

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Whoever had a household went to his household. Whoever had a mother went to his mother. Bachelor males, types like him -- there were fifty -- joined him at his side. He made his way to the blacksmith's, and had them cast …… weapons and axes, the strength of warriors. Then he made his way to the deeply shaded plantations, where he had ebony trees felled, and ḫalub trees, apricot trees, and box trees. He …… to his fellow-citizens who were going with him. { (1 ms. adds:) Warriors, sons of a single mother ……. } The first, their eldest brother, has lion's paws and eagle's claws. They will guide him to the place in the mountains where the boats have to be pulled from the water.

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 He crossed the first mountain range, { but his intuition did not lead him to find the cedars there } { (1 ms. has instead:) the cedars did not catch his attention }. { (the same ms. adds:) He crossed the second mountain range, but the cedars did not catch his attention. He crossed the third mountain range, but the cedars did not catch his attention. He crossed the fourth mountain range, but the cedars did not catch his attention. He crossed the fifth mountain range, but the cedars did not catch his attention. He crossed the sixth mountain range, but the cedars did not catch his attention. } { (another ms. adds instead:) (unknown no. of lines missing) He crossed the third mountain range, but his intuition did not lead him to find the cedars there. He crossed the fourth mountain range, but his intuition did not lead him to find the cedars there. He crossed the fifth mountain range, but his intuition did not lead him to find the cedars there. He crossed the sixth mountain range, but his intuition did not lead him to find the cedars there. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 When he had crossed the seventh mountain range, there his intuition led him to find the cedars. He did not need to ask, nor did he have to search any further. Lord Gilgameš began to chop at the cedars, { { while Enkidu lopped off their branches, …… to Gilgameš. } { (1 ms. has instead:) while Enkidu …… their branches, and his fellow-citizens ……. } { (1 ms. adds:) to ……, Enkidu ……. } …… stacked them in piles. { (1 ms. adds:) Ḫuwawa ……. } He loosed his terrrors against ……. } { (instead of lines 65-67, 1 ms. has:) while Enkidu cut up the timbers, and the widows' sons who had come with him heaped them up in piles. Since, because of the ……, Ḫuwawa had been scared in his lair by Gilgameš, he began to radiate his terrors ……. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Gilgameš …… was overcome by sleep, and it affected Enkidu …… as a powerful longing. His fellow-citizens who had come with him flailed around at his feet like puppies. Enkidu awoke from his dream, shuddering from his sleep. He rubbed his eyes; there was eery silence everywhere. He touched Gilgameš, but could not rouse him. He spoke to him, but he did not reply.

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 "You who have gone to sleep, you who have gone to sleep! Gilgameš, young lord of Kulaba, how long will you sleep for? The mountains are becoming indistinct as the shadows fall across them; the evening twilight lies over them. Proud Utu has already gone to the bosom of his mother Ningal. Gilgameš, how long will you sleep for? The sons of your city who came with you should not have to wait at the foot of the hills. Their own mothers should not have to twine string in the square of your city."

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 He thrust that into his right ear; he covered him with his aggressive words as if with a cloth { (1 ms. adds:), laid them out like linen }. He { gathered } { (3 mss. have instead:) picked up } in his hand a cloth with thirty shekels of oil on it and { smothered } { (1 ms. has instead:) rubbed } it over Gilgameš's chest. Then Gilgameš stood up like a bull on the great earth. Bending his neck downwards, he yelled at him:

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 The slave, trying to ameliorate the situation, trying to make life appear more attractive, answered his master:

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 "My master, you have not yet really seen that person, he should not vex you. -- But he vexes me -- me, who have seen him before. His pugnacious mouth is a dragon's maw; his face is a lion's grimace. His chest is like a raging flood; no one { dare approach } { (1 ms. has instead:) can escape from } his brow, which devours the reedbeds. { (2 mss. adds 1 line:) A man-eating lion, he never wipes away the blood from his slaver. } { (1 ms. adds instead 5 lines:) (1 line fragmentary) …… a lion eating a corpse, he never wipes away the blood (3 lines fragmentary) } Travel on, my master, up into the mountains! -- but I shall travel back to the city. If I say to your mother about you "He is alive!", she will laugh. But afterwards I shall say to her about you "He is dead!", and she will certainly weep { over you } { (1 ms. has instead:) bitterly }." { (1 ms. adds:) …… replied to ……: }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 "Look, Enkidu, two people together will not perish! A grappling-pole does not sink! No one can cut through a three-ply cloth! Water cannot wash someone away from a wall! Fire in a reed house cannot be extinguished! You help me, and I will help you -- what can anyone do against us then? When it sank, when it sank, when the Magan boat sank, when the magilum barge sank, then at least the life-saving grappling-pole of the boat { was rescued } { (1 ms. has instead:) was not allowed to sink }! Come on, let's get after him and get a sight of him!"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Before a man can approach within even sixty times six yards, Ḫuwawa has already reached his house among the cedars. When he looks at someone, it is the look of death. When he shakes his head at someone, it is a gesture full of reproach. { (1 ms. adds:) When he speaks to someone, he should not prolong his words: } "You may still be a young man, but you will never again return to the city of your mother who bore you!"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Fear and terror spread through { his } { (1 ms. has instead:) Gilgameš's } sinews and his feet. He could not move (?) his feet on the ground; the big toenails of his feet stuck …… to the path (?). At his side …….

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 (Ḫuwawa addressed Gilgameš:) "So come on now, you heroic bearer of a sceptre of wide-ranging power! Noble glory of the gods, angry bull standing ready for a fight! Your mother knew well how to bear sons, and your nurse knew well how to nourish children on the breast! Don't be afraid, rest your hand on the ground!"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Gilgameš rested his hand on the ground, and addressed Ḫuwawa: "By the life of my own mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought you En-me-barage-si, my big sister, to be your wife in the mountains."

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 And again he addressed him: "By the life of my mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought you Ma-tur, my little sister, to be your concubine in the mountains. Just hand over your terrors to me! I want to become your kinsman!"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { (Several mss. preserve a more elaborate, but repetitive, narrative built on the pattern of lines 145-148. Some preserve the repetitions in an extremely abbreviated form. No ms. known to be from Nibru preserves the additional lines. One ms. of unknown origin adds at least 53 lines (and another fragmentary ms. of unknown origin gives an abbreviated version of these, always replacing 'terror' by 'aura'):) And again he addressed him: "By the life of my mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought to the mountains for you ……. Couldn't I get close to you and your family? Just hand over your terrors to me! I want to become your kinsman!" Then Ḫuwawa handed over to him his second terror. Gilgameš's fellow-citizens who had come with him began to lop off the branches and bundle them together, so as to lay them down at the foot of the hills. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { And a third time he addressed him: "By the life of my mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought to the mountains for you some eša flour -- the food of the gods! -- and a waterskin of cool water. Couldn't I get close to you and your family? Just hand over your terrors to me! I want to become your kinsman!" Then Ḫuwawa handed over to him his third terror. Gilgameš's fellow-citizens who had come with him began to lop off the branches and bundle them together, so as to lay them down at the foot of the hills. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { And a fourth time he addressed him: "By the life of my mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought to for you some big shoes for big feet. Couldn't I get close to you and your family? Just hand over your terrors to me! I want to become your kinsman!" Then Ḫuwawa handed over to him his fourth terror. Gilgameš's fellow-citizens who had come with him began to lop off the branches and bundle them together, so as to lay them down at the foot of the hills. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { And a fifth time he addressed him: "By the life of my mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought to the mountains for you some tiny shoes for your tiny feet. Couldn't I get close to you and your family? Just hand over your terrors to me! I want to become your kinsman!" Then Ḫuwawa handed over to him his fifth terror. Gilgameš's fellow-citizens who had come with him began to lop off the branches and bundle them together, so as to lay them down at the foot of the hills. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { And a sixth time he addressed him: "By the life of my mother Ninsumun and of my father, holy Lugalbanda! No one really knows where in the mountains you live; they would like to know where in the mountains you live. Here, I have brought you rock-crystal, nir stone and lapis lazuli -- from the mountains. Couldn't I get close to you and your family? Just hand over your terrors to me! I want to become your kinsman!" Then Ḫuwawa handed over to him his sixth terror. Gilgameš's fellow-citizens who had come with him began to lop off the branches and bundle them together, so as to lay them down at the foot of the hills. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 When Ḫuwawa had finally handed over to him his seventh terror, Gilgameš found himself beside Ḫuwawa. He { went up to him gradually } { (1 ms. has instead:) …… } from behind, as one does with a …… snake. He made as if to kiss him, but then punched him on the cheek with his fist.

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Ḫuwawa bared his teeth at him { (1 ms. adds:), furrowing his brows at him }. { (2 mss. from Urim add 8 lines:) Ḫuwawa addressed Gilgameš: "Hero, …… to act falsely!" The two of them …… on him ……. …… the warrior from his dwelling. …… said to him," Sit down!" …… Ḫuwawa from his dwelling. …… said to him," Sit down!" The warrior sat down and began to weep, shedding tears. Ḫuwawa sat down and began to weep, shedding tears. Ḫuwawa …… plea …… to Gilgameš. } { (instead of lines 152A-152H, 2 other mss. add 2 lines:) He threw a halter over him as over a captured wild bull. He tied up his arms like a captured man. { (1 of the mss. adds 1 further line:) Ḫuwawa wept, ……. } }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { He tugged at Gilgameš's hand. } { (4 mss. have instead:) "Gilgameš, let me go!" } "I want to talk to Utu!" "Utu, I never knew a mother who bore me, nor a father who brought me up! I was born in the mountains -- you brought me up! Yet Gilgameš swore to me by heaven, by earth, and by the mountains."

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Ḫuwawa clutched at Gilgameš's hand, and prostrated himself before him. Then Gilgameš's noble heart took pity on him. { Gilgameš addressed Enkidu } { (3 mss. have instead:) He addressed his slave Enkidu }:

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { Enkidu replied to Gilgameš } { (2 mss. have instead:) His slave Enkidu replied }: "Come on now, you heroic bearer of a sceptre of wide-ranging power! Noble glory of the gods, angry bull standing ready for a fight! Young Lord Gilgameš, cherished in Unug, your mother knew well how to bear sons, and your nurse knew well how to nourish children! -- One so exalted and yet so lacking in { understanding } { (1 ms. has instead:) judgment } will be devoured by fate without him ever understanding that fate. The very idea that a captured bird should run away home, or a captured man should return to his mother's embrace! -- Then you yourself would never get back to the mother-city that bore you! { (1 ms. adds:) A captured warrior set free! A captured high priestess …… to the ĝipar! A captured gudug priest restored to his wig of hair! …… ever, ever ……? (2 lines fragmentary) …… his attention to his words ……. }"

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 Ḫuwawa addressed Enkidu: "Enkidu, you speak such hateful { (1 ms. adds:) hostile } words against me to him! You hireling, who are hired for your keep! You who follow along after him -- { you speak such hateful words to him. } { (2 mss. have instead:) why do you speak such hateful words to him? }" { (1 ms. adds:) (2 lines fragmentary) }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 As Ḫuwawa spoke thus to him, { Enkidu, full of rage and anger, cut his throat } { (2 mss. from Nibru have instead:) they cut his throat }. { He put } { (1 ms. has instead:) He chucked } { (the same 2 mss. from Nibru have instead:) They put } his head in a leather bag.

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { They entered before Enlil. After they had kissed the ground before Enlil, they threw the leather bag down, tipped out his head, and placed it before Enlil. When Enlil saw the head of Ḫuwawa, he spoke angrily to Gilgameš: } { (instead of lines 181-186, 1 ms. has:) They brought it before Enlil and Ninlil. When Enlil approached (?), …… went out the window (?), and Ninlil went out ……. When Enlil with Ninlil had returned (?), }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 "Why did you act in this way? { …… did you act ……? } { (1 ms. has instead:) Was it commanded that his name should be wiped from the earth? } { He should have sat before you! } { (1 ms. has instead:) He should have sat ……, ……. } He should have eaten the bread that you eat, and should have drunk the water that you drink! { He should have been honoured …… you! } { (1 ms. has instead:) Ḫuwawa -- he …… honoured! }" { (1 other ms. has instead:) From his seat, Enlil assigned Ḫuwawa's heavenly auras to ……. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 (The ms. tradition for lines 193-199 is extremely confused about the order in which the various auras are assigned; the following sequence is a compromise:) He gave Ḫuwawa's first aura to the fields. He gave his second aura to the rivers. He gave his third aura to the reedbeds. He gave his fourth aura to the lions. He gave his fifth aura to the { palace } { (1 ms. has instead:) debt slaves }. He gave his sixth aura to the { forests } { (1 ms. has instead:) the hills }. He gave his seventh aura to Nungal(the goddess of prisoners).

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { …… his terror …… } { (1 ms. or possibly 2 mss. have instead:) …… the rest of the auras …… Gilgameš ……. }

Gilgameš and Ḫuwawa (Version A): c.1.8.1.5 { Mighty one, Gilgameš, { who is cherished! } { (1 ms. has instead:) be praised! Enkidu, be praised }! Nisaba, be praised! } { (instead of lines 201-202, 1 ms. has:) Ḫuwawa, ……! …… cherished, ……! Enkidu, be praised ……! }

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 -- now at that time the king set his mace towards the city, Enmerkar son of Utu prepared an …… expedition against Aratta, the mountain of the holy divine powers. He was going to set off to destroy the rebel land; the lord began a mobilization of his city. The herald made the horn signal sound in all the lands. Now levied Unug took the field with the wise king, indeed levied Kulaba followed Enmerkar. Unug's levy was a flood, Kulaba's levy was a clouded sky. As they covered the ground like heavy fog, the dense dust whirled up by them reached up to heaven. As if to rooks on the best seed, rising up, he called to the people. Each one gave his fellow the sign.

Lugalbanda in the mountain cave: c.1.8.2.1 Their king went at their head, to go at the …… of the army. Enmerkar went at their head, to go at the …… of the army. (2 lines unclear)…… gu-nida emmer-grain to grow abundantly. When the righteous one who takes counsel with Enlil (i.e. Enmerkar) took away the whole of Kulaba, like sheep they bent over at the slope of the mountains, …… at the edge of the hills they ran forward like wild bulls. He sought …… at the side -- they recognised the way. He sought …….

Lugalbanda in the mountain cave: c.1.8.2.1 Five days passed. On they sixth day they bathed. …… on the seventh day they entered the mountains. When they had crossed over on the paths -- an enormous flood billowing upstream into a lagoon …… Their ruler (i.e. Enmerkar), riding on a storm, Utu's son, the good bright metal, stepped down from heaven to the great earth. His head shines with brilliance, the barbed arrows flash past him like lightning; at his side the bronze pointed axe of his emblem shines for him, he strides forward keenly with the pointed axe, like a dog set on consuming a corpse.

Lugalbanda in the mountain cave: c.1.8.2.1 At that time there were seven, there were seven -- the young ones, born in Kulaba, were seven. The goddess Uraš had borne these seven, the Wild Cow had nourished them with milk. They were heroes, living in Sumer, they were princely in their prime. They had been brought up eating at the god An's table. These seven were the overseers for those that are subordinate to overseers, were the captains for those that are subordinate to captains were the generals for those that are subordinate to generals. They were overseers of 300 men, 300 men each; they were captains of 600 men, 600 men each; they were generals of seven šar (25,200) of soldiers, 25,200 soldiers each. They stood at the service of the lord as his élite troops.

Lugalbanda in the mountain cave: c.1.8.2.1 Lugalbanda, the eighth of them, …… was washed in water. In awed silence he went forward, …… he marched with the troops. When they had covered half the way, covered half the way, a sickness befell him there, 'head sickness' befell him. He jerked like a snake dragged by its head with a reed; his mouth bit the dust, like a gazelle caught in a snare. No longer could his hands return the hand grip, no longer could he lift his feet high. Neither king nor contingents could help him. In the great mountains, crowded together like a dustcloud over the ground, they said: "Let them bring him to Unug." But they did not know how they could bring him." Let them bring him to Kulaba." But they did not know how they could bring him. As his teeth chattered (?) in the cold places of the mountains, they brought him to a warm place there.

Lugalbanda in the mountain cave: c.1.8.2.1 …… a storehouse, they made him an arbour like a bird's nest. …… dates, figs and various sorts of cheese; they put sweetmeats suitable for the sick to eat, in baskets of dates, and they made him a home. They set out for him the various fats of the cowpen, the sheepfold's fresh cheese, butter ……, as if laying a table for the holy place, the valued place (i.e. as if for a funerary offering). Directly in front of the table they arranged for him beer for drinking, mixed with date syrup and rolls …… with butter. Provisions poured into leather buckets, provisions all put into leather bags -- his brothers and friends, like a boat unloading from the harvest-place, placed stores by his head in the mountain cave. They …… water in their leather waterskins. Dark beer, alcoholic drink, light emmer beer, wine for drinking which is pleasant to the taste, they distributed by his head in the mountain cave as on a stand for waterskins. They prepared for him incense resin, …… resin, aromatic resin, ligidba resin and first-class resin on pot-stands in the deep hole; they suspended them by his head in the mountain cave. They pushed into place at his head his axe whose metal was tin, imported from the Zubi mountains. They wrapped up by his chest his dagger of iron imported from the Gig (Black) mountains. His eyes -- irrigation ditches, because they are flooding with water -- holy Lugalbanda kept open, directed towards this. The outer door of his lips -- overflowing like holy Utu -- he did not open to his brothers. When they lifted his neck, there was no breath there any longer. His brothers, his friends took counsel with one another:

Lugalbanda in the mountain cave: c.1.8.2.1 "If our brother rises like Utu from bed, then the god who has smitten him will step aside and, when he eats this food, when he drinks (?) this, will make his feet stable. May he bring him over the high places of the mountains to brick-built Kulaba."

Lugalbanda in the mountain cave: c.1.8.2.1 "But if Utu calls our brother to the holy place, the valued place (i.e. the hereafter), the health of his limbs will leave (?) him. Then it will be up to us, when we come back from Aratta, to bring our brother's body to brick-built Kulaba."

Lugalbanda in the mountain cave: c.1.8.2.1 Like the dispersed holy cows of Nanna, as with a breeding bull when, in his old age, they have left him behind in the cattle pen, his brothers and friends abandoned holy Lugalbanda in the mountain cave; and with repeated tears and moaning, with tears, with lamentation, with grief and weeping, Lugalbanda's older brothers set off into the mountains.

Lugalbanda in the mountain cave: c.1.8.2.1 Then two days passed during which Lugalbanda was ill; to these two days, half a day was added. As Utu turned his glance towards his home, as the animals lifted their heads toward their lairs, at the day's end in the evening cool, his body was as if anointed with oil. But he was not yet free of his sickness.

Lugalbanda in the mountain cave: c.1.8.2.1 When he lifted his eyes to heaven to Utu, he wept to him as if to his own father. In the mountain cave he raised to him his fair hands:

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 Utu accepted his tears. He sent down his divine encouragement to him in the mountain cave.

Lugalbanda in the mountain cave: c.1.8.2.1 "Inana, if only this were my home, if only this were my city! If only this were Kulaba, the city in which my mother bore me ……! Even if it were to me as the waste land to a snake! If it were to me as a crack in the ground to a scorpion! My mighty people ……! My great ladies ……! …… to E-ana!" (2 lines unclear)"The little stones of it, the shining stones in their glory, saĝkal stones above, …… below, from its crying out in the mountain land Zabu, from its voice …… open -- may my limbs not perish in the mountains of the cypresses!"

Lugalbanda in the mountain cave: c.1.8.2.1 Inana accepted his tears. With power of life she let him go to sleep just like the sleeping Utu. Inana enveloped him with heart's joy as if with a woollen garment. Then, just as if ……, she went to brick-built Kulaba.

Lugalbanda in the mountain cave: c.1.8.2.1 The bull that eats up the black soup, the astral holy bull-calf (i.e. the moon), came to watch over him. He shines (?) in the heavens like the morning star, he spreads bright light in the night -- Suen is greeted as the new moon; Father Nanna gives the direction for the rising Utu. The glorious lord whom the crown befits, Suen, the beloved son of Enlil, { the god } { (1 ms. has instead:) the lord } reached the zenith splendidly. His brilliance like { holy Šara } { (1 ms. has instead:) holy Utu } { (1 ms. has instead:) lapis lazuli }, his starry radiance illuminated for him the mountain cave. When Lugalbanda raised his eyes to heaven to Suen, he wept to him as if to his own father. In the mountain cave he raised to him his fair hands:

Lugalbanda in the mountain cave: c.1.8.2.1 "King whom one cannot reach in the distant sky! Suen whom one cannot reach in the distant sky! King who loves justice, who hates evil! Suen who loves justice, who hates evil! Justice brings joy justly to your heart. A poplar, a great staff, forms a sceptre for you, you who loosen the bonds of justice, who do not loosen the bonds of evil. If you encounter evil before you, it is dragged away behind ……. When your heart becomes angry, you spit your venom at evil like a snake which drools poison."

Lugalbanda in the mountain cave: c.1.8.2.1 Suen accepted his tears and gave him life. He conferred on his feet the power to stand.

Lugalbanda in the mountain cave: c.1.8.2.1 A second time (i.e. at the following sunrise), as the bright bull rising up from the horizon, the bull resting among the cypresses, a shield standing on the ground, watched by the assembly, a shield coming out from the treasury, watched by the young men -- the youth Utu extended his holy splendour down from heaven { (1 ms. from Urim adds:) …… holy, his brilliance illuminated for him the mountain cave }, he bestowed them on holy Lugalbanda in the mountain cave. His good protective god hovered ahead of him, his good protective goddess walked behind him. The god which had smitten him { stepped aside } { (1 ms. has instead:) went out from him } { (1 ms. has instead:) went up and away from him }. When he raised his eyes heavenward to Utu, he wept to him as to his own father. In the mountain cave he raised to him his fair hands:

Lugalbanda in the mountain cave: c.1.8.2.1 "Utu, shepherd of the land, father of the black-headed, when you go to sleep, the people go to sleep with you; youth Utu, when you rise, the people rise with you. Utu, without you no net is stretched out for a bird, no slave is taken away captive. To him who walks alone, you are his brotherly companion; Utu, you are the third of them who travel in pairs. You are the blinkers for him who wears the neck-ring. Like a holy zulumḫi garment, your sunshine clothes the poor man and the scoundrel as well as him who has no clothes; as a garment of white wool it covers the bodies even of debt slaves. Like rich old men, the old women praise your sunshine sweetly, until their oldest days. Your sunshine is as mighty as oil. Great wild bulls run forward." (alludes to a proverb) (1 line unclear) "Hero, son of Ningal, …… to you." (2 lines unclear)"Brother …… his brother. He causes his plough to stand in the ……. Praise to you is so very sweet, it reaches up to heaven. Hero, son of Ningal, they laud you as you deserve."

Lugalbanda in the mountain cave: c.1.8.2.1 Holy Lugalbanda came out from the mountain cave. Then the righteous one who takes counsel with Enlil (i.e. Utu ?) caused life-saving plants to be born. The rolling rivers, mothers of the hills, brought life-saving water. He bit on the life-saving plants, he sipped from the life-saving water. After biting on the life-saving plants, after sipping from the life-saving water, here he on his own set a trap (?) in the ground, and from that spot he sped away like a horse of the mountains. Like a lone wild ass of Šakkan he darted over the mountains. Like a large powerful donkey he raced; a slim donkey, eager to run, he bounded along.

Lugalbanda in the mountain cave: c.1.8.2.1 That night, in the evening, he set off, hurrying through the mountains, a waste land in the moonlight. He was alone and, even to his sharp eyes, there was not a single person to be seen. With the provisions stocked in leather pails, provisions put in leather bags, his brothers and his friends had been able to bake bread on the ground, with some cold water. Holy Lugalbanda had carried the things from the mountain cave. He set them beside the embers. He filled a bucket …… with water. In front of him he split what he had placed. He took hold of the …… stones. Repeatedly he struck them together. He laid the glowing (?) coals on the open ground. The fine flintstone caused a spark. Its fire shone out for him over the waste land like the sun. Not knowing how to bake cakes, not knowing an oven, with just seven coals he baked giziešta dough. While the bread was baking by itself, he pulled up šulḫi reeds of the mountains, roots and all, and stripped their branches. He packed up all the cakes as a day's ration. Not knowing how to bake cakes, not knowing an oven, with just seven coals he had baked giziešta dough. He garnished it with sweet date syrup.

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 He was alone and, even to his sharp eyes, there was not a single person to be seen. Sleep overcame the king (i.e. Lugalbanda) -- sleep, the country of oppression; it is like a towering flood, like a hand demolishing a brick wall, a hand raised high, a foot raised high; covering like syrup that which is in front of it, overflowing like syrup onto that which is in front of it; it knows no overseer, knows no captain, yet it is overpowering for the hero. And by means of Ninkasi's wooden cask (i.e. with the help of beer), sleep finally overcame Lugalbanda. He laid down ilinnuš, pure herb of the mountains, as a couch, he spread out a zulumḫi garment, he unfolded there a white linen sheet. There being no …… room for bathing, he made do with that place. The king lay down not to sleep, he lay down to dream -- not turning back at the door of the dream, not turning back at the door-pivot. To the liar it talks in lies, to the truthful it speaks truth. It can make one man happy, it can make another man sing, but it is the closed tablet-basket of the gods. It is the beautiful bedchamber of Ninlil, it is the counsellor of Inana. The multiplier of mankind, the voice of one not alive -- Zangara, the god of dreams, himself like a bull, bellowed at Lugalbanda. Like the calf of a cow he lowed:

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 As the sun was rising ……, Lugalbanda, invoking the name of Enlil, made An, Enlil, Enki and Ninḫursaĝa sit down to a banquet at the pit, at the place in the mountains which he had prepared. The banquet was set, the libations were poured -- dark beer, alcoholic drink, light emmer beer, wine for drinking which is pleasant to the taste. Over the plain he poured cool water as a libation. He put the knife to the flesh of the brown goats, and he roasted the dark livers there. He let their smoke rise there, like incense put on the fire. As if Dumuzid had brought in the good savours of the cattle pen, so An, Enlil, Enki and Ninḫursaĝa consumed the best part of the food prepared by Lugalbanda. Like the shining place of pure strength, the holy altar of Suen, ……. On top of the altar of Utu and the altar of Suen ……, he decorated the two altars with the lapis lazuli …… of Inana. Suen ……. He bathed the a-an-kar. When he had bathed the ……, he set out all the cakes properly.

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)

Lugalbanda in the mountain cave: c.1.8.2.1 The wise elders of the city …… (1 line unclear) the incantation …… of the youth Utu, which the Anuna, the great gods, do not know, (5 lines unclear) they are able to enter the presence of Utu, of Enlil, god of the ……, the bearded son of Ningal ……; they give to Suen ……, they confirm with their power the fate of the foreign lands. At dead of night they know the black wild boar, at midday to Utu …… he can …… his incantation, (3 lines unclear) They enter before An, Enlil, ……, Inana, the gods; they know ……, they watch ……, they …… at the window; the door of the shining mountain, the doorbolt of the shining mountain; (4 lines unclear) they stand ……, (1 line unclear)

Lugalbanda in the mountain cave: c.1.8.2.1 They pursue …… Inana ……, who are favoured by Inana's heart, who stand in the battle, they are the fourteen torches of battle ……, at midnight they ……, at dead of night they pursue like wildfire, in a band they flash together like lightning, in the urgent storm of battle, which roars loudly like a great flood rising up; they who are favoured in Inana's heart, who stand in the battle, they are the seven torches of battle ……; they stand joyfully as she wears the crown under a clear sky, with their foreheads and eyes they are a clear evening. Their ears …… a boat, with their mouths they are wild boars resting in a reed thicket; they stand in the thick of battle, with their life-force they ……, (1 line unclear) who are favoured in Inana's heart, who stand in the battle, by Nintur of heaven they are numerous, by the life of heaven they hold ……; the holy shining battle-mace reaches to the edge of heaven and earth, …… reaches. (1 line unclear)

Lugalbanda in the mountain cave: c.1.8.2.1 As Utu comes forth from his chamber, the holy battle-mace of An ……, the just god who lies alongside a man; they are wicked gods with evil hearts, they are …… gods. It is they, like Nanna, like Utu, like Inana of the fifty divine powers, …… in heaven and earth ……; they are the interpreters of spoken evil, the spies of righteousness, (2 lines unclear) …… a clear sky and numerous stars, (1 line unclear) …… fresh cedars in the mountains of the cypress, …… a battle-net from the horizon to the zenith, (unknown no. of lines missing)

Lugalbanda in the mountain cave: c.1.8.2.1 (7 lines unclear) (unknown no. of lines missing to end)

Lugalbanda and the Anzud bird: c.1.8.2.2 Lugalbanda lies idle in the mountains, in the faraway places; he has ventured into the Zabu mountains. No mother is with him to offer advice, no father is with him to talk to him. No one is with him whom he knows, whom he values, no confidant is there to talk to him. In his heart he speaks to himself: "I shall treat the bird as befits him, I shall treat Anzud as befits him. I shall greet his wife affectionately. I shall seat Anzud's wife and Anzud's child at a banquet. An will fetch Ninguena for me from her mountain home -- the expert woman who redounds to her mother's credit, Ninkasi the expert who redounds to her mother's credit. Her fermenting-vat is of green lapis lazuli, her beer cask is of refined silver and of gold. If she stands by the beer, there is joy, if she sits by the beer, there is gladness; as cupbearer she mixes the beer, never wearying as she walks back and forth, Ninkasi, the keg at her side, on her hips; may she make my beer-serving perfect. When the bird has drunk the beer and is happy, when Anzud has drunk the beer and is happy, he can help me find the place to which the troops of Unug are going, Anzud can put me on the track of my brothers."

Lugalbanda and the Anzud bird: c.1.8.2.2 Now the splendid 'eagle'-tree of Enki on the summit of Inana's mountain of multicoloured cornelian stood fast on the earth like a tower, all shaggy like an aru. With its shade it covered the highest eminences of the mountains like a cloak, was spread out over them like a tunic. Its roots rested like saĝkal snakes in Utu's river of the seven mouths. Nearby, in the mountains where no cypresses grow, where no snake slithers, where no scorpion stings, in the midst of the mountains the buru-az bird had put its nest and laid therein its eggs; nearby the Anzud bird had set his nest and settled therein his young. It was made with wood from the juniper and the box trees. The bird had made the bright twigs into a bower. When at daybreak the bird stretches himself, when at sunrise Anzud cries out, at his cry the ground quakes in the Lulubi mountains. He has a shark's teeth and an eagle's claws. In terror of him wild bulls run away into the foothills, stags run away into their mountains.

Lugalbanda and the Anzud bird: c.1.8.2.2 Lugalbanda is wise and he achieves mighty exploits. In preparation of the sweet celestial cakes he added carefulness to carefulness. He kneaded the dough with honey, he added more honey to it. He set them before the young nestling, before the Anzud chick, gave the baby fatty meat to eat. He fed it sheep's fat. He popped the cakes into its beak. He settled the Anzud chick in its nest, painted its eyes with kohl, dabbed white cedar scent onto its head, put up a twisted roll of salt meat. He withdrew from the Anzud's nest, awaited him in the mountains where no cypresses grow. At that time the bird was herding together wild bulls of the mountains, Anzud was herding together wild bulls of the mountains. He held a live bull in his talons, he carried a dead bull across his shoulders. He poured forth his bile like 10 gur of water. The bird halted (?) once, Anzud halted (?) once. When the bird called back to the nest, when Anzud called back to the nest, his fledgling did not answer him from the nest. When the bird called a second time to the nest, his fledgling did not answer from the nest. Whenever the bird had called back to the nest before, his fledgling had answered from the nest; but now when the bird called back to the nest, his fledgling did not answer him from the nest. The bird uttered a cry of grief that reached up to heaven, his wife cried out "Woe!" Her cry reached the abzu. The bird with this cry of "Woe!" and his wife with this cry of grief made the Anuna, gods of the mountains, actually crawl into crevices like ants. The bird says to his wife, Anzud says to his wife," Foreboding weighs upon my nest, as over the great cattle-pen of Nanna. Terror lies upon it, as when wild lions start butting each other. Who has taken my child from its nest? Who has taken the Anzud from its nest?"

Lugalbanda and the Anzud bird: c.1.8.2.2 But it seemed to the bird, when he approached the nest, it seemed to Anzud, when he approached the nest, that it had been made like a god's dwelling-place. It was brilliantly festooned. His chick was settled in its nest, its eyes were painted with kohl, sprigs of white cedar were fixed on its head. A twisted piece of salt meat was hung up high. The bird is exultant, Anzud is exultant: "I am the prince who decides the destiny of rolling rivers. I keep on the straight and narrow path the righteous who follow Enlil's counsel. My father Enlil brought me here. He let me bar the entrance to the mountains as if with a great door. If I fix a fate, who shall alter it? If I but say the word, who shall change it? Whoever has done this to my nest, if you are a god, I will speak with you, indeed I will befriend you. If you are a man, I will fix your fate. I shall not let you have any opponents in the mountains. You shall be 'Hero-fortified-by-Anzud'."

Lugalbanda and the Anzud bird: c.1.8.2.2 Lugalbanda, partly from fright, partly from delight, partly from fright, partly from deep delight, flatters the bird, flatters Anzud: "Bird with sparkling eyes, born in this district, Anzud with sparkling eyes, born in this district, you frolic as you bathe in a pool. Your grandfather, the prince of all patrimonies, placed heaven in your hand, set earth at your feet. Your wingspan extended is like a birdnet stretched out across the sky! …… on the ground your talons are like a trap laid for the wild bulls and wild cows of the mountains! Your spine is as straight as a scribe's! Your breast as you fly is like Niraḫ parting the waters! As for your back, you are a verdant palm garden, breathtaking to look upon. Yesterday I escaped safely to you, since then I have entrusted myself to your protection. Your wife shall be my mother" (he said)," You shall be my father" (he said)," I shall treat your little ones as my brothers. Since yesterday I have been waiting for you in the mountains where no cypresses grow. Let your wife stand beside you to greet me. I offer my greeting and leave you to decide my destiny."

Lugalbanda and the Anzud bird: c.1.8.2.2 The bird presents himself before him, rejoices over him, Anzud presents himself before him, rejoices over him. Anzud says to holy Lugalbanda," Come now, my Lugalbanda. Go like a boat full of precious metals, like a grain barge, like a boat going to deliver apples, like a boat piled up high with a cargo of cucumbers, casting a shade, like a boat loaded lavishly at the place of harvest, go back to brick-built Kulaba with head held high!" -- Lugalbanda who loves the seed will not accept this.

Lugalbanda and the Anzud bird: c.1.8.2.2 "Like Šara, Inana's beloved son, shoot forth with your barbed arrows like a sunbeam, shoot forth with reed-arrows like moonlight! May the barbed arrows be a horned viper to those they hit! Like a fish killed with the cleaver, may they be magic-cut! May you bundle them up like logs hewn with the axe!" -- Lugalbanda who loves the seed will not accept this.

Lugalbanda and the Anzud bird: c.1.8.2.2 "May Ninurta, Enlil's son, set the helmet Lion of Battle on your head, may the breastplate (?) that in the great mountains does not permit retreat be laid on your breast! May you …… the battle-net against the enemy! When you go to the city, ……!" -- Lugalbanda who loves the seed will not accept this.

Lugalbanda and the Anzud bird: c.1.8.2.2 Holy Lugalbanda answers him: "Let the power of running be in my thighs, let me never grow tired! Let there be strength in my arms, let me stretch my arms wide, let my arms never become weak! Moving like the sunlight, like Inana, like the seven storms, those of Iškur, let me leap like a flame, blaze like lightning! Let me go wherever I look to, set foot wherever I cast my glance, reach wherever my heart desires and let me loosen my shoes in whatever place my heart has named to me! When Utu lets me reach Kulaba my city, let him who curses me have no joy thereof; let him who wishes to strive with me never say "Just let him come!" I shall have the woodcarvers fashion statues of you, and you will be breathtaking to look upon. Your name will be made famous thereby in Sumer and will redound to the credit of the temples of the great gods."

Lugalbanda and the Anzud bird: c.1.8.2.2 So Anzud says to holy Lugalbanda: "The power of running be in your thighs! Never grow tired! Strength be in your arms! Stretch your arms wide, may your arms never become weak! Moving like the sun, like Inana, like the seven storms of Iškur, leap like a flame, blaze like lightning! Go wherever you look to, set foot wherever you cast your glance, reach wherever your heart desires, loosen your shoes in whatever place your heart has named to you! When Utu lets you reach Kulaba your city, he who curses you shall have no joy thereof; he who wishes to strive with you shall never say "Just let him come!" When you have had the woodcarvers fashion statues of me, I shall be breathtaking to look upon. My name will be made famous thereby in Sumer and will redound to the credit of the temples of the great gods. May …… shake for you …… like a sandal. …… the Euphrates …… your feet ……."

Lugalbanda and the Anzud bird: c.1.8.2.2 He took in his hand such of his provisions as he had not eaten, and his weapons one by one. Anzud flew on high, Lugalbanda walked on the ground. The bird, looking from above, spies the troops. Lugalbanda, looking from below, spies the dust that the troops have stirred up. The bird says to Lugalbanda," Come now, my Lugalbanda. I shall give you some advice: may my advice be heeded. I shall say words to you: bear them in mind. What I have told you, the fate I have fixed for you, do not tell it to your comrades, do not explain it to your brothers. Fair fortune may conceal foul: it is indeed so. Leave me to my nest: you keep to your troops." The bird hurried to his nest. Lugalbanda set out for the place where his brothers were.

Lugalbanda and the Anzud bird: c.1.8.2.2 Like a pelican emerging from the sacred reedbed, like laḫama deities going up from the abzu, like one who is stepping from heaven to earth, Lugalbanda stepped into the midst of his brothers' picked troops. His brothers chattered away, the troops chattered away. His brothers, his friends weary him with questions: "Come now, my Lugalbanda, here you are again! The troops had abandoned you as one killed in battle. Certainly, you were not eating the good fat of the herd! Certainly, you were not eating the sheepfold's fresh cheese. How is it that you have come back from the great mountains, where no one goes alone, whence no one returns to mankind?" Again his brothers, his friends weary him with questions: "The banks of the mountain rivers, mothers of plenty, are widely separated. How did you cross their waters? -- as if you were drinking them?"

Lugalbanda and the Anzud bird: c.1.8.2.2 Holy Lugalbanda replies to them," The banks of the mountain rivers, mothers of plenty, are widely separated. With my legs I stepped over them, I drank them like water from a waterskin; and then I snarled like a wolf, I grazed the water-meadows, I pecked at the ground like a wild pigeon, I ate the mountain acorns." Lugalbanda's brothers and friends consider the words that he has said to them. Exactly as if they were small birds flocking together all day long they embrace him and kiss him. As if he were a gamgam chick sitting in its nest, they feed him and give him drink. They drive away sickness from holy Lugalbanda.

Lugalbanda and the Anzud bird: c.1.8.2.2 Then the men of Unug followed them as one man; they wound their way through the hills like a snake over a grain-pile. When the city was only a double-hour distant, the armies of Unug and Kulaba encamped by the posts and ditches that surrounded Aratta. From the city it rained down javelins as if from the clouds, slingstones numerous as the raindrops falling in a whole year whizzed down loudly from Aratta's walls. The days passed, the months became long, the year turned full circle. A yellow harvest grew beneath the sky. They looked askance at the fields. Unease came over them. Slingstones numerous as the raindrops falling in a whole year landed on the road. They were hemmed in by the barrier of mountain thornbushes thronged with dragons. No one knew how to go back to the city, no was rushing to go back to Kulaba. In their midst Enmerkar son of Utu was afraid, was troubled, was disturbed by this upset. He sought someone whom he could send back to the city, he sought someone whom he could send back to Kulaba. No one said to him "I will go to the city." No one said to him "I will go to Kulaba." He went out to the foreign host. No one said to him "I will go to the city." No one said to him "I will go to Kulaba." He stood before the élite troops. No one said to him "I will go to the city." No one said to him "I will go to Kulaba." A second time he went out to the foreign host. No one said to him "I will go to the city." No one said to him "I will go to Kulaba." He stepped out before the élite troops.

Lugalbanda and the Anzud bird: c.1.8.2.2 Lugalbanda alone arose from the people and said to him," My king, I will go to the city, but no one shall go with me. I will go alone to Kulaba. No one shall go with me." -- "If you go to the city, no one shall go with you. You shall go alone to Kulaba, no one shall go with you." He swore by heaven and by earth: "Swear that you will not let go from your hands the great emblems of Kulaba."

Lugalbanda and the Anzud bird: c.1.8.2.2 After he had stood before the summoned assembly, within the palace that rests on earth like a great mountain Enmerkar son of Utu berated Inana: "Once upon a time my princely sister holy Inana summoned me in her holy heart from the bright mountains, had me enter brick-built Kulaba. Where there was a marsh then in Unug, it was full of water. Where there was any dry land, Euphrates poplars grew there. Where there were reed thickets, old reeds and young reeds grew there. Divine Enki who is king in Eridu tore up for me the old reeds, drained off the water completely. For fifty years I built, for fifty years I was successful. Then the Martu peoples, who know no agriculture, arose in all Sumer and Akkad. But the wall of Unug extended out across the desert like a bird net. Yet now, here in this place, my attractiveness to her has dwindled. My troops are bound to me as a cow is bound to its calf; but like a son who, hating his mother, leaves his city, my princely sister holy Inana has run away from me back to brick-built Kulaba. If she loves her city and hates me, why does she bind the city to me? If she hates the city and yet loves me, why does she bind me to the city? If the mistress removes herself from me to her holy chamber, and abandons me like an Anzud chick, then may she at least bring me home to brick-built Kulaba: on that day my spear shall be laid aside. On that day she may shatter my shield. Speak thus to my princely sister, holy Inana."

Lugalbanda and the Anzud bird: c.1.8.2.2 Thereupon holy Lugalbanda came forth from the palace. Although his brothers and his comrades barked at him as at a foreign dog trying to join a pack of dogs, he stepped proudly forward like a foreign wild ass trying to join a herd of wild asses." Send someone else to Unug for the lord." -- "For Enmerkar son of Utu I shall go alone to Kulaba. No one shall go with me" -- how he spoke to them!" Why will you go alone and keep company with no one on the journey? If our beneficent spirit does not stand by you there, if our good protective deity does not go with you there, you will never again stand with us where we stand, you will never again dwell with us where we dwell, you will never again set your feet on the ground where our feet are. You will not come back from the great mountains, where no one goes alone, whence no one returns to mankind!" -- "Time is passing, I know. None of you is going with me over the great earth." While the hearts of his brothers beat loudly, while the hearts of his comrades sank, Lugalbanda took in his hand such of his provisions as he had not eaten, and each of his weapons one by one. From the foot of the mountains, through the high mountains, into the flat land, from the edge of Anšan to the top of Anšan, he crossed five, six, seven mountains.

Lugalbanda and the Anzud bird: c.1.8.2.2 By midnight, but before they had brought the offering-table to holy Inana, he set foot joyfully in brick-built Kulaba. His lady, holy Inana, sat there on her cushion. He bowed and prostrated himself on the ground. With { (1 ms. adds:) joyful } eyes Inana looked at holy Lugalbanda as she would look at the shepherd Ama-ušumgal-ana. In a { (1 ms. adds:) joyful } voice, Inana spoke to holy Lugalbanda as she would speak to her son Lord Šara: "Come now, my Lugalbanda, why do you bring news from the city? How have you come here alone from Aratta?"

Lugalbanda and the Anzud bird: c.1.8.2.2 Holy Lugalbanda answered her: "What Enmerkar son of Utu quoth and what he says, what your brother quoth and what he says, is: "Once upon a time my princely sister holy Inana summoned me in her holy heart from the mountains, had me enter brick-built Kulaba. Where there was a marsh then in Unug, it was full of water. Where there was any dry land, Euphrates poplars grew there. Where there were reed thickets, old reeds and young reeds grew there. Divine Enki who is king in Eridu tore up for me the old reeds, drained off the water completely. For fifty years I built, for fifty years I was successful. Then the Martu peoples, who know no agriculture, arose in all Sumer and Akkad. But the wall of Unug extended out across the desert like a bird net. Yet now, here in this place, my attractiveness to her has dwindled. My troops are bound to me as a cow is bound to its calf; but like a son who, hating his mother, leaves his city, my princely sister holy Inana has run away from me back to brick-built Kulaba. If she loves her city and hates me, why does she bind the city to me? If she hates the city and yet loves me, why does she bind me to the city? If the mistress removes herself from me to her holy chamber and abandons me like an Anzud chick, then may she at least bring me home to brick-built Kulaba: on that day my spear shall be laid aside. On that day she may shatter my shield. Speak thus to my princely sister, holy Inana.""

Lugalbanda and the Anzud bird: c.1.8.2.2 Holy Inana uttered this response: "Now, at the end, on the banks, in the water-meadows, of a clear river, of a river of clear water, of the river which is Inana's gleaming waterskin, the suḫurmaš fish eats the honey-herb; the toad eats the mountain acorns; and the …… fish, which is a god of the suḫurmaš fish, plays happily there and darts about. With his scaly tail he touches the old reeds in that holy place. The tamarisks of the place, as many as there are, drink water from that pool."

Lugalbanda and the Anzud bird: c.1.8.2.2 "It stands alone, it stands alone! One tamarisk stands alone at the side! When Enmerkar son of Utu has cut that tamarisk and has fashioned it into a bucket, he must tear up the old reeds in that holy place roots and all, and collect them in his hands. When he has chased out from it the …… fish, which is a god of the suḫurmaš fish, caught that fish, cooked it, garnished it and brought it as a sacrifice to the a-an-kar weapon, Inana's battle-strength, then his troops will have success for him; then he will have brought to an end that which in the subterranean waters provides the life-strength of Aratta."

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 …… was colourfully adorned, and ……, the holy place, was …… with flawless lapis lazuli, its interior beautifully formed like a white meš tree bearing fruit. The lord of Aratta placed on his head the golden crown for Inana. But he did not please her like the lord of Kulaba. Aratta did not build for holy Inana -- unlike the Shrine E-ana, the ĝipar, the holy place, unlike brick-built Kulaba.

Enmerkar and the lord of Aratta: c.1.8.2.3 At that time, the lord chosen by Inana in her heart, chosen by Inana in her holy heart from the bright mountain, Enmerkar, the son of Utu, made a plea to his sister, the lady who grants desires, holy Inana:

Enmerkar and the lord of Aratta: c.1.8.2.3 "My sister, let Aratta fashion gold and silver skilfully on my behalf for Unug. Let them cut the flawless lapis lazuli from the blocks, let them …… the translucence of the flawless lapis lazuli ……. …… build a holy mountain in Unug. Let Aratta build a temple brought down from heaven -- your place of worship, the Shrine E-ana; let Aratta skilfully fashion the interior of the holy ĝipar, your abode; may I, the radiant youth, may I be embraced there by you. Let Aratta submit beneath the yoke for Unug on my behalf. Let the people of Aratta bring down for me the mountain stones from their mountain, build the great shrine for me, erect the great abode for me, make the great abode, the abode of the gods, famous for me, make my me prosper in Kulaba, make the abzu grow for me like a holy mountain, make Eridug gleam for me like the mountain range, cause the abzu shrine to shine forth for me like the silver in the lode. When in the abzu I utter praise, when I bring the me from Eridug, when, in lordship, I am adorned with the crown like a purified shrine, when I place on my head the holy crown in Unug Kulaba, then may the …… of the great shrine bring me into the ĝipar, and may the …… of the ĝipar bring me into the great shrine. May the people marvel admiringly, and may Utu witness it in joy."

Enmerkar and the lord of Aratta: c.1.8.2.3 "Come, Enmerkar! I shall offer you advice: let my counsel be heeded. I shall speak words to you; let them be heard. Choose from the troops as a messenger one who is eloquent of speech and endowed with endurance. Where and to whom shall he carry the important message of wise Inana? Let him bring it up into the Zubi mountains, let him descend with it from the Zubi mountains. Let Susa and the land of Anšan humbly salute Inana like tiny mice. In the great mountain ranges, let the teeming multitudes grovel in the dust for her. Aratta shall submit beneath the yoke to Unug. The people of Aratta shall bring down the mountain stones from their mountains, and shall build the great shrine for you, and erect the great abode for you, will cause the great abode, the abode of the gods, to shine forth for you; will make your me flourish in Kulaba, will make the abzu grow for you like a holy mountain, will make Eridug shining for you like the mountain range, will cause the abzu shrine to shine forth for you like the glitter in the lode. When in the abzu you utter praise, when you bring the me from Eridug, when, in lordship, you are adorned with the crown like a purified shrine, when you place on your head the holy crown in Unug Kulaba, then may the …… of the great shrine bring you into the ĝipar, and may the …… of the ĝipar bring you into the great shrine. May the people marvel admiringly, and may Utu witness it in joy. Because …… shall carry daily, when …… in the evening cool ……, -- in the place of Dumuzid where the ewes, kids and lambs are numerous, the people of Aratta shall run around for you like the mountain sheep in the akalag fields, the fields of Dumuzid. Rise like the sun over my holy breast! You are the jewel of my throat! Praise be to you, Enmerkar, the son of Utu!"

Enmerkar and the lord of Aratta: c.1.8.2.3 "You shall bring it up into the Zubi mountains, you shall descend with it from the Zubi mountains. Let Susa and the land of Anšan humbly salute Inana like tiny mice. In the great mountain ranges, let the teeming multitudes grovel in the dust for her. Messenger, speak to the lord of Aratta and say to him: "Lest I make the people fly off from that city like a wild dove from its tree, lest I make them fly around like a bird over its well-founded nest, lest I requite (?) them as if at a current market rate, lest I make it gather dust like an utterly destroyed city, lest like a settlement cursed by Enki and utterly destroyed, I too utterly destroy Aratta; lest like the devastation which swept destructively, and in whose wake Inana arose, shrieked and yelled aloud, I too wreak a sweeping devastation there -- let Aratta pack nuggets of gold in leather sacks, placing alongside it the kugmea ore; package up precious metals, and load the packs on the donkeys of the mountains; and then may the Junior Enlil of Sumer have them build for me, the lord whom Nudimmud has chosen in his sacred heart, a mountain of a shining me; have them make it luxuriant for me like a boxwood tree, have them make its shining horns colourful for me as when Utu comes forth from his chamber, have them make its doorposts gleam brightly for me.""

Enmerkar and the lord of Aratta: c.1.8.2.3 "Chant to him the holy song, the incantation sung in its chambers -- the incantation of Nudimmud: "On that day when there is no snake, when there is no scorpion, when there is no hyena, when there is no lion, when there is neither dog nor wolf, when there is thus neither fear nor trembling, man has no rival! At such a time, may the lands of Šubur and Ḫamazi, the many-tongued, and Sumer, the great mountain of the me of magnificence, and Akkad, the land possessing all that is befitting, and the Martu land, resting in security -- the whole universe, the well-guarded people -- may they all address Enlil together in a single language! For at that time, for the ambitious lords, for the ambitious princes, for the ambitious kings, Enki, for the ambitious lords, for the ambitious princes, for the ambitious kings, for the ambitious lords, for the ambitious princes, for the ambitious kings -- Enki, the lord of abundance and of steadfast decisions, the wise and knowing lord of the Land, the expert of the gods, chosen for wisdom, the lord of Eridug, shall change the speech in their mouths, as many as he had placed there, and so the speech of mankind is truly one.""

Enmerkar and the lord of Aratta: c.1.8.2.3 The messenger gave heed to the words of his king. He journeyed by the starry night, and by day he travelled with Utu of heaven. Where and to whom will he carry the important message of Inana with its stinging tone? He brought it up into the Zubi mountains, he descended with it from the Zubi mountains. Susa and the land of Anšan humbly saluted Inana like tiny mice. In the great mountain ranges, the teeming multitudes grovelled in the dust for her. He traversed five mountains, six mountains, seven mountains. He lifted his eyes as he approached Aratta. He stepped joyfully into the courtyard of Aratta, he made known the authority of his king. Openly he spoke out the words in his heart. The messenger transmitted the message to the lord of Aratta:

Enmerkar and the lord of Aratta: c.1.8.2.3 "This is what my master has spoken, this is what he has said. My king who from his birth has been fitted { for lordship } { (1 ms. has instead:) for the crown }, the lord of Unug, the saĝkal snake living in Sumer, who pulverises { mountains } { (2 mss. have instead:) heads } like flour, the stag of the tall mountains, endowed with princely antlers, wild cow, kid pawing the holy soapwort with its hoof, whom the good cow had given birth to in the heart of the mountains, Enmerkar, the son of Utu, has sent me to you." { (2 mss. add here:) (the lord of Aratta speaks): "What is it to me what your master has spoken? what is it to me what he has said?" } "This is what my master said: "Lest I make the people fly off from that city like a wild dove from its tree, lest I make them fly around like a bird over its well-founded nest, lest I requite (?) them as if at a current market rate, lest I make it gather dust like an utterly destroyed city, lest like a settlement cursed by Enki and utterly destroyed, I too utterly destroy Aratta; lest like the devastation which swept destructively, and in whose wake Inana arose, shrieked and yelled aloud, I too wreak a sweeping devastation there -- let Aratta pack nuggets of gold in leather sacks, placing alongside it the kugmea ore; package up precious metals, and load the packs on the donkeys of the mountains; and then may the Junior Enlil of Sumer have them build for me, the lord whom Nudimmud has chosen in his sacred heart, a mountain of a shining me; have them make it luxuriant for me like a boxwood tree, have them make its shining horns colourful for me as when Utu comes forth from his chamber, have them make its doorposts gleam brightly for me. Chant to him for me the holy song, the incantation sung in its chambers -- the Incantation of Nudimmud.""

Enmerkar and the lord of Aratta: c.1.8.2.3 "Say whatever you will say to me, and I shall announce that message in the shrine E-ana as glad tidings to the scion of him with the glistening beard, whom his stalwart cow gave birth to in the mountain of the shining me, who was reared on the soil of Aratta, who was given suck at the udder of the good cow, who is suited for office in Kulaba, the mountain of great me, to Enmerkar, the son of Utu; I shall repeat it in his ĝipar, fruitful as a flourishing meš tree, to my king, the lord of Kulaba."

Enmerkar and the lord of Aratta: c.1.8.2.3 When he had spoken thus to him, (the lord of Aratta replied): "Messenger, speak to your king, the lord of Kulaba, and say to him: "It is I, the lord suited to purification, I whom the huge heavenly neck-stock, the queen of heaven and earth, the goddess of the numerous me, holy Inana, has brought to Aratta, the mountain of the shining me, I whom she has let bar the entrance of the mountains as if with a great door. How then shall Aratta submit to Unug? Aratta's submission to Unug is out of the question!" Say this to him."

Enmerkar and the lord of Aratta: c.1.8.2.3 When he had spoken thus to him, the messenger replied to the lord of Aratta: "The great queen of heaven, who rides upon the awesome me, dwelling on the peaks of the bright mountains, adorning the dais of the bright mountains -- my lord and master, who is her servant, has had them instal her as the divine queen of E-ana. Aratta shall bow, O lord, in absolute submission! She has spoken to him thus, in brick-built Kulaba."

Enmerkar and the lord of Aratta: c.1.8.2.3 Thereupon, the lord became depressed and deeply troubled. He had no answer; he was searching for an answer. He stared at his own feet, trying to find an answer. He found an answer and gave a cry. He bellowed the answer to the message like a bull to the messenger:

Enmerkar and the lord of Aratta: c.1.8.2.3 "Messenger! Speak to your king, the lord of Kulaba, and say to him: "This great mountain range is a meš tree grown high to the sky; its roots form a net, and its branches are a snare. It may be a sparrow but it has the talons of an Anzud bird or of an eagle. The barrier of Inana is perfectly made and is impenetrable (?). Those eagle talons make the blood of the enemy run from the bright mountain. Although in Aratta there is weeping ……, water libations are offered and flour is sprinkled; on the mountain, sacrifices and prayers are offered in obeisance. With fewer than five or 10 men, how can mobilised Unug proceed against the Zubi mountains? Your king is heading in all haste against my military might, but I am equally eager for a contest. (As the proverb goes,) he who ignores a rival, does not get to eat everything up, like the bull which ignores the bull at its side. But he who acknowledges a contest can be the outright winner, like the bull which acknowledges the bull at its side -- or does he reject me in this contest? Like ……, …… can match no one -- or does he still reject me in this contest? Again, I have words to say to you, messenger: I have an artful proposal to make to you ……, may it get across to you ……. Repeat this to your master, to the lord of Kulaba, a lion lying on its paws in E-ana, a bull bellowing within it, within his ĝipar, fruitful as a flourishing meš tree. The mountain range is a warrior, …… high, like Utu going to his abode at twilight, like one from whose face blood drips; or like Nanna, who is majestic in the high heavens, like him whose countenance shines with radiance, who …… is like the woods in the mountains.""

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 he had spoken thus to him, the lord of Aratta made the messenger repeat the message just as he himself had said it. The messenger turned on his thigh like a wild cow; like a sand fly he went on his way in the morning calm. He set foot joyfully in brick-built Kulaba. The messenger rushed to the great courtyard, the courtyard of the throne room. He repeated it word perfect to his master, the lord of Kulaba; he even bellowed at him like a bull, and Enmerkar listened to him like an ox driver. The king had him sit …… at his right side. As he turned his left side to him, he said: "Does Aratta really understand the implications of his own stratagem?"

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 "Messenger, speak to the lord of Aratta and say to him: "The base of my sceptre is the divine power of magnificence. Its crown provides a protective shade over Kulaba; under its spreading branches holy Inana refreshes herself in the shrine E-ana. Let him snap off a splinter from it and hold that in his hand; let him hold it in his hand like a string of cornelian beads, a string of lapis lazuli beads. Let the lord of Aratta bring that before me." So say to him."

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 The citizens of Aratta were mindful; he revealed the matter to Aratta. Consequently, in Aratta, from the hand ……. …… his hand …… to the lord of Unug.

Enmerkar and the lord of Aratta: c.1.8.2.3 The eloquent elders wrung their hands in despair, leaning against the wall; indeed, they were even placing their treasuries (?) at the disposal of the lord. His sceptre …… in the palace ……. Openly he spoke out the words in his heart:

Enmerkar and the lord of Aratta: c.1.8.2.3 "What is it to me what your master has spoken? What is it to me what he has said?" "This is what my master has spoken, this is what he has said: "The base of my sceptre is the divine power of magnificence. Its crown provides a protective shade over Kulaba; under its spreading branches holy Inana refreshes herself in the shrine E-ana.Let him snap off a splinter from it and hold that in his hand; let him hold it in his hand like a string of cornelian beads, a string of lapis lazuli beads. Let the lord of Aratta bring that before me. So say to him.""

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 the lord of Aratta: c.1.8.2.3 And what did one speak to another? What did one say to another? What one said to another, so indeed it was.

Enmerkar and the lord of Aratta: c.1.8.2.3 "Messenger, speak to your king, the lord of Kulaba, and say to him: "Let him put in his hand and contemplate a sceptre that is not of wood, nor designated as wood { -- not ildag wood, nor šim-gig wood, not cedar wood, nor cypress wood, not ḫašur cypress, nor palm wood, not hardwood, nor zabalum wood } { (1 ms. has instead:) -- not ildag wood, nor šim-gig wood, not ḫašur cypress, nor palm wood, not cedar wood, nor zabalum wood, not cypress wood, nor hardwood }, not poplar as in a chariot, not reedwork as in whip handles; not gold, nor copper, not genuine kugmea metal nor silver, not cornelian, nor lapis lazuli -- let him snap off a splinter from that and hold it in his hand; let him hold it in his hand like a string of cornelian beads, a string of lapis lazuli beads. Let the lord of Kulaba bring that before me." So say to him."

Enmerkar and the lord of Aratta: c.1.8.2.3 After he had spoken to him thus, the messenger went off like a young donkey, braying as it is cut off from the chariot tongue; he trotted like an onager running on dry land, he filled his mouth with wind; he ran in one track (?) like a long-woolled sheep butting other sheep in its fury. He set foot joyfully in brick-built Kulaba. He transmitted the message word for word to his master, the lord of Kulaba. Now Enki gave Enmerkar wisdom, and the lord gave instructions to his chief steward. In his house ……, the king received ……. He wrapped it up like ……, and inspected it. He pounded …… with a pestle like herbs, he poured it like oil on the …… reed. From the sunlight it emerged into the shade, and from the shade it emerged into the sunlight. After five years, 10 years had passsed, he split the …… reed with an axe. The lord looked at it, pleased, and poured on …… fine oil, fine oil of the bright mountains. The lord placed the sceptre in the hands of the messenger going to the mountains. The messenger, whose journeying to Aratta was like a pelican over the hills, like a fly over the ground, who darted through the mountains as swiftly as carp swim, reached Aratta. He set foot joyfully in the courtyard of Aratta, and put the sceptre in ……. He …… and …… it. The lord of Aratta, eying the sceptre, which was shining awesomely in the sanctuary, his holy dwelling -- he, the lord, called to his šatam official:

Enmerkar and the lord of Aratta: c.1.8.2.3 "Aratta is indeed like a slaughtered sheep! Its roads are inded like those of the rebel lands! Since holy Inana has given the primacy of Aratta to the lord of Kulaba, now it seems that holy Inana is looking with favour on her man who has sent a messenger to make the severe message as clear as the light of Utu. So in Aratta where can one go in this crisis? How long before the yoke-rope becomes bearable? As for us, in the direst hunger, in our direst famine, are we to prostrate ourselves before the lord of Kulaba?"

Enmerkar and the lord of Aratta: c.1.8.2.3 "Messenger! Speak to your master, the lord of Kulaba, and say to him: "A champion who is not black-coloured, a champion who is not white-coloured, a champion who is not brown-coloured, a champion who is not red-coloured, a champion who is not yellow-coloured, a champion who is not multicoloured -- let him give you such a champion. My champion will compete against his champion, and let the more able one prevail!" Say this to him."

Enmerkar and the lord of Aratta: c.1.8.2.3 After he had spoken to him thus, the messenger set off, ulum, alam. In brick-built Kulaba, he was speechless, like a ……. He gazed like a goat on the mountain slopes, he …… as if it were a huge mir snake coming out from the brambles. In …… he lifted his head. …… of Aratta ……. From his seat, he addressed him like a raging torrent:

Enmerkar and the lord of Aratta: c.1.8.2.3 "Messenger! Speak to the lord of Aratta and say to him: "A garment that is not black-coloured, a garment that is not white-coloured, a garment that is not brown-coloured, a garment that is not red-coloured, a garment that is not yellow-coloured, a garment that is not multicoloured -- I shall give him such a garment. My champion is embraced by Enlil. I shall send him such a champion. My champion will compete against his champion, and let the more able one prevail!" Say this to him. Second, speak to him and say: "Let him immediately pass from subterfuge ……. In his city, let them go before him like sheep. Let him, like their shepherd, follow behind them. As he goes, let the mountain of bright lapis lazuli humble itself before him like a crushed reed. And let them heap up its shining gold and silver in the courtyard of Aratta for Inana the lady of E-ana." Third, speak to him and say: "Lest I make the people fly off from that city like a wild dove from its tree, lest I smash them like ……, lest I requite (?) them as if at a current market rate, lest I make …… them walk in ……, when he goes, let them take the mountain stones, and rebuild for me the great shrine Eridug, the abzu, the E-nun; let them adorn its architrave for me ……. Let them make its protection spread over the Land for me." His speaking ……. Recite his omen to him. At that time, the lord ……, …… on the throne daises and on the chairs, the noble seed, ……."

Enmerkar and the lord of Aratta: c.1.8.2.3 His speech was substantial, and its contents extensive. The messenger, whose mouth was heavy, was not able to repeat it. Because the messenger, whose mouth was tired, was not able to repeat it, the lord of Kulaba patted some clay and wrote the message as if on a tablet. Formerly, the writing of messages on clay was not established. Now, under that sun and on that day, it was indeed so. The lord of Kulaba inscribed the message like a tablet. It was just like that. The messenger was like a bird, flapping its wings; he raged forth like a wolf following a kid. He traversed five mountains, six mountains, seven mountains. He lifted his eyes as he approached Aratta. He stepped joyfully into the courtyard of Aratta, he made known the authority of his king. Openly he spoke out the words in his heart. The messenger transmitted the message to the lord of Aratta:

Enmerkar and the lord of Aratta: c.1.8.2.3 "This is what my master has spoken, this is what he has said. My king is like a huge meš tree, …… son of Enlil; this tree has grown high, uniting heaven and earth; its crown reaches heaven, its trunk is set upon the earth. He who is made to shine forth in lordship and kingship, Enmerkar, the son of Utu, has given me a clay tablet. O lord of Aratta, after you have examined the clay tablet, after you have learned the content of the message, say whatever you will say to me, and I shall announce that message in the shrine E-ana as glad tidings to the scion of him with the glistening beard, whom his stalwart cow gave birth to in the mountains of the shining me, who was reared on the soil of Aratta, who was given suck at the udder of the good cow, who is suited for office in Kulaba, the mountain of great me, to Enmerkar, the son of Utu; I shall repeat it in his ĝipar, fruitful as a flourishing meš tree, to my king, the lord of Kulaba."

Enmerkar and the lord of Aratta: c.1.8.2.3 After he had spoken thus to him, the lord of Aratta received his kiln-fired tablet from the messenger. The lord of Aratta looked at the tablet. The transmitted message was just nails, and his brow expressed anger. The lord of Aratta looked at his kiln-fired tablet. At that moment, the lord worthy of the crown of lordship, the son of Enlil, the god Iškur, thundering in heaven and earth, caused a raging storm, a great lion, in ……. He was making the mountains quake ……, he was convulsing the mountain range ……; the awesome radiance …… of his breast; he caused the mountain range to raise its voice in joy. On Aratta's parched flanks, in the midst of the mountains, wheat grew of its own accord, and chickpeas also grew of their own accord; they brought the wheat which grew of its own accord into the granary of …… for the lord of Aratta, and heaped it up before him in the courtyard of Aratta. The lord of Aratta looked at the wheat. The messenger's eyes looked askance ……. The lord of Aratta called to the messenger:

Enmerkar and the lord of Aratta: c.1.8.2.3 "Inana, the lady of all the lands, has not run away from the primacy of her city, Aratta, nor has she stolen it for Unug; she has not run away from her E-zagin, nor has she stolen it for the shrine E-ana; she has not run away from the mountain of the shining me, nor has she stolen it for brick-built Kulaba; she has not run away from the adorned bed, nor has she stolen it for the shining bed; she has not run away from the purification for the lord, nor has she stolen it for the lord of Unug, the lord of Kulaba. Inana, the lady of all the lands, has surrounded Aratta, on its right and left, for her like a rising flood. They are people whom she has separated from other people, they are people whom Dumuzid has made step forth from other people, who firmly establish the holy words of Inana. Let the clever champion and the …… of Dumuzid whirl about! Quickly, come now, ……. After the flood had swept over, Inana, the lady of all the lands, from her great love of Dumuzid, has sprinkled the water of life upon those who had stood in the face of the flood and made the Land subject to them."

Enmerkar and the lord of Aratta: c.1.8.2.3 The clever champion, when he came, had covered his head with a colourful turban, and wrapped himself in a garment of lion skins. (4 lines unclear)Inana ……. Her song was pleasing to her spouse, Ama-ušumgal-ana. Since that time, she has made it perfect in the holy ear, the holy ear of Dumuzid, has sung it and has let the words be known.

Enmerkar and the lord of Aratta: c.1.8.2.3 When the old woman came to the mountain of the shining me, she went up to him like a maiden who in her day is perfect, painted her eyes with kohl, wrapped herself in a white garment, came forth with the good crown like the moonlight. She arranged the …… on her head. She made Enmerkar, her spouse, occupy the throne-dais with her. She raised up ……, and indeed, for Aratta, the ewes and their lambs now multiply; indeed, for Aratta, the mother goats and their kids multiply; indeed, for Aratta, the cows and their calves multiply; indeed, for Aratta, the donkey mares and their black, swift-footed foals multiply. In Aratta, they say together: "Let them heap up and pile up for the grain piles; the abundance is truly your abundance." After having made …… for the lord of Aratta, let him ……. He will ……. He came forth ……, he set right for her. (3 lines missing)

Enmerkar and the lord of Aratta: c.1.8.2.3 (An unidentified person speaks:) "…… befitting ……, …… the ilu song of the heart, …… your abundance in his ……. Enlil has granted you ……, and may …… be made known. …… his father was not luxuriantly fertile, and poured forth no semen. Enlil, king of all the lands ……. In accordance with the tasks which he has now established, the people of Aratta …… their task of plying gold, silver and lapis lazuli; the men who …… golden fruit, fruit trees, with their figs and grapes, shall heap the fruit up in great mounds ……; and shall dig out the flawless lapis lazuli from the roots of the trees, and shall remove the succulent part of the reeds from the crowns of the trees, and then shall heap them up in a pile in the courtyard of E-ana for Inana, the lady of E-ana."

Enmerkar and the lord of Aratta: c.1.8.2.3 "Come, my king, I shall offer you advice: let my counsel be heeded. I shall speak words to you; let them be heard. Let the people choose a man …… of the foreign lands, and let the people of Aratta speak ……. When I go from here, the ever-sparkling lady gives me my kingship. Ĝeštin-ana ……. In that city ……, festivals were not ……. Daily ……." (approx. 6 lines missing)

Enmerkar and En-suḫgir-ana: c.1.8.2.4 Brickwork rising out { from the pristine mountain } { (on the edge of ms. C:) of the shining plain } -- Kulaba, city which reaches from heaven to earth; Unug, whose fame like the rainbow reaches up to the sky, a multicoloured sheen, as the new moon standing in the heavens.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 Built in magnificence with all the great powers, lustrous mount founded on a favourable day, like moonlight coming up over the land, like bright sunlight radiating over the land, the rear cow and …… cow coming forth in abundance: all this is Unug, the glory of which reaches the highland and its radiance, genuine refined silver, covers Aratta like a garment, is spread over it like linen.

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 The messenger runs like a wild ram and flies like a falcon. He leaves in the morning and returns already at dusk, like small birds at dawn, he …… over the open country, like small birds at midnight, he hides himself in the interior of the mountains. Like a throw-stick, he stands at the side. Like a solitary donkey of Šakkan, he { runs over } { (1 ms. has instead:) cuts through } the mountains, he dashes like a large, powerful donkey. A slim donkey, eager to run, he rushes forth. A lion in the field at dawn, he lets out roars; like a wolf which has seized a lamb, he runs quickly. The small places he has reached, he fills with …… for him; the large places he has reached, he …… boundary (?).

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 The lord of Unug …… he is their ……, he is their rudder. …… he is the neck-stock which clamps down upon them, …… to the place of its foundation. He is their falcon which flies in the sky, he is their bird-net. The brickwork of the great temple of Aratta ……. …… in Aratta …… great ……. …… bring (?) …….

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."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 The messenger of Enmerkar reached En-suḫgir-ana, reached his holy ĝipar, his most holy place, the most holy place where he was sitting, its ……. En-suḫgir-ana asked for instructions, he searched for an answer. He summoned the išib priests, the lumaḫ priests, the gudug priests, and girsiga attendants who dwell in the ĝipar and took counsel with them." What shall I say to him? What shall I say to him? What shall I say to the lord of Unug, the lord of Kulaba? His bull stood up to fight my bull and the bull of Unug has defeated it. His man has been struggling with my man and the man of Unug has defeated him. His warrior (?) has been struggling with my warrior (?) and the warrior (?) of Unug …… him."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 The convened assembly answered him straightforwardly: "It was you who first sent a boastful (?) message to Unug for Enmerkar. You cannot hold back (?) Enmerkar, you have to hold back (?) yourself. Calm down; your heart will prompt you to achieve nothing, as far as can be known (?)." "If my city becomes a ruin mound, then I will be a potsherd of it, but I will never submit to the lord of Unug, the lord of Kulaba."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 A sorcerer whose skill was that of a man of Ḫamazu, Ur-ĝiri-nuna, whose skill was that of a man of Ḫamazu, who came over to Aratta after Ḫamazu had been destroyed, practised (?) sorcery in the inner chamber at the E-ĝipar. He said to minister Ansiga-ria: "My lord, why is it that the great fathers of the city, the founders in earlier times (?), do not ……, do not give advice. I will make Unug dig canals. I will make Unug submit to the shrine of Aratta. After the word of Unug ……, I will make the territories from below to above, from the sea to the cedar mountain, from above to the mountain of the aromatic cedars, submit to my great army. Let Unug bring its own goods by boat, let it tie up boats as a transport flotilla towards the E-zagin of Aratta." The minister Ansiga-ria rose up in his city, he …….

Enmerkar and En-suḫgir-ana: c.1.8.2.4 …… Ansiga-ria ……, if only ……." My lord, why is it that the great fathers of the city, the founders in earlier times (?), do not ……, do not give advice. I will make Unug dig canals. I will make Unug submit to the shrine of Aratta. After the word of Unug ……, I will make the territories from below to above, from the sea to the cedar mountain, from above to the mountain of the aromatic cedars, submit to my great army. Let Unug bring its own goods by boat, let it tie up boats as a transport flotilla towards the E-zagin of Aratta."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 This made the lord extremely happy, so he gave five minas of gold to him, he gave five minas of silver to him. He promised him that he would be allotted fine food to eat, he promised him that he would be allotted fine drink to drink." When their men are taken captive, your life …… happiness (?) in your hand (?) prosperity (?)," he promised to him.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 The sorcerer, farmer of the best seeds, directed his steps towards Ereš, the city of Nisaba, and reached the animal pen, the house where the cows live. The cow trembled with fear at him in the animal pen. He made the cow speak so that it conversed with him as if it were a human being: "Cow, who will eat your butter? Who will drink your milk?" "My butter will be eaten by Nisaba, my milk will be drunk by Nisaba. My cheese, skilfully produced bright crown, was made fitting for the great dining hall, the dining hall of Nisaba. Until my butter is delivered from the holy animal pen, until my milk is delivered from the holy byre, the steadfast wild cow Nisaba, the first-born of Enlil, will not impose any levy on the people." "Cow, your butter to your shining horn; your milk to your back." So the cow's butter was …… to its shining horn; its milk was …… to its back …….

Enmerkar and En-suḫgir-ana: c.1.8.2.4 He reached the holy byre, the byre of Nisaba. The goat trembled with fear at him in the byre. He made the goat speak so that it conversed with him as if it were a human being." Goat, who will eat your butter? Who will drink your milk?" "My butter will be eaten by Nisaba, my milk will be drunk by Nisaba. My cheese, skilfully produced bright crown, was made fitting for the great dining hall, the dining hall of Nisaba. Until my butter is delivered from the holy animal pen, until my milk is delivered from the holy byre, the steadfast wild cow Nisaba, the first-born of Enlil, will not impose any levy on the people." "Goat, your butter to your shining horn, your milk to your back." So the goat's butter was …… to its shining horn; its milk was made to depart to its back.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 On that day the animal pen and the byre were turned into a house of silence; they were dealt a disaster. There was no milk in the udder of the cow, the day darkened for the calf, its young calf was hungry and wept bitterly. There was no milk in the udder of the goat; the day darkened for the kid. The buck-goat lay starving, its life ……. The cow spoke bitterly to its calf. The goat …… to its kid. The holy churn was empty, …… was hungry, …… lay starving.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 On that day the animal pen and the byre were turned into a house of silence; they were dealt a disaster. The cow-herd dropped his staff from his hand: he was shocked. The shepherd hung the crook at his side and wept bitterly. The shepherd boy did not enter (?) the byre and animal pen, but took another way; the milk carrier did not sing loudly, but took another road. The cow-herd and shepherd of Nisaba, sons born of the same mother, were brought up in the animal pen and byre. The name of the first one was Maš-gula, the name of the second one was Ur-edina. At the great gate, facing sunrise, the place marvelled at by the land, both of them crouched in the debris and appealed to Utu for help: "The sorcerer from Aratta entered the animal pen. He made the milk scarce, so the young calves could not get any. { In the animal pen and the byre he caused distress; he made the butter and milk scarce } { (1 ms. has instead:) …… diminished ……, …… he made the milk of the goat scarce }. He threw its ……, …… was dealt a disaster."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 Both of them threw fish spawn (?) into the river. The sorcerer made a giant carp { come out } { (1 ms. has instead:) arise } from the water. Wise Woman Saĝburu, however, made an eagle { come out } { (1 ms. has instead:) arise } from the water. { The eagle seized the giant carp and fled to the mountains } { (1 ms. has instead:) The eagle seized the giant carp out of the waves and went up to the sky }.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 A second time they threw fish spawn (?) into the river. The sorcerer made a ewe and its lamb { come out } { (1 ms. has instead:) arise } from the water. Wise Woman Saĝburu, however, made a wolf { come out } { (1 ms. has instead:) arise } from the water. The wolf seized the ewe and its lamb and dragged them to the wide desert.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 A third time they threw fish spawn (?) into the river. The sorcerer made a cow and its calf { come out } { (1 ms. has instead:) arise } from the water. Wise Woman Saĝburu, however, made a lion { come out } { (1 ms. has instead:) arise } from the water. The lion seized the cow and its calf and { took } { (some mss. have instead:) dragged } them to the reedbeds.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 A fourth time they threw fish spawn (?) into the river. The sorcerer made an ibex and a wild sheep { come out } { (1 ms. has instead:) arise } from the water. Wise Woman Saĝburu, however, made a mountain leopard { come out } { (1 ms. has instead:) arise } from the water. The leopard seized the ibex and the wild sheep and took them to the mountains.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 A fifth time they threw fish spawn (?) into the river. The sorcerer made a gazelle kid come out from the water. Wise Woman Saĝburu, however, made a tiger and a …… lion come out from the water. The tiger and the …… lion seized the gazelle kid and { took } { (1 ms. has instead:) dragged } them to the forest. What happened made the face of the sorcerer darken, made his mind confused.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 Wise Woman Saĝburu said to him: "Sorcerer, you do have magical powers, but where is your sense? How on earth could you think of going to do sorcery at Ereš, which is the city of Nisaba, a city whose destiny was decreed by An and Enlil, the primeval city, the beloved city of Ninlil?"

Enmerkar and En-suḫgir-ana: c.1.8.2.4 The sorcerer answered her: "I went there without knowing all about this. I acknowledge your superiority -- please do not be bitter." He pleaded, he prayed to her: "Set me free, my sister; set me free. Let me go in peace to my city. Let me return safely to Aratta, the mount of the lustrous me. I will { make known } { (1 ms. has instead:) declare } your greatness in all the lands. I will sing your praise in Aratta, the mount of the lustrous me."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 Wise Woman Saĝburu answered to him: "You have caused distress in the animal pen and the byre; you have made the butter and milk scarce there. You have removed the lunch-table, the morning- and evening-table. You have cut off butter and milk from the evening meal of the great dining hall, ……… distress ……. Your sin that butter and milk …… cannot be forgiven. Nanna the king …… the byre …… milk; …… established that it was a capital offence and I am not pardoning your life." Wise Woman Saĝburu …… her decision about the sorcerer in the assembly (?). She threw her prisoner from the bank of the Euphrates. She seized from him his life-force and then returned to her city, Ereš.

Enmerkar and En-suḫgir-ana: c.1.8.2.4 Having heard this matter, En-suḫgir-ana sent a man to Enmerkar: "You are the beloved lord of Inana, you alone are exalted. Inana has truly chosen you for her holy lap, you are her beloved. From the south to the highlands, you are the great lord, and I am only second to you; from the moment of conception I was not your equal, you are the older brother. I cannot match you ever."

Enmerkar and En-suḫgir-ana: c.1.8.2.4 (3 lines unclear) The sorcerer ……. Ur-ĝiri-nuna ……. The sorcerer …… minister Ansiga-ria. (1 line unclear)

The Sumerian king list: c.2.1.1 After the kingship descended from heaven, the kingship was in Eridug. In Eridug, Alulim became king; he ruled for 28800 years. Alalĝar ruled for 36000 years. 2 kings; they ruled for 64800 years. Then Eridug fell and the kingship was taken to Bad-tibira. In Bad-tibira, En-men-lu-ana ruled for 43200 years. En-men-gal-ana ruled for 28800 years. Dumuzid, the shepherd, ruled for 36000 years. 3 kings; they ruled for 108000 years. Then Bad-tibira fell (?) and the kingship was taken to Larag. In Larag, En-sipad-zid-ana ruled for 28800 years. 1 king; he ruled for 28800 years. Then Larag fell (?) and the kingship was taken to Zimbir. In Zimbir, En-men-dur-ana became king; he ruled for 21000 years. 1 king; he ruled for 21000 years. Then Zimbir fell (?) and the kingship was taken to Šuruppag. In Šuruppag, Ubara-Tutu became king; he ruled for 18600 years. 1 king; he ruled for 18600 years. In 5 cities 8 kings; they ruled for 241200 years. Then the flood swept over.

The Sumerian king list: c.2.1.1 After the flood had swept over, and the kingship had descended from heaven, the kingship was in Kiš. In Kiš, Ĝušur became king; he ruled for 1200 years. Kullassina-bēl ruled for { 960 } { (ms. P2+L2 has instead:) 900 } years. Nanĝišlišma ruled for (ms. P2+L2 has:) { 670 } (?) years. En-taraḫ-ana ruled for (ms. P2+L2 has:) { 420 } years ……, 3 months, and 3 1/2 days. Babum …… ruled for (ms. P2+L2 has:) { 300 } years. Puannum ruled for { 840 } { (ms. P2+L2 has instead:) 240 } years. Kalibum ruled for { 960 } { (ms. P2+L2 has instead:) 900 } years. Kalūmum ruled for { 840 } { (mss. P3+BT14, Su1 have instead:) 900 } years. Zuqāqīp ruled for { 900 } { (ms. Su1 has instead:) 600 } years. (in mss. P2+L2, P3+BT14, P5, the 10th and 11th rulers of the dynasty precede the 8th and 9th) { Atab } { (mss. P2+L2, P3+BT14, P5 have instead:) A-ba } ruled for 600 years. Mašda, the son of Atab, ruled for { 840 } { (ms. Su1 has instead:) 720 } years. Arwium, the son of Mašda, ruled for 720 years. Etana, the shepherd, who ascended to heaven and consolidated all the foreign countries, became king; he ruled for { 1500 } { (ms. P2+L2 has instead:) 635 } years. Baliḫ, the son of Etana, ruled for { 400 } { (mss. P2+L2, Su1 have instead:) 410 } years. En-me-nuna ruled for { 660 } { (ms. P2+L2 has instead:) 621 } years. Melem-Kiš, the son of En-me-nuna, ruled for 900 years. { (ms. P3+BT14 adds:) 1560 are the years of the dynasty of En-me-nuna. } { Barsal-nuna, the son of En-me-nuna, } { (mss. P5, P3+BT14 have instead:) Barsal-nuna } ruled for 1200 years. Zamug, the son of Barsal-nuna, ruled for 140 years. Tizqār, the son of Zamug, ruled for 305 years. { (ms. P3+BT14 adds:) 1620 + X ……. } Ilku ruled for 900 years. Iltasadum ruled for 1200 years. En-me-barage-si, who made the land of Elam submit, became king; he ruled for 900 years. Aga, the son of En-me-barage-si, ruled for 625 years. { (ms. P3+BT14 adds:) 1525 are the years of the dynasty of En-me-barage-si. } 23 kings; they ruled for 24510 years, 3 months, and 3 1/2 days. Then Kiš was defeated and the kingship was taken to E-ana.

The Sumerian king list: c.2.1.1 In E-ana, Meš-ki-aĝ-gašer, the son of Utu, became lord and king; he ruled for { 324 } { (ms. P2+L2 has instead:) 325 } years. Meš-ki-aĝ-gašer entered the sea and disappeared. Enmerkar, the son of Meš-ki-aĝ-gašer, the king of Unug, { who built Unug } { (mss. L1+N1, P2+L2 have instead:) under whom Unug was built }, became king; he ruled for { 420 } { (ms. TL has instead:) 900 + X } years. { (ms. P3+BT14 adds:) 745 are the years of the dynasty of Meš-ki-aĝ-gašer. } { (ms TL adds instead:) ……; he ruled for 5 + X years. } Lugalbanda, the shepherd, ruled for 1200 years. Dumuzid, the fisherman whose city was Kuara, ruled for { 100 } { (ms. TL has instead:) 110 } years. { (ms. P3+BT14 adds:) He captured En-me-barage-si single-handed. } Gilgameš, whose father was a phantom (?), the lord of Kulaba, ruled for 126 years. Ur-Nungal, the son of Gilgameš, ruled for 30 years. Udul-kalama, the son of { Ur-Nungal } { (ms. Su1 has instead:) Ur-lugal }, ruled for 15 years. Lā-ba’šum ruled for 9 years. En-nun-taraḫ-ana ruled for 8 years. Meš-ḫe, the smith, ruled for 36 years. { Melem-ana } { (ms. Su2 has instead:) Til-kug (?) …… } ruled for { 6 } { (ms. Su2 has instead:) 900 } years. Lugal-kitun (?) ruled for { 36 } { (ms. Su2 has instead:) 420 } years. 12 kings; they ruled for { 2310 } { (ms. Su2 has instead:) 3588 } years. Then Unug was defeated and the kingship was taken to Urim.

The Sumerian king list: c.2.1.1 In Urim, Meš-Ane-pada became king; he ruled for 80 years. { Meš-ki-aĝ-Nanna } { (ms. P2+L2 has instead:) Meš-ki-aĝ-nuna }, the son of Meš-Ane-pada, became king; he ruled for { 36 } { (ms. P2+L2 has instead:) 30 } years. Elulu ruled for (mss. L1+N1, P2+L2, P3+BT14 have:) { 25 } years. Balulu ruled for (mss. L1+N1, P2+L2, P3+BT14 have:) { 36 } years. (mss. L1+N1, P2+L2 have:) { 4 } kings; they ruled for (mss. L1+N1, P2+L2, P3+BT14 have:) { 171 } years. Then Urim was defeated and the kingship was taken to Awan.

The Sumerian king list: c.2.1.1 In Awan, …… became king; he ruled for …… years. …… ruled for …… years. …… ruled for 36 years. 3 kings; they ruled for 356 years. Then Awan was defeated and the kingship was taken to Kiš.

The Sumerian king list: c.2.1.1 In Kiš, Susuda, the fuller, became king; he ruled for 201 + X years. Dadasig ruled for (ms. vD has:) { 81 } years. Mamagal, the boatman, ruled for { 360 } { (ms. L1+N1 has instead:) 420 } years. Kalbum, the son of { Mamagal } { (ms. WB has instead:) Magalgal }, ruled for { 195 } { (ms. L1+N1 has instead:) 132 } years. Tuge (?) ruled for 360 years. Men-nuna { ,(ms. L1+N1 adds:) the son of Tuge (?), } ruled for 180 years. (in mss. L1+N1, TL, the 7th and 8th rulers of the dynasty are in reverse order) …… ruled for 290 years. Lugalĝu ruled for { 360 } { (ms. L1+N1 has instead:) 420 } years. 8 kings; they ruled for { 3195 } { (ms. L1+N1 has instead:) 3792 } years. Then Kiš was defeated and the kingship was taken to Ḫamazi.

The Sumerian king list: c.2.1.1 In Ḫamazi, Hadaniš became king; he ruled for 360 years. 1 king; he ruled for 360 years. Then Ḫamazi was defeated and the kingship { was taken } { (ms. P3+BT14 has instead:) was returned a second time } to Unug.

The Sumerian king list: c.2.1.1 In Unug, En-šag-kuš-ana became king; he ruled for 60 years. { Lugal-ure } { (ms. P3+BT14 has instead:) Lugal-kiniše-dudu (?) } ruled for 120 years. Argandea ruled for 7 years. (ms. L1+N1 has:) { 3 } kings; they ruled for (ms. L1+N1 has:) { 187 } years. Then Unug was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Urim.

The Sumerian king list: c.2.1.1 In Urim, Nanni became king; he ruled for { (ms. vD has:) 120 + X } { (ms. IB has instead:) 54 + X } years. Meš-ki-aĝ-Nanna, the son of Nanni, ruled for (ms. vD has:) { 48 } years. { ……, the son (?) of ……, ruled for (ms. IB has:) { 2 } years. (ms. IB has:) { 3 } kings; they ruled for { (ms. IB has:) 582 } { (ms. TL has instead:) 578 } years. } { (ms. vD has instead:) 2 kings; they ruled for 120 + X years. } Then Urim was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Adab.

The Sumerian king list: c.2.1.1 In Adab, Lugal-Ane-mundu became king; he ruled for (mss. L1+N1, TL have:) { 90 } years. (mss. L1+N1, TL have:) { 1 } king; he ruled for (mss. L1+N1, TL have:) { 90 } years. Then Adab was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Mari.

The Sumerian king list: c.2.1.1 In Mari, Anbu (?) became king; he ruled for { 30 } { (ms. TL has instead:) 90 } years. Anba (?), the son of Anbu (?), ruled for { 17 } { (ms. TL has instead:) 7 } years. Bazi, the leatherworker, ruled for 30 years. Zizi, the fuller, ruled for 20 years. Limer, the gudug priest, ruled for 30 years. Šarrum-īter ruled for { 9 } { (ms. TL has instead:) 7 } years. 6 kings; they ruled for { 136 } { (ms. TL has instead:) 184 } years. Then Mari was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Kiš.

The Sumerian king list: c.2.1.1 In Kiš, Kug-Bau, the woman tavern-keeper, who made firm the foundations of Kiš, became king; she ruled for 100 years. 1 king; she ruled for 100 years. Then Kiš was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Akšak.

The Sumerian king list: c.2.1.1 In Akšak, Unzi became king; he ruled for 30 years. Undalulu ruled for { 6 } { (mss. L1+N1, S have instead:) 12 } years. Urur { ruled for } { (ms. IB has instead:) was king (?) for } 6 years. Puzur-Niraḫ ruled for (mss. IB, L1+N1, S, Su1 have:) { 20 } years. Išu-Il ruled for (mss. IB, L1+N1, S, Su1 have:) { 24 } years. Šu-Suen, the son of Išu-Il, ruled for { (mss. IB, L1+N1, S, TL have:) 7 } { (ms. Su1 has instead:) 24 } years. { (mss. S, Su1, TL have:) { 6 } kings; they ruled for { (mss. L1+N1, S, TL have:) 99 } { (ms. Su1 has instead:) 116 } years } { (ms. IB has instead:) 5 kings; they ruled for (ms. IB has:) { 87 } years }. { Then Akšak was defeated } { (ms. S has instead:) Then the reign of Akšak was abolished } and the kingship was taken to Kiš.

The Sumerian king list: c.2.1.1 In Kiš, Puzur-Suen, the son of Kug-Bau, became king; he ruled for 25 years. Ur-Zababa, the son of Puzur-Suen, ruled for { 400 } { (mss. P3+BT14, S have instead:) 6 } { (ms. IB has instead:) 4 + X } years. { (ms. P3+BT14 adds:) 131 are the years of the dynasty of Kug-Bau. } { Zimudar } { (ms. TL has instead:) Ziĝu-iake } ruled for { 30 } { (ms. IB has instead:) 30 + X } years. Usi-watar, the son of { Zimudar } { (ms. TL has instead:) Ziĝu-iake }, ruled for { 7 } { (ms. S has instead:) 6 } years. Eštar-muti ruled for { 11 } { (ms. Su1 has instead:) 17 (?) } years. Išme-Šamaš ruled for 11 years. { (ms. Su1 adds:) Šu-ilīšu ruled for 15 years. } { Nanniya, the jeweller, } { (ms. Su1 has instead:) Zimudar } { (ms. IB has instead:) …… } ruled for { 7 } { (ms. S has instead:) 3 } years. { 7 kings; they ruled for { 491 } { (ms. Su1 has instead:) 485 } years } { (ms. S has instead:) 8 kings; they ruled for (ms. S has:) { 586 } years }. { Then Kiš was defeated } { (ms. S has instead:) Then the reign of Kiš was abolished } and the kingship { was taken } { (ms. P3+BT14 has instead:) was returned a third time } to Unug.

The Sumerian king list: c.2.1.1 In Unug, Lugal-zage-si became king; he ruled for { 25 } { (ms. P3+BT14 has instead:) 34 } years. 1 king; he ruled for { 25 } { (ms. P3+BT14 has instead:) 34 } years. { Then Unug was defeated } { (ms. S has instead:) Then the reign of Unug was abolished } and the kingship was taken to Agade.

The Sumerian king list: c.2.1.1 In Agade, Sargon, whose father was a gardener, the cupbearer of Ur-Zababa, became king, the king of Agade, { who built Agade } { (ms. L1+N1 has instead:) under whom Agade was built }; he ruled for { 56 } { (ms. L1+N1 has instead:) 55 } { (ms. TL has instead:) 54 } years. Rīmuš, the son of Sargon, ruled for { 9 } { (ms. IB has instead:) 7 } { (ms. L1+N1 has instead:) 15 } years. Man-ištiššu, the older brother of Rīmuš, the son of Sargon, ruled for { 15 } { (ms. L1+N1 has instead:) 7 } years. Narām-Suen, the son of Man-ištiššu, ruled for (mss. L1+N1, P3+BT14 have:) { 56 } years. Šar-kali-šarrī, the son of Narām-Suen, ruled for { (ms. L1+N1, Su+Su4 have:) 25 } { (ms. P3+BT14 has instead:) 24 } years. { (ms. P3+BT14 adds:) 157 are the years of the dynasty of Sargon. } Then { who was the king? Who was not the king? } { (ms. Su3+Su4 has instead:) who was the king? Who indeed was the king? } Irgigi was king, Imi was king, Nanûm was king (in mss. L1+N1, Su3+Su4, Imi and Nanûm are in reverse order), Ilulu was king, and the (mss. P3+BT14, S have:) { 4 } of them ruled for only (mss. P3+BT14, S have:) { 3 } years. Dudu ruled for 21 years. Šu-Durul, the son of Dudu, ruled for { 15 } { (ms. IB has instead:) 18 } years. { 11 kings; they ruled for 181 years } { (ms. S has instead:) 12 kings; they ruled for (ms. S has:) { 197 } years } { (mss. Su1, Su3+Su4, which omit Dudu and Šu-Durul, have instead:) 9 kings; they ruled for { (ms. Su1 has:) 161 } { (ms. Su3+Su4 has instead:) 177 } years }. { Then Agade was defeated } { (ms. S has instead:) Then the reign of Agade was abolished } and the kingship was taken to Unug.

The Sumerian king list: c.2.1.1 In Unug, Ur-niĝin became king; he ruled for { 7 } { (mss. IB, S have instead:) 3 } { (ms. Su1 has instead:) 15 } { (ms. Su3+Su4 has instead:) 30 } years. Ur-gigir, the son of Ur-niĝin, ruled for { 6 } { (ms. IB has instead:) 7 } { (ms. Su1 has instead:) 15 } { (ms. Su3+Su4 has instead:) 7 } years. Kuda ruled for 6 years. Puzur-ilī ruled for { 5 } { (ms. IB has instead:) 20 } years. { Ur-Utu ruled for 6 } { (ms. Su3+Su4 has instead:) Ur-Utu, the son of Ur-gigir, ruled for 25 } { (ms. Su1 has instead:) Lugal-melem, the son of Ur-gigir, ruled for 7 } years. { 5 kings; they ruled for { 30 } { (ms. IB has instead:) 43 } { (mss. P&s4;+Ha, S have instead:) 26 } years } { (ms. Su3+Su4, which omits Kuda and Puzur-ilī, has instead:) 3 kings; they ruled for (ms. Su3+Su4 has:) { 47 } years }. { Unug was defeated } { (ms. S has instead:) Then the reign of Unug was abolished } and the kingship was taken to the { army } { (ms. Su3+Su4 has instead:) land } of Gutium.

The Sumerian king list: c.2.1.1 In the { army } { (ms. Su3+Su4 has instead:) land } of Gutium, at first { no king was famous; they were their own kings and ruled thus for 3 years } { (ms. L1+N1 has instead:) they had no king; they ruled themselves for 5 years }. Then { Inkišuš } { (ms. Su3+Su4 has instead:) …… } ruled for { 6 } { (ms. L1+Ni1 has instead:) 7 } years. Zarlagab ruled for 6 years. { Šulme } { (ms. L1+N1 has instead:) Yarlagaš } ruled for 6 years. { Silulumeš } { (ms. Mi has instead:) Silulu } ruled for { 6 } { (ms. G has instead:) 7 } years. { Inimabakeš ruled for 5 } { (ms. Mi has instead:) Duga ruled for 6 } years. { Igešauš ruled for 6 } { (ms. Mi has instead:) Ilu-an (?) ruled for 3 } years. Yarlagab ruled for { 15 } { (ms. Mi has instead:) 5 } years. Ibate ruled for 3 years. { Yarla } { (ms. L1+N1 has instead:) Yarlangab (?) } ruled for 3 years. { Kurum } { (ms. L1+N1 has instead:) …… } ruled for { 1 } { (ms. Mi has instead:) 3 } years. Apilkin ruled for 3 years. Lā-erabum (?) ruled for 2 years. Irarum ruled for 2 years. Ibranum ruled for 1 year. Ḫablum ruled for 2 years. Puzur-Suen, the son of Ḫablum, ruled for 7 years. Yarlaganda ruled for 7 years. …… ruled for 7 years. Tirigan (?) ruled for 40 days. 21 kings; they ruled for { (ms. L1+N1 has:) 124 years and 40 days } { (ms. Su3+Su4 has instead:) 25 years }. Then the army of Gutium was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Unug.

The Sumerian king list: c.2.1.1 In Unug, Utu-ḫeĝal became king; he ruled for { 427 years, …… days } { (ms. IB has instead:) 26 years, 2 + X months, and 15 days } { (ms. J has instead:) 7 years, 6 months, and 15 days } { (ms. TL has instead:) 7 years, 6 months, and 5 days }. 1 king; he ruled for { 427 years, …… days } { (ms. J has instead:) 7 years, 6 months, and 15 days } { (ms. TL has instead:) 7 years, 6 months, and 5 days }. Then Unug was defeated and the kingship was taken to Urim.

The Sumerian king list: c.2.1.1 In Urim, Ur-Namma became king; he ruled for 18 years. Šulgi, the son of Ur-Namma, ruled for { 46 } { (mss. Su3+Su4, TL have instead:) 48 } { (ms. P5 has instead:) 58 } years. Amar-Suena, the son of Šulgi, ruled for { 9 } { (ms. Su3+Su4 has instead:) 25 } years. Šu-Suen, the son of Amar-Suena, ruled for { 9 } { (ms. P5 has instead:) 7 } { (ms. Su1 has instead:) 20 + X } { (ms. Su3+Su4 has instead:) 16 } years. Ibbi-Suen, the son of Šu-Suen, ruled for { 24 } { (mss. P5, Su1 have instead:) 25 } { (ms. Su3+Su4 has instead:) 15 } { (ms. TL has instead:) 23 (?) } years. { 4 kings; they ruled for 108 years } { (mss. J, P5, Su1, Su3+Su4 have instead:) 5 kings; they ruled for { (ms. P5 has:) 117 } { (ms. Su1 has instead:) 120 + X } { (ms. Su3+Su4 has instead:) 123 } years }. { Then Urim was defeated } { (ms. P5 has instead:) Then the reign of Urim was abolished }. { (ms. Su3+Su4 adds:) The very foundation of Sumer was torn out (?). } The kingship was taken to Isin.

The Sumerian king list: c.2.1.1 In Isin, Išbi-Erra became king; he ruled for { 33 } { (ms. P5 has instead:) 32 } years. Šu-ilīšu, the son of Išbi-Erra, ruled for { 20 } { (ms. P5 has instead:) 10 } { (ms. Su1 has instead:) 15 } years. Iddin-Dagan, the son of Šu-ilīšu, ruled for { 21 } { (ms. Su1 has instead:) 25 } years. Išme-Dagan, the son of Iddin-Dagan, ruled for { (mss. P2, P5 have:) 20 } { (ms. Mi has instead:) 18 } years. Lipit-Eštar, the son of { Išme-Dagan } { (ms. P2 has instead:) Iddin-Dagan }, ruled for (mss. L1+N1, P2, P5 have:) { 11 } years. Ur-Ninurta { (mss. L1+N1, P2 add:), the son of Iškur -- may he have years of abundance, a good reign, and a sweet life -- } ruled for (ms. P5 has:) { 28 } years. Būr-Suen, the son of Ur-Ninurta, ruled for 21 years. Lipit-Enlil, the son of Būr-Suen, ruled for 5 years. Erra-imitti ruled for { 8 } { (mss. P5, TL have instead:) 7 } years. { (ms. P5 adds:) …… ruled for …… 6 months. } Enlil-bāni ruled for 24 years. Zambiya ruled for 3 years. Iter-piša ruled for 4 years. Ur-du-kuga ruled for 4 years. Suen-magir ruled for 11 years. { (ms. P5 adds:) Damiq-ilišu, the son of Suen-magir, ruled for 23 years. } 14 kings; they ruled for { 203 years } { (ms. P5 has instead:) 225 years and 6 months }.

The Sumerian king list: c.2.1.1 A total of 39 kings ruled for 14409 + X years, 3 months and 3 1/2 days, 4 times in Kiš. A total of 22 kings ruled for 2610 + X years, 6 months and 15 days, 5 times in Unug. A total of 12 kings ruled for 396 years, 3 times in Urim. A total of 3 kings ruled for 356 years, once in Awan. A total of 1 king ruled for 420 years, once in Ḫamazi. (16 lines missing) A total of 12 (?) kings ruled for 197 (?) years, once in Agade. A total of { 21 } { (ms. P4+Ha has instead:) 23 } kings ruled for { 125 years and 40 days } { (ms. P4+Ha has instead:) 99 years }, once in the army of Gutium. A total of { 11 } { (ms. P4+Ha has instead:) 16 } kings ruled for { 159 } { (ms. P4+Ha has instead:) 226 } years, once in Isin. There are 11 cities, cities in which the kingship was exercised. A total of { 134 } { (ms. P4+Ha has instead:) 139 } kings, who altogether ruled for { 28876 + X } { (ms. P4+Ha has instead:) 3443 + X } years. 21.

The rulers of Lagaš: c.2.1.2 After the flood had swept over and brought about the destruction of the countries; when mankind was made to endure, and the seed of mankind was preserved and the black-headed people all rose; when An and Enlil called the name of mankind and established rulership, but kingship and the crown of the city had not yet come out from heaven, and Ninĝirsu had not yet established for the multitude of well-guarded (?) people the pickaxe, the spade, the earth basket and the plough, which mean life for the Land -- in those days, the carefree youth of man lasted for 100 years and, following his upbringing, he lasted for another 100 years.

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 rulers of Lagaš: c.2.1.2 …… acted for …… years. …… dug the canal ……, he acted for 2760 years.

The rulers of Lagaš: c.2.1.2 En-akigalaguba: his personal god was ……, he dug the canal Niĝin-ĝiš-tukuam, he acted for 1200 years. In those days there was no writing, ……, canals were not dug, earth baskets were not carried. In those days, ……, the people …… offerings of refined gold (2 lines uncertain)a good shepherd rose over the Land; he gave them (?) …… as a gift. En-Ninĝirsu-ki-aĝ, the son of En-akigalaguba: he acted for 1320 years. En-Enlile-ki-aĝ, the son of En-Ninĝirsu-ki-aĝ: he acted for 1800 years. Ur-Bau the son of En-Enlile-ki-aĝ: he acted for 900 years.

The rulers of Lagaš: c.2.1.2 A-gal: his personal god was Ig-alim, he acted for 660 years. Kue (?), the son of A-gal: he acted for 1200 years. Ama-alim, son of Kue (?): ……, he acted for 600 years.

The rulers of Lagaš: c.2.1.2 (12 lines unclear or missing) (the lines list further rulers with unrecoverable names and length of rule)

The rulers of Lagaš: c.2.1.2 (2 lines missing) he dug the Maḫ canal, the …… canal, the Piriĝgin-ĝen canal, the …… canal, the Piriĝ canal at the mouth of the Lugal canal, the Gana-hili-ana canal, the …… canal, and the Nanše-pada canal. To care, single-handedly, for the great arable lands, he dug irrigation ditches and ……, he acted for 2220 years. Ur-Nanše, the son of ……, who built the E-Sirara, her temple of happiness and Niĝin, her beloved city, acted for 1080 years. Ane-tum, the son of Ur-Nanše, in whose …… place the gods stood, who …… the land register of great Enlil: his personal god was Šul-utul, he acted for 690 years. ……, the son of Ane-tum: he acted for X + 360 years.

The rulers of Lagaš: c.2.1.2 En-entar-zid: his god was Meš-an-du (?), of the seed of ancient days, who had grown together with the city, he acted for 990 years. ……, the son of En-entar-zid: he dug the canal Urmaḫ-banda, and the canal Tabta-kug-ĝal, his personal god was Meš-an-du (?); his master Ninĝirsu commanded him to build his temple; he acted for 960 years.

The rulers of Lagaš: c.2.1.2 En-Enlile-su: he acted for 600 years. ……, the son of En-Enlile-su: his personal god was Ninazu; he acted for 660 years.

The rulers of Lagaš: c.2.1.2 ……: he acted for 1110 years.

The rulers of Lagaš: c.2.1.2 Puzur-Ninlil: he acted for X × 60 + 1 years. En-Meš-an-du (?), the son of Puzur-Ninlil: his personal god was ……, he acted for 120 years. Dadu, the son of En-Meš-an-du (?): he acted for 160 years. Tuggur, the son of Dadu: he acted for 160 years.

The rulers of Lagaš: c.2.1.2 ……: he acted for 120 years.

The rulers of Lagaš: c.2.1.2 Puzur-Mama, the scribe of Ninki: his personal god was Zazaru; he acted for …… years. Lamku-niĝgena (?), the administrator of Puzur-Mama, who built the wall of Ĝirsu, his ……, and the Tiraš palace in Lagaš: he acted for 280 years. Ḫenĝal, the son of Lamku-niĝgena (?): his god was Pabilsaĝ (?), he acted for 140 years. ……, the son of Ḫenĝal: he acted for 144 years.

The rulers of Lagaš: c.2.1.2 Ur-Ninmarki, the scribe and scholar: ……, his personal gods were Ḫaya and Nisaba, he acted for X + 20 years. Ur-Ninĝirsu, the son of Ur-Ninmarki: he acted for X × 60 years. Ur-Bau, the scribe of Ur-Ninĝirsu, who …… in the assembly: he acted for X + 30 years. Gudea, the younger brother of Ur-Bau, ……, who was not the son of his mother nor the son of his father: he acted for …… years.

The history of the Tummal: c.2.1.3 From the years of { Amar-Suena } { (1 ms. has instead:) Šu-Suen } until King Ibbi-Suen chose { En-am-gal-ana } { (1. ms. has instead:) En-me-gal-ana } by extispicy as the high priest of Inana of Unug, Ninlil came regularly to the Tummal.

The history of the Tummal: c.2.1.3 Written according to the words of Lu-Inana the chief leatherworker of Enlil.

Sargon and Ur-Zababa: c.2.1.4 To …… the sanctuary like a cargo ship; to …… its great furnaces; to see that its canals …… waters of joy, to see that the hoes till the arable tracts and that …… the fields; to turn the house of Kiš, which was like a haunted town, into a living settlement again -- its king, shepherd Ur-Zababa, rose like Utu over the house of Kiš. An and Enlil, however, authoritatively (?) decided (?) by their holy command to alter his term of reigning and to remove the prosperity of the palace.

Sargon and Ur-Zababa: c.2.1.4 Then Sargon -- his city was the city of ……, his father was La’ibum, his mother …… -- Sargon …… with happy heart. Since he was born ……. (unknown no. of lines missing)

Sargon and Ur-Zababa: c.2.1.4 One day, after the evening had arrived and Sargon had brought the regular deliveries to the palace, Ur-Zababa was sleeping (and dreaming) in the holy bed-chamber, his holy residence. He realised what the dream was about, but did not put into words, did not discuss it with anyone. After Sargon had received the regular deliveries for the palace, Ur-Zababa appointed him cupbearer, putting him in charge of the drinks cupboard. Holy Inana did not cease to stand by him.

Sargon and Ur-Zababa: c.2.1.4 It was then that the cupbearer of Ezina's wine-house, Sargon, lay down not to sleep, but lay down to dream. In the dream, holy Inana drowned Ur-Zababa in a river of blood. The sleeping Sargon groaned and gnawed the ground. When King Ur-Zababa heard about this groaning, he was brought into the king's holy presence, Sargon was brought into the presence of Ur-Zababa (who said:) "Cupbearer, was a dream revealed to you in the night?" Sargon answered his king: "My king, this is my dream, which I will tell you about: There was a young woman who was as high as the heavens and as broad as the earth. She was firmly set as the base of a wall. For me, she drowned you in a great river, a river of blood."

Sargon and Ur-Zababa: c.2.1.4 Ur-Zababa chewed his lips, he became seriously afraid. He spoke to ……, his chancellor: "My royal sister, holy Inana, is going to change (?) my finger into a …… of blood; she will drown Sargon, the cupbearer, in the great river. Beliš-tikal, chief smith, man of my choosing, who can write tablets, I will give you orders, let my orders be carried out! Let my advice be followed! Now then, when the cupbearer has delivered my bronze hand-mirror (?) to you, in the E-sikil, the fated house, throw them (the mirror and Sargon) into the mould like statues."

Sargon and Ur-Zababa: c.2.1.4 Beliš-tikal heeded his king's words and prepared the moulds in the E-sikil, the fated house. The king spoke to Sargon: "Go and deliver my bronze hand-mirror (?) to the chief smith!" Sargon left the palace of Ur-Zababa. Holy Inana, however, did not cease to stand at his right hand side, and before he had come within five or 10 nindan of the E-sikil, the fated house, holy Inana turned around toward him and blocked his way, (saying:) "The E-sikil is a holy house! No one polluted with blood should enter it!" Thus he met the chief smith of the king only at the gate of the fated house. After he delivered the king's bronze hand-mirror (?) to the chief smith, Beliš-tikal, the chief smith, …… and threw it into the mould like statues.

Sargon and Ur-Zababa: c.2.1.4 After five or 10 days had passed, Sargon came into the presence of Ur-Zababa, his king; he came into the palace, firmly founded like a great mountain. King Ur-Zababa …… and became frightened in his residence. He realised what was it about, but did not put into words, did not discuss it with anyone. Ur-Zababa became frightened in the bed-chamber, his holy residence. He realised what was it about, but did not put into words, did not discuss it with anyone.

Sargon and Ur-Zababa: c.2.1.4 In those days, although writing words on tablets existed, putting tablets into envelopes did not yet exist. King Ur-Zababa despatched Sargon, the creature of the gods, to Lugal-zage-si in Unug with a message written on clay, which was about murdering Sargon. (unknown no. of lines missing)

The cursing of Agade: c.2.1.5 After Enlil's frown had slain Kiš as if it were the Bull of Heaven, had slaughtered the house of the land of Unug in the dust as if it were a mighty bull, and then Enlil had given the rulership and kingship from the south as far as the highlands to Sargon, king of Agade -- at that time, holy Inana established the sanctuary of Agade as her celebrated woman's domain; she set up her throne in Ulmaš.

The cursing of Agade: c.2.1.5 Like a young man building a house for the first time, like a girl establishing a woman's domain, holy Inana did not sleep as she ensured that the warehouses would be provisioned; that dwellings would be founded in the city; that its people would eat splendid food; that its people would drink splendid beverages; that those bathed for holidays would rejoice in the courtyards; that the people would throng the places of celebration; that acquaintances would dine together; that foreigners would cruise about like unusual birds in the sky; that even Marhaši would be re-entered on the tribute rolls; that monkeys, mighty elephants, water buffalo, exotic animals, as well as thoroughbred dogs, lions, { mountain ibexes } { (some mss. have instead:) mountain beasts (?) } { (some mss. have instead:) horses }, and alum sheep with long wool would jostle each other in the public squares.

The cursing of Agade: c.2.1.5 She then filled Agade's stores for emmer wheat with gold, she filled its stores for white emmer wheat with silver; she delivered copper, tin, and blocks of lapis lazuli to its granaries and sealed its silos from outside. She endowed its old women with the gift of giving counsel, she endowed its old men with the gift of eloquence. She endowed its young women with the gift of entertaining, she endowed its young men with martial might, she endowed its little ones with joy. The nursemaids { who cared for } { (some mss. have instead:) of } the general's children played the drumsticks. Inside the city tigi drums sounded; outside it, flutes and zamzam instruments. Its harbour where ships moored was full of joy. All foreign lands rested contentedly, and their people experienced happiness.

The cursing of Agade: c.2.1.5 Its king, the shepherd Naram-Suen, rose as the daylight on the holy throne of Agade. Its city wall { , like a mountain, } { (1 ms. has instead:), a great mountain, } reached the heavens. It was like the Tigris { going to } { (some mss. have instead:) flowing into } the sea as holy Inana opened the portals of its city-gates and made Sumer bring its own possessions upstream by boats. The highland Martu, people ignorant of agriculture, brought spirited cattle and kids for her. The Meluḫans, the people of the black land, brought { exotic wares } { (some mss. have instead:) wares of foreign countries } up to her. Elam and Subir loaded themselves with goods for her as if they were packasses. All the governors, the { temple administrators } { (1 ms. has instead:) generals }, and the accountants of the Gu-edina regularly supplied the monthly and New Year offerings. What a weariness all these caused at Agade's city gates! Holy Inana could hardly receive all these offerings. As if she were a citizen there, she could not restrain (?) the desire (?) to prepare the ground for a temple.

The cursing of Agade: c.2.1.5 But the statement coming from the E-kur was disquieting. Because of Enlil (?) all Agade was reduced (?) to trembling, and terror befell Inana in Ulmaš. She left the city, returning to her home. Holy Inana abandoned the sanctuary of Agade like someone abandoning the young women of her woman's domain. Like a warrior hurrying to arms, she { removed } { (some mss. have instead:) tore away } the gift of battle and fight from the city and handed them over to the enemy.

The cursing of Agade: c.2.1.5 Not even five or 10 days had passed and Ninurta brought the jewels of rulership, the royal crown, the emblem and the royal throne bestowed on Agade, back into his E-šu-me-ša. Utu took away the eloquence of the city. Enki took away its wisdom. An took { up } { (some mss. have instead:) out } { (1 ms. has instead:) away } into the midst of heaven its fearsomeness that reaches heaven. Enki tore out its well-anchored holy mooring pole from the abzu. Inana took away its weapons.

The cursing of Agade: c.2.1.5 The life of Agade's sanctuary was brought to an end as if it had been only the life of a tiny carp in the deep waters, and all the cities were watching it. Like a mighty elephant, it bent its neck to the ground while they all raised their horns like mighty bulls. Like a dying dragon, it dragged its head on the earth and they jointly deprived it of honour as in a battle.

The cursing of Agade: c.2.1.5 Naram-Suen saw in a nocturnal vision that Enlil would not let the kingdom of Agade occupy a pleasant, lasting residence, that he would make its future altogether unfavourable, that he would make its temples shake and would { scatter its treasures } { (1 ms. has instead:) destroy its treasuries }. He realised what the dream was about, but did not put into words, and did not discuss it with anyone. { (1 ms. adds 2 lines:) …… temples shake ……, …… perform (?) extispicy regarding (?) his temple ……. } Because of the E-kur, he put on mourning clothes, { covered his chariot with a reed mat } { (1 ms. has instead:) pulled out the outside pin of his chariot }, tore the reed canopy off { his ceremonial barge } { (1 ms. has instead:) the prow of his ceremonial barge } { (1 ms. has instead:) the cabin of his ceremonial barge }, and gave away his royal paraphernalia. Naram-Suen persisted for seven years! Who has ever seen a king burying his head in his hands for seven years? { (some mss. add the line:) He realised what the dream was about, but did not put into words, and did not discuss it with anyone. }

The cursing of Agade: c.2.1.5 Because his subjects were dispersed, he now began a mobilization of his troops. Like a wrestler who is about to enter the great courtyard, he …… his hands towards (?) the E-kur. Like an athlete bent to start a contest, he treated the giguna as if it were worth only thirty shekels. Like a robber plundering the city, he set tall ladders against the temple. To demolish E-kur as if it were a huge ship, to break up its soil like the soil of mountains where precious metals are mined, to splinter it like the lapis lazuli mountain, to prostrate it like a city inundated by Iškur -- alhough the temple was not the Mountains of Cedar-felling, he had large axes cast, he had double-edged agasilig axes sharpened to be used against it. He set spades against its roots and it sank as low as the foundation of the Land. He put axes against its top, and the temple, like a dead soldier, bowed its neck before him, and all the foreign lands bowed their necks before him.

The cursing of Agade: c.2.1.5 He ripped out its drain pipes, and all the rain went back to the heavens. He tore off its upper lintel and { the Land was deprived of its ornament } { (1 ms. has instead:) the ornament of the Land disappeared }. From its Gate from which Grain is never Diverted, he diverted grain, and the Land was deprived of grain. He struck the Gate of Well-Being with the pickaxe, and well-being was subverted in all the foreign lands. As if they were for great tracts of land with wide carp-filled waters, he cast large { spades } { (1 ms. has instead:) axes } to be used against the E-kur. The people could see the bedchamber, its room which knows no daylight. The Akkadians could look into the holy treasure chest of the gods. Though they had committed no sacrilege, its laḫama deities of the great pilasters standing at the temple were thrown into the fire by Naram-Suen. The cedar, cypress, juniper and boxwood, the woods of its giguna, were …… by him. He put its gold in containers and put its silver in leather bags. He filled the docks with its copper, as if it were a huge transport of grain. The silversmiths were re-shaping its silver, jewellers were re-shaping its precious stones, smiths were beating its copper. Large ships were moored at the temple, large ships were moored at Enlil's temple and its possessions were taken away from the city, though they were not the goods of a plundered city. With the possessions being taken away from the city, good sense left Agade. As the ships { moved away from } { (some mss. have instead:) juddered } the docks, Agade's { intelligence } { (1 ms. has instead:) sanctuary } was removed.

The cursing of Agade: c.2.1.5 Enlil, the roaring storm that subjugates the entire land, the rising deluge that cannot be confronted, was considering what should be destroyed in return for the wrecking of his beloved E-kur. He lifted his gaze towards the Gubin mountains, and made all the inhabitants of the broad mountain ranges descend (?). Enlil brought out of the mountains those who do not resemble other people, who are not reckoned as part of the Land, the Gutians, an unbridled people, with human intelligence but canine { instincts } { (some mss. have instead:) feelings } and monkeys' features. Like small birds they swooped on the ground in great flocks. Because of Enlil, they stretched their arms out across the plain like a net for animals. Nothing escaped their clutches, no one left their grasp. Messengers no longer travelled the highways, the courier's boat no longer passed along the rivers. The Gutians drove the trusty (?) goats of Enlil out of their folds and compelled their herdsmen to follow them, they drove the cows out of their pens and compelled their cowherds to follow them. Prisoners manned the watch. Brigands { occupied } { (1 ms. has instead:) attacked } the highways. The doors of the city gates of the Land { lay dislodged in } { (1 ms. has instead:) were covered with } mud, and all the foreign lands uttered bitter cries from the walls of their cities. They { established gardens for themselves } { (1 ms. has instead:) made gardens grow } within the cities, and not as usual on the wide plain outside. As if it had been before the time when cities were built and founded, the large { (some mss. add:) fields and } arable tracts yielded no grain, the inundated { (some mss. add:) fields and } tracts yielded no fish, the irrigated orchards yielded no syrup or wine, the thick clouds (?) did not rain, the mašgurum plant did not grow.

The cursing of Agade: c.2.1.5 In those days, oil for one shekel was only half a litre, grain for one shekel was only half a litre, wool for one shekel was only one mina, fish for one shekel filled only one ban measure -- these sold at such prices in the markets of the cities! Those who lay down on the roof, died on the roof; those who lay down in the house were not buried. People were flailing at themselves from hunger. By the Ki-ur, Enlil's great place, dogs were packed together in the silent streets; if two men walked there they would be devoured by them, and if three men walked there they would be devoured by them. Noses were punched (?), heads were smashed (?), noses (?) were piled up, heads were sown like seeds. Honest people were confounded with traitors, heroes lay dead on top of heroes, the blood of traitors ran upon the blood of honest men.

The cursing of Agade: c.2.1.5 At that time, Enlil rebuilt his great sanctuaries into small reed (?) sanctuaries and from east to west he reduced their storehouses. The old women who survived those days, the old men who survived those days and the chief lamentation singer who survived those years set up seven balaĝ drums, as if they stood at the horizon, and together with ub { , meze, and lilis } { (some mss. have instead:), šem, and lilis } { (1 ms. has instead:) and bronze šem } drums made them resound to Enlil like Iškur for seven days and seven nights. The old women did not restrain the cry "Alas for my city!". The old men did not restrain the cry "Alas for its people!". The lamentation singer did not restrain the cry "Alas for the E-kur!". Its young women did not restrain from tearing their hair. Its young men did not restrain from sharpening their knives. Their laments were as if Enlil's ancestors were performing a lament in the awe-inspiring Holy Mound by the holy knees of Enlil. Because of this, Enlil entered his holy bedchamber and lay down fasting.

The cursing of Agade: c.2.1.5 At that time, Suen, Enki, Inana, Ninurta, Iškur, Utu, Nuska, and Nisaba, { the great gods } { (1 ms. has instead:) all the gods whosoever }, { cooled } { (1 ms. has instead:) sprinkled } Enlil's heart with cool water and prayed to him: "Enlil, may the city that destroyed your city be treated as your city has been treated! May the one that defiled your giguna be treated as Nibru! In this city, may heads fill the wells! May no one find his acquaintances there, may brother not recognise brother! May its young woman be cruelly killed in her woman's domain, may its old man cry in distress for his slain wife! May its pigeons moan on their window ledges, may its small birds be smitten in their nooks, may it live in constant anxiety like a timid pigeon!"

The cursing of Agade: c.2.1.5 Again, Suen, Enki, Inana, Ninurta, Iškur, Utu, Nuska and Nisaba, all the gods whosoever, turned their attention to the city, and cursed Agade severely: "City, you pounced on E-kur: it is as if you had pounced on Enlil! Agade, you pounced on E-kur: it is as if you had pounced on Enlil! May your holy walls, to their highest point, resound with mourning! May your giguna be reduced to a pile of dust! May your pilasters with the standing lahama deities fall to the ground like tall young men drunk on wine! May your clay be returned to its abzu, may it be clay cursed by Enki! May your grain be returned to its furrow, may it be grain cursed by Ezina! May your timber be returned to its forest, may it be timber cursed by Ninilduma! May { the } { (1 ms. has instead:) your } cattle slaughterer slaughter his wife, may { your } { (some mss. have instead:) the } sheep butcher butcher his child! May water wash away your pauper as he is looking for ……! May your prostitute hang herself at the entrance to her brothel! May your pregnant (?) priestesses and cult prostitutes abort (?) their children! May your gold be bought for the price of silver, may your silver be bought for the price of pyrite (?), and may your copper be bought for the price of lead!"

The cursing of Agade: c.2.1.5 "Agade, may your strong man be deprived of his strength, so that he will be unable to lift his sack of provisions and ……, and will not have the joy of controlling your superior asses; may he lie idle all day! May this make the city die of hunger! May your citizens, who used to eat fine food, lie hungry, may your …… man eat the coating on his roof, may he chew (?) the leather hinges on the main door of his father's house! May depression descend upon your { palace, built for joy } { (1 ms. has instead:) joyous palace }! May the evils of the desert, the silent place, howl continuously!"

The cursing of Agade: c.2.1.5 "May foxes that frequent ruin mounds brush with their tails your uzga precinct, established for purification ceremonies! May the ukuku, the bird of depression, make its nest in your gateways, established for the Land! In your city that could not sleep because of the tigi drums, that could not rest from its joy, may the bulls of Nanna that fill the pens bellow like those who wander in the desert, the silent place! May the grass grow long on your canal-bank tow-paths, may the grass of mourning grow on your highways laid for waggons! Moreover, may …… wild rams (?) and alert snakes of the mountains allow no one to pass on your tow-paths built up with canal sediment! In your plains where fine grass grows, may the reed of lamentation grow! { Agade, may brackish water flow } { (1 ms. has instead:) May brackish water flow in the river, } where fresh water flowed for you! If someone decides," I will dwell in this city!", may he not enjoy the pleasures of a dwelling place! If someone decides," I will rest in Agade!", may he not enjoy the pleasures of a resting place!"

The cursing of Agade: c.2.1.5 And before Utu on that very day, so it was! On its canal bank tow-paths, the grass grew long. On its highways laid for waggons, the grass of mourning grew. Moreover, on its tow-paths built up with canal sediment, …… wild rams (?) and alert snakes of the mountains allowed no one to pass. On its plains, where fine grass grew, now the reeds of lamentation grew. Agade's flowing fresh water flowed as brackish water. When someone decided," I will dwell in that city!", he could not enjoy the pleasures of a dwelling place. When someone decided," I will rest in Agade!", he could not enjoy the pleasures of a resting place!

The cursing of Agade: c.2.1.5 Enki took away its wisdom. An took up into the midst of heaven its fearsomeness that reaches heaven. Enki tore out its well-anchored holy mooring pole from the abzu. (unknown no. of lines missing)

The cursing of Agade: c.2.1.5 Naram-Suen saw in a nocturnal vision that he would make its future altogether unfavourable, that he would make its temples shake and would scatter its treasures! (unknown no. of lines missing)

The cursing of Agade: c.2.1.5 His subjects were dispersed, so he began a mobilization of his troops. Like a wrestler who is about to enter the great courtyard, he …… his hands towards (?) the E-kur. Like an athlete bent to start a contest, he treated the giguna as if it were worth only thirty shekels. Like a robber plundering the city, he set tall ladders against the temple. Though the temple was not a mountain of cedars, he had large axes cast to be used against it. { (1 ms. adds 1 line:) He had double-edged agasilig axes sharpened to be used against it. } As if they were for great tracts of land with { huge } { (1 ms. has instead:) wide } carp-filled waters, he cast large { spades } { (1 ms. has instead:) …… to be used against the E-kur }. He put spades against its roots. (unknown no. of lines missing)

The cursing of Agade: c.2.1.5 (4 lines unclear) (unknown no. of lines missing)

The cursing of Agade: c.2.1.5 Noses were punched, heads were smashed (?), noses (?) were piled up, heads were sown like seeds. Heroes lay (?) dead on top of heroes, the blood of traitors ran (?) upon honest men.

The cursing of Agade: c.2.1.5 Enlil rebuilt his great sanctuaries into small reed (?) sanctuaries and from the south to the uplands …….

The victory of Utu-ḫeĝal: c.2.1.6 The enemy troops established themselves everywere. Tirigan, the king of Gutium …… the mouths of the channels (?). Nobody came out of his city to face him; he already occupied both banks of the Tigris. In the south, in Sumer, he blocked the water from the fields, in the uplands he closed off the roads. Because of him the grass grew high on the highways of the land.

The victory of Utu-ḫeĝal: c.2.1.6 But the king, endowed with power by Enlil, chosen by Inana with her { (1 ms. adds:) holy } heart -- Utu-ḫeĝal, the mighty man, came out from Unug to face him and set up camp (?) at the temple of Iškur. He addressed a speech to the citizens of his city: "Enlil has given Gutium to me and my lady Inana will be my help! Dumuzid-ama-ušumgal-ana has declared "It is a matter for me!" and assigned Gilgameš, the son of Ninsumun, to me as a constable!" The citizens of Unug and Kulaba rejoiced and followed him with one accord. He lined up his élite troops.

The victory of Utu-ḫeĝal: c.2.1.6 After departing from the shrine at Ili-tappê, on the sixth day he set up camp (?) at Karkara. He went to Iškur and prayed to him: "O Iškur, Enlil has provided me with weapons, may you be my help!" In the middle of that night, …… he departed (?) and above Adab he went to the rising (?) Utu and prayed to him: "O Utu, Enlil has given Gutium to me, may you be my help!" He laid a trap (?) there behind the Gutian. Utu-ḫeĝal, the mighty man, defeated their generals.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 On the day when in heaven and earth the fates had been decided, Lagaš raised its head high in full grandeur, and Enlil looked at Lord Ninĝirsu with approval. In our city there was perfection.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The heart overflowed with joy, Enlil's heart, a river in flood, overflowed with joy. The heart overflowed with joy, and just as the Tigris brings sweet water, so Enlil, whose will is an enormous flood, sparkling and awe-inspiring, came to a sweet decision:

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "The lord called for his house and I intend to make the grandeur of E-ninnu known everywhere. Using his wisdom, the ruler (i.e. Gudea) will achieve great things. He will direct faultless cattle and kids for offering. It is for him the fated brick is waiting. It is by him that the building of the holy house is to be done."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 On that day, in a nocturnal vision Gudea saw his master, Lord Ninĝirsu. Ninĝirsu spoke to him of his house, of its building. He showed him an E-ninnu with full grandeur. Outstanding though his mind was, the message remained to be understood for him.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Well, I have to tell her about this! Well, I have to tell her about this! I will ask her to stand by me in this matter. Profound things (?) came suddenly to me, the shepherd, but the meaning of what the nocturnal vision brought to me I do not understand. So I will take my dream to my mother and I will ask my dream-interpreter, an expert on her own, my divine sister from Sirara, Nanše, to reveal its meaning to me."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He stepped aboard his boat, directed it on the canal Id-Niĝin-dua towards her city Niĝin, and merrily cut through the waves of the river. After he had reached Bagara, the house extending as far as the river, he offered bread, poured cold water and went to the master of Bagara to pray to him.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Warrior, rampant lion, who has no opponent! Ninĝirsu, important in the abzu, respected in Nibru! Warrior, I want to carry out faithfully what you have commanded me; Ninĝirsu, I want to build up your house for you, I want to make it perfect for you, so I will ask your sister, the child born of Eridug, an authority on her own, the lady, the dream-interpreter among the gods, my divine sister from Sirara, Nanše, to show me the way." His call was heard; his master, Lord Ninĝirsu, accepted from Gudea his prayer and supplication.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Gudea celebrated the ešeš festival in the house of Bagara. The ruler set up his bed near to Ĝatumdug. He offered bread and poured cold water and went to holy Ĝatumdug to pray to her: "My lady, child begotten by holy An, an authority on her own, proud goddess, living in the Land, …… of her city! Lady, mother, you who founded Lagaš, if you but look upon your people, it brings abundance; the worthy young man on whom you look will enjoy a long life."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Tonight I shall lie down here (?). You are my great dagger (?), being attached to my side; you are a …… planted in great waters, providing me with life; you are a broad sunshade; let me cool off in your shade. May the favourable, right-hand palm of your lofty hands, my lady Ĝatumdug, lend me protection! I am going to the city, may my sign be favourable! May your friendly guardian go before me, and may your friendly protecting genius walk with me on the way towards Niĝin, the mountain rising from the water."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Well, I have to tell her about this! Well, I have to tell her about this! I will ask her to stand by me in this matter. I will take my dream to my mother and I will ask my dream-interpreter, an expert on her own, my divine sister from Sirara, Nanše, to reveal its meaning to me." His call was heard; his lady, holy Ĝatumdug, accepted from Gudea his prayer and supplication.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He stepped aboard his boat, directed it towards her city Niĝin, mooring it at the quay of Niĝin. The ruler raised his head high in the courtyard of the goddess from Sirara. He offered bread, poured cold water and went to Nanše to pray to her: "Nanše, mighty lady, lady of most precious (?) powers, lady who like Enlil determine fates, my Nanše, what you say is trustworthy and takes precedence. You are the interpreter of dreams among the gods, you are the lady of all the lands. Mother, my matter today is a dream:"

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "In the dream there was someone who was as enormous as the heavens, who was as enormous as the earth. His head was like that of a god, his wings were like those of the Anzud bird, his lower body was like a flood storm. Lions were lying at his right and his left. He spoke to me about building his house, but I could not understand what he exactly meant, then daylight rose for me on the horizon."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Then there was a woman -- whoever she was. She …… sheaves. She held a stylus of refined silver in her hand, and placed it on a tablet with propitious stars, and was consulting it."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "There was, furthermore, a warrior. His arm was bent, holding a lapis lazuli tablet in his hand, and he was setting down the plan of the house. The holy basket stood in front of me, the holy brick mould was ready and the fated brick was placed in the mould for me. In a fine ildag tree standing before me tigidlu birds were spending the day twittering. My master's right-side donkey stallion was pawing the ground for me."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 His mother Nanše answered the ruler: "My shepherd, I will explain your dream for you in every detail. The person who, as you said, was as enormous as the heavens, who was as enormous as the earth, whose head was like that of a god, whose wings, as you said, were like those of the Anzud bird, and whose lower body was, as you said, like a flood storm, at whose right and left lions were lying, was in fact my brother Ninĝirsu. He spoke to you about the building of his shrine, the E-ninnu."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "The young woman …… sheaves, who held a stylus of refined silver in her hand, who had placed it on a tablet with propitious stars and was consulting it, was in fact my sister Nisaba. She announced to you the holy stars auguring the building of the house."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "As regards the holy basket standing in front of you, the holy brick mould which was ready and the fated brick placed in the mould, this part of the dream concerns the good brick of the E-ninnu."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "As regards the fine ildag tree standing before you, in which, as you said, tigidlu birds were spending the day twittering, this means that the building of the house will not let sweet sleep come into your eyes."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Let me advise you and may my advice be taken. Direct your steps to Ĝirsu, the foremost house of the land of Lagaš, open your storehouse up and take out wood from it; build (?) a chariot for your master and harness a donkey stallion to it; decorate this chariot with refined silver and lapis lazuli and equip it with arrows that will fly out from the quiver like sunbeams, and with the an-kar weapon, the strength of heroism; fashion for him his beloved standard and write your name on it, and then enter before the warrior who loves gifts, before your master Lord Ninĝirsu in E-ninnu-the-white-Anzud-bird, together with his beloved balaĝ drum Ušumgal-kalama, his famous instrument to which he keeps listening. Your requests will then be taken as if they were commands; and the drum will make the inclination of the lord -- which is as inconceivable as the heavens -- will make the inclination of Ninĝirsu, the son of Enlil, favourable for you so that he will reveal the design of his house to you in every detail. With his powers, which are the greatest, the warrior will make the house thrive (?) for you."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The true shepherd Gudea is wise, and able too to realise things. Accepting what Nanše had told him, he opened his storehouse up and took out wood from it. Gudea checked (?) the wood piece by piece, taking great care of the wood. He smoothed meš wood, split ḫalub wood with an axe and built (?) a blue chariot from them for him. He harnessed to it the stallion Piriĝ-kaše-pada. He fashioned for him his beloved standard, wrote his name on it, and then entered before the warrior who loves gifts, before his master Lord Ninĝirsu in E-ninnu-the-white-Anzud-bird, together with his beloved balaĝ drum Ušumgal-kalama, his famous instrument to which he keeps listening. He joyfully brought the drum to him in the temple. Gudea came out of the shrine E-ninnu with a radiant face.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Thereafter the house was the concern of all the days and all the nights that he made pass by. He levelled what was high, rejected chance utterances (?), he removed the sorcerers' spittle (?) from the roads. Facing Šu-galam, the fearful place, the place of making judgments, from where Ninĝirsu keeps an eye on all lands, the ruler had a fattened sheep, a fat-tail sheep, and a grain-fed kid rest on hides of a virgin kid. He put juniper, the mountains' pure plant, onto the fire, and raised smoke with cedar resin, the scent of gods.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He rose to his master in public and prayed to him; he went to him in the Ubšu-unkena and saluted him: "My master Ninĝirsu, lord who has turned back the fierce waters, true lord, semen ejaculated by the Great Mountain, noble young hero who has no opponent! Ninĝirsu, I am going to build up your house for you, but I lack an ominous sign. Warrior, you asked for perfection, but, son of Enlil, Lord Ninĝirsu, you did not let me know your will as to how to achieve it."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Your will, ever-rising as the sea, crashing down as a destructive flood, roaring like gushing waters, destroying cities (?) like a flood-wave, battering against the rebel lands like a storm; my master, your will, gushing water that no one can stem; warrior, your will inconceivable as the heavens -- can I learn anything about it from you, son of Enlil, Lord Ninĝirsu?"

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Afterwards, Ninĝirsu stepped up to the head of the sleeper, briefly touching him: "You who are going to build it for me, you who are going to build it for me, ruler, you who are going to build my house for me, Gudea, let me tell you the ominous sign for building my house, let me tell you the pure stars of heaven indicating my regulations (?)."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "As if at the roaring of the Anzud bird, the heavens tremble at my house, the E-ninnu founded by An, the powers of which are the greatest, surpassing all other powers, at the house whose owner looks out over a great distance. Its fierce halo reaches up to heaven, the great fearsomeness of my house settles upon all the lands. In response to its fame all lands will gather from as far as heaven's borders, even Magan and Meluḫa will come down from their mountains."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "I am Ninĝirsu who has turned back the fierce waters, the great warrior of Enlil's realm, a lord without opponent. My house the E-ninnu, a crown, is bigger than the mountains; my weapon the Šar-ur subdues all the lands. No country can bear my fierce stare, nobody escapes my outstretched arms."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Because of his great love, my father who begot me called me "King, Enlil's flood, whose fierce stare is never lifted from the mountains, Ninĝirsu, warrior of Enlil", and endowed me with fifty powers."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "I founded the Tiraš shrine with as much majesty as the abzu. Each month at the new moon the great rites (?), my "Festival of An", are performed for me perfectly in it."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Like a fierce snake, I built E-ḫuš, my fierce place, in a dread location. When my heart gets angry at a land that rebels against me -- unutterable idea (?) -- it will produce venom for me like a snake that dribbles poison."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "In the E-babbar, where I issue orders, where I shine like Utu, there I justly decide the lawsuits of my city like Ištaran. In the E-bagara, my dining place, the great gods of Lagaš gather around me."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "When you, true shepherd Gudea, really set to work for me on my house, the foremost house of all lands, the right arm of Lagaš, the Anzud bird roaring on the horizon, the E-ninnu, my royal house, I will call up to heaven for humid winds so that plenty comes down to you from heaven and the land will thrive under your reign in abundance."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "Laying the foundations of my temple will bring immediate abundance: the great fields will grow rich for you, the levees and ditches will be full to the brim for you, the water will rise for you to heights never reached by the water before. Under you more oil than ever will be poured and more wool than ever will weighed in Sumer."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "When you drive in my foundation pegs for me, when you really set to work for me on my house, I shall direct my steps to the mountains where the north wind dwells and make the man with enormous wings, the north wind, bring you wind from the mountains, the pure place, so that this will give vigour to the Land, and thus one man will be able to do as much work as two. At night the moonlight, at noon the sun will send plentiful light for you so the day will build the house for you and the night will make it rise for you."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "I will bring ḫalub and neḫan trees up from the south, and cedar, cypress and zabalumwood together will be brought for you from the uplands. From the ebony mountains I will have ebony trees brought for you, in the mountains of stones I will have the great stones of the mountain ranges cut in slabs for you. On that day I will touch your arm with fire and you will know my sign."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Gudea rose -- it was sleep; he shuddered -- it was a dream. Accepting Ninĝirsu's words, he went to perform extispicy on a white kid. He performed it on the kid and his omen was favourable. Ninĝirsu's intention became as clear as daylight to Gudea.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He is wise, and able too to realise things. The ruler gave instructions to his city as to one man. The land of Lagaš became of one accord for him, like children of one mother. He opened manacles, removed fetters; established ……, rejected legal complaints, and locked up (?) those guilty of capital offences (instead of executing them).

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He undid the tongue of the goad and the whip, replacing them with wool from lamb-bearing sheep. No mother shouted at her child. No child answered its mother back. No slave who …… was hit on the head by his master, no misbehaving slave girl was slapped on the face by her mistress. Nobody could make the ruler building the E-ninnu, Gudea, let fall a chance utterance. The ruler cleansed the city, he let purifying fire loose over it. He expelled the persons ritually unclean, unpleasant to look at, and …… from the city.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 In respect of the …… of the brick-mould he had a kid lie down, and he requested from the kid an omen about the brick. He looked at the excavated earth (?) approvingly, and the shepherd, called by his name by Nanše, …… it with majesty. After making a drawing on the …… of the brick mould and …… the excavated earth with majesty, he made the Anzud bird, the standard of his master, glisten there as a banner.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The citizens were purifying an area of 24 iku for him, they were cleansing that area for him. He put juniper, the mountains' pure plant, onto the fire and raised smoke with cedar resin, the scent of gods. For him the day was for praying, and the night passed for him in supplications. In order to build the house of Ninĝirsu, the Anuna gods of the land of Lagaš stood by Gudea in prayer and supplication, and all this made the true shepherd Gudea extremely happy.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Now the ruler imposed a levy on his Land. He imposed a levy on his realm of abundant ……, on Ninĝirsu's Gu-edina. He imposed a levy on his built-up cities and settlements, on Nanše's Gu-ĝišbara.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 There was a levy for him on the clan of Nanše "Both river banks and shores rising out of the waters, the huge river, full of water, which spreads its abundance everywhere", and he placed the holy pelican (?), the standard of Nanše, in front of them.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 There was a levy for him on the clans of Inana "The net suspended for catching the beasts of the steppe" and "Choice steeds, famous team, the team beloved by Utu", and he placed the rosette, the standard of Inana, in front of them.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The Elamites came to him from Elam, the Susians came to him from Susa. Magan and Meluḫa loaded wood from their mountains upon their shoulders for him, and to build the house of Ninĝirsu, they gathered for Gudea at his city Ĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Ninzaga was commanded and he made his copper, as much as if it were a huge grain transport, reach Gudea, the man in charge of building the house. Ninsikila was also instructed and she made large ḫalub logs, ebony, and aba wood reach the ruler building the E-ninnu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Lord Ninĝirsu directed Gudea into the impenetrable mountain of cedars and he cut down its cedars with great axes and carved the Šar-ur, the right arm of Lagaš, his master's flood-storm weapon, out of it.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 It was like a giant serpent floating on the water as, for Lord Ninĝirsu, Gudea had the long rafts floating downstream moor at the main quay of Kan-sura: logs of cedar wood from the cedar hills, logs of cypress wood from the cypress hills, logs of zabalum wood from the zabalum hills, tall spruce trees, plane trees, and eranum trees.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Lord Ninĝirsu directed Gudea into the impenetrable mountains of stones and he brought back great stones in the form of slabs. For Lord Ninĝirsu, Gudea had ships with ḫauna dock there, and ships with gravel, with dried bitumen, …… bitumen, and gypsum from the hills of Madga, cargoes like boats bringing grain from the fields.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Great things came to the succour of the ruler building the E-ninnu: a copper mountain in Kimaš revealed itself to him. He mined its copper onto rafts. To the man in charge of building his master's house, the ruler, gold was brought in dust form from its mountains. For Gudea refined silver was brought down from its mountains. Translucent cornelian from Meluḫa was spread before him. From the alabaster mountains alabaster was brought down to him.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The heavy hammer-stones roared for him like a storm. The dolerite, the light hammer-stones, …… two …… three. …… like a huge mass of water gushing forth, (1 line fragmentary) (1 line missing)

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He …… the days (?). Gudea prolonged the nights (?) for Ninĝirsu. Because of building the house for his master, he neither slept at night, nor did he rest his head during the siesta.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 For the one looked on with favour by Nanše, for the favourite of Enlil, for the ruler …… by Ninĝirsu, for Gudea, born in the august sanctuary by Ĝatumdug, Nisaba opened the house of understanding and Enki put right the design of the house.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Towards the house whose halo reaches to heaven, whose powers embrace heaven and earth, whose owner is a lord with a fierce stare, whose warrior Ninĝirsu is expert at battle, towards E-ninnu-the-white-Anzud-bird, Gudea went from the south and admired it northwards. From the north he went towards it and admired it southwards. He measured out with rope exactly one iku. He drove in pegs at its sides and personally verified them. This made him extremely happy.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 When the night fell, he went to the old temple to pray, so that the inclination of the one from the dais of Ĝir-nun (i.e. Ninĝirsu) would become favourable for Gudea. When day broke, he took a bath and arranged his outfit correctly. Utu let abundance come forth for him. Gudea left Iri-kug a second time; he sacrificed a perfect bull and a perfect kid. He went to the house and saluted it.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He poured clear water into the …… of the brick mould -- adab, sim and ala drums were playing for the ruler. He prepared the excavated earth for making (?) the brick, and hoed honey, ghee and precious oil into it. He worked balsam (?) and essences from all kinds of trees into the paste. He lifted up the holy carrying-basket and put it next to the brick mould. Gudea placed the clay into the brick mould and acted exactly as prescribed, bringing the first brick of the house into existence in it, while all the bystanders sprinkled oil or cedar perfume. His city and the land of Lagaš spent the day with him in joy.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He shook the brick mould and left the brick to dry. He looked at the …… with satisfaction. He anointed it with cypress essence and balsam (?). Utu rejoiced over the brick put into the mould by Gudea, and King Enki …… the …… rising like a great river. …… and Gudea went into the house.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He raised the brick out of the …… of the mould, and it looked as a holy crown worn by An. He lifted up the brick and went around among his people: it was like Utu's holy team tossing (?) their heads. The brick lifting its head toward the house was as if Nanna's cows were eager to be tethered in their pen. He put down the brick, entered the house and as if he himself were Nisaba knowing the inmost secrets (?) of numbers, he started setting down (?) the ground plan of the house. As if he were a young man building a house for the first time, sweet sleep never came into his eyes. Like a cow keeping an eye on its calf, he went in constant worry to the house. Like a man who takes but little food into his mouth, he went around untiringly. The intention of his master had become clear for him, the words of Ninĝirsu had become as conspicuous as a banner to Gudea. In (?) his heart beating loudly because of building the house, someone …… a propitious ominous remark. This made him extremely happy.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He performed extispicy on a kid and his omen was favourable. He cast grain on to …… and its appearance was right. Gudea lay down for a dream oracle, and while he was sleeping a message came to him: in the vision he saw his master's house already built, the E-ninnu separating heaven and earth. This made him extremely happy.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Gudea, in charge of building the house, placed on his head the carrying-basket for the house, as if it were a holy crown. He laid the foundation, set the walls on the ground. He marked out a square, aligned the bricks with a string. He marked out a second square on the site of the temple, saying," It is the line-mark for a topped-off jar of 1 ban capacity (?)." He marked out a third square on the site of the temple, saying," It is the Anzud bird enveloping its fledgling with its wings." He marked out a fourth square on the site of the temple, saying," It is a panther embracing a fierce lion." He marked out a fifth square on the site of the temple, saying," It is the blue sky in all its splendour." He marked out a sixth square on the site of the temple, saying," It is the day of supply, full of luxuriance." He marked out a seventh square on the site of the temple, saying," It is the E-ninnu bathing the Land with moonlight at dawn."

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 They inserted the wooden door frames, which were like a crown worn in the blue sky. As Gudea sat down at a wooden door frame, from there it was like a huge house embracing heaven. As he built the house and laid wooden scaffolding against it, it was like Nanna's lagoon attended by Enki. They made the house grow as high as the hills, they mad it float in the midst of heaven as a cloud, they made it lift its horns as a bull and they made it raise its head above all the lands, like the ĝišgana tree over the abzu. As the house had been made to lift its head so high as to fill the space between heaven and earth like the hills, it was like a luxuriant cedar growing among high grass (?); E-ninnu was decorated most alluringly among Sumer's buildings.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 As they placed wooden beams on the house, they looked like dragons of the abzu coming out all together, they were like …… of heaven ……, they were like huge serpents of the foothills ……. The reeds cut for the house were like mountain snakes sleeping together. Its upper parts were covered with luxuriant cedar and cypress, and they put white cedars in its inner room of cedar, marvellous to behold. They treated them with good perfume and precious oil. The mud-wall of the house was covered with the abundance (?) of the abzu and they tied its …… to it. The shrine of E-ninnu was thus placed in the …… hand of An.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The ruler built the house, he made it high, high as a great mountain. Its abzu foundation pegs, big mooring stakes, he drove into the ground so deep they could take counsel with Enki in the E-engura. He had heavenly foundation pegs surround the house like warriors, so that each one was drinking water at the libation place of the gods. He fixed the E-ninnu, the mooring stake, he drove in its pegs shaped like praying wizards. He planted the pleasant poplars of his city so that they cast their shadow. He embedded its Šar-ur weapon beside Lagaš like a big standard, placed it in its dreadful place, the Šu-galam, and made it emanate fearsome radiance. On the dais of Ĝir-nun, on the place of making judgments, the provider of Lagaš lifted his horns like a mighty bull.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 It took one year to bring the great stones in slabs and it took another year to fashion them, although not even two or three days did he let pass idly. Then it needed a day's work to set up each one but by the seventh day he had set them all up around the house. He laid down the trimmings from the slabs as stairs, or fashioned basins from them, and had them stand in the house.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The stela which he set up in the great courtyard he named as "The king who …… the courtyard, Lord Ninĝirsu, has recognised Gudea from the Ĝir-nun".

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The stela which he set up at the Kan-sura gate he named as "The king, Enlil's flood storm, who has no opponent, Lord Ninĝirsu, has looked with favour at Gudea".

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The stela which he set up facing the rising sun he named as "The king, the roaring storm of Enlil, the lord without rival, Lord Ninĝirsu, has chosen Gudea with his holy heart".

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The stela which he set up facing Šu-galam he named as "The king, at whose name the foreign countries tremble, Lord Ninĝirsu, has made Gudea's throne firm".

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The stela which he set up facing E-uru-ga he named as "Lord Ninĝirsu has decided a good fate for Gudea".

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The stela which he set up by the inner room (?) of Bau he named as "The eyes of An know the E-ninnu, and Bau is the life source of Gudea".

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He built his master's house exactly as he had been told to. The true shepherd Gudea made it grow so high as to fill the space between heaven and earth, had it wear a tiara shaped like the new moon, and had its fame spread as far as the heart of the highlands. Gudea made Ninĝirsu's house come out like the sun from the clouds, had it grow to be like hills of lapis lazuli and had it stand to be marvelled at like hills of white alabaster.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He made its door-sockets stand like wild bulls and he flanked them with dragons crouching on their paws like lions. He had its terraced tower (?) grow on a place as pure as the abzu. He made the metal tops of its standards twinkle as the horns of the holy stags of the abzu. Gudea made the house of Ninĝirsu stand to be marvelled at like the new moon in the skies.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The built-in door-sockets of the house are laḫama deities standing by the abzu. Its timber store (?) looks like waves (?) of an enormous lagoon where snakes have dived (?) into the water. Its …… is …… full of fearsomeness. Its …… is a light floating in the midst of heaven. On the Gate where the King Enters an eagle is raising its eyes toward a wild bull. Its curved wooden posts joining above the gate are a rainbow stretching over the sky. Its upper lintel of the gate like (?) the E-ninnu stands among rumbling, roaring storms. Its awe-inspiring eyebrow-shaped arch (?) meets the admiring eyes of the gods. His white dais …… of the house is a firmly founded lapis lazuli mountain connecting heaven and earth.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 They installed the great dining hall for the evening meals: it was as if An himself were setting out golden bowls filled with honey and wine. They built the bedchamber: it is the abzu's fruit-bearing holy meš tree among innumerable mountains. He finished with the building, which made the hearts of the gods overflow with joy.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The true shepherd Gudea is wise, and able too to realise things. In the inner room (?) where the weapons hang, at the Gate of Battle he had the warriors Six-headed wild ram and …… head take their stand. Facing the city, its place laden with awe, he had the Seven-headed serpent take its stand. In Šu-galam, its awesome gate, he had the Dragon and the Date palm take their stand. Facing the sunrise, where the fates are decided, he erected the standard of Utu, the Bison head, beside others already there. At the Kan-sura gate, at its lookout post, he had the Lion, the terror of the gods, take its stand. In the Tar-sirsir, where the orders are issued, he had the Fish-man and the Copper take their stand. In Bau's inner room (?), where the heart can be soothed, he had the Magilum boat and the Bison take their stand. Because these were warriors slain by Ninĝirsu, he set their mouths towards libation places. Gudea, the ruler of Lagaš, made their names appear among those of the gods.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The cedar doors installed in the house are Iškur roaring above. The locks of the E-ninnu are bisons, its door-pivots are lions, from its bolts horned vipers and fierce snakes are hissing at wild bulls. Its jambs, against which the door leaves close, are young lions and panthers lying on their paws.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The shining roof-beam nails hammered into the house are dragons gripping a victim. The shining ropes attached to the doors are holy Niraḫ parting the abzu. Its …… is pure like Keš and Aratta, its …… is a fierce lion keeping an eye on the Land; nobody going alone can pass in front of it.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The fearsomeness of the E-ninnu covers all the lands like a garment. The house! It is founded by An on refined silver, it is painted with kohl, and comes out as the moonlight with heavenly splendour. The house! Its front is a great mountain firmly grounded, its inside resounds with incantations and harmonious hymns, its exterior is the sky, a great house rising in abundance, its outer assembly hall is the Anuna gods' place of rendering judgments, from its …… words of prayer can be heard, its food supply is the abundance of the gods, its standards erected around the house are the Anzud bird spreading its wings over the bright mountain. E-ninnu's clay plaster, harmoniously blended clay taken from the Edin canal, has been chosen by its master Lord Ninĝirsu with his holy heart, and was painted by Gudea with the splendours of heaven as if kohl were being poured all over it.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 From its cow-pen butter and milk are brought in. From its huge oven, great cakes and croissants come. Its …… feeds cattle and sheep. Its house of food rations …… an uzga shrine. Its wine-cellar (?) is a mountain oozing wine, from its brewery as much beer comes as the Tigris at high water.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Its storehouse is full of gems, silver and tin. Its coach-house is a mountain set on the ground. Its drum hall is a roaring bull. Its courtyard resounds with holy prayers, sim and ala drums. Its stone stairs, laid before the house, are like a mountain range lying down in princely joy. Its upper stairs leading (?) to the roof are like a light clearly visible as far as the mountains. Its vineyard "Black garden in the steppe", planted near the house, is a mountain oozing wine and grows in a place with fearsomeness and radiance.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The seven stones surrounding the house are there to take counsel with its owner. Its chapel for funerary offerings is as pure as the clean abzu. The stone basins set up in the house are like the holy room of the lustration priest where water never ceases to flow. Its high battlements where pigeons live is …… Eridug ……. E-ninnu offers rest to pigeons, it is a protective cover with large branches and a pleasant shade, with swallows and other birds chirping loudly there. It is Enlil's E-kur when a festival takes place in it. The house's great awesomeness settles upon the whole Land, its praise reaches to the highlands, the awesomeness of the E-ninnu covers all lands like a garment.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The house has been built most sumptuously by its lord. It was built on a pedestal by Ninĝišzida. Its foundation pegs were driven in by Gudea, the ruler of Lagaš.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 For the restoration of E-ninnu, the house that rises like the sun over the Land, stands like a great bull in the …… sand, illuminates the assembly like delightful moonlight, is as sumptuous as lush green foothills, and stands to be marvelled at, praise be to Ninĝirsu!

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 House, mooring post of the Land, grown so high as to fill the space between heaven and earth, E-ninnu, the true brickwork, for which Enlil determined a good fate, green hill standing to be marvelled at, standing out above all the lands!

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The house is a great mountain reaching up to the skies. It is Utu filling the midst of the heavens; E-ninnu is the white Anzud bird spreading its talons upon the mountain land.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 All the people were placed (?) before it, the whole Land was detailed (?) to it. The Anuna gods stood there in admiration. The ruler, who is wise, who is knowledgeable, kissed the ground before that godly company. He touched the ground in prostration (?), with supplications and prayers; the ruler, the god of his city prayed.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 For the bread-consuming house he added more and more bread, for the suppers in need of mutton he added sheep. In front of the house he lined up bowls like …… abundance …….

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He went to the Anuna gods and prayed to them: "O all you Anuna gods, admired by the land of Lagaš, protectors of all the countries, whose command, a massive breach in a dam, carries away any who try to stop it. The worthy young man on whom you have looked will enjoy a long life. I, the shepherd, built the house, and now I will let my master enter his house. O Anuna gods, may you pray on my behalf!"

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The true shepherd Gudea is wise, and able too to realise things. His friendly guardian went before him and his friendly protecting genius followed him. For his master, Lord Ninĝirsu, Gudea gave numerous gifts to the house of yore, the old house, his dwelling place. He went into the E-ninnu to the lord, and prayed to him:

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 "My master Ninĝirsu, lord who has turned back the fierce waters, lord whose commands take precedence, male child of Enlil, warrior, I have carried out faithfully what you have ordered me to do. Ninĝirsu, I have built up your house for you; now I shall let you enter it in joy! My goddess Bau, I have set up your E-mi quarters for you: take up pleasant residence in them." His call was heard, his hero Lord Ninĝirsu accepted from Gudea his prayer and supplication.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The year ended and the month was completed. A new year started, a month began and three days elapsed in that month. As Ninĝirsu arrived from Eridug, beautiful moonlight shone illuminating the Land, and the E-ninnu competed with the new-born Suen.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Gudea made a paste with cornelian and lapis lazuli and applied it to the corners. He sprinkled the floor with precious oil. He made the ……, who worked there (?), leave the house. Syrup, ghee, wine, sour milk, ĝipar fruit, fig-cakes topped with cheese, dates, …… and small grapes, things untouched by fire, were the foods for the gods which he prepared with syrup and ghee.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 On the day when the true god was to arrive, Gudea was busy with the evening meal from early morning. Asari cared for the maintenance of the house. Ninmada took care of its cleaning. King Enki gave oracular pronouncements concerning it. Nindub, the chief purification priest of Eridug, filled it with the smoke of incense. The lady of precious rites, Nanše, versed in singing holy songs, sang songs for the house.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 They sheared the black ewes and milked the udder of the cow of heaven. They cleaned the E-ninnu, they polished it with brooms of tamarisk and ……. The ruler made the whole city kneel down, made the whole land prostrate itself. He levelled what was high, rejected chance utterances (?); the sorcerers' spittle (?) was removed from the roads. In the city only the mother of a sick person administered a potion. The wild animals, creatures of the steppe, all had crouched together. The lions and the dragons of the steppe were lying asleep.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The day was for supplication, the night was for prayer. The moonlight …… early morning. Its master …….

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Warrior Ninĝirsu entered the house, the owner of the house had arrived. He was an eagle raising its eyes toward a wild bull. The warrior's entering his house was a storm roaring into battle. Ninĝirsu entered his house and it became the shrine of the abzu when there is a festival. The owner came out of his house and he was Utu rising over the land of Lagaš. Bau's going to her E-mi quarters was a true woman's taking her house in hand. Her entering her bedroom was the Tigris at high water. When she sat down beside her ……, she was the lady, the daughter of holy An, a green garden bearing fruit.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The daylight came out, the fate had been decided. Bau entered her E-mi quarters, and there was abundance for the land of Lagaš. The day dawned. Utu of Lagaš lifted his head over the Land.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Wine was poured from big jars while …… was heaped up in the E-ninnu. Nindub caused the sanctuary to be filled with clatter and noise (?) and with fresh bread and hind's milk available day and night; he woke from sleep the noble one, the beloved son of Enlil, the warrior Ninĝirsu. Ninĝirsu raised his head with all the great powers, and …… rituals, …… for (?) the sanctuary E-ninnu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to guide the hand of the righteous one; to force the evil-doer's neck into a neck stock; to keep the house safe; to keep the house pleasant; to instruct his city and the sanctuaries of Ĝirsu; to set up an auspicous throne; to hold the sceptre of never-ending days; to raise high the head of the shepherd called by Ninĝirsu, as if he wore a blue crown; and to appoint to their offices in the courtyard of E-ninnu the skin-clad ones, the linen-clad ones and those whose head is covered, Gudea introduced Ig-alim, the Great Door (ig gal), the Pole (dim) of Ĝir-nun, the chief bailiff of Ĝirsu, his beloved son, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to keep the house clean; to let hands always be washed; to serve water to the lord with holy hands; to pour beer into bowls; to pour wine into jars; to make emmer beer in the brewery, the house of pure strength, fizz like the water of the Papsir canal; to make certain that faultless cattle and goats, grain-fed sheep, fresh bread and hind's milk are available day and night; to wake from sleep the noble one, Enlil's beloved son, the warrior Ninĝirsu, by offering (?) food and drink, Gudea introduced Šul-šaga, the lord of the pure hand-washings (šu-luḫ), the first-born son of E-ninnu, to Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to carry the seven-headed mace; to open the door of the an-kar house, the Gate of Battle; to hit exactly with the dagger blades, with the mitum mace, with the "floodstorm" weapon and with the marratum club, its battle tools; to inundate Enlil's enemy land, Gudea introduced Lugal-kur-dub, the warrior Šar-ur, who in battle subdues all the foreign lands, the mighty general of the E-ninnu, a falcon against the rebel lands, his general, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 After the heavenly mitum mace had roared against the foreign lands like a fierce storm -- the Šar-ur, the flood storm in battle, the cudgel for the rebel lands -- after the lord had frowned at the rebellious land, the foreign country, hurled at it his furious words, driven it insane (the text here seems to be corrupt, and there may be some lines missing),

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, Gudea introduced the lord's second general, Kur-šuna-buruam, to the son of Enlil.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to send entreaties on behalf of the land of Lagaš; to perform supplications and prayers for it, propitious ones; to greet pleasantly the warrior departing for Eridug; and until (?) Ninĝirsu comes from Eridug, to keep the throne of the built-up city firm; to pray, with hand placed before the nose, together with Gudea, for the life of the true shepherd, Gudea introduced his adviser, Lugal-si-sa, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to request; to command; to co-operate with the one speaking straightforwardly; to …… the one speaking evil; to inform Ninĝirsu, the warrior sitting on a holy dais in the E-ninnu, Gudea introduced Šakkan, the wild ram, the minister of the E-duga, his ……, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to clean with water; to clean with soap; to …… with oil from white bowls and with (?) soap; to urge him to sweet sleep on his bed strewn with fresh herbs; to let him enter the E-duga, his bed chamber, from outside (?) and to make him not wish to leave it, Gudea introduced Kinda-zid, the man in charge of the E-duga, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to yoke up the holy chariot decorated with stars; to harness the donkey stallion, Piriĝ-kaše-pada, before it; to …… a slender donkey from Eridug with the stallion; to have them joyfully transport their owner Ninĝirsu, Gudea introduced En-šeg-nun, who roars like a lion, who rises like a flood storm, Ninĝirsu's hurrying bailiff, his donkey herdsman, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely, to make the butter abundant; to make the cream abundant; to see that the butter and the milk of the holy goats, the milking goats, and the hind, the mother of Ninĝirsu, do not cease to flow in the E-ninnu sanctuary, Gudea introduced En-lulim, the herdsman of the hinds, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to tune properly the sweet-toned tigi instrument; to fill the courtyard of E-ninnu with joy; to make the alĝar and miritum, instruments of the E-duga, offer their best in the E-ninnu to Ninĝirsu, the warrior with an ear for music, Gudea introduced his beloved musician, Ušumgal-kalama, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to soothe the heart, to soothe the spirits; to dry weeping eyes; to banish mourning from the mourning heart; to …… the heart of the lord that rises like the sea, that washes away like the Euphrates, that hits like a flood storm, that has overflowed with joy after inundating a land which is Enlil's enemy, Gudea introduced his balaĝ drum, Lugal-igi-ḫuš, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Zazaru, Iškur-pa-e, Ur-agrunta-ea, Ḫe-Ĝir-nuna, Ḫe-šaga, Zurĝu and Zarĝu, who are Bau's septuplets, the offspring of Lord Ninĝirsu, his beloved lukur maidens, who create plenty for the myriads, stepped forward to Lord Ninĝirsu with friendly entreaties on behalf of Gudea.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to see that the great fields grow rich; to see that the levees and ditches of Lagaš will be full to the brim; to see that Ezina-Kusu, the pure stalk, will raise its head high in the furrows in Gu-edina, the plain befitting its owner; to see that after the good fields have provided wheat, emmer and all kinds of pulses, numerous grain heaps -- the yield of the land of Lagaš -- will be heaped up, Gudea introduced Ĝišbar-e, Enlil's surveyor, the farmer of Gu-edina, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to make sure that Imin-šatam, the messenger of Gu-edina, informs Ninĝirsu in the E-ninnu about the amount of carp and perch (?) yielded by the marshes, and about the quantity of new shoots of reed yielded by the green reedbeds, Gudea introduced Lama, the inspector of the fisheries of Gu-edina, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to administer the open country, the pleasant place; to give directions concerning the Gu-edina, the pleasant open country; to make its birds propagate (?); to have them lay their eggs in nests (?); to have them rear their young; to see that the multiplication of the beasts of Ninĝirsu's beloved countryside does not diminish, Gudea introduced Dim-gal-abzu, the herald of Gu-edina, to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his divine duties, namely to erect cities; to found settlements; to build guard-houses for the wall of the Iri-kug; to have its divine resident constable, the mace of white cedar with its enormous head, patrol around the house, Gudea introduced Lugal-ennu-iri-kugakam to Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Holy An made the location appropriate. Enlil wound (?) a turban (?) round its top. Ninḫursaĝa looked at it approvingly. Enki, the king of Eridug, drove in its foundation pegs. The true lord with a pure heart, Suen, made its powers the largest in heaven and on earth. Ninĝirsu chose it among shrines of sprouting seeds with his heart. Mother Nanše cared for it especially among the buildings of the land of Lagaš. But it was the god of most reliable progeny who built the house and made its name famous.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The mighty steward of Nanše, the accomplished shepherd of Ninĝirsu, is wise, and able too to realise things; the man in charge of building the house, Gudea the ruler of Lagaš, was to make presents for the house.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Gudea, the ruler in charge of building the house, the ruler of Lagaš, presented it with the chariot "It makes the mountains bow down", which carries awesome radiance and on which great fearsomeness rides and with its donkey stallion, Ud-gu-dugduga, to serve before it; with the seven-headed mace, the fierce battle weapon, the weapon unbearable both for the North and for the South, with a battle cudgel, with the mitum mace, with the lion-headed weapon made from nir stone, which never turns back before the highlands, with dagger blades, with nine standards, with the "strength of heroism", with his bow which twangs like a meš forest, with his angry arrows which whizz like lightning flashes in battle, and with his quiver, which is like a lion, a piriĝ lion, or a fierce snake sticking out its tongue -- strengths of battle imbued with the power of kingship.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 With his duties, namely to fill the channels with flowing water; to make the marshes full with carp and perch (?) and to have the inspector of fisheries and the inspector of dykes stand at their posts; to fill the great waters with boats carrying grain; to see that tons, heaps and tons -- the yield of the land of Lagaš -- will be piled up; to see that cattle-pens and sheepfolds will be erected; to see that lambs abound around healthy ewes; to have the rams let loose on the healthy ewes; to see that numerous calves stand beside healthy cows; to see that breed bulls bellow loudly among them; to have the oxen properly yoked and to have the farmers and ox drivers stand beside them; to have donkeys carry packsaddles and to have their drivers, who feed them, follow behind them; to see that large copper …… will be strapped onto jackasses; to see that the principal mill will produce (?); to …… the house of Ninĝirsu's young slave women; to set …… right; to see that the courtyard of the E-ninnu will be filled with joy; to see that the ala drums and balaĝ drum will sound in perfect concert with the sim drums, and to see that his beloved drum Ušumgal-kalama will walk in front of the procession, the ruler who had built the E-ninnu, Gudea, himself entered before Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The temple towered upwards in full grandeur, unparallelled in fearsomeness and radiance. Like a boat it …… and ……. Its owner, the warrior Ninĝirsu, came out as the daylight on the dais of Ĝir-nun. Its …… resting on supports was like the blue sky in all its splendour. Its standards and their caps (?) were Ninĝirsu himself emanating fearsomeness; their leather straps stretched out in front of them were green snake-eater birds bathing. Its owner, the warrior Ninĝirsu, stood like Utu in his most fascinating blue chariot. Its throne, standing in the guena hall, was An's holy seat which is sat upon joyfully. Its bed, standing in the bedroom, was a young cow kneeling down in its sleeping place. On its holy quilt (?), strewn with fresh herbs, Mother Bau was resting comfortably with Lord Ninĝirsu.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Large bronze plates (?) offered all sorts of food (?). In the good house …… were cooked in shining bronze vessels (?). Its pure bowls standing in the great dining hall were troughs in various sizes that never lack water, and the goblets beside them were the Tigris and Euphrates continually carrying abundance.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 He had everything function as it should in his city. Gudea had built the E-ninnu, made its powers perfect. He brought butter and cream into its dairy and provided its …… with bread (?). He had debts remitted and made all hands clear. When his master entered the house, for seven days the slave woman was allowed to became equal to her mistress and the slave was allowed to walk side by side with his master. But the ritually unclean ones could sleep only at the border of his city. He silenced the evil-speaking tongue and locked up evil.

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 Like Utu, he rose on the horizon for the city. He wound (?) a turban (?) on his head. He made himself known by the eyes of holy An. He entered the shrine of E-ninnu with raised head like a bull and sacrificed there faultless oxen and kids. He set bowls in the open air and filled them full with wine. Ušumgal-kalama was accompanied by tigi drums, and ala drums roared for him like a storm. The ruler stepped onto the outer wall (?) and his city looked up to him in admiration. Gudea ……. (6 lines missing)

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 building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 For the warrior who entered his new house, for Lord Ninĝirsu, he arranged a rich banquet. He seated An at the place of honour for him, he seated Enlil next to An and Ninmaḫ next to Enlil. (12 lines missing) (1 line fragmentary)

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 …… determined a fate for the brickwork of E-ninnu: "O brickwork, let there be a fate determined, brickwork of E-ninnu, let there be a good fate determined! House …… embers (?) …… embracing heaven. …… holy ……." (14 lines missing) (1 line fragmentary)

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 (3 lines fragmentary) "…… grown as tall as Gilgameš. No one shall remove its throne set up there. Your god, Lord Ninĝišzida, is the grandson of An; your divine mother is Ninsumun, the bearing mother of good offspring, who loves her offspring; you are a child born by the true cow. You are a true youth made to rise over the land of Lagaš by Ninĝirsu; your name is established from below to above. Gudea, nobody …… what you say. You are …… a man known to An. You are a true ruler, for whom the house has determined a good fate. Gudea, son of Ninĝišzida, you will enjoy a long life!"

The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7 The house reaches up to heaven like a huge mountain and its fearsomeness and radiance have settled upon the Land. An and Enlil have determined the fate of Lagaš; Ninĝirsu's authority has become known to all the countries; E-ninnu has grown so high as to fill the space between heaven and earth. Ninĝirsu be praised!

The lament for Urim: c.2.2.2 The protective goddess has abandoned E-tar-sirsir and has let the breezes haunt her sheepfold. The mother of Lagaš has abandoned it and has let the breezes haunt her sheepfold. Ĝatumdug has abandoned that house Lagaš and has let the breezes haunt her sheepfold. She of Niĝin has abandoned it and has let the breezes haunt her sheepfold. The great queen has abandoned that house Sirara and has let the breezes haunt her sheepfold. She of Kinirša has abandoned it and has let the breezes haunt her sheepfold. Dumuzid-abzu has abandoned that house Kinirša and has let the breezes haunt her sheepfold. She of Gu-aba has abandoned it and has let the breezes haunt her sheepfold. Ninmarki has abandoned the shrine Gu-aba and has let the breezes haunt her sheepfold.

The lament for Urim: c.2.2.2 O brick-built Urim, the lament is bitter, the lament made for you. O E-kiš-nu-ĝal, your lament is bitter, the lament made for you. O shrine Agrun-kug, the lament is bitter, the lament made for you. O great place Ki-ur, the lament is bitter, the lament made for you. O shrine Nibru, city, the lament is bitter, the lament made for you. O brick-built E-kur, the lament is bitter, the lament made for you. O Ĝa-ĝiš-šua, the lament is bitter, the lament made for you. O Ubšu-unkena, the lament is bitter, the lament made for you. O brick-built Iri-kug, the lament is bitter, the lament made for you.

The lament for Urim: c.2.2.2 Together with the lord whose house had been devastated, his city was given over to tears. Together with Nanna whose Land had perished, Urim joined the lament. The good woman, to disquiet the lord concerning his city, Ningal, to give him no rest concerning his Land, approached him for the sake of his city -- bitterly she weeps. She approached the lord for the sake of his house -- bitterly she weeps. She approached him for the sake of his devastated city -- bitterly she weeps. She approached him for the sake of his devastated house -- before him she makes its bitter lament.

The lament for Urim: c.2.2.2 The woman, after she had composed her song (?) for the tearful balaĝ instrument, herself utters softly a lamentation for the silent house: "The storm that came to be -- its lamentation hangs heavy on me. Raging about because of the storm, I am the woman for whom the storm came to be. The storm that came to be -- its lamentation hangs heavy on me. The bitter storm having come to be for me during the day, I trembled on account of that day but I did not flee before the day's violence. Because of this debilitating storm I could not see a good day for my rule, not one good day for my rule."

The lament for Urim: c.2.2.2 "The bitter lament having come to be for me during the night, I trembled on account of that night but I did not flee before the night's violence. The awesomeness of this storm, destructive as the flood, truly hangs heavy on me. Because of its existence, in my nightly sleeping place, even in my nightly sleeping place truly there was no peace for me. Nor, because of this debilitating storm, was the quiet of my sleeping place, not even the quiet of my sleeping place, allowed to me. { (2 mss. add 1 line:) Truly I did not forsake my Land. }"

The lament for Urim: c.2.2.2 "Because there was bitterness in my Land, I trudged the earth like a cow for its calf. My Land was not granted succcess. Because there was bitter distress in my city, I beat my wings like a bird of heaven and flew to my city; and my city was destroyed in its foundations; and Urim perished where it lay. Because the hand of the storm appeared above, I screamed and cried to it "Return, O storm, to the plain". The storm's breast did not rise."

The lament for Urim: c.2.2.2 "To me, the woman, in the Agrun-kug, my house of queenship, they did not grant a reign of distant days. Indeed they established weeping and lamentation for me. As for the house which used to be where the spirit of the black-headed people was soothed, instead of its festivals wrath and terror indeed multiply. Because of this debilitating storm, depression, and lament and bitterness, lament and bitterness have been brought into my house, the favourable place, my devastated righteous house upon which no eye had been cast. My house founded by the righteous was pushed over on its side like a garden fence."

The lament for Urim: c.2.2.2 "For E-kiš-nu-ĝal, my house of royalty, the good house, my house which has been given over to tears, they granted to me as its lot and share: its building, falsely, and its perishing, truly. Wind and rain have been made to fall on it, as onto a tent, a shelter on the denuded harvest ground, as onto a shelter on the denuded harvest ground. Urim, my all-surpassing chamber, the house and the smitten city, all have been uprooted. Like a shepherd's sheepfold it has been uprooted. The swamp has swallowed my possessions accumulated in the city."

The lament for Urim: c.2.2.2 Urim has been given over to tears.

The lament for Urim: c.2.2.2 "On that day, when such a storm had pounded, when in the presence of the queen her city had been destroyed, on that day, when such a storm had been created, when they had pronounced the utter destruction of my city, when they had pronounced the utter destruction of Urim, when they had directed that its people be killed, on that day I did not abandon my city, I did not forsake my land."

The lament for Urim: c.2.2.2 "Truly I shed my tears before An. Truly I myself made supplication to Enlil." Let not my city be destroyed," I implored them." Let not Urim be destroyed," I implored them." Let not its people perish," I implored them. But An did not change that word. Enlil did not soothe my heart with an "It is good -- so be it"."

The lament for Urim: c.2.2.2 "A second time, when the council had settled itself in the pre-eminent place, and the Anuna had seated themselves to ratify decisions, I prostrated (?) myself and stretched out my arms. Truly I shed my tears before An. Truly I myself made supplication to Enlil." Let not my city be destroyed," I implored them." Let not Urim be destroyed," I implored them." Let not its people perish," I implored them. But An did not change that word. Enlil did not soothe my heart with an "It is good -- so be it"."

The lament for Urim: c.2.2.2 Enlil brought Gibil as his aid. He called the great storm of heaven -- the people groan. The great storm howls above -- the people groan. The storm that annihilates the Land roars below -- the people groan. The evil wind, like a rushing torrent, cannot be restrained. The weapons in the city smash heads and consume indiscriminately. The storm whirled gloom around the base of the horizon -- the people groan. In front of the storm, heat blazes -- the people groan. A fiery glow burns with the raging storm.

The lament for Urim: c.2.2.2 The scorching potsherds made the dust glow (?) -- the people groan. He swept the winds over the black-headed people -- the people groan. Sumer was overturned by a snare -- the people groan. It attacked (?) the Land and devoured it completely. Tears cannot influence the bitter storm -- the people groan.

The lament for Urim: c.2.2.2 The reaping storm dragged across the Land. Like a flood storm it completely destroyed the city. The storm that annihilates the Land silenced the city. The storm that will make anything vanish came doing evil. The storm blazing like fire performed its task upon the people. The storm ordered by Enlil in hate, the storm which wears away the Land, covered Urim like a garment, was spread out over it like linen.

The lament for Urim: c.2.2.2 The storm, like a lion, has attacked unceasingly -- the people groan.

The lament for Urim: c.2.2.2 Then the storm was removed from the city, that city reduced to ruin mounds. It was removed from Father Nanna's city reduced to ruin mounds -- the people groan. Then, the storm was taken from the Land -- the people groan. { (2 mss. add 1 line:) The good storm was taken from Sumer -- the people groan. } Its people littered its outskirts just as if they might have been broken potsherds. Breaches had been made in its walls -- the people groan. On its lofty city-gates where walks had been taken, corpses were piled. On its boulevards where festivals had been held, heads lay scattered (?). In all its streets where walks had been taken, corpses were piled. In its places where the dances of the Land had taken place, people were stacked in heaps. They made the blood of the Land flow down the wadis like copper or tin. Its corpses, like fat left in the sun, melted away of themselves.

The lament for Urim: c.2.2.2 The heads of its men slain by the axe were not covered with a cloth. Like a gazelle caught in a trap, their mouths bit the dust. Men struck down by the spear were not bound with bandages. As if in the place where their mothers had laboured, they lay in their own blood. Its men who were finished off by the battle-mace were not bandaged with new (?) cloth. Although they were not drunk with strong drink, their necks drooped on their shoulders. He who stood up to the weapon was crushed by the weapon -- the people groan. He who ran away from it was overwhelmed (?) by the storm -- the people groan. The weak and the strong of Urim perished from hunger. Mothers and fathers who did not leave their houses were consumed by fire. The little ones lying in their mothers' arms were carried off like fish by the waters. Among the nursemaids with their strong embrace, the embrace was pried open.

The lament for Urim: c.2.2.2 The Land's judgment disappeared -- the people groan. The Land's counsel was swallowed by a swamp -- the people groan. The mother absconded before her child's eyes -- the people groan. The father turned away from his child -- the people groan. In the city the wife was abandoned, the child was abandoned, possessions were scattered about. The black-headed people were carried off from their strongholds. Its queen like a bird in fright departed from her city. Ningal like a bird in fright departed from her city. All the treasures accumulated in the Land were defiled. In all the storehouses abounding in the Land fires were kindled. In its ponds Gibil, the purifier, relentlessly did his work.

The lament for Urim: c.2.2.2 "My possessions, like a flock of rooks rising up, have risen in flight -- I shall cry "O my possessions". He who came from the south has carried my possessions off to the south -- I shall cry "O my possessions". He who came from the highlands has carried my possessions off to the highlands -- I shall cry "O my possessions". My silver, gems and lapis lazuli have been scattered about -- I shall cry "O my possessions". The swamp has swallowed my treasures -- I shall cry "O my possessions". Men ignorant of silver have filled their hands with my silver. Men ignorant of gems have fastened my gems around their necks. My small birds and fowl have flown away -- I shall say "Alas, my city". My slave-girls and children have been carried off by boat -- I shall say "Alas, my city". Woe is me, my slave-girls bear strange emblems in a strange city. My young men mourn in a desert they do not know."

The lament for Urim: c.2.2.2 The woman tears at her hair as if it were rushes. She beats the holy ub drum at her chest, she cries "Alas, my city". Her eyes well with tears, she weeps bitterly: "Woe is me, my city which no longer exists -- I am not its queen. Nanna, the shrine Urim which no longer exists -- I am not its owner. Woe is me, I am one whose cow-pen has been torn down, I am one whose cows have been scattered. I am Ningal on whose ewes the weapon has fallen, as in the case of an unworthy herdsman. Woe is me, I have been exiled from the city, I can find no rest. I am Ningal, I have been exiled from the house, I can find no dwelling place. I am sitting as if a stranger with head high in a strange city. Debt-slaves …… bitterness ……."

The lament for Urim: c.2.2.2 "Woe is me, untrustworthy was your building, and bitter your destruction. I am the woman at whose shrine Urim the food offerings have been terminated. O my Agrun-kug, the all-new house whose charms never sated me, O my city no longer regarded as having been built -- devastated for what reason? O my house both destroyed and devastated -- devastated for what reason? Nobody at all escaped the force of the storm ordered in hate. O my house of Suen in Urim, bitter was its destruction."

The lament for Urim: c.2.2.2 O queen, how is your heart ……! How you have become! O Ningal, how is your heart ……! How you have become! O good woman whose city has been destroyed, now how do you exist? O Ningal whose Land has perished, how is your heart ……! After your city has been destroyed, now how do you exist? After your house has been destroyed, how is your heart ……! Your city has become a strange city, now how do you exist? Your house has turned to tears, how is your heart ……! You are not a bird of your city which has been reduced to ruin mounds. You cannot live there as a resident in your good house given over to the pickaxe. You cannot act as queen of a people led off to slaughter.

The lament for Urim: c.2.2.2 Your tears have become strange tears, your Land no longer weeps. With no lamentation prayers, it dwells in foreign lands. Your Land like ……. Your city has been made into ruins; now how do you exist? Your house has been laid bare, how is your heart ……! Urim, the shrine, is haunted by the breezes, now how do you exist?

The lament for Urim: c.2.2.2 Its gudug priest no longer walks in his wig, how is your heart ……! Its en priestess no longer lives in the ĝipar, now how do you exist? In the uzga shrine the priest who cherishes purification rites makes no purification rites for you. Father Nanna, your išib priest does not make perfect holy supplications to you. Your lumaḫ priest does not dress in linen in your holy giguna shrine. Your righteous en priestess chosen in your ardent heart, she of the E-kiš-nu-ĝal, does not proceed joyously from the shrine to the ĝipar. The aua priests do not celebrate the festivals in your house of festivals. They do not play for you the šem and ala instruments which gladden the heart, nor the tigi. The black-headed people do not bathe during your festivals. Like …… mourning has been decreed for them; their appearance has indeed changed.

The lament for Urim: c.2.2.2 Alas, storm after storm swept the Land together: the great storm of heaven, the ever-roaring storm, the malicious storm which swept over the Land, the storm which destroyed cities, the storm which destroyed houses, the storm which destroyed cow-pens, the storm which burned sheepfolds, which laid hands on the holy rites, which defiled the weighty counsel, the storm which cut off all that is good from the Land, the storm which pinioned the arms of the black-headed people.

The lament for Urim: c.2.2.2 The storm which knows no mother, the storm which knows no father, the storm which knows no wife, the storm which knows no child, the storm which knows no sister, the storm which knows no brother, the storm which knows no neighbour, the storm which knows no female companion, the storm which caused the wife to be abandoned, which caused the child to be abandoned, the storm which caused the light in the Land to disappear, the storm which swept through, ordered in hate by Enlil -- Father Nanna, may that storm swoop down no more on your city. May your black-headed people see it no more.

The lament for Urim: c.2.2.2 May that storm, like rain pouring down from heaven, never recur. May that storm, which struck down all the black-headed living beings of heaven and earth, be entirely destroyed. May the door be closed on it, like the great city-gate at night-time. May that storm not be given a place in the reckoning, may its record be hung from a nail outside the house of Enlil.

The lament for Urim: c.2.2.2 From distant days when the Land was founded, O Nanna, the humble people who lay hold of your feet have brought to you their tears for the silent house, playing music before you. May the black-headed people, cast away from you, make obeisance to you. In your city reduced to ruin mounds may a lament be made to you. O Nanna, may your restored city be resplendent before you. Like a bright heavenly star may it not be destroyed, may it pass before you.

The lament for Urim: c.2.2.2 The personal deity of a man brings you a greeting gift; a supplicant utters prayers to you. Nanna, you who have mercy on the Land, Lord Ašimbabbar -- as concerns him who speaks your heart's desire, Nanna, after you have absolved that man's sin, may your heart relent towards him who utters prayers to you. { (3 mss. add 1 line:) The personal deity of this man brings you a present. } He looks favourably on the man who stands there with his offering. Nanna, you whose penetrating gaze searches hearts, may its people who suffered that evil storm be pure before you. May the hearts of your people who dwell in the Land be pure before you. Nanna, in your restored city may you be fittingly praised.

The lament for Sumer and Urim: c.2.2.3 An, Enlil, Enki and { Ninḫursaĝa } { (2 mss. have instead:) Ninmaḫ } have decided its fate -- to overturn the divine powers of Sumer, to lock up the favourable reign in its home, to destroy the city, to destroy the house, to destroy the cattle-pen, to level the sheepfold; that the cattle should not stand in the pen, that the sheep should not multiply in the fold, that watercourses should carry brackish water, that weeds should grow in the fertile fields, that mourning plants should grow in the open country,

The lament for Sumer and Urim: c.2.2.3 that the mother should not seek out her child, that the father should not say "O my dear wife!", that the junior wife should take no joy in his embrace, that the young child should not grow vigorous on his knee, that the wet-nurse should not sing lullabies; to change the location of kingship, to defile the seeking of oracles, to take kingship away from the Land, to cast the eye of the storm on all the land, to obliterate the divine plans by the order of An and Enlil;

The lament for Sumer and Urim: c.2.2.3 after An had frowned upon all the lands, after Enlil had looked favourably on an enemy land, after Nintur had scattered the creatures that she had created, after Enki had altered the course of the Tigris and Euphrates, after Utu had cast his curse on the roads and highways;

The lament for Sumer and Urim: c.2.2.3 so as to obliterate the divine powers of Sumer, to change its preordained plans, to alienate the divine powers of the reign of kingship of Urim, to humiliate the princely son in his house E-kiš-nu-ĝal, to break up the unity of the people of Nanna, numerous as ewes; to change the food offerings of Urim, the shrine of magnificent food offerings; that its people should no longer dwell in their quarters, that they should be given over to live in an inimical place; that Šimaški and Elam, the enemy, should dwell in their place; that its shepherd, in his own palace, should be captured by the enemy, that Ibbi-Suen should be taken to the land Elam in fetters, that from Mount Zabu on the edge of the sea to the borders of Anšan, like a swallow that has flown from its house, he should never return to his city;

The lament for Sumer and Urim: c.2.2.3 that on the two parallel banks of the Tigris and of the Euphrates bad weeds should grow, that no one should set out on the road, that no one should seek out the highway, that the city and its settled surroundings should be razed to ruin-mounds; that its numerous black-headed people should be slaughtered; that the hoe should not attack the fertile fields, that seed should not be planted in the ground, that the melody of the cowherds' songs should not resound in the open country, that butter and cheese should not be made in the cattle-pen, that dung should not be stacked on the ground, that the shepherd should not enclose the sacred sheepfold with a fence, that the song of the churning should not resound in the sheepfold;

The lament for Sumer and Urim: c.2.2.3 to decimate the animals of the open country, to finish off all living things, that the four-legged creatures of Šakkan should lay no more dung on the ground, that the marshes should be so dry as to be full of cracks and have no new seed, that sickly-headed reeds should grow in the reedbeds and come to an end in a stinking morass, that there should be no new growth in the orchards, that it should all collapse by itself -- so as quickly to subdue Urim like a roped ox, to bow its neck to the ground: the great charging wild bull, confident in its own strength, the primeval city of lordship and kingship, built on sacred ground.

The lament for Sumer and Urim: c.2.2.3 An frightened the very dwellings of Sumer, the people were afraid. Enlil blew an evil storm, silence lay upon the city. Nintur bolted the door of the storehouses of the Land. Enki blocked the water in the Tigris and the Euphrates. Utu took away the pronouncement of equity and justice. Inana handed over victory in strife and battle to a rebellious land. Ninĝirsu poured Sumer away like milk to the dogs. Turmoil descended upon the Land, something that no one had ever known, something unseen, which had no name, something that could not be fathomed. The lands were confused in their fear. The god of the city turned away, its shepherd vanished.

The lament for Sumer and Urim: c.2.2.3 The people, in their fear, breathed only with difficulty. The storm immobilised them, the storm did not let them return. There was no return for them, the storm did not retreat. This is what Enlil, the shepherd of the black-headed people, did: Enlil, to destroy the loyal households, to decimate the loyal men, to put the evil eye on the sons of the loyal men, on the first-born, Enlil then sent down Gutium from the mountains. Their advance was as the flood of Enlil that cannot be withstood. The great wind of the countryside filled the countryside, it advanced before them. The extensive countryside was destroyed, no one moved about there.

The lament for Sumer and Urim: c.2.2.3 The dark time was roasted by hailstones and flames. The bright time was wiped out by a shadow. { (2 mss. add 2 lines:) In the darkness, noses were heaped up, heads were smashed. The storm was a harrow coming from above, the city was struck by a hoe. } On that day, heaven rumbled, the earth trembled, the storm worked without respite. Heaven was darkened, it was covered by a shadow; the mountains roared. Utu lay down at the horizon, dust passed over the mountains. Nanna lay at the zenith, the people were afraid. The city's god left his dwelling and stood aside. The foreigners in the city even chased away its dead. Large trees were uprooted, the forest growth was ripped out. The orchards were stripped of their fruit, they were cleaned of their offshoots. The crop drowned while it was still on the stalk, the yield of the grain diminished. (3 lines fragmentary)

The lament for Sumer and Urim: c.2.2.3 They piled …… up in heaps, they spread …… out like sheaves. There were corpses floating in the Euphrates, weapons smashed heads. The father turned away from his wife saying "This is not my wife!" The mother turned away from her child saying "This is not my child!" He who had a productive estate neglected his estate saying "This is not my estate!" The rich man took an unfamiliar path away from his possessions. In those days the kingship of the Land was defiled. The tiara and crown that had been on the king's head were both spoiled. The lands that had followed the same path were split into disunity. The food offerings of Urim, the shrine of magnificent food offerings, were changed for the worse. Nanna traded away his people, numerous as ewes.

The lament for Sumer and Urim: c.2.2.3 Its king sat immobilised in his own palace. Ibbi-Suen was sitting in anguish in his own palace. In E-namtila, his place of delight, he wept bitterly. The flood dashing a hoe on the ground was levelling everything. Like a great storm it roared over the earth -- who could escape it? -- to destroy the city, to destroy the house, so that traitors would lie on top of loyal men and the blood of traitors flow upon loyal men.

The lament for Sumer and Urim: c.2.2.3 Kazallu, the city of teeming multitudes, was cast into confusion. Numušda took an unfamiliar path away from the city, his beloved dwelling. His wife Namrat, the beautiful lady, was lamenting bitterly." Alas, the destroyed city, my destroyed house," she cried bitterly. Its river bed was empty, no water flowed. Like a river cursed by Enki its opening channel was dammed up. On the fields fine grains grew no more, people had nothing to eat. The orchards were scorched like an oven, its open country was scattered. The four-legged wild animals did not run about. The four-legged creatures of Šakkan could find no rest.

The lament for Sumer and Urim: c.2.2.3 Lugal-Marda stepped outside his city. Ninzuana took an unfamiliar path away from her beloved dwelling." Alas, the destroyed city, my destroyed house," she cried bitterly. Isin, the shrine that was not a quay, was split by onrushing waters. Ninisina, the mother of the Land, wept bitter tears." Alas, the destroyed city, my destroyed house," she cried bitterly. Enlil smote Dur-an-ki with a mace. Enlil made lamentation in his city, the shrine Nibru. Mother Ninlil, the lady of the Ki-ur shrine, wept bitter tears." Alas, the destroyed city, my destroyed house," she cried bitterly.

The lament for Sumer and Urim: c.2.2.3 Keš, built all alone on the high open country, was haunted. Adab, the settlement which stretches out along the river, { was treated as a rebellious land. } { (1 ms. has instead:) was deprived of water. } The snake of the mountains made his lair there, it became a rebellious land. The Gutians bred there, issued their seed. Nintur wept bitter tears over her creatures." Alas, the destroyed city, my destroyed house," she cried bitterly. In Zabalam the sacred Giguna was haunted. Inana abandoned Unug and went off to enemy territory. In the E-ana the enemy set eyes upon the sacred Ĝipar shrine. The sacred Ĝipar of en priesthood was defiled. Its en priest was snatched from the Ĝipar and carried off to enemy territory." Alas, the destroyed city, my destroyed house," she cried bitterly.

The lament for Sumer and Urim: c.2.2.3 A violent storm blew over Umma and the Šeg-kuršaga. Šara took an unfamiliar path away from the E-maḫ, his beloved dwelling. Ninmul cried bitter tears over her destroyed city." Oh my city, whose charms can no longer satisfy me," she cried bitterly. Ĝirsu, the city of heroes, was afflicted with a lightning storm. Ninĝirsu took an unfamiliar path away from the E-ninnu. Mother Bau wept bitter tears in her E-Iri-kug." Alas, the destroyed city, my destroyed house," she cried bitterly.

The lament for Sumer and Urim: c.2.2.3 On that day the word of Enlil was an attacking storm. Who could fathom it? The word of Enlil was destruction on the right, was …… on the left. This is what Enlil, the one who determines destinies, did: Enlil brought down the Elamites, the enemy, from the highlands. Nanše, the noble daughter, was settled outside the city. Fire approached Ninmarki in the shrine Gu-aba. Large boats were carrying off its silver and lapis lazuli. The lady, sacred Ninmarki, was despondent because of her perished goods. On that day he decreed a storm blazing like the mouth of a fire. The province of Lagaš was handed over to Elam. And then the queen also reached the end of her time.

The lament for Sumer and Urim: c.2.2.3 Bau, as if she were human, also reached the end of her time: "Woe is me! Enlil has handed over the city to the storm. He has handed it over to the storm that destroys cities. He has handed it over to the storm that destroys houses." Dumuzid-abzu was full of fear in the house of Kinirša. Kinirša, the city to which she belongs, was ordered to be plundered. The city of Nanše, Niĝin, was delivered to the foreigners. Sirara, her beloved dwelling, was handed over to the evil ones." Alas, the destroyed city, my destroyed house," she cried bitterly. Its sacred Ĝipar of en priesthood was defiled. Its en priest was snatched from the Ĝipar and carried off to enemy territory.

The lament for Sumer and Urim: c.2.2.3 A lament was raised at the dais that stretches out toward heaven. Its heavenly throne was not set up, was not fit to be crowned (?). It was cut down as if it were a date palm and tied together. Aššu, the settlement that stretches out along the river, was deprived of water. At the place of Nanna where evil had never walked, the enemy walked. How was the house treated thus? The E-puḫruma was emptied. Ki-abrig, which used to be filled with numerous cows and numerous calves, was destroyed like a mighty cattle-pen. Ningublaga took an unfamiliar path away from the Ĝa-bura. Ninigara wept bitter tears all alone." Alas, the destroyed city, my destroyed house," she cried bitterly. Its sacred Ĝipar of en priesthood was defiled. Its en priestess was snatched from the Ĝipar and carried off to enemy territory.

The lament for Sumer and Urim: c.2.2.3 Ninazu deposited his weapon in a corner in the E-gida. An evil storm swept over Ninḫursaĝa at the E-nutura. Like a pigeon she flew from the window, she stood apart in the open country." Alas, the destroyed city, my destroyed house," she cried bitterly. As for Ĝišbanda, the house filled with lamentation was destroyed among the weeping reeds. Ninĝišzida took an unfamiliar path away from Ĝišbanda. Azimua, the queen of the city, wept bitter tears." Alas, the destroyed city, my destroyed house," she cried bitterly.

The lament for Sumer and Urim: c.2.2.3 On that day, the storm forced people to live in darkness. In order to destroy Kuara, it forced people to live in darkness. Nineḫama in her fear wept bitter tears." Alas the destroyed city, my destroyed house," she cried bitterly. Asarluḫi put his robes on with haste and ……. Lugalbanda took an unfamiliar path away from his beloved dwelling. { (1 ms. adds:) Ninsumun ……. } "Alas the destroyed city, my destroyed house," she cried bitterly.

The lament for Sumer and Urim: c.2.2.3 Eridug, floating on great waters, was deprived (?) of drinking water. In its outer environs, which had turned into haunted plains, ……. The loyal man in a place of treachery ……. Ka-ḫeĝala and Igi-ḫeĝala …….

The lament for Sumer and Urim: c.2.2.3 "I, a young man whom the storm has not destroyed, ……. I, not destroyed by the storm, my attractiveness not brought to an end, ……. We have been struck down like beautiful boxwood trees. We have been struck down like …… with coloured eyes. We have been struck down like statues being cast in moulds. The Gutians, the vandals, are wiping us out. We turned to Father Enki in the abzu of Eridug. …… whatever we shall say, whatever we shall add, …… whatever we shall say, whatever we shall add, we came out from the …… of Eridug."

The lament for Sumer and Urim: c.2.2.3 "While were in charge of …… during the day, the shadows ……. While we were in charge of …… during the night, the storm ……. What do we receive trembling on duty during the day? What do we lose not sleeping on duty during the night? Enki, your city has been cursed, it has been given to an enemy land. Why do they reckon us among those who have been displaced from Eridug? Why do they destroy us like palm trees which we have not tended? Why do they break us up like new boats we have not caulked?"

The lament for Sumer and Urim: c.2.2.3 After Enki had cast his eyes on a foreign land, (1 line unclear)…… have risen up, have called on their cohorts. Enki took an unfamiliar path away from Eridug. Damgalnuna, the mother of the E-maḫ, wept bitter tears." Alas the destroyed city, my destroyed house," she cried bitterly. Its sacred Ĝipar of en priesthood was defiled. Its en priestess was snatched from the Ĝipar and carried off to enemy territory.

The lament for Sumer and Urim: c.2.2.3 In Urim no one went to fetch food, no one went to fetch water. Those who went to fetch food, went away from the food and will not return. Those who went to fetch water, went away from the water and will not return. To the south, the Elamites stepped in, slaughtering ……. In the uplands, the vandals, the enemy, ……. The Tidnum daily strapped the mace to their loins. To the south, the Elamites, like an onrushing wave, were ……. In the uplands, like chaff blowing in the wind, they …… over the open country. Urim, like a great charging wild bull, bowed its neck to the ground.

The lament for Sumer and Urim: c.2.2.3 Enlil threw open the door of the grand gate to the wind. In Urim no one went to fetch food, no one went to fetch water. Its people rushed around like water being poured from a well. Their strength ebbed away, they could not even go on their way. Enlil afflicted the city with an evil famine. He afflicted the city with that which destroys cities, that which destroys houses. He afflicted the city with that which cannot be withstood with weapons. He afflicted the city with dissatisfaction and treachery. In Urim, which was like a solitary reed, there was not even fear. Its people, like fish being grabbed in a pond, sought to escape. Its young and old lay spread about, no one could rise.

The lament for Sumer and Urim: c.2.2.3 At the royal station (?) there was no food on top of the platform (?). The king who used to eat marvellous food grabbed at a mere ration. As the day grew dark, the eye of the sun was eclipsing, the people experienced hunger. There was no beer in the beer-hall, there was no more malt for it. There was no food for him in his palace, it was unsuitable to live in. Grain did not fill his lofty storehouse, he could not save his life. The grain-piles and granaries of Nanna held no grain. The evening meal in the great dining hall of the gods was defiled. Wine and syrup ceased to flow in the great dining hall. The butcher's knife that used to slay oxen and sheep lay hungry. Its mighty oven no longer cooked oxen and sheep, it no longer emitted the aroma of roasting meat. The sounds of the bursaĝ building, the pure …… of Nanna, were stilled. The house which used to bellow like a bull was silenced. Its holy deliveries were no longer fulfilled, its …… were alienated. The mortar, pestle and grinding stone lay idle; no one bent down over them.

The lament for Sumer and Urim: c.2.2.3 The Shining Quay of Nanna was silted up. The sound of water against the boat's prow ceased, there was no rejoicing. Dust piled up in the unuribanda of Nanna. The rushes grew, the rushes grew, the mourning reeds grew. Boats and barges ceased docking at the Shining Quay. Nothing moved on your watercourse which was fit for barges. The plans of the festivals at the place of the divine rituals were altered. The boat with first-fruit offerings of the father who begot Nanna no longer brought first-fruit offerings. Its food offerings could not be taken to Enlil in Nibru. Its watercourse was empty, barges could not travel.

The lament for Sumer and Urim: c.2.2.3 There were no paths on either of its banks, long grass grew there. The reed fence of the well-stocked cattle-pen of Nanna was split open. The garden's fence was vioilated and breached. The cows and their young were captured and carried off to enemy territory. The munzer-fed cows took an unfamiliar path in an open country that they did not know. Gayau, who loves cows, dropped his weapon in the dung. Šuni-dug, who stores butter and cheese, did not store butter and cheese. Those who are unfamiliar with butter were churning the butter. Those who are unfamiliar with milk were curdling (?) the milk. The sound of the churning vat did not resound in the cattle-pen. Like mighty coals that once burnt, its smoke is extinguished. The great dining hall of Nanna …….

The lament for Sumer and Urim: c.2.2.3 …… approached Urim. The trees of Urim were sick, its reeds were sick. Laments sounded all along its city wall. Daily there was slaughter before it. Large axes were sharpened in front of Urim. The spears, the arms of battle, were prepared. The large bows, throw-sticks and shields gathered together to strike. The barbed arrows covered its outer side like a raining cloud. Large stones fell toegether with great thuds. { (1 ms. adds 1 line:) Daily the evil wind returned in the city. } Urim, confident in its own strength, stood ready for the murderers. Its people, oppressed by the enemy, could not withstand their weapons.

The lament for Sumer and Urim: c.2.2.3 In the city, those who had not been felled by weapons succumbed to hunger. Hunger filled the city like water, it would not cease. This hunger contorted people's faces, twisted their muscles. Its people were as if drowning in a pond, they gasped for breath. Its king breathed heavily in his own palace. Its people dropped their weapons, their weapons hit the ground. They struck their necks with their hands and cried. They sought counsel with each other, they searched for clarification: "Alas, what can we say about it? What more can we add to it? How long until we are finished off by this catastrophe? Inside Urim there is death, outside it there is death. Inside it we are to be finished off by famine. Outside it we are to be finished off by Elamite weapons. In Urim the enemy oppresses us, oh, we are finished."

The lament for Sumer and Urim: c.2.2.3 The people took refuge (?) behind the city walls. They were united in fear. { The palace that was destroyed by onrushing water was defiled, its doorbolts were torn out }{ (1 ms. has instead:) At its main gate the bolts were opened, the storm disloged its door }. Elam, like a swelling flood wave, left (?) only the ghosts. In Urim weapons smashed heads like clay pots. Its refugees were unable to flee, they were trapped inside the walls. { (1 ms. adds 3 lines:) Like fish living in a pond, they tried to escape. The enemy seized the E-kiš-nu-ĝal of Nanna. They ripped out its heavy ……. } The statues that were in the shrine were cut down. The great stewardess Ninigara ran away from the storehouse. Its throne was cast down before it, she threw herself down into the dust.

The lament for Sumer and Urim: c.2.2.3 Its mighty cows with shining horns were captured, their horns were cut off. Its unblemished oxen and grass-fed sheep were slaughtered. { (1 ms. adds 1 line:) They were cut down as date palms and were tied together. } The palm-trees, strong as mighty copper, the heroic strength, were torn out like rushes, were plucked like rushes, their trunks were turned sideways. Their tops lay in the dust, there was no one to raise them. The midribs of their palm fronds were cut off and their tops were burnt off. Their date spadices that used to fall (?) on the well were torn out. The fertile reeds, which grew in the sacred ……, were defiled. The great tribute that they had collected was hauled off to the mountains.

The lament for Sumer and Urim: c.2.2.3 The house's great door ornament fell down, its parapet was destroyed. The wild animals that were intertwined on its left and right lay before it like heroes smitten by heroes. Its gaping-mouthed dragons and its awe-inspiring lions were pulled down with ropes like captured wild bulls and carried off to enemy territory. The fragrance of the sacred seat of Nanna, formerly like a fragrant cedar grove, was destroyed. { (1 ms. adds 1 line:) Its architrave …… gold and lapis lazuli. } The glory of the house, whose glory was once so lovely, was extinguished. Like a storm that fills all the lands, it was built there like twilight in the heavens; its doors adorned with the heavenly stars, its ……. Great bronze latches …… were torn out. Its hinges ……. Together with its door fittings it (?) wept bitterly like a fugitive. The bolt, the holy lock and the great door were not fastened for it. The noise of the door being fastened had ceased; there was no one to fasten it. The …… and was put out in the square.

The lament for Sumer and Urim: c.2.2.3 The food offerings …… of his royal dining place were altered. In its sacred place (?) the tigi, šem and ala instruments did not sound. Its mighty tigi …… did not perform its sacred song. There was no eloquence in the Dubla-maḫ, the place where oaths used to be taken. The throne was not set up at its place of judgment, justice was not administered. Alamuš threw down his sceptre, his hands trembling. In the sacred bedchamber of Nanna musicians no longer played the balaĝ drum. The sacred box that no one had set eyes upon was seen by the enemy. The divine bed was not set up, it was not spread with clean hay. The statues that were in the shrine were cut down. The cook, the dream interpreter, and the seal keeper did not perform the ceremonies properly. They stood by submissively and were carried off by the foreigners. The priests of the holy uzga shrine and the sacred lustrations, the linen-clad priests, forsook the divine plans and sacred divine powers, they went off to a foreign city.

The lament for Sumer and Urim: c.2.2.3 In his grief Suen approached his father. He went down on his knee in front of Enlil, the father who begot him: "O father who begot me, how long will the enemy eye be cast upon my account, how long ……? The lordship and the kingship that you bestowed ……, Father Enlil, the one who advises with just words, the wise words of the Land ……, your inimical judgment ……, look into your darkened heart, terrifying like waves. O Father Enlil, the fate that you have decreed cannot be explained, as for my hairstyle (?) of lordship and the diadem with which I was crowned." …… he put on a garment of mourning.

The lament for Sumer and Urim: c.2.2.3 Enlil then provided a favourable response to his son Suen: "My son, the city built for you in joy and prosperity was given to you as your reign. Destroying the city, overthrowing its great wall and battlements: all this too is part of that reign. …… the black, black days of the reign that has been your lot. As for dwelling in your home, the E-temen-ni-guru, that was properly built -- indeed Urim shall be rebuilt in splendour, the people shall bow down to you. There is to be bounty at its base, there is to be grain. There is to be splendour at its top, the sun shall rejoice there. Let an abundance of grain embrace its table. May Urim, the city whose fate was pronounced by An, be restored for you." Having pronounced his blessing, Enlil raised his head toward the heavens: "May the land, south and highland, be organised for Nanna. May the roads of the mountains be set in order for Suen. Like a cloud hugging the earth, they shall submit to him. By order of An and Enlil it shall be conferred."

The lament for Sumer and Urim: c.2.2.3 Father Nanna came into his city of Urim with head raised high. The youth Suen could enter again into the E-kiš-nu-ĝal. Ningal refreshed herself in her sacred living quarters. { (1 ms. adds 1 line:) In Urim she could enter again into her E-kiš-nu-ĝal. }

The lament for Sumer and Urim: c.2.2.3 O bitter storm, retreat, O storm, storm return to your home. O storm that destroys cities, retreat, O storm, storm return to your home. O storm that destroys houses, retreat, O storm, storm return to your home. Indeed the storm that blew on Sumer, blew also on the foreign lands. Indeed the storm that blew on the land, blew on the foreign lands. It has blown on Tidnum, it has blown on the foreign lands. It has blown on Gutium, it has blown on the foreign lands. It has blown on Anšan, it has blown on the foreign lands. It levelled Anšan like a blowing evil wind. Famine has overwhelmed the evildoer; those people will have to submit.

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 lament for Sumer and Urim: c.2.2.3 That the orchards should bear syrup and grapes, that the high plain should bear the mašgurum tree, that there should be long life in the palace, that the sea should bring forth every abundance: may An not change it. The land densely populated from south to uplands: 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 cities should be rebuilt, that people should be numerous, that in the whole universe the people should be cared for; O Nanna, your kingship is sweet, return to your place. May a good abundant reign be long-lasting in Urim. Let its people lie down in safe pastures, let them reproduce. O mankind ……, princess overcome by lamentation and crying! O Nanna! O your city! O your house! O your people!

The lament for Nibru: c.2.2.4 After the cattle pen had been built for the foremost divine powers -- how did it become a haunted place? When will it be restored? Where once the brick of fate had been laid -- who scattered its divine powers? The lamentation is reprised: how did the storeroom of Nibru, the shrine Dur-an-ki, become a haunted place? When will it be restored? After Ki-ur, the great place, had been built, after the brickwork of E-kur had been built, after Ubšu-unkena had been built, after the shrine Egal-maḫ had been built -- how did they become haunted? When will they be restored?

The lament for Nibru: c.2.2.4 How did the true city become empty? Its precious designs have been defiled! How were the city's festivals neglected? Its magnificent rites have been thrown into disorder! In the heart of Nibru, where the divine powers were allotted and the black-headed people prolificly multiplied, the city's heart no longer revealed any sign of intelligence -- there where the Anuna used to give advice! In Ubšu-unkena, the place for making great judgments, they no longer impart decisions or justice!

The lament for Nibru: c.2.2.4 Where its gods had established their dwellings, where their daily rations were offered, their daises erected, where the sacred royal offering (?) and the evening meal in their great banquet hall were destined for the pouring out of choice beer and syrup -- Nibru, the city where the black-headed people used to cool themselves in its spreading shade -- in their dwellings Enlil fell upon them as if they were criminals. It was he who sent them scattering, like a scattered herd of cattle. How long until its lady, the goddess Ninlil, would ask after the inner city, whose bitter tears were overwhelming?

The lament for Nibru: c.2.2.4 As though it were empty wasteland, no one enters that great temple whose bustle of activity was famous. As for all the great rulers who increased the wealth of the city of Nibru -- why did they disappear? For how long would Enlil neglect the Land, where the black-headed { people } { (1 ms. has instead:) Land } { (another ms. has instead:) city }ate rich grass like sheep? Tears, lamentation, depression and despair! How long would his spirit burn and his heart not be placated? Why were those who once played the šem and ala drums spending their time in bitter lamenting? Why were the lamenters sitting in its brick buildings? They were bewailing the hardship which beset them.

The lament for Nibru: c.2.2.4 The true temple gave you only tears and lamentation -- it sings a bitter song of the proper cleansing-rites that are forgotten! The brickwork of E-kur gave you only tears and lamentation -- it sings a bitter song of the proper cleansing-rites that are forgotten! It weeps bitter tears over the splendid rites and most precious plans which are desecrated -- its most sacred food rations neglected and …… into funeral offerings, it cries "Alas!". The temple despairs of its divine powers, utterly cleansed, pure, hallowed, which are now defiled! The true temple, which it is bitter to enter on one's own, passes the time renewing its tears.

The lament for Nibru: c.2.2.4 Because the sealings of the abundant materials stored in the temple have been broken open, they have placed the loads on the ground. Because the property in its well-tended storehouses has been sent back, it says "What will they weigh out for me now?"; because the enemies who do not know good from evil have cut off all good things, it sings a bitter dirge; because they have finished off its populace there like animals, it cries "Oh my Land!". Because they have piled up the young women, young men and their little children like heaps of grain, it cries "Woe!" for them. Because they have splashed their blood on the ground like a rain-storm, there is no restraint to its crying.

The lament for Nibru: c.2.2.4 The temple, like a cow whose calf is cut off, groans bitterly to itself; it is grief-stricken, and the sweet-voiced lamenters, like nursemaids singing a lullaby, respond tearfully with its name. In anguish they bewail the fact that the city's lord has smashed heads there, that he has looked away from it and toward a foreign land instead. The true temple of all the countries, which had come before him -- what have the black-headed people, who had taken a true path, done regarding what have they forsaken, that their lord has become enraged with them and walks in anger?

The lament for Nibru: c.2.2.4 It voices bitter cries because he has removed the great divine powers from within it.

The lament for Nibru: c.2.2.4 How long will the city's lord who became angry with it not turn to it, not say "Alas!" for it? Why did he cut off the road to its brickwork? He made the noisy pigeons fly away from their windows. Why did he transform the appearance of the temple which knew voices, where they used to while away the days in sweet playing of tigi drums in the brick buildings? The temple, once a place to offer salutations in humility, is now as deathly silent as a temple which no one reveres!

The lament for Nibru: c.2.2.4 As though its purification priest's equipment were not utterly sacred, as though its cleansing-rites did not bring calm in all countries, he has abandoned it, turned his breast away from it, among dejection and lamentation he has made it a sacrilege. After its fate, how long till his face would be streaked with teardrops? He rejected it thus as though it were a blasphemy! Why has joy left its brickwork? Night and day he has filled its heart with tears! Even now, he has made it foreign and a sacrilege!

The lament for Nibru: c.2.2.4 He made its mind wander! He threw its intelligence into disorder and made it haunted! He took away its food and its water! He brought to an end its days of familiarity with milk and with beer! The temple which he has made a sacrilege utters bitter lamentations; he has made its eyes blurred with tears. The lamenters who perform the dirges respond to it sorrowfully. No one touches the arm of the city's lord who has removed its divine powers! No one intercedes!

The lament for Nibru: c.2.2.4 How did Enlil make all his greatest divine powers fly away! No one ever touches his arm! No one ever intercedes!

The lament for Nibru: c.2.2.4 I am going down to my dirge singer of bitter fates and I shall weep tearfully to him. Even now the lamenters who are expert in song make ululating wails over me! Now my people who are overcome by hardship voice laments for me one by one! Even now the places of refuge of my people whose hearts are burning in dark distress have been made known to me! My people whose hearts have been broken on the bitter way perform the lullabies of my young ones for me in tears!

The lament for Nibru: c.2.2.4 The well-built houses, ladies' dwellings, were falsely founded, and they have been eroded by the winds! They are making a lament for me of how the foe has finished off my Land! They are addressing the cries of my heart, overwhelmed with bitterness, in order to soothe it! They are beginning their laments about my lord Enlil! He will have mercy and compassion on me -- Enlil, father of the black-headed people, he who will give the order to restore me!

The lament for Nibru: c.2.2.4 My heart is dark, I am destroyed, I am in chaos, I have been devastated!

The lament for Nibru: c.2.2.4 In the foremost brick buildings they sing that your fate is bitter! Even now, to Enlil who will accept your tears for you, weeping bitter tears of your own accord, speak supplications to your lord himself concerning what he did to you, concerning that fate! Say to him "My lord, how long? Look upon me with favour, my lord!" Say "Why ……?" Say "May your heart be soothed for me -- overturn this sacrilege for your own good! The day is ……!" Say "Re-enter for me your dwelling in my darkened shrines!" Say "Like a bright, cleansed, sacred day, give …… for your own good!" Say "……!" Say "Your misfortunes …… will rebuild it!"

The lament for Nibru: c.2.2.4 Perhaps by this means I can make him have compassion and mercy for you. Depression has weakened your heart, but I am the one who has established good cheer for you. He will fix it forever as your lot that you shall lift your head high, he will make good again the hostilities he is directing against you.

The lament for Nibru: c.2.2.4 Even now your lord has smitten the enemy fury for you! He has had mercy on you and decreed your fate! He has said "Enough", so that he has removed lamentation from your brick buildings! In good mood and with a joyful heart he has entered in there again for you! Ninurta, the mighty commissioner, has looked after things! He stood there before the hero, his provider Išme-Dagan, and issued the command to him to completely rebuild the E-kur, the most precious shrine! He has restored its ancient property! Enlil has ordered Išme-Dagan to restore its ziggurat temple, to make it shine like the day, to make fitting the dais upon its platform!

The lament for Nibru: c.2.2.4 He has put back in their place the rites which the enemy disordered and desecrated, along with the scattered divine powers! He has given him his sacred unchangeable decision that they should sanctify and purify again the cleansing-rites which the enemy had put a stop to! He has told Išme-Dagan, his beloved shepherd, that faultless bulls and faultless bucks should be slaughtered! When decrees the fate of the sacred royal offering place (?), he will offer salutations and stand there daily in supplication and prayer. (2 lines fragmentary)

The lament for Nibru: c.2.2.4 How long before you will rest at ease?

The lament for Nibru: c.2.2.4 How long will the brickwork strain its eyes upwards in tears and lamentations? Even now your lord, the Great Mountain Enlil, supreme in the universe, has removed lamentation from your brick buildings and made favourable your humour!

The lament for Nibru: c.2.2.4 Now, city, your lord who has had compassion and mercy for you, Father Enlil, lord of all countries, who has commanded that you be restored, and the great mother Ninlil, who entreated him in prayer there, and the brickwork itself which said to him "Steady the trembling of Nibru!" and said to him "Rebuild my women's quarters for me! Re-establish my temples for me!" -- he who mulled things over so that he came to a decision about them, Enlil, who found agreeable his command of true words, who beneficently entered the true temple which had suffered destruction -- he himself is removing what he turned upon you in distress.

The lament for Nibru: c.2.2.4 Just as he silenced you, when he made joy enter again he decreed as your fate the sound of choice beer and syrup being poured out to overflowing." Enough! It is time to stifle the lament" he said to you himself. Because you have been living in a state of neglect, Enlil who has decreed your fate has said "My city, you have placated my sacred heart towards you." He has returned to you!" Nibru, you have placated my sacred heart towards you." He has returned to you! True city, he has decreed your great fate and made your reign long! Nibru, he has decreed your great fate and made your reign long!

The lament for Nibru: c.2.2.4 Enlil himself has commanded Išme-Dagan that the E-kur should shine like the day! Steady sunlight shines into the Ki-ur; he has brought daylight in there again for you! Ninlil has decreed your fate in the Ĝaĝiššua! Enlil and Ninlil together founded daises in the E-kur! They dined there and enjoyed choice beer! They deliberated how to make the black-headed people secure in their dwellings! They have brought back to you the people who had been completely devastated! They have gathered back together the children whom they turned away from their mothers! The populace goes with you in their strongholds! Shrine Nibru, the Great Mountain Enlil has returned to you!

The lament for Nibru: c.2.2.4 Even now, they command Išme-Dagan that Sumer and Akkad should be restored at your feet, that their scattered people should be returned to their nests! They have brought the news that the magnificent rites of Eridug would not be forgotten, its heart sending forth wisdom, so that good sense should be allotted! The Anuna, the lords who decree fates, order that Adab should be rebuilt, the city whose lady fashions living things, who promotes birthing!

The lament for Nibru: c.2.2.4 An and Enlil have advised that Urim should be restored, founded in a pasture, its divine powers distinct from the rest! They command the prince of the city Larsam, the herald of the universe, the judge of the numerous people, to secure its foundations, to follow the proper path! They have taken a decision concerning Unug-Kulaba, the sacred city, the handiwork of the gods, and restored it. They have brought news of the removal of all foes and enemies from the region of Zabalam, the city where the mistress of heaven concentrated her forces.

The lament for Nibru: c.2.2.4 An and Enlil have looked with their beneficent gaze on Lagaš, the mooring-pole of heaven, and the shrine Ĝirsu, established long ago. They have removed the treacherous Tidnum from that temple in Umma, Šeg-kuršaga, which had been ill treated! It is the great gods who have commanded that the foundations of Kiš should be secured, at the edge of Sumer and Akkad, its dominion superlative! Marda, the city in whose river water flows, in whose fields is fine grain -- the Anuna who took those things away from it returned them to it again!

The lament for Nibru: c.2.2.4 Isin, the provisioner of the Anuna, rising high since times of old -- An, Enlil, Enki and Ninmaḫ have made its reign long! By their command they have handed it over and expressed their approval! They have entrusted it to Ninurta, the champion, the strong hero! They have told Ninisina, the exalted child of An, the incantation priest of the Land, to rest calmly in her sacred dwelling, Egal-maḫ! They have told Damu, the chief barber of Nunamnir, healer of the living, to make the foreign countries bow at the feet of his father and mother!

The lament for Nibru: c.2.2.4 Now see! Enlil has fixed a good day in the land! He has even now ordered the day for Nibru to raise its neck to heaven! He himself has provided a good day for the E-kur to shine! He himself has raised up the day for the Ki-ur's magnificent manifestation! He himself has restored the day for Sumer and Akkad to expand! He himself has set aside the day for houses to be built and storerooms to be enclosed! He himself has brought out the day for seeds to sprout and living things to be born! He has brought out the day for building cattle pens and founding sheepfolds!

The lament for Nibru: c.2.2.4 { The ewes which bore lambs have filled the pens! } { (1 ms. has instead the line:) Ewes have given birth in the folds, their lambs have filled the pens! } The goats which bore kids have filled the folds! The ewes which flocked with their lambs have swelled the sheepfold! The goats which flocked with their kids have caused the pens to be widened! He himself has set the day for turning destruction to the good! He has …… the day …… evil! He has brought in Išme-Dagan as assistance for the day for establishing justice in the land!

The lament for Nibru: c.2.2.4 Although Sumer and Akkad had been desecrated by the foe, afterwards hearts were appeased, spirits soothed! All the great gods thus had compassion! They looked upon those sunk in exhaustion and brought them up out of it! They restored your city which had been razed to ruins! Enlil, king of all countries, restored its shining property which had been scattered, which had been devastated! There where the populace rested in the cool after building their nests, in Nibru, the mountain of the greatest divine powers, from where they had taken an unfamiliar path -- at Enlil's word the Anuna, those very lords who determine the fates, ordered that the temples which they had forsaken and the jewels, put there long ago, which had been carried off by the wind, should all be restored!

The lament for Nibru: c.2.2.4 He has established there dining in joy within! Enlil has given the command to Išme-Dagan, his joyous, reverent sacral officiant, who daily serves, to sanctify its food, to purify its water! He has commanded him to purify its defiled divine powers! He has put in order its disordered and scattered rites, he has put back in their place the most sacred things, neglected and defiled. He decrees as a fate the offering of daily rations and the grinding up of fine meal and flour. He has decided to make bread plentiful on the table, to make loaves numerous!

The lament for Nibru: c.2.2.4 Father Enlil, the lord whose command cannot be altered, prince of all countries, has fixed among the black-headed people, and commanded for their benefit, a time when no one is to speak hostile words to another, when a son is to respect his father, a time to establish humility in the Land, for the inferior to be as important as the mighty, a time when the younger brother, fearing his big brother, is to show humility, a time when the elder child is to treat the younger child reasonably and to pay heed to his words, a time to take neither weak nor strong away into captivity, but to serve with great acts of good, a time to travel the disordered roadways, to extirpate evil growths, { a time when anyone is to go where they will, to hurl no insults at one's fellow, } { (1 ms. has instead the line:) a time when anyone is to go where they will, to carry oneself humbly in the plain, to perform no sacrilege, } { a time no one is to speak hostile words to another, to perform no sacrilege, } { (1 ms. has instead the line:) a time to go from one's own city to a foreign city, to have no fear on the plain, to perform no sacrilege, } a time to remove bitterness from the Land, to establish light therein, a time when darkness is to be lifted in the Land, so that living things should rejoice.

The lament for Nibru: c.2.2.4 Now, see! After that time, Enlil, the prince who is full of pity, has been beneficent to his hero who had laid the …… brick! He put in order again for him the divine powers which had been desecrated by the enemy! He sanctified again the defiled rites for him! He purified its ziggurat temple and made it resplendent for him! Within he made abundance plentiful, he filled it with choice beer and syrup! He established there at that time the pleasing of hearts, the appeasing of spirits, the ameliorating of moods!

The lament for Nibru: c.2.2.4 Išme-Dagan himself stood in prayer to Enlil and offered salutations! When he had begun the lament and spoken the supplication, the prince of all countries treated his body with oil of abundance as if it were the sweetest syrup! And his prayer was heard -- Enlil looked upon him with favour, Išme-Dagan whose words bring Enlil pleasure! Enlil's constant attendant, with whose thoughts he agrees! Because the humble one prostrated himself in his devotions and served there, because he will entreat him in supplication and will do obeisance, because he will complete and honour the royal offering and will return, because he will keep watch over everything and will not be negligent, Enlil has promised to Išme-Dagan his dominion of extended years!

The lament for Nibru: c.2.2.4 He promised him that he will be a man of pre-eminent kingship! He promised him that he will be a king whose reign is good! He promised him that he shall have the people inhabit safe dwellings! Enlil found agreement in what he had said to the numerous people! On the day for decreeing fates, every part of Sumer and Akkad, among the black-headed people flocking like sheep, among their well-tended people, will praise forever the majesty of the Great Mountain Nunamnir, enkar weapon of the universe! It is his awe-inspiring way!

The lament for Unug: c.2.2.5 The …… which had developed -- its wiping clean (?) was to be accomplished (?). The …… of heaven and earth put their divine powers …… to sleep (?). (1 line fragmentary)

The lament for Unug: c.2.2.5 When together An and Enlil had created it, that one resembled ……. When Ninlil had given it features, that one was fit for ……. When together Aruru, Suen and Enki had fashioned its limbs, that one turned pitch black, as at night, halfway through the watch, ……. All the great gods paled at its immensity and …… was brought about. Like a great wild bull which bellows mightily, that one filled the world with its roar.

The lament for Unug: c.2.2.5 As its gigantic horns reached up to heaven, who trembled in his very core? As it was piled up over the mountains like a battle-net, who turned away? Who caused wailing and lamenting in those streets and ……? Unug, like a loyal citizen in terror, set up an alarm (and exclaimed) "Rise up!" Why did its hand seize Unug? Why did the benevolent eye look away? Who brought about such worry and lamenting and ……?

The lament for Unug: c.2.2.5 That one drew nearer. That one settled upon the ground. Why would he withdraw? Who distorted Unug's good sense and deranged its good counsel? Who smashed its good udug deity? Who struck its good lamma deity too? Who desecrated the fearsome radiance which crowned it? Who brought about mob panic in Unug? Who …… sickness too? Along with the city, the foreign lands ……, who …… in the temple of Unug? That one ……. (small no. of lines missing)

The lament for Unug: c.2.2.5 (1 line fragmentary) Who made ……? Why was …… expanded? Who made the black-headed people become so numerous? Who overthrew ……? …… was destroyed -- who restored ……? Who confronted ……? That one crushed ……. That one ……. (small no. of lines missing)

The lament for Unug: c.2.2.5 (1 line fragmentary) …… and Utu, who in human form renders judgment at the law court of heaven, set and did not rise again. …… bore a heavy burden of sin. …… the altered verdicts of Lord Nunamnir. …… who can smite ……? …… and they approach (?). …… he brings …… forth. …… of Enlil ……. He …… and puts an end to ……. (small no. of lines missing)

The lament for Unug: c.2.2.5 (1 line fragmentary) …… each and every one ……. …… its ways were ……. …… its destruction and demolition, ……. The …… of the gods …… attention. ……, who neglected ……, …… the city watched as the evil ghost approached. …… breathed painfully, he wept bitterly. …… there was no nodding of the head.

The lament for Unug: c.2.2.5 He consoled himself with tears and laments -- the city trembled. A defiled hand smote him and flattened his skull -- the city collapsed. The fearsome radiance overwhelmed like ……. The proud city of all the lands became like one who spreads havoc. The faithful cowherds themselves overturned every single cattlepen. The chief shepherds themselves burned (?) every sheepfold. They built them up like grain heaps, they spread them out like grain piles, they were convulsed. …… they drenched the fields with water, they turned the city into a swamp. They did all that. Like reeds in a wasteland, life could not be revived. They brought ruination. Evil things menaced (?) the city. A hush settled over the awed hearts of its people like a cloak.

The lament for Unug: c.2.2.5 Its good udug deities went away, its lamma deities ran off. Its lamma deity (said) "Hide in the open country" and they took foreign paths. The city's patron god turned against it and its shepherd abandoned it. Its guardian spirit, though not an enemy, was exiled (?) to a foreign place. Thus all its most important gods evacuated Unug, they kept away from it. They hid out in the hills and wandered (?) about in the haunted plains. In the city built upon peace, food and drink were overturned like a saman vessel. In the pasture lands a tumultuous noise arose, the asses and sheep were driven away. Elderly people and babies, taking their rest, …… in front ……. They saw …… and slaughtered (?) ……. (3 lines fragmentary) (small no. of lines missing)

The lament for Unug: c.2.2.5 He …… and opened his clenched fist. He …… and reached out his hand. The …… of Sumer, the city whose king crossed over to an enemy land, to ……. -- he smote it with the might of his weapon. He …… and turned the place into dust. He …… and piled the people up in heaps. ……, how long until its charms are restored?

The lament for Unug: c.2.2.5 The …… of heaven …… and the people …… to the limits of heaven.

The lament for Unug: c.2.2.5 He ……, stretched forth his hand and induced terror in the land. Enlil struck out with great ferocity. He announced: "A deluge dashing the hoe on the ground shall be invoked. At its front war shall be a …… axe, at its rear it shall be a ……. Its overgrown hair shall be a harrow, its back shall be flames. Its countenance shall be a malevolent storm that enshrouds heaven and earth. The glint of its eyes shall be lightning that flashes far like the Anzud bird. Its mouth shall rage -- a blazing fire that extends as far as the nether world. Its tongue shall be an inferno, raining embers, that sunders the Land. Its arms shall be the majestic Anzud bird that nothing can escape when it spreads wide its talons."

The lament for Unug: c.2.2.5 "Its ribs shall be crowbars that let light pass inside like the sun's rays. Knotted at both its hips shall be city-destroying slingstones. Its great haunches shall be dripping knives, covered with gore, that make blood flow. Its muscles shall be saws that slash, its feet those of an eagle. It shall make the Tigris and Euphrates quaver, it shall make the mountains rumble. At its reverberation the hills shall be uprooted, the people shall be pitched about like sheaves, Sumer and Akkad shall shiver, they shall be flooded like a harvest crop. The foolish shall rejoice, they shall exclaim (?): "Let it come -- we shall be seeing war and battle in the city, how the sacred precinct (?) is destroyed, how the walls are battered down, how the city's peace is disrupted, how among the loyal families honest men are transformed into traitors.""

The lament for Unug: c.2.2.5 "But the sensible shall beat their breasts and droop (?) their heads. At midnight they shall be afraid and tearful, and suffer insomnia. In bed, under the covers, they shall be unable to sleep soundly, they shall wander about the city. They shall be immobilised, their courage shall run out: "May our allies serving in times of war raise their forces for peace. May the word of Enlil be sent back, may it turn tail. May the venom of Nunamnir's anger become exhausted. May those vicious men who have seized the E-kur be punished. May those who have set their sight upon Nibru be swept away.""

The lament for Unug: c.2.2.5 My heart is filled with sorrow, I am tear-stricken.

The lament for Unug: c.2.2.5 Oh, Sumer! Alas -- your spirit! Alas -- your structure! Alas -- your people! The word of An, having been assigned its place, has destroyed the sacred precinct (?). The pronouncement of Enlil, having been set in motion, ……. The deluge dashing the hoe to the ground ……. The great and fierce ……, Lord Nergal ……. …… like Gibil, Nergal ……. (1 line fragmentary)

The lament for Unug: c.2.2.5 War …… enemy lands …… echoed. Like arrows in a quiver ……. Evildoers in Sumer ……. Gutium, the enemy, overturned ……. Sumer, caught in a trap, ……. Its people were thrown into turmoil ……. The mighty heroes of Sumer ……. …… the heart of a hurricane ……. They advanced like the front rank of troops, ……. Like …… they were crushed, every one of them ……. Their war veterans gave up, their brains were muddled. The troop leaders, the most outstanding of the men, were viciously hewn down. Gutium, the enemy, …… weapons ……. Not looking at each other …… Like a swelling flood, like ……, Subir poured into Sumer.

The lament for Unug: c.2.2.5 They …… like stampeding goats, they tore apart the corpses of the population. They mutilated Sumer and Akkad, they pulverised it as with a pestle. They destroyed its settlements and habitations, they razed them to ruin mounds. The best of Sumer they scattered like dust, they heaped up ……. They massacred its populace, they finished off young and old alike. They destroyed the city of the Anuna gods, they set it aflame. They put out both Unug's eyes, they uprooted its young shoots. They wandered all through the libation places of the Anuna gods. And even Kulaba, which is the primeval city, they turned into a place of murder.

The lament for Unug: c.2.2.5 Unug! They seized your wharf and your borders and ……. At Unug shouts rang out, screams reverberated, its captured men ……. The noise reached to the south. The south was destroyed and ……. The impact forced its way to the uplands. The uplands were struck and ……. To the right and left no people moved about, no habitations were built. There was no …… and the mobilisation of troops did not ……. …… rose up to heaven. Heaven perished and its strength did not ……. …… upon the earth. The earth was scattered, and it did not ……. All the settlements were dispersed -- Unug stood all alone. It was a bull, it was a champion, it was immense with pride, but it …… to the weapons. All night and even until midday battle was waged, and afterwards it did not …….

The lament for Unug: c.2.2.5 Battering rams and shields were set up, they rent its walls. They breached its buttresses, they hewed the city with axes. They set fire to its stations, they …… the city's dwellings. They destroyed it, they demolished it. Unug, the good place, was …… with dust. Like a great wild bull wounded with an arrow, ……. Like a wild cow pierced with a spear, ……. The mighty one rushed with his weapons and …… implements of war. Subir, rising up like a swelling floodwave, ……. They trampled (?) through the streets and ……. They let the blood of the people flow like that of a sacrificial cow, they tore out everything that had been built.

The lament for Unug: c.2.2.5 The citizens of Unug ……. They …… and threw down ……. They …… and put an end to ……. They seized ……. They struck ……. They destroyed ……. They …… They demolished ……. They set up ……. They heaped up ……. They put an end to …… and did not leave behind ……. …… Subir entered …….

The lament for Unug: c.2.2.5 …… cried out "…… has been created" and he smeared dust …….

The lament for Unug: c.2.2.5 …… reached …… (19 fragmentary lines) (unknown no. of lines missing)

The lament for Unug: c.2.2.5 All the great gods ……. The Anuna gods ……. (1 line fragmentary) Sovereigns ……. (1 line fragmentary) (unknown no. of lines missing)

The lament for Unug: c.2.2.5 Lady Inana whose greatness is vaster than the mountains, hovering like An, vested with grandeur like Enlil, like her father, perfect by night and in the heat of the day, like Utu, surpassing in vigour, singularly exalted in all the four regions -- let Išme-Dagan take pleasure in relaxing in your temple, let him murmer to you in your temple, let him raise his head to you in your E-ana.

The lament for Unug: c.2.2.5 Let Išme-Dagan serve you as your steward. Let him prepare great bulls for you. Let him dedicate great offerings to you. Let him make the beer, fat and oil plentiful for you. Let him make syrup and wine flow for you as from stone jars. Let Išme-Dagan, son of Enlil on the king's pedestal, bow in homage to you. May he make the ub and ala drums resound grandly for you. May the tigi sound sweetly for you, and may the zamzam play for you. May they play …… on the tigi for you, expressing your prayers and supplications before you.

The lament for Unug: c.2.2.5 If the Anuna gods emerge tearfully, let them promise to us that as it was when heaven and earth came about, nothing of that time shall be changed. If An looks kindly upon that man and at the well-built city, the place of determining fate, proclaim "Man and city! Life and well-being!" for him. Let praise ring out. Let him be made surpassing above all, to his right or left. Tireless lamma deity, take hold of his head, pronounce his fate in charitable words -- by the command of An and Enlil it will remain unaltered for a long time.

The lament for Eridug: c.2.2.6 (4 lines missing) The roaring storm covered it like a cloak, was spread over it like a sheet. It covered Eridug like a cloak, was spread over it like a sheet. In the city, the furious storm resounded ……. In Eridug, the furious storm resounded ……. Its voice was smothered with silence as by a gale. Its people ……. Eridug was smothered with silence as by a gale. Its people …….

The lament for Eridug: c.2.2.6 Its king stayed outside his city as if it were an alien city. He wept bitter tears. Father Enki stayed outside his city as if it were an alien city. He wept bitter tears. For the sake of his harmed city, he wept bitter tears. Its lady, like a flying bird, left her city. The mother of E-maḫ, holy Damgalnuna, left her city. The divine powers of the city of holiest divine powers were overturned. The divine powers of the rites of the greatest divine powers were altered. In Eridug everything was reduced to ruin, was wrought with confusion.

The lament for Eridug: c.2.2.6 The evil-bearing storm went out from the city. It swept across the Land -- a storm which possessses neither kindness nor malice, does not distinguish between good and evil. Subir came down like rain. It struck hard. In the city where bright daylight used to shine forth, the day darkened. In Eridug where bright daylight used to shine forth, the day darkened. As if the sun had set below the horizon, it turned into twilight. As if An had cursed the city, alone he destroyed it. As if Enlil had frowned upon it, Eridug, the shrine Abzu, bowed low.

The lament for Eridug: c.2.2.6 A second time the storm destroyed the city -- its song was plaintive. …… was trampled (?). …… intensified the lament. It cut the lock from its main gate. The storm dislodged its door. …… It stacked the people up in heaps. …… on its own destroyed it. It turned …… into tears. …… defiled …… (1 line missing)

The lament for Eridug: c.2.2.6 …… It distorted its appearance. …… It distorted its appearance. It circled its …… wall. It overturned its foundations. Throughout his city, the pure, radiant (?) place, the foundations were filled with dust. It cast down its ziggurat, the shrine which reaches up to heaven, into a heap of debris. The loftiness of its elevated door-ornament, befitting a house, was stripped down (?). It cut down the gate, its Great-Ziggurat-of-Heaven-and-Earth-Covered-with-Terrible-Awesomeness, its shining door, and it broke through its bolt. It ripped out its doorframe. The house was defaced.

The lament for Eridug: c.2.2.6 At its lion-faced gate, the place where fates are determined, it mutilated the copse (?) forming the ornament of the house ……. Ka-ḫeĝala and Igi-ḫeĝala, the doorkeepers of the house, ……. Prematurely they destroyed it utterly. They completely altered ……. At the gate of the uzga precinct, the animal-fattener …… the great offerings. Its birds and fish were neglected there. Destruction ……. Throughout his house, radiant (?) in silver and lapis lazuli, tears …….

The lament for Eridug: c.2.2.6 The hired man and the governor ……. The festivals …… grandly ……. Holy songs, songs of all kinds ……. The šem drum and ala drum ……. The great divine powers, all the divine powers ……. The place of the gods of heaven and earth ……. The judgment by the king, the holy sceptre at his right side, ……. The en priestess, lumaḫ priest and nindiĝir priestess …….

The lament for Eridug: c.2.2.6 The minister Isimud ……. Strangers to the house …… its side. Eridug, the shrine Abzu, …… silently. The enemy …… cleansed in a magnificent robe. …… a man …… the people ……. Along with the fluids spilled from his guts, his blood spilled forth. The ……, which like the azure sky was embellished forever, …… grasped …….

The lament for Eridug: c.2.2.6 …… distressed and anxious …… like a pigeon ……. (1 line fragmentary) The birds of the destroyed city …… a nest. The ukuku bird, bird of heart's sorrow, …… the place. Pain ……. The area became entangled in wild thornbushes. It …… wild thornbushes. The Šimaškians and Elamites, the destroyers, looked at the holy kettles which no one may look at. In the House of Nisaba's Wisdom, the house of understanding, …… covered over ……. The divine powers which embellish the Abzu ……. When the holy treasures stored in the treasury were put ……, when, like a mist lying heavily on the earth, ……, they went like small birds shooed from their hiding places. (7 lines fragmentary) (unknown no. of lines missing)

The lament for Eridug: c.2.2.6 Because of this, Enki, king of the abzu, stayed outside his city as if it were an alien city. It bowed its neck down to the ground. Eridu's lady, holy Damgalnuna, the faithful cow, the compassionate one, clawed at her breast, clawed at her eyes. She uttered a frenzied cry. She held a dagger and a sword in her two hands -- they clashed together.

The lament for Eridug: c.2.2.6 She tore out her hair like rushes, uttering a bitter lament: "You, my city whose woman does not dwell there, whose charms do not satisfy her -- where is a lament uttered bitterly for you? Eridug! You, my city whose woman does not dwell there, whose charms do not satisfy her -- where are tears wept for you? I fall like a bull in your lofty …… falls ……. I am ……. My heart …… queen ……." (unknown no. of lines missing)(incorporating end of 5th kirugu)

The lament for Eridug: c.2.2.6 (1 line fragmentary) …… far away …… the great gods. Lord Enlil, king of the lands, looked maliciously at Sumer. He demolished it. He destroyed the Ki-ur, the great place. He razed with the pickaxe all of the shining E-kur. He destroyed it but did not abandon it -- at the lunches, in his great dining hall, they call his name.

The lament for Eridug: c.2.2.6 Aruru, the sister of Enlil, destroyed her city Iri-saĝ-rig. In Keš, the creation place of the Land, the people saw inside its holy sanctuary where daylight had been unknown. She destroyed it but did not abandon it -- at the lunches, in her great dining hall, they call her name. Lord Nanna, Lord Ašimbabbar, destroyed his city Urim. He decimated the Land with famine. He committed a sacrilege against the E-kiš-nu-ĝal. He struck at its heart. He destroyed it but did not abandon it -- at the lunches, in his great dining hall, they call his name.

The lament for Eridug: c.2.2.6 Inana, the queen of heaven and earth, destroyed her city Unug. Fleeing from the E-ana, the house of seven corners and seven fires ……, she destroyed it but did not abandon it -- at the lunches, in her great dining hall, they call her name.

The lament for Eridug: c.2.2.6 (Damgalnuna speaks:) "My beloved, who has ever seen such a destruction as that of your city Eridug!"

The lament for Eridug: c.2.2.6 "Lord Enki, who has ever seen such a destruction as that of your city Eridug? Who has ever seen such a misfortune as that of the shrine Abzu, your house?" No one goes up to his offering terrace. At the lunches, in his great dining hall, they do not call his name. Enki, king of the abzu, felt distressed, felt anxious. At the words of his spouse, he himself began to wail. He lay down and fasted.

The lament for Eridug: c.2.2.6 My king, you must not be distressed, you must not be anxious. Father Enki, you must not be distressed, you must not be anxious. Son of An, return your heart to your Ki-ur and your attention to your city. Living in an alien city is miserable -- return your attention to your city. Living in an alien house is miserable -- return your attention to your house. What can anyone compare with this city? -- Return your attention to your city. What can anyone compare with this house? -- Return your attention to your house. Eridug's day is long. Its night is over.

The lament for Eridug: c.2.2.6 May your throne say to you "Sit down". May your bed say to you "Lie down". May your house say to you "Be rested". May your holy dais also say joyfully to you "Sit down". May your father An, the king of the gods, satisfy your heart. A person, a humble man, brings you a lament over your wife's faithful house. When he sings it before you, may that person soothe your heart. When he recites a prayer, look kindly upon him.

The lament for Eridug: c.2.2.6 At the giguna shrine, the sacred house, evildoers ……. The E-unir -- the shrine raises its head as high as heaven. Its shadow …….

The lament for Eridug: c.2.2.6 At the great gate, the lion-faced gate, the place where fates are determined, evildoers ……. They set fire to its door. Ka-ḫeĝala and Igi-ḫeĝala, the doorkeepers of the house, ……. …… Enki, at the …… place, …… its people. …… the destroyed place, the Abzu …… the powers of the Anuna gods. (3 lines fragmentary) (unknown no. of lines missing)(continuation of 3rd kirugu)

An adab to Bau for Luma (Luma A): c.2.3.1 Child of An, he has chosen you in his holy heart in the great sky and on the great earth and made you worthy of the ladyship of the Land. Bau, child of An, he has chosen you in his holy heart in the great sky and on the great earth and made you worthy of the ladyship of the Land. Enlil has looked at you with favour, young woman, Mother Bau, from the shining E-kur, and made you eminently fit for Lord Ninĝirsu. The Great Mountain Enlil has looked at you with favour, young woman, Mother Bau, from the shining E-kur and made you eminently fit for Lord Ninĝirsu.

An adab to Bau for Luma (Luma A): c.2.3.1 In the E-tar-sirsir, founded for you by An, you decide the fate of all the countries; you, my lady, render verdicts and decree judgments. Bau, in the E-tar-sirsir, founded for you by An, you decide the fate of all the countries; you, Bau, render verdicts and decree judgments. The …… protective genius directs your black-headed people before you in your courtyard in Iri-kug. Bau, the …… protective genius directs your black-headed people before you in your courtyard in Iri-kug.

An adab to Bau for Luma (Luma A): c.2.3.1 Lady whose horns are perfect (?), Bau, nobody can learn what you are; child of An, with …… An, grandiloquent one.

An adab to Bau for Luma (Luma A): c.2.3.1 My lady, what you say is trustworthy, your lofty words are enduring. Bau, what you say is trustworthy, your lofty words are enduring. Your holy words are devoted to the god, they are as clear as daylight for the king. Bau, your holy words are devoted to the god, they are as clear as daylight for the king, Luma. Your joyous countenance is as clear as daylight for the king; Bau, your joyous countenance is as clear as daylight for the king, Luma. Your words, which …… the pleasant place, are as clear as daylight for the king; Bau, your words, which …… the pleasant place, are as clear as daylight for the king, Luma.

An adab to Bau for Luma (Luma A): c.2.3.1 You have given a lofty name to Luma, the king …… by An, you have spoken to him with friendly words. Bau, you have given a lofty name to Luma, the king …… by An, you have spoken to him with friendly words. Lady who loves his city, you have made him pre-eminent; Bau, lady who loves his city, you have made him pre-eminent. In the holy place you have treated the king graciously.

A tigi to Bau for Gudea (Gudea A): c.2.3.2 My lady, gracious woman, child of holy An, adorned with attractiveness, Enlil's beloved one, who is imbued with great fearsomeness and issues from the interior of heaven, the cherished lady of the gods. Bau, gracious woman, child of holy An, adorned with attractiveness, Enlil's beloved one, who is imbued with great fearsomeness and issues from the midst of heaven, the cherished lady of the gods.

A tigi to Bau for Gudea (Gudea A): c.2.3.2 My lady, you have brought the divine powers from the interior of heaven. Your own father, An, the king, has presented you with perfect divine powers, so you inspire respect among the Anuna gods. Bau, you have brought the divine powers from the midst of heaven. Your own father, An the king, has presented you with perfect divine powers, so you inspire respect among the Anuna gods.

A tigi to Bau for Gudea (Gudea A): c.2.3.2 After you had chosen the shepherd in the assembly for his attractiveness, you recognised him in ……, his lofty place, gave him ……, and ……. Bau, after you had chosen Gudea for his attractiveness in the divine assembly, you recognised him in ……, his lofty place, gave him ……, and …….

A tigi to Bau for Gudea (Gudea A): c.2.3.2 My lady, imbued with great fearsomeness, ……, Lord Ninĝirsu has looked at you approvingly. He …… you with allure and has made your …… table in the E-tar-sirsir lavishly famous. Bau, imbued with great fearsomeness, ……, Lord Ninĝirsu has looked at you approvingly. He …… you with allure and has made your …… table in the E-tar-sirsir lavishly famous.

A tigi to Bau for Gudea (Gudea A): c.2.3.2 You are the lady who renders verdicts, who decrees judgments and ……. You are the righteous one among the gods, the wife of the warrior. Bau, you are cherished in the heaven and on the earth. Bau, you are the lady who renders verdicts, who decrees judgments and ……. You are the righteous one among the gods, the wife of the warrior. Bau, you are cherished in heaven and on earth.

A tigi to Bau for Gudea (Gudea A): c.2.3.2 My lady, you have looked up in the divine assembly and …… him (?) with charms. You have chosen with your heart a worthy man, the true shepherd Gudea. Mother Bau, he will duly praise you in your city, Lagaš! Bau, you have looked up in the divine assembly and …… him (?) with charms. You have chosen with your heart a worthy man, the true shepherd, Gudea. Mother Bau, he will duly praise you in your city, Lagaš!

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 …… entire land ……, …… struck, the palace was devastated. …… panic spread rapidly among the dwellings of the black-headed people. …… abandoned places …… in Sumer. …… the cities were destroyed in their entirety; the people were seized with panic. Evil came upon Urim and made the trustworthy shepherd pass away. It made Ur-Namma, the trustworthy shepherd, pass away; it made the trustworthy shepherd pass away.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 Because An had altered his holy words completely, …… became empty, and because, deceitfully, Enlil had completely changed the fate he decreed, Ninmaḫ began a lament in her ……. Enki shut (?) the great door of Eridug. Nudimmud withdrew into his bedchamber and lay down fasting. At his zenith, Nanna frowned at the …… words of An. Utu did not come forth in the sky, and the day was full of sorrow.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 The mother, miserable because of her son, the mother of the king, holy Ninsumun, was crying: "Oh my heart!". Because of the fate decreed for Ur-Namma, because it made the trustworthy shepherd pass away, she was weeping bitterly in the broad square, which is otherwise a place of entertainment. Sweet sleep did not come to the people whose happiness ……; they passed their time in lamentation over the trustworthy shepherd who had been snatched away.

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 The wise shepherd …… does not give orders any more. …… in battle and combat. The king, the advocate of Sumer, the ornament of the assembly, Ur-Namma, the advocate of Sumer, the ornament of the assembly, the leader of Sumer, …… lies sick. His hands which used to grasp cannot grasp any more, he lies sick. His feet …… cannot step any more, he lies sick. (1 line fragmentary)The trustworthy shepherd, king, the sword of Sumer, Ur-Namma, the king of the Land, was taken to the …… house. He was taken to Urim; the king of the Land was brought into the …… house. The proud one lay in his palace. Ur-Namma, he who was beloved by the troops, could not raise his neck any more. The wise one …… lay down; silence descended. As he, who was the vigour of the Land, had fallen, the Land became demolished like a mountain; like a cypress forest it was stripped, its appearance changed. As if he were a boxwood tree, they put axes against him in his joyous dwelling place. As if he were a sappy cedar tree, he was uprooted in the palace where he used to sleep (?). His spouse …… resting place; …… was covered by a storm; it embraced it like a wife her sweetheart (?). His appointed time had arrived, and he passed away in his prime.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 His (?) pleasing sacrifices were no longer accepted; they were treated as dirty (?). The Anuna gods refused his gifts. An did not stand by an "It is enough", and he could not complete his (?) days. Because of what Enlil ordered, there was no more rising up; his beloved men lost their wise one. Strangers turned into (?) ……. How iniquitously Ur-Namma was abandoned, like a broken jar! His …… with grandeur like (?) thick clouds (?). He does not …… any more, and he does not reach out for ……." …… Ur-Namma, alas, what is it to me?" Ur-Namma, the son of Ninsumun, was brought to Arali, the pre-eminent place of the Land, in his prime. The soldiers accompanying the king shed tears: their boat (i.e. Ur-Namma) was sunk in a land as foreign to them as Dilmun. …… was cut. It was stripped of the oars, punting poles and rudder which it had. ……; its bolt was broken off. …… was put aside; it stood (?) in saltpetre. His donkeys were to be found with the king; they were buried with him. His donkeys were to be found with Ur-Namma; they were buried with him. As he crossed over the …… of the Land, the Land was deprived of its ornament. The journey to the nether world is a desolate route. Because of the king, the chariots were covered over, the roads were thrown into disorder, no one could go up and down on them. Because of Ur-Namma, the chariots were covered over, the roads were thrown into disorder, no one could go up and down on them.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 He presented gifts to the seven chief porters of the nether world. As the famous kings who had died and the dead išib priests, lumaḫ priests, and nindiĝir priestesses, all chosen by extispicy, announced the king's coming to the people, a tumult arose in the nether world. As they announced Ur-Namma's coming to the people, a tumult arose in the nether world. The king slaughtered numerous bulls and sheep, Ur-Namma seated the people at a huge banquet. The food of the nether world is bitter, the water of the nether world is brackish. The trustworthy shepherd knew well the rites of the nether world, so the king presented the offerings of the nether world, Ur-Namma presented the offerings of the nether world: as many faultless bulls, faultless kids, and fattened sheep as could be brought.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Nergal, the Enlil of the nether world, in his palace, the shepherd Ur-Namma offered a mace, a large bow with quiver and arrows, an artfully made barbed dagger, and a multicoloured leather bag for wearing at the hip.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Gilgameš, the king of the nether world, in his palace, the shepherd Ur-Namma offered a spear, a leather bag for a saddle-hook, a heavenly lion-headed imitum mace, a shield resting on the ground, a heroic weapon, and a battle-axe, an implement beloved of Ereškigala.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Ereškigala, the mother of Ninazu, in her palace, the shepherd Ur-Namma offered a …… which he filled with oil, a šaĝan bowl of perfect make, a heavy garment, a long-fleeced garment, a queenly pala robe, …… the divine powers of the nether world.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Namtar, who decrees all the fates, in his palace, the shepherd Ur-Namma offered perfectly wrought jewellery, a golden ring cast (?) as a …… barge, pure cornelian stone fit to be worn on the breasts of the gods.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To the valiant warrior Ninĝišzida, in his palace, the shepherd Ur-Namma offered a chariot with …… wheels sparkling with gold, …… donkeys, thoroughbreds, …… donkeys with dappled thighs, ……, followed …… by a shepherd and a herdsman. To { Dimpimekug } { (1 ms. has instead:) Dimpikug }, who stands by his side, he gave a lapis-lazuli seal hanging from a pin, and a gold and silver toggle-pin with a bison's head.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To his spouse, Ninazimua, the august scribe, denizen of Arali, in her palace, the shepherd Ur-Namma offered a headdress with the august ear-pieces (?) of a sage, made of alabaster, a …… stylus, the hallmark of the scribe, a surveyor's gleaming line, and the measuring rod …….

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To ……, the great …… of the nether world, he gave (2 lines fragmentary)

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 After the king had presented properly the offerings of the nether world, after Ur-Namma had presented properly the offerings of the nether world, the …… of the underworld, the ……, seated Ur-Namma on a great dais of the nether world and set up a dwelling place for him in the nether world. At the command of Ereškigala all the soldiers who had been killed by weapons and all the men who had been found guilty were given into the king's hands. Ur-Namma was ……, so with Gilgameš, his beloved brother, he will issue the judgments of the nether world and render the decisions of the nether world.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 After seven days, 10 days had passed, lamenting for Sumer overwhelmed my king, lamenting for Sumer overwhelmed Ur-Namma. My king's heart was full of tears, he …… bitterly that he could not complete the wall of Urim; that he could no longer enjoy the new palace he had built; that he, the shepherd, could no longer …… his household (?); that he could no longer bring pleasure to his wife with his embrace; that he could not bring up his sons on his knees; that he would never see in their prime the beauty of their little sisters who had not yet grown up.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 The trustworthy shepherd …… a heart-rending lament for himself: "I, who have been treated like this, served the gods well, set up chapels for them. I have created evident abundance for the Anuna gods. I have laid treasures on their beds strewn with fresh herbs. Yet no god stood by me and soothed my heart. Because of them, anything that could have been a favourable portent for me was as far away from me as the heavens, the ……. What is my reward for my eagerness to serve during the days? My days have been finished for serving them sleeplessly during the night! Now, just as the rain pouring down from heaven cannot turn back, alas, nor can I turn back to brick-built Urim."

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 "Alas, my wife has become a widow (?)! She spends the days in tears and bitter laments. My strength has ebbed away ……. The hand of the fate demon …… bitterly me, the hero. Like a wild bull ……, I cannot ……. Like a mighty bull, ……. Like an offshoot ……. Like an ass ……, I died. …… my …… wife ……. She spends the days in tears and bitter laments. Her kind protective god has left her; her kind protective goddess does not care for her any more. Ninsumun no longer rests her august arm firmly on her head. Nanna, Lord Ašimbabbar, no longer leads (?) her by the hand. Enki, the lord of Eridug, does not ……. Her …… has been silenced (?), she can no longer answer. She is cast adrift like a boat in a raging storm; the mooring pole has not been strong enough for her. Like a wild ass lured (?) into a perilous pit she has been treated heavy-handedly. Like a lion fallen into a pitfall, a guard has been set up for her. Like a dog kept in a cage, she is silenced. Utu …… does not pay heed to the cries "Oh my king" overwhelming her."

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 "My tigi, adab, flute and zamzam songs have been turned into laments because of me. The instruments of the house of music have been propped against the wall. Because I have been made to …… in a soil-filled pit instead of my throne whose beauty was endless; because I have been made to lie down in the open, desolate steppe instead of my bed, the sleeping place whose …… was endless, alas, my wife and my children are in tears and wailing. My people whom I used to command (?) sing like lamentation and dirge singers because of her (?). While I was so treated, foremost Inana, the warlike lady, was not present at my verdict. Enlil had sent her as a messenger to all the foreign lands concerning very important matters."

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 When she had turned her gaze away from there, Inana humbly entered the shining E-kur, she …… at Enlil's fierce brow. (Then Enlil said:) "Great lady of the E-ana, once someone has bowed down, he cannot …… (?) any more; the trustworthy shepherd left E-ana, you cannot see him any more." My lady …… among the people { …… } { (1 ms. has instead:) like …… }. Then Inana, the fierce storm, the eldest child of Suen, ……, made the heavens tremble, made the earth shake. Inana destroyed cattle-pens, devastated sheepfolds, saying: "I want to hurl insults at An, the king of the gods: Who can change the matter, if Enlil elevates someone? Who can change the import of the august words uttered by An, the king? If there are divine ordinances imposed on the Land, but they are not observed, there will be no abundance at the gods's place of sunrise. My holy ĝipar, the shrine E-ana, has been barred up { like (?) a mountain } { (some mss. have instead:) like the heavens }. If only my shepherd could enter before me in it in his prime -- { I will not enter it otherwise! } { (some mss. have instead:) Why should I enter it otherwise? } If only my strong one could grow for me like greenery in the desert. If only he could hold steady for me like a river boat at its calm mooring." This is how Inana { gave vent (?) to a lament over him } { (1 ms. has instead:) …… Ur-Namma …… }

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 After shepherd Ur-Namma ……, Nanna, Lord Ašimbabbar, ……, Enki, the king of Eridug ……. { …… devastated sheepfolds …… } { (the other ms. has instead:) …… the foremost, the flood …… }. { …… holy ……, lion born on high } { (the other ms. has instead:) …… basket (?) …… }. …… your city; renders just judgments. ……, Lord Ninĝišzida be praised! My king …… among tears and laments; …… among tears and laments.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 The mother, wretched (?) because of her son, …… the mother of the king, holy Ninsumun, was crying: "Oh my heart!". She was weeping bitterly in the broad square, which is otherwise a place of entertainment, that the fate of Ur-Namma had been overturned and that the trustworthy shepherd had been made to pass away. She spent the day in lamentation over the trustworthy shepherd who had been snatched away. Sweet sleep did not (?) come to the people whose happiness had come to an end.

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)

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 Ur-Namma ……. His hands which used to grasp, cannot ……. His feet which used to tread, ……. (1 line unclear)The trustworthy shepherd, the king, the …… of Sumer, Ur-Namma, ……. As he himself was going to Urim, Ur-Namma …… house. The proud one lying in the palace, Ur-Namma, who …… by the troops (?), ……. He could not rise any more, the wise one of the countries lay down; silence ……. As he, who was the vigour of the Land, has fallen, the land became demolished like a mountain. As he, a cypress forest, was felled, the state of the Land became confused. As he, the cedar tree of the Land, was uprooted, the state of the Land became altered. Axes (?) were set against him, a boxwood tree, in his joyous dwelling place. His appointed time arrived, and he passed away in his prime.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 His (?) pleasing sacrifices were no longer accepted; they were treated as dirty (?). The Anuna gods did not reach out for his gifts any more. …… did not stand by an "It is enough", his (?) days were not prolonged. ……, there was no more rising up. Ur-Namma, a broken jar, was abandoned at ……. (3 lines unclear) "……, what is it to me?" (approx. 5 lines missing)

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 (3 lines unclear) …… the bolt ……. …… sat (?) in saltpetre. ……, the roads were thrown into disorder, no one could go up and down on them; ……, the roads were thrown into disorder, no one could go up and down on them. …… is a long route. …… the way ……. …… the journey to the nether world …….

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 …… gifts ……. …… chief porters ……. …… who died ……, …… dead nindiĝir priestesses, chosen by extispicy, (1 line unclear)…… raised a tumult ……; …… raised a tumult ……. The king knew well the rites of the nether world, Ur-Namma knew well the rites of the nether world: so he brought magnificent bulls, faultless kids, and fattened sheep.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Nergal, the Enlil of the nether world, in his palace, the shepherd Ur-Namma offered a mace, a large bow with quiver and arrows, a large barbed dagger, and a multicoloured leather bag for wearing at the hip.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Gilgameš, the king of the nether world, in his palace, the shepherd Ur-Namma offered a spear, a leather bag for (?) the saddle-hook ……, a heavenly lion-headed mitum mace, a shield resting on the ground, and a battle-axe, an implement beloved of Ereškigala.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To …… Ninazimua, …… denizen of Arali, and to Ĝeštin-ana, the king's sister, in her palace, the shepherd Ur-Namma offered a ……, the hallmark of the scribe, ……, a peg and the measuring rod …….

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To Dimpimekug, who stands at the right and the left (?), the shepherd Ur-Namma …… and offered in her (?) palace a golden and silver toggle-pin with a bison's head, and a lapis-lazuli seal with a golden edge and a pin of refined silver.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 To ……, the great ensi of the nether world he brought the magnificent bulls, faultless kids, and fattened sheep that he had; in his palace the shepherd Ur-Namma offered them.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 After the offerings were presented to the great …… of the underworld, the Anuna, they (?) seated Ur-Namma on a great dais of the nether world and set up a dwelling place for him in the nether world. At the command of Ereškigala, with (?) Gilgameš, his beloved brother, he will pass the judgments of the nether world and render the …… decisions concerning (?) all the men who fell by weapons and all the men who …… guilty.

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 After five days, 10 days had passed, lamenting for Sumer overwhelmed my king, lamenting for Sumer overwhelmed Ur-Namma. As he could not complete the wall of Urim; as he could no longer enjoy the new palace he had built; as he, the shepherd, could no longer protect (?) his household; as he could no longer bring pleasure to his wife with his embrace; as he could not bring up his sons on his knees; as he would never see in their prime the beauty of their little sisters, who are yet to grow up, the trustworthy shepherd uttered a heart-rending lament for himself: "I, who have experienced, who have experienced fear, …… for the great gods, I have set up chapels for them. I have created evident abundance for the Anuna gods. I have …… treasures to their …… shining thrones. …… a favourable portent for me, was …… as the nether world or the heavens ……. (1 line fragmentary) (approx. 7 lines missing)"

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 "…… guard ……. …… silence ……. …… adab, flute and zamzam songs …… laments. …… have been propped against the wall. Because I have been made to sit on …… whose beauty was endless; because I have been made to fall in …… was endless, (1 line fragmentary)Maiden Inana, the warlike lady, ……. Enlil had sent her as a messenger to all the great mountains."

The death of Ur-Namma (Ur-Namma A): c.2.4.1.1 When she had turned her gaze away from there, the trustworthy shepherd had left the E-ana, and she (?) could not see him any more. She …… at Enlil's fierce brow. Antagonistically (?) she insulted An, the king of the gods: "When An, the king speaks, his words cannot be changed! …… Ur-Namma ……. There will be no …… at the gods' place of sunrise. …… holy ĝipar, shrine E-ana ……. …… not enter ……."

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 Exalted Enlil, …… fame ……, lord who …… his great princedom, Nunamnir, king of heaven and earth ……, looked around among the people. The Great Mountain Enlil chose Ur-Namma the good shepherd from the multitude of people: "Let him be the shepherd of Nunamnir!" He made him emanate (?) fierce awesomeness.

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 The divine plans of brick-built E-kur were drawn up. The Great Mountain Enlil made up his mind, filled with pure and useful thoughts, to make them shine like the sun in the E-kur, his august shrine. He instructed the shepherd Ur-Namma to make the E-kur rise high; the king made him the mightiest in the Land, he made him the first among the people. The good shepherd Ur-Namma, …… whose trust in Nunamnir is enduring, the knowledgeable judge, the lord of great wisdom, prepared the brick mould. Enlil brought order in his rebellious and hostile lands for the shepherd Ur-Namma, and made Sumer flourish in joy, in days filled with prosperity. The foundations were laid down firmly and the holy foundation pegs were driven in. The enkum and ninkum priests praised it duly and Enki made the temple rejoice with his artful incantations.

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 The shepherd Ur-Namma made the lofty E-kur grow high in Dur-an-ki. He made it to be wondered by the multitude of people. He made glittering the eyebrow-shaped arches of the Lofty Gate, the Great Gate, the Gate of Peace, the Ḫursaĝ-galama and the Gate of Perpetual Grain Supplies, by covering them with refined silver. The Anzud bird runs there and an eagle seizes enemies in its claws (?). Its doors are lofty; he filled them with joy. The temple is lofty, it is surrounded with fearsome radiance. It is spread wide, it awakes great awesomeness. Within it, he made the Ḫursaĝ-galama, the raised temple (?), the holy dwelling stand fast for the Great Mountain like a lofty tower (?).

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 In the Gagiššua of the great palace, where she renders verdicts with grandeur, he made the great mother Ninlil glad. Enlil and Ninlil relished it there. In its great dining hall, the trustworthy hero chosen by Nunamnir made them enjoy a magnificent meal: the E-kur was rejoicing. They looked with approval at the shepherd Ur-Namma, and the Great Mountain decreed a great destiny for Ur-Namma for all time, making him the mightiest among his black-headed people.

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 "I am Nunamnir, whose firm commands and decisions are immutable! You have made my lofty E-kur shine gloriously, you have raised it high with a brilliant crenellation. Trustworthy hero, you have made it shine gloriously in the Land. Ur-Namma, mighty lord, may your (?) kingship be unparalleled, may your fame spread to heaven's borders, as far as the foot of the mountains!"

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 "I am the Great Mountain, Father Enlil, whose firm commands and decisions are immutable! You have made my lofty E-kur shine gloriously, you have raised it high with a brilliant crenellation. Trustworthy hero, you have made it shine gloriously in the Land. Ur-Namma, mighty lord, may your (?) kingship be unparalleled, may your fame spread to heaven's borders, as far as the foot of the mountains!"

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 Lord Nunamnir gave to my king the lofty mace which heaps up human heads like piles of dust in the hostile foreign countries and smashes the rebellious lands; he gave to the shepherd Ur-Namma the lofty mace which heaps up human heads like piles of dust in the hostile foreign countries and smashes the rebellious lands, so now he beats down the foreign lands and tramples them underfoot. Lord Nunamnir gave it to the shepherd Ur-Namma, so now he beats down the foreign lands and tramples them underfoot.

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 He destroys the cities of the wicked, and with heavy oppression he turns (?) them into haunted places. The shepherd Ur-Namma destroys the cities of the wicked, and with heavy oppression he turns (?) them into haunted places. He has a terrible fame in the houses of the rebellious lands, his storming …… the wicked. The shepherd Ur-Namma has a terrible fame in the houses of the rebellious lands, his storming …… the wicked.

A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2 He has made the royal dais stand firmly, he has made Urim resplendent. The shepherd Ur-Namma has made it exude awesomeness, and he, as king of the Land, has lifted his head high there. All this was granted to him in the place of his king, Enlil: a fate was decreed and then it was duly fulfilled. There is now joy and abundance in Urim because (?) of Ur-Namma.

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 City of the finest divine powers, lofty royal throne-dais! Shrine Urim, pre-eminent in Sumer, built in a pure place! City, your well-founded great wall has grown out of the abzu! City, beautiful as the sky, endowed with beauty, colourfully decorated in a great place! Shrine Urim, well-founded ĝipar, dwelling of An and Enlil! Your lofty palace is the E-kiš-nu-ĝal, in which the fates are determined! Your pilasters heavy with radiance tower over all the countries! Its terrace like a white cloud is a spectacle in the midst of heaven. Its …… like flashing lightning shines (?) inside a shrine. Like a single bull under the yoke, ……. Suen's beloved pure table; E-kiš-nu-ĝal, Suen's beloved pure table. The king, ornament of the royal offering place, occupies the august courtyard; Ur-Namma the exalted, whom no one dare oppose, ……. Urim, the wide city ……. (1 line unclear)

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 praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 I am Ur-Namma, king of Urim, the protecting genius of my city. I strike against those guilty of capital offences, and make them tremble. The fear I cause ……. My judgments make Sumer and Akkad follow a single path. I place my foot on the necks of thieves and criminals. I clamp down on evildoers, who will be caught like snakes. I …… fugitives, and their intentions will be set right. I make justice apparent; I defeat wickedness. As if I were fire, even my frowning is enough to create concord. My word ……. …… the lands, the foreign countries …… Urim ……. Their food offerings make Nanna rejoice in E-kiš-nu-ĝal.

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 After my seed had been poured into the holy womb, Suen, loving its appearance (?), made it partake of Nanna's attractiveness. Coming forth over the Land like Utu, Enlil called me by an auspicious name, and Nintur assisted at my birth. As I came forth from the womb of my mother Ninsumun, a favorable allotted destiny was determined for me.

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 In me, Ur-Namma, the lands of Sumer and Akkad have their protecting genius. I am a source of joy for the Land; my life indeed creates! ……, the fields are resplendent (?) under my rule. In the fields growing with ……, …… did not multiply under my rule. In the desert, the roads are made up as for a festival, and are passable because of me. The owner of the fields ……; it rises (?) up to his chest. I have freed the sons of the poor from their duty of going to fetch firewood.

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 I, Ur-Namma, born on high, …… shining. The people line up in front of me. Enlil has given me the task of keeping the Land secure, with unscathed (?) troops. I am clad in linen in the ĝipar. I lie down on the splendid bed in its delightful bedchamber. I cause the people to eat splendid food; I am their Enkimdu (i.e. the god of irrigation and cultivation). I am the good shepherd whose sheep multiply greatly. I open the …… of the cattle-pens and sheepfolds. I am peerless. …… the pastures and watering-places of shepherds (?).

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 Since I have been adorned (?) with their rulership, no one imposes taxes on my abundant crops which grow tall. My commands bring about (?) joy in the great fortresses of the mountains. The joy of my city and the territory (?) of Sumer delights me. I release water into the canals of Sumer, making the trees grow tall on their banks. I have lifted the yoke of its male prostitutes. (1 line unclear)

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 I returned …… to Urim. I made …… return (?) to his country …… like ……. I loaded its grain on barges, I delivered it to its storehouses. I returned its …… citizens to their (?) homes. I …… their earth-baskets. I …… the savage hands of the Gutians, the ……. After I had made the evil-doers return (?) to their ……, I restored (?) the walls that had been torn down; my outstanding mind ……. …… the shrine of Urim ……. I am the foremost workman (?) of Enlil; I am the one who …… food offerings. (7 lines fragmentary or missing)

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 …… at a banquet with me in the city. …… joyful dance ……. I have brought abundance to Enlil's temple on the king's canal: I have directed ships both to Kar-ĝeština of Enlil and to the lapis-lazuli quay of Nanna. Alcohol and syrup have been poured out before Enlil. To me, the shepherd Ur-Namma, let life be given as a reward! For Nanna, my master, I have built his temple; as if it were a verdant hillside, I have set up the E-kiš-nu-ĝal in a great place. I have surrounded (?) its terrace with a gold and lapis-lazuli fence.

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3 I am the creature of Nanna! I am the older brother of Gilgameš! I am the son borne by Ninsumun, a princely seed! For me, kingship came down from heaven! Sweet is the praise of me, the shepherd Ur-Namma!

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 ……, …… Ašimbabbar you are on your …… because of Enlil. The watercourse of …… is full of fish, and the air above is full of birds. The fresh water of …… is full of fish, the air above is full of birds. …… honey-plants are planted, and the carp grow fat. …… honey-plants are planted, and the carp grow fat. The gizi reed of …… is so sweet that the fish eat them. The gizi reed of …… is so sweet that the fish eat them. Since my …… was founded, it is teeming with fish and birds. Since …… was founded, it is teeming with fish and birds.

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 Who will dig it? Who will dig it? Who will dig the canal? Who will dig the Keše-kug canal? Who will dig the canal? Who will dig the Pabi-luḫ canal? Who will dig the canal? Wealthy Ur-Namma will dig it. The trustworthy, prosperous youth will dig it.

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 My king, Lord Ašimbabbar, you are on your throne because of Enlil. Youthful Suen, Lord Ašimbabbar, you are on your throne because of Enlil. I, the king, whose fate was already decreed in the true womb, who raises his head in authority, Ur-Namma, the youth who caught the eyes of the Great Mountain Enlil, was chosen by Nunamnir in Sumer and Akkad. He decreed my fate in Nibru, in the mountain of life. He beamed at me approvingly and bestowed the kingship on me. In Urim, in the E-mud-kura, he made the foundation of my throne firm. He …… the holy sceptre to guide the numerous people in my hand. He …… the staff and the shepherd's crook to …… the expanding and teeming people. Lord Ašimbabbar …… a long-lasting life. Enlil …… of the four quarters of the world. He …… a lasting name, a name worthy to be praised. Enki presented me with my broad wisdom.

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 ln my city I dug a canal of abundance and named it the Keše-kug canal; in Urim, I dug a canal of abundance and named it the Keše-kug canal. I named it the Pabi-luḫ canal, a lasting name worthy to be praised. The watercourse of my city is full of fish, and the air above it is full of birds. The watercourse of Urim is full of fish, and the air above it is full of birds. In my city honey-plants are planted, and the carp grow fat. In Urim honey-plants are planted, and the carp grow fat. The gizi reed of my city is so sweet that the cows eat them. The gizi reed of Urim is so sweet that the cows eat them. Since my ……, it is teeming with fish and birds. In Urim ……. May the watercourse bring them (the fish) into my canal, may they be carried in baskets to him. May the watercourse bring them into Urim, into my canal, may they be carried in baskets to him.

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 (unknown no. of lines missing) (1 line fragmentary)Who will dig it? Who will dig the …… canal? Who will dig the canal? Who will dig the Ĝisala-ĝara canal? Who will dig the canal? Wealthy Ur-Namma will dig it. Who will dig the canal? Prosperous Šulgi will dig it. Who will dig the canal?

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 I, the king, whose fate was already decreed in the true womb, who raises his head in authority, Ur-Namma, the youth who caught the eyes of the Great Mountain Enlil, was chosen by Nunamnir in Sumer and Akkad. He decreed my fate in Nibru, in the mountain of life. In Urim, in the E-mud-kura, he made the foundation of my throne firm. He placed the awesome crown, the adornment of kingship, on my head. He put (?) the holy staff to guide the numerous people in my hand. He …… the staff, the shepherd's crook into my hand, and the nose-rope to lead the living. He …… the amazing house ……. (2 lines fragmentary) (1 line missing) …… strengthened the roots of E-kiš-nu-ĝal, ……, E-temen-ni-guru, a delightful residence. (1 line unclear)…… standing in silver …….

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4 ……, and I named it the Keše-kug canal. I named it the Pabi-luḫ canal, a lasting name worthy to be praised. The watercourse of my city is full of fish, and the air above it is full of birds. The city of the Keše-kug canal is full of fish, and the air above it is full of birds. The watercourse of the Pabi-luḫ canal is full of fish, and the air above it is full of birds. Its abundance brings fish and birds for me to the E-kiš-nu-ĝal. Its banks are lush with licorice, a honey-sweet plant to eat. Its arable tracts grow fine grain sprouting abundantly like a forest.

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5 Those who leave through your gate are an uncontrollable flood. Shrine Urim, your interior is a mountain of abundance, your exterior a hill of plenty. No one can learn the interior of the E-kiš-nu-ĝal, the artfully fashioned mountain. Your place of marvel is …… of cedar, your name makes the Land rejoice. Your lord is the one called as the beautiful lord, the child of Ninsumun, the ornament of all the lands. Urim, your great divine power is the gods's shackle on the Land. Your name be praised indeed!

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5 Your gate is the blue sky imbued with fearsomeness; only when it is open does Utu illuminate from the horizon. Your platform is where the fates are determined by the gods; you make just decisions. Your name be praised indeed!

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5 In your interior, the evildoer dare not lay hold of the holy statutes. E-kiš-nu-ĝal, the evil-doer cannot even come to know your interior, which is a dragon. House, your terrace …… Enlil …… your offerings. At your Dubla-maḫ, the place where the fates are determined, the great gods determine the fates. Worthy of the E-temen-ni-guru, born ……, your name be praised indeed!

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5 The beautiful lord …… the true shepherd Ur-Namma, …… Urim ……. The silent house …… like Utu. Your name be praised indeed! Ur-Namma ……, adorned with a lapis lazuli beard …….

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5 In his pure heart Ašimbabbar has chosen Ur-Namma, the king endowed with allure, the radiance covering the nation. Wickedness cannot pass unnoticed before his eyes. Ur-Namma has accomplished an achievement, justice! The king, who knows (?) the spreading branches, Ur-Namma acts (?) as constable. The eloquent one of the lord, who knows (?) the spreading branches, Ur-Namma acts (?) as constable. The king, Ur-Namma, refreshes himself at the house of Suen.

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5 She has determined a fate for the king, for the Tigris and the Euphrates and for Ur-Namma. Its lady, the lady of possessions, the lady of ……, has determined a fate for Ur-Namma. The woman of the princely seed has treated him kindly. Ur-Namma …….

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6 Imbued with allure from the shining rooftops, Urim, your foundation rests on abundance. City, your lord rides high in joy, Ur-Namma rides high indeed; the one adorned with a lapis-lazuli beard rides high indeed! He is the tallest among all the lords, appearing as the noblest among them.

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6 Those who leave through your gate are an uncontrollable flood. Shrine Urim, your interior is a mountain of abundance, your exterior a hill of plenty. No one can learn the interior of the E-kiš-nu-ĝal, the artfully fashioned hill. Your temple is a shimmering mountain; your very name is merciful. Your lord is the one called as the beautiful lord, the child of Ninsumun, the ornament of all the lands.

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6 House, your great divine power is the shackle of the gods put on the Land. Your gate is named by your god, the beautiful god; only when it is is open does Utu illuminate from the horizon. Your platform, the place where the fates are determined by the gods, in order to make just decisions, is where the Anuna, the gods of heaven and earth, take counsel.

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6 Your …… makes (?) the faithful woman joyous, the father proud. In your interior the evildoer dare not lay hold of the holy statutes. House whose offerings of the temple terrace devastate the rebel lands. At your Dubla-maḫ, the place where the fates are determined, the great gods determine the fates. Suen chose Sumer and Akkad, the black-headed people, and Ur-Namma in his heart.

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6 Let me give praise to the king endowed with allure, the radiance covering the nation, Lord Ur-Namma! In his heart Ašimbabbar has chosen Ur-Namma, Ur-Namma who is endowed with allure, the radiance covering the nation, placing thereby a shackle on all the lands and blocking the way with a strong bolt. The king is worthy of Suen! Wickedness cannot pass unnoticed before his eyes. Ur-Namma has accomplished an achievement, justice! He fills the wicked land with his battle-cry. The rebellious land is overthrown, Ur-Namma acts (?) as the constable.

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6 The shepherd Ur-Namma is elevated; in the house of Suen, he is the one adorned with a lapis lazuli beard. May he pass ……! …… is good, is sweet in its luxuriance. Like Ninlil who gives birth in a storm, child of Ninsumun, she has given birth to you. May holy An sit with the shepherd! …… with the shepherd Ur-Namma.

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 My king, when you have finished with all the work on the fields of Enlil; Ur-Namma, when you have finished with all the work on the fields of Enlil, may the rains of heaven make the furrows that you laid out sprout abundantly. King, faithful farmer, you have …… the levees and ditches in the wide fields; Ur-Namma, faithful farmer, you have …… the levees and ditches on the wide fields. Like the rising Utu, the levees and ditches ……. My king, ……; Ur-Namma, ……. (2 lines missing) (2 lines fragmentary)

A praise poem of Ur-Namma (Ur-Namma I): c.2.4.1.a He is the …… of his god; all the foreign countries are full (?) of his fame. He carries out his plans, and Sumer is …… by his greatness. Utu marches before the king. (1 line unclear) (unknown no. of lines missing)

A praise poem of Ur-Namma (Ur-Namma I): c.2.4.1.a King, white meš tree growing in a pleasant spot in Urim, a shady canopy of numerous large branches facing the sky, years of abundance extending over all foreign countries for those who keep close (?) to your shade. An looks with favour at ……, …… with joy …….

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I, the king, was a hero already in the womb; I, Šulgi, was born to be a mighty man. I am a fierce-looking lion, begotten by a dragon. I am the king of the four regions; I am the herdsman and shepherd of the black-headed people. I am a respected one, the god of all the lands.1

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I am a child born of Ninsumun. I am the choice of holy An's heart. I am the man whose fate was decided by Enlil. I am Šulgi, the beloved of Ninlil. I am he who is cherished by Nintur. I am he who was endowed with wisdom by Enki. I am the powerful king of Nanna. I am the growling lion of Utu. I am Šulgi, who has been chosen by Inana for his attractiveness.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I am a mule, most suitable for the road. I am a horse, whose tail waves on the highway. { I am a stallion of Šakkan, eager to run. } { (1 ms.:) I am a donkey of Šakkan, who loves running. }

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I am a knowledgeable scribe of Nisaba; I have perfected my wisdom just as my heroism and { my strength } { (1 ms. has instead:) my distinction }. Reliable words can reach (?) me. I cherish righteousness but do not tolerate wickedness. I hate anyone who speaks wickedly.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 Because I am a powerful man who enjoys using his thighs, I, Šulgi, the mighty king, superior to all, strengthened (?) the roads, put in order the highways of the Land. I marked out the double-hour distances, built there lodging houses. { I planted gardens by their side and established resting-places } { (1 ms. has instead:) I established gardens (?) and resting-places by their side }, and installed in those places experienced men. Whichever direction one comes from, one can refresh oneself when the time is cool; and travellers and wayfarers who arrive at night can seek haven there as in a well-built city.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 So that my name should be established for distant days and never fall into oblivion, so that my praise should be { uttered } { (1 ms.:) spread } throughout the Land, and my glory should be proclaimed in the foreign lands, I, the fast runner, summoned my strength and, to prove my speed, my heart prompted me to make a return journey from Nibru to brick-built Urim as if it were only the distance of a double-hour.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I, the lion, never failing in his vigour, standing firm in his strength, fastened the small niĝlam garment firmly to my hips. Like a pigeon anxiously fleeing from a …… snake, I spread my wings; like the Anzud bird lifting its gaze to the mountains, I stretched forward my legs. The inhabitants of the cities which I had founded in the Land lined up for me; the black-headed people, as numerous as ewes, looked at me with sweet admiration.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I entered the E-kiš-nu-ĝal like a mountain kid hurrying to its habitation, when Utu spreads broad daylight over the countryside. I filled with abundance the temple of Suen, a cow-pen which yields plenty of fat. I had oxen slaughtered there; I had sheep { offered there lavishly } { (some mss.:) butchered there }. I had šem and ala drums resound there { and caused tigi drums play there sweetly. } { (1 ms. has instead the line:) I …… the balaĝ player (?). } I, Šulgi, who makes everything abundant, presented food-offerings there and, like a lion, spreading fearsomeness from (?) the royal offering-place, I bent down (?) and bathed in flowing water; I knelt down and feasted in the Egal-maḫ of Ninegala.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 Then I arose like an owl (?), like a falcon to return to Nibru in my vigour. But a storm shrieked, and the west wind whirled around. The north wind and the south wind howled at each other. Lightning together with the seven winds vied with each other in the heavens. Thundering storms made the earth quake, and Iškur roared in the broad heavens. { The rains of heaven mingled with the waters of the earth. } { (1 ms. has instead:) The rains of heaven competed with the waters of the earth. } Small and large hailstones drummed on my back.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I, the king, however, did not fear, nor was I terrified. I rushed forth like a fierce lion. I galloped like an ass in the desert. With my heart full of joy, I ran (?) onward. Trotting like a solitary wild ass, I traversed a distance of fifteen double-hours by the time Utu was to set his face toward his house; { my saĝ-ursaĝ priests looked at me with admiration. } { (1 ms. has instead:) …… numerous (?) ……; I prayed in the …… of Enlil and Ninlil. } I celebrated the ešeš festival in both Nibru and Urim on the same day!

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 I drank beer in the palace founded by An with my brother and companion, the hero Utu. My singers praised me with songs accompanied by seven tigi drums. My spouse, the maiden Inana, the lady, the joy of heaven and earth, sat with me at the banquet.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 Truly I am not boasting! Wherever I look to, there I go; wherever my heart desires, I reach. { (1 ms. adds at least 10 lines:) By the life of my father holy Lugalbanda, and Nanna the king of heaven and earth, I swear that the words written on my tablet are ……. (at least 4 lines missing or unclear) …… since the days of yore, since ………, no king of Sumer as great as I has existed for the people. } An placed a { legitimate and lofty } { (some mss. have:) golden } { (1 ms. has:) good silver } { (1 ms. has:) silver } crown firmly on my head.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 In the lustrous E-kur, I seized the holy sceptre and I lifted my head towards heaven on a shining dais, a throne with firm foundation. I consolidated my kingship, subdued the foreign lands, fortified the Land. May my name be proclaimed among the well-guarded people of the four regions! May they praise it in holy hymns about me! May they glorify my majesty, saying:

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 "The one provided with lofty royal power; the one given heroism, power and happy life by Suen of the E-kiš-nu-ĝal; the one endowed with superior strength by Nunamnir; Šulgi, the destroyer of foreign lands, the fortifier of the Land, the purification priest of heaven and earth, who has no rival; { Šulgi, who is cared for by the respected child of An! }"

A praise poem of Šulgi (Šulgi A): c.2.4.2.01 { Nisaba be praised! } { (1 ms. has instead:) Šulgi, be praised (?) by An's respected son! }

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I am a king, offspring begotten by a king and borne by a queen. I, Šulgi the noble, have been blessed with a favourable destiny right from the womb. When I was small, I was at the academy, where I learned the scribal art from the tablets of Sumer and Akkad. None of the nobles could write on clay as I could. There where people regularly went for tutelage in the scribal art, I qualified fully in subtraction, addition, reckoning and accounting. The fair Nanibgal, Nisaba, provided me amply with knowledge and comprehension. I am an experienced scribe who does not neglect a thing.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 When I sprang up, muscular as a cheetah, galloping like a thoroughbred ass at full gallop, the favour of An brought me joy; to my delight Enlil spoke favourably about me, and they gave me the sceptre because of my righteousness. I place my foot on the neck of the foreign lands; the fame of my weapons is established as far as the south, and my victory is established in the highlands. When I set off for battle and strife to a place that Enlil has commanded me, I go ahead of the main body of my troops and I clear the terrain for my scouts. I have a positive passion for weapons. Not only do I carry lance and spear, I also know how to handle slingstones with a sling. The clay bullets, the treacherous pellets that I shoot, fly around like a violent rainstorm. In my rage I do not let them miss.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I sow fear and confusion in the foreign land. I look to my brother and friend, youthful Utu, as a source of divine encouragement. I, Šulgi, converse with him whenever he rises over there; he is the god who keeps a good eye on my battles. The youth Utu, beloved in the mountains, is the protective deity of my weapons; by his words I am strengthened and made pugnacious (?). In those battles, where weapon clashes on weapon, Utu shines on me. Thus I broke the weapons of the highlands over my knees, and in the south placed a yoke on the neck of Elam. I make the populations of the rebel lands -- how could they still resist my weapons? -- scatter like seed-grain over Sumer and Akkad.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Let me boast of what I have done. The fame of my power is spread far and wide. My wisdom is full of subtlety. Do not my achievements surpass all qualifications?

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I stride forward in majesty, trampling endlessly through the esparto grass and thickets, capturing elephant after elephant, creatures of the plain; and I put an end to the heroic roaring in the plains of the different liona, the dragons of the plains, wherever it approaches from and wherever it is going. I do not go after them with a net, nor do I lie in wait for them in a hide; it comes to a confrontation of strength and weapons. I do not hurl a weapon; when I plunge a bitter-pointed lance in their throats, I do not flinch at their roar. I am not one to retreat to my hiding-place but, as when one warrior kills another warrior, I do everything swiftly on the open plain. In the desert where the paths peter out, I reduce the roar at the lair to silence. In the sheepfold and the cattle-pen, where heads are laid to rest (?), I put the shepherd tribesmen at ease. Let no one ever at any time say about me," Could he really subdue them all on his own?" The number of lions that I have despatched with my weapons is limitless; their total is unknown.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Let me boast of what I have done. The fame of my power is spread far and wide. My wisdom is full of subtlety. Do not my achievements surpass all qualifications?

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I am Šulgi, god of manliness, the foremost of the troops. When I stretch the bowstring on the bow, when I fit a perfect arrow to it, I shoot the bow's arrow with the full strength of my arms. The great wild bull, the bull of heaven, the wild cow and the bison bellow. As they pass across the foothills of the mountains, I shoot barbed arrows at them with my powerful strength. (1 line unclear)As they collapse (?) on the plain, I topple them like old towers. I make their heads plunge to the ground like crushing pestles. For the wild asses I set no snares, dig no pits, shoot no arrows against them. But I race after them as against my own rivals; I do not try to surround them to kill their young, as people kill slim ass foals.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 When a burly wild boar (?) is running across the plain, I pierce its lungs with an arrow. With only one shot of mine I bring it to the ground; no single clansman from my regiments can surpass me in archery. I am a man with sharp eyes. When I lead the …… of the crack troops, I know best of all how to cast the throw-stick, running as quick as light radiating from heaven. What I hit no longer rises from its place. (1 line unclear)I can throw a ball (?) as high in the air as if it were a rag. I can bring down quadrupeds lightning-quick with the sling. I, Šulgi, can catch a goat with a quick pace; nothing checks my power. …… has been given to me. Wherever I direct my steps, I always achieve something; when I return from the desert, I always bring something more for her -- for Ninsumun, my own mother, I am her son of five things, of 10 things (= of everything).

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Let me boast of what I have done. The fame of my power is spread far and wide. My wisdom is full of subtlety. Do not my achievements surpass all qualifications?

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I, the king, am the Land's most excellent fighter against the enemy. I, Šulgi, am respected for my immense bodily strength. I am mighty; nothing resists me; I know no setbacks. My barges on the river do not sink (?) under me (alludes to a proverb (?)); my teams of asses do not collapse under me. Striding forward like my brother and friend, the youth Utu, as if with the legs of a lion, I am the good groom of my dust-making asses that bray like lions roaring. Like that of a stallion, my strength is unwavering during the running-race; I come first in the race, and my knees do not get tired. I am fearless; I dance with joy. My words shall never be forgotten. Praise for me because of my reliable judgments is on everyone's lips.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I am a ritually pure interpreter of omens. I am the very Nintur (creator deity) of the collections of omens. These words of the gods are of pre-eminent value for the exact performance of hand-washing and purification rites, for eulogy of the en priestess or for her enthronement in the ĝipar, for the choosing of the lumaḫ and nindiĝir priests by sacred extispicy, for attacking the south or for defeating the uplands, for the opening of the emblem house, for the washing of lances in the "water of battle" (blood), for the taking of subtle decisions about the rebel lands. After I have determined a sound omen through extispicy from a white lamb and a sheep, water and flour are libated at the place of invocation. Then, as I prepare the sheep with words of prayer, my diviner watches in amazement like an idiot. The prepared sheep is placed at my disposal, and I never confuse a favourable sign with an unfavourable one. I myself have a clear intuition, and I judge by my own eyes. In the insides of just one sheep I, the king, can find the indications for everything and everywhere.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Let me boast of what I have done. The fame of my power is spread far and wide. My wisdom is full of subtlety. Do not my achievements surpass all qualifications?

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I, Šulgi, king of Urim, have also devoted myself to the art of music. Nothing is too complicated for me; I know the full extent of the tigi and the adab, the perfection of the art of music. When I fix the frets on the lute, which enraptures my heart, I never damage its neck; I have devised rules for raising and lowering its intervals. On the gu-uš lyre I know the melodious tuning. I am familiar with the sa-eš and with drumming on its musical soundbox. I can take in my hands the miritum, which ……. I know the finger technique of the alĝar and sabitum, royal creations. In the same way I can produce sounds from the urzababitum, the ḫarḫar, the zanaru, the ur-gula and the dim-lu-magura. Even if they bring to me, as one might to a skilled musician, a musical instrument that I have not heard before, when I strike it up I make its true sound known; I am able to handle it just like something that has been in my hands before. Tuning, stringing, unstringing and fastening are not beyond my skills. I do not make the reed pipe sound like a rustic pipe, and on my own initiative I can wail a šumunša or make a lament as well as anyone who does it regularly.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I bestow joy and gladness, and I pass my days in pomp and splendour. But people should consider for themselves -- it is a matter to keep in one's sights -- that at the inescapable end of life, no one will be spared the bitter gall of the land of oppression. But I am one who is powerful enough to trust in his own power. He who trusts in his own exalted name may carry out great things. Why should he do less? Since it was for my true mother Ninsumun that my mother together with her actually bore me to bestow joy and gladness, lovingly she cherished my unborn fruit. She did not endure scandal from anyone's mouth. Before she released her little one, this lady passed her time in my palace in the greatest joy.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Before Utu son of Ningal, I, Šulgi, declare that in my long life in which I have achieved great things since the day that my kingly destiny was determined, in my life in which everything was richly provided in contentment, I have never lacked anything. Until the distant future may this song bless the name of me, the king, with a life of long days. As I am musical, as I am eloquent, I am a heavenly star of steadfastness. It is an awe-inspiring brow that establishes palaces, just as a peg and a measuring cord are the builders of cities. With the awesomeness that radiates from my forehead, which I make the foreign lands wear like a nose-rope, and the fear-inspiring lustre, my personal weapon, which I impose on the Land like a neck-stock, I am able to root out and undo crime. I have the ability to reconcile great matters with one word.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 When I …… like a torrent with the roar of a great storm, in the capture of a citadel in Elam ……, I can understand what their spokesman answers. By origin I am a son of Sumer; I am a warrior, a warrior of Sumer. Thirdly, I can conduct a conversation with a man from the black mountains. Fourthly, I can do service as a translator with a man of Martu, a man of the mountains ……. I myself can correct his confused words in his own language. Fifthly, when a man of Subir yells ……, I can even distinguish the words in his language, although I am not a fellow-citizen of his. When I provide justice in the legal cases of Sumer, I give answers in all five languages. In my palace no one in conversation switches to another language as quickly as I do.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 When I pronounce a completed verdict, it is heartily welcomed, since I am wise and exalted in kingship. So that my consultative assemblies, sitting together to care for the people, inspire respect in their hearts when the chief herald sounds the horn, they should deliberate and debate; and so that the council should decide policy properly, I have taught my governors to deliberate and to debate. While the words at their dining tables flow like a river, I tackle crime, so that the foundations are securely established for my wide dominions. I vanquish a city with words as weapons, and my wisdom keeps it subjected just as violence with burning torches would. I have taught them the meaning of the words "I have no mother". My words can be words smooth as the finest quality oil; I know how to cool hearts which are hot as fire, and I know how to extinguish a mouth set on fire like a reedbed. I weigh my words against those of the braggart. I am a man of the very highest standards of value. The importance of the humble is of particular value to me, and they cannot be counter-productive to any of my activities. By command of An and by command of Enlil, prayers are said for the life of the Land and for the life of the foreign lands, and I neither neglect them nor allow them to be interrupted.

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 B): c.2.4.2.02 I have no equal among even the most distant rulers, and I can also state that my deeds are great deeds. Everything is achievable by me, the king. Since the time when Enlil gave me the direction of his numerous people in view of my wisdom, my extraordinary power and my justice, in view of my resolute and unforgettable words, and in view of my expertise, comparable to that of Ištaran, in verdicts, my heart has never committed violence against even one other king, be he an Akkadian or a son of Sumer, or even a brute from Gutium.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I am no fool as regards the knowledge acquired since the time that mankind was, from heaven above, set on its path: when I have discovered tigi and zamzam hymns from past days, old ones from ancient times, I have never declared them to be false, and have never contradicted their contents. I have conserved these antiquities, never abandoning them to oblivion. Wherever the tigi and the zamzam sounded, I have recovered all that knowledge, and I have had those šir-gida songs brilliantly performed in my own good house. So that they should never fall into disuse, I have added them to the singers' repertoire, and thereby I have set the heart of the Land on fire and aflame.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Whatever is acquired is destined to be lost. What mortal has ever reached the heavens? At some time in the distant future, a man of Enlil may arise, and if he is a just king, like myself, then let my odes, prayers and learned songs about my heroic courage and expeditions follow that king in his good palace. He should take to heart the benefit that has been conferred on him; he should exalt the power of my odes, absorb the exuberance of my songs, and value highly my great wisdom. Just as a strong person can consider on an equal basis even those things which he has not brought about by his own efforts, let him applaud and welcome my achievements. Let him call upon my good name.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 But if his heart devises treason against me, and he commits violence against anything of mine, may Nanna then adjudicate against this rebel, and let Utu the torch catch him. Wherever that king's path may lead, his word shall be wiped out. Until he has completed the days of his life, he shall do everything in his power to keep the hymns in their proper form. Through becoming familiar thereby with me, the king, he will speak of me in awed amazement. Because of my extraordinary wisdom and my ancient fame as a master, he should choose my hymns as examples, and himself beget heavenly writings.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 In the south, in Urim, I caused a House of the Wisdom of Nisaba to spring up in sacrosanct ground for the writing of my hymns; up country in Nibru I established another. May the scribe be on duty there and transcribe with his hand the prayers which I instituted in the E-kur; and may the singer perform, reciting from the text. The academies are never to be altered; the places of learning shall never cease to exist. This and this only is now my accumulated knowledge! The collected words of all the hymns that are in my honour supersede all other formulations. By An, Enlil, Utu and Inana, it is no lie -- it is true!

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Furthermore no one will assert under oath that to this day there is any mention in my inscriptions of a single city that I have not devastated, or wall that I have not demolished, or land that I have not made tremble like a reed hut, or praise that I have not completely verified. Why should a singer put them in hymns? An eminent example deserves eternal fame. What is the use of writing lies without truth? For me, the king, the singer has recorded my exploits in songs about the strength of the protective deity of my power; my songs are unforgettable, and my words shall not fall into oblivion. I am the best king of the Land. From the very first origins until the full flourishing of mankind, there will never be any king who can measure himself against my achievements whom An will let wear his crown or wield his sceptre from a royal throne.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I am gifted with power, insight and wisdom. The high point of my great deeds is the culling of lions before the lance as if they were garden weeds, the snapping of fierce felines like reeds as if under the carding-comb, and the crushing (?) of their throats under the axe as if they were dogs. Great powerful wild cows, indomitable bulls, cattle on their way to their mountain pastures, which were killed in the plain, were …… the mountains. That the hills were impenetrable and inaccessible …… -- those are pure lies. Where, in important words on tablets, my wisdom and my power (1 line unclear)He who knows, and does not …… the truth about me as lies, will applaud and praise me.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 I am a warrior whose might is enormous might. I am Šulgi, whose shadow lies over the mountain lands. I am the king, the weapon and the downfall of rebel lands. Thus I have spread far and wide my everlasting renown.

A praise poem of Šulgi (Šulgi B): c.2.4.2.02 Now, I swear by Utu on this very day -- and my younger brothers shall be witnesses of it in foreign lands where the sons of Sumer are not known, where people do not have the use of paved (?) roads, where they have no access to the written word -- that the firstborn son is a fashioner of words, a composer of songs, a composer of words, and that they will recite my songs as heavenly writings, and that they will bow down before my words as a …… (8 lines fragmentary)

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am the king, a wild bull of acknowledged strength, a lion with wide-open jaws! I am Šulgi, a wild bull of acknowledged strength, a lion with wide-open jaws! I am a great storm let loose from heaven, sending its splendour far and wide! I am good stock, with brindled body, engendered by a breed-bull! I am a king born from a cow, resting amid butter and milk! I am the calf of a thick-necked white cow, reared in the cow-pen! Dressed in a …… royal robe and holding out a sceptre, I am perfect for ……. I am also the good shepherd who takes joy in justice, the scourge and stick of all evil! Strength of lions, hero of battle -- I have no rivals! Handsome of limb, ferocious lion, I am perfection in warfare! Grasping a lapis-lazuli mace and a battle-axe, with long fingers I sharpen a tin knife to untie knots. In the turbulent affray of battle, in the conflict, I shoot out my tongue, a mušḫuš darting out its tongue at the foreign lands, a dragon raging (?) at men.

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 Since I first arose in human form, a bull-calf born in a year of plenty and announced at a time of prosperity, nourished on good milk, my head was refulgent with the crown. As I rose over my city like Utu, suspended in its midst, I filled the E-temen-ni-guru, founded with divine powers, with princely cornelian. I touched it and made it perfect with royal hand-washing rituals. I cleansed myself in water of purification from Eridug. Its seven wisdoms attended upon me, and they were not negligent of me, the radiant heart dressed in a robe.

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

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 C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am fair of mouth with well-formed lips. My heart ……. (1 line fragmentary) I also have a solidly based knowledge of ……. In my assembly where grand deliberation takes place, where the black-headed are gathered together, a minister pays attention to messages from foreign lands. Eloquent in the assembly and refined, he (2 lines fragmentary) He roared like a bull. (12 lines missing or fragmentary)

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a shepherd who, apart from being one who always makes the right decisions on what he has sworn, is also fully able to re-establish …… in the Land and to …… forcefully the house of the rebel lands; who grasps hold of the righteous as if they were great bulls, and who darts (?) out his tongue at the wicked like a snake in a terrifying place. I never frighten the just, and I never …… the evil.

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am the leader living in Sumer! I am engaged in carrying out the planning! When I stand against the cities and territories of the hostile rebel lands, my battle is a hurricane that cannot be overwhelmed. When I surround their contingents from the south and cut the people off, (1 line fragmentary)In the great palace, where I take decisions, when I …… a pure lamb, on the right …… favourable ……, as I …… on my great throne. In my well-established dwelling, I can tell whether to strike with weapons or not to strike with weapons. Since from birth I am also a Nintur (creator deity), wise in all matters, I can recognise the omens of that extispicy in a pure place. I keep a look-out that ……. I am a lord ……, as I range about in my anger. I also have a solidly based knowledge of omens from heaped high censers. My vision enables me to be the dream-interpreter of the Land; my heart enables me to be the Ištaran (god of justice) of the foreign lands. I am Šulgi, good shepherd of Sumer. Like my brother and friend Gilgameš, I can recognise the virtuous and I can recognise the wicked. The virtuous gets justice in my presence, and the wicked and evil person will be carried off by ……. Who like me is able to interpret what is spoken in the heart or is articulated on the tongue?

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 Since I am also wise and highly intelligent, (5 lines fragmentary) Also I know the Martu language as well as I do Sumerian. …… mountain people walking in the hills ……, they greet me and I reply to them in the Martu language. Also I know the Elamite language as well as I do Sumerian. …… in Elam ……, they greet me and I reply in Elamite. (4 lines missing or fragmentary) In wrestling and athletics I am ……. I am the shepherd who with nimbly gripping fingers ……. Who can resist me, on the exercise ground as well as in battle? The greatest heroes of the Land, the notable strong men and athletes from the foreign lands, the swift (?) of Sumer, the totality of combatants, …… at my wrists. (1 line unclear)I am powerful in athletics, and I am strong …… in wrestling. I am Šulgi, the good shepherd of Sumer, and no one can equal me!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 Lion, feline …… (5 lines fragmentary or unclear) May its glory cover the cities, and its battle-cry smother the foreign lands! May the people be terrified at its roaring, as at a storm in the heavens! I am Šulgi, the good shepherd of Sumer! May he bring me the muscles of a lion, the sinews of a lion! May he receive (?) my spear! (3 lines unclear)The black-headed will look on in amazement, and …… in my city.

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 Where I stand, I destroy foreign lands; where I sit, I plunder cities. At my command, ……. Where my weapons strike, ……. (7 lines fragmentary or unclear) Their bricks are dug up from the footings ……. The city which I smash shall not be restored; the houses which I destroy shall be counted as ruin mounds; the walls proudly rising to heaven shall not open ……. (1 line unclear) …… I have been given great strength. (1 line fragmentary) …… arrows of my quiver …… a flying bird. As if ……; …… like a wild bull in a meadow. My spear goes straight. My great emblems are raised at the edge of the mountains. When day breaks and Utu comes forth and looks upon the hills, I shall marvel at them. (2 lines unclear) …… may they be terrified, and may his troops be frightened. (1 line fragmentary) Since I am a king who puts the Land on track, (4 lines fragmentary) Night falls, (2 lines unclear) The rebel lands ……. They are scattered by force, like sheep that have no shepherd. (7 lines fragmentary or unclear) May concord be promoted in the Land. May my attack cause them to collapse, like a wild bull going to its resting place. (1 line unclear)May the numerous people in their well-established dwelling be avenged.

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 I am a hero! Let them appropriately acknowledge my fame! I am a shepherd! Let them repeatedly bless me in prayer according to the heavenly stars! Let them tell in song a perfect recital of all my praiseworthy deeds!

A praise poem of Šulgi (Šulgi C): c.2.4.2.03 Since I am also pleasure-loving and a devotee of singing, I can perform tigi, adab and great malgatum compositions. When fixing the frets of the great lutes, I know how to raise and lower them. I am adept enough to play perfectly all the seven instruments. …… balbale on the flute; …… their divergent strings; …… the sa-eš instrument …… (4 lines fragmentary or unclear) a performing musician …… (1 line unclear) I also have a solidly based knowledge of ……. …… praying in a melodious voice, capering joyfully to the sound of the holy balaĝ drum (1 line unclear) …… in song, for my sister Ĝeštin-ana, my own mother Ninsumun …… in wisdom …… (6 lines missing)

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 O my king, great bull with splendid limbs, dragon with a lion's eyes! Shepherd Šulgi, great bull with splendid limbs, dragon with a lion's eyes! Bull-calf born in the cattle-pen of abundance, thriving there! Mighty one fit for heroism, the ornament of his Land! Righteous man, invested with justice by Utu! Fierce leopard who feeds on rich milk, rampant bull who was born to be a great beast! A lapis-lazuli beard, a holy breast -- marvellous to behold! O king, joy of the royal tiara! Šulgi, ornament of the legitimate crown, wearing the diadem of godhead, named by An with a good name! Good shepherd, endowed with strength by Enlil, Šulgi, the beloved of Ninlil's heart!

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 You destroy the offspring of ……. You are mighty, ……. You are brave, ……. When in the E-kur ……, in the hostile foreign lands you plunder cities; like a panting lion, you ……; like a cheetah, you ……; a dragon, you ……; (2 lines missing)You hurl angry words against the people of the foreign lands that are hostile to Nanna. You are adorned with splendid horns, like a virile wild bull born to be a great wild bull. You are a chariot, a waggon set on the road. Like a noble ass, by your vigorous running you bring joy to Enlil.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 You are as strong as an ildag tree planted by the side of a watercourse. You are a sweet sight, like a fertile meš tree laden with colourful fruit. You are cherished by Ninegala, like a date palm of holy Dilmun. You have a pleasant shade, like a sappy cedar growing amid the cypresses.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 Shepherd Šulgi, when your seed was placed in the holy womb, your mother Ninsumun gave birth to you; your personal god, holy Lugalbanda, fashioned you; Mother Nintur nurtured you; An named you with a good name; Enlil lifted your head; Ninlil loved you. The princely son of the E-kur ……. The king, the holy barge which traverses the sky, Nanna, the lord ……, Suen ……. (2 lines fragmentary)

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 Nudimmud …… like small trees. He cherished you like an ildag tree ……, like a meš tree or a palm-tree. At that time, …… An …… wrote a tablet for you and decreed a fate for you. Ninlil's heart was soothed with prayers and supplications. The gods of heaven, with their ready approval, came to heaven, where the fates are decreed. Enlil, the king of all the lands, gave you shepherdship over the Land, in the south and in the highlands.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 You hero, after stepping on the ……, you roared at the foreign land hostile to Nanna. Hurl your battle-cry at the …… of Enlil! My king, …… (approx. 10 lines missing)……, great bull …….

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 "I, the king, …… upon the foreign lands a mighty yoke …… of heroism ……, I subject their people to destruction. After setting my foot on the neck of the foreign lands, I make …… on the rebel lands. After knocking down …… like ……, and placing my foot on his head, I make him die amid dripping blood ……. Against their ……, my battle-axe gnashes and gnashes its teeth like a sharp-toothed beast. Against their ……, which are well fitted with …… axes of meteoric iron and …… gold ore, like a …… snake my mouth brings forth venom. I cut off from his strength the strong one who resorts to his strength. My …… against their warriors as if they were fish. …… the small net over their runners, I catch them like gazelles in the woods. Having …… like fire (?) against their tireless runners, I make them fall violently into a trap set with a net like wild asses. I place …… on their boastful ones in the battle. My fierce weapons pour forth venom into them like a serpent ready to bite. After tearing out the entrails of its …… who are still alive, I make the man coiling like an attacking …… snake sink his head in the dust, like an ailing, neglected (?) bull. I make their little ones who survive eat bitter dust as long as they live, like the locust which consumes everything."

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 "I raise my spear against the ……, I set up my emblems at the border of the foreign lands. I fill my quiver, and my bow is stretched, ready to shoot, like a raging serpent. Barbed arrows flash before me like lightning. Like scudding bats, …… arrows fly into the mouth of battle. Slingstones rain down on their people; clay bullets clatter on their backs like hammerstones. With my throw-stick and sling I catch like swallows the crushed people of the rebel lands. My …… weapon sharpens its teeth at the head of the Land."

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 "My …… battle-axe sheds the blood of the people like water. My double-edged axe weapon …… in their …… blood, which covers the ……, spilled on the hills like the contents of a broken wine jug. I …… the people in their meadows; the blood …… like water in their wadis; the blood …… into the cracks of the earth."

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 "Its ……, in the foreign land ……. The rebel land ……. The foreign land ……. (7 lines missing)The heart ……. Having filled the ……, …… his prosperous ……; I give them as a gift to ……."

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 "After I, the king, have destroyed the cities and ruined the city walls, have terrified the …… foreign lands like a flood, have scattered the seed of Gutium like seed-grain, have established Enlil's triumph, have crushed the populations as if with a pestle, have …… my heart ……, then I shall load the pure lapis lazuli of the foreign lands into leather pouches and leather bags." (approx. 5 lines missing)

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 The king ……. On that day, in the foreign land ……. His roar …… the hills ……. The city which Enlil has ……, which An has ……, which Nintur has ……, which Enki has …… good wisdom. Nanna has …… the heights of heaven, Utu has …… on the horizon; Inana the lady of battle has frowned (?) on it. The people of the rebel lands, like old reeds ……. The great and terrible battle of Šulgi …….

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 Zagar, the god of dreams, …… as their beneficent protective spirit, …… in a dream, (2 lines fragmentary) (approx. 31 lines missing)

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 The king of the holy heavens, adorned with a wide crown, the lord, the bright luminary of the gods, Father Nanna, …… by him on his right side; and he walks along the road together with Šulgi, the good shepherd of Sumer.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 Born to a great wild bull, like a lion standing firm in his strength, mighty heir of youthful Suen, heroic son of Ašimbabbar, the vigorous bull (Ningublaga) …… by him on his left side; and he walks along the road together with Šulgi, the good shepherd of Sumer.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 When he arrives at Enegir, ……, the fierce serpent, ready to bite ……, the lord of ……, Ninazu ……, and he walks along the road together with Šulgi, the good shepherd of Sumer.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 At the same time, King Enki emerges from the abzu; he has but to raise one eye from the abzu to destroy for him the foreign lands from where he stands, to destroy for him their cities from where he sits -- he of the trustworthy command, whose utterances are firmly established, Nudimmud, the great lord of Eridug; and he walks along the road together with Šulgi, the good shepherd of Sumer.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 After the king had destroyed the cities and ruined the city walls, had terrified the …… foreign lands like a flood, had scattered the seed of Gutium like seed-grain, had …… his heart ……, then he loaded the pure lapis lazuli of the foreign lands into leather pouches and leather bags. He heaped up all their treasures and amassed (?) all the wealth of the foreign lands. He invoked the name of Enlil and invoked the name of Ninlil on their fattened cattle and fattened sheep.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 After carrying out a noble revenge in the foreign lands, the hero had his brilliant royal barge caulked. Imbued with terrible splendour on the Exalted River, it was adorned with holy horns, and its golden ram symbol (?) gleamed in the open air. Its bitumen was the …… bitumen of Enki provided generously by the abzu; its cabin was a palace. It was decorated with stars like the sky. Its holy ……, (1 line fragmentary)

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 The king ……, Šulgi, the good shepherd of Sumer, …… his feet upon ……; he took his seat on a throne of ……. The sim and ala drums resounded for him, and the tigi drums played music for him.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 "My king, ……, you have destroyed the foreign lands and plundered their cities ……; like a wild bull …… the hills ……", sang the singers for him in a song. His boatmen, in tireless effort, (1 line unclear)These, citizens of Enegir and citizens of Urim, thrust forth their …… oars at the command of the lord. He moored the boat at the temple area of Nibru, the temple area Dur-an-ki, at Enlil's Kar-ĝeština. He entered before Enlil with the silver and lapis lazuli of the foreign lands loaded into leather pouches and leather bags, all their heaped-up treasures, and with the amassed (?) wealth of the foreign lands.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04 ……, the king ……. Enlil decrees a destiny for Šulgi: "O king, I will decree a destiny for you, I will decree a good destiny for you! O Šulgi, I will decree a destiny for you, I will decree a good destiny for you! I will decree heroism as your destiny! I will decree long-lasting office as ruler and king as your destiny! May you raise your head in terrifying splendour! May no man stand his ground before your fierce gaze! May your royal crown shine radiantly! May your sceptre be a princely sceptre, and may its shining branches provide shade! May there be joy in your heart, and may you never grow weary! May you be the life-giving king of your assembly! May your life flourish like herbs, may it flourish like grain! May it flourish like a fertile meš tree in a broad plot!" (1 line fragmentary) (unknown no. of lines missing)

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 Enlil, foundation platform of heaven and earth, who holds the crook that makes the Land firm, whose beard flows over the mountains, who reveres his own divine powers -- Enlil, the everlasting shepherd of the Land, has addressed me, Šulgi, king of Urim, favourably, looking at me with wide-open eyes. In the overflowing of his heart, the lord bestowed the sceptre on me.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 Everywhere the word of Enlil has brought benefits to me, who was specially crowned in brick-built Eridug; to me, who was invested with the lapis-lazuli diadem in Unug; to me, the beloved shepherd of Nanna, fit for the throne. When I bring firewood (?), he looks at me and speaks gladly to me.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 I, Šulgi, the king whose name is very suitable for songs, intend to be praised in my prayers and hymns. At the command of my sister Ĝeštin-ana, my scholars and composers of …… have composed adab, tigi and malgatum hymns about my being the Nintur of all that is, about how wise I am in attending upon the gods, about how the god of intercession has given me favourable signs that years of abundance will elapse for me in due course.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 They have composed šir-gida songs, royal praise poetry, šumunša, kunĝar and balbale compositions about how I carried warfare across the sea to the south, how I jerked up the hostile land of Elam as if it were grass by a gateway, how in the uplands I …… the people like grain, how I trekked the length of the mountains in battle, how I travel about indefatigably in the mountain uplands like an old donkey on the road, and about my expeditions …….

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 They composed for me gigid and zamzam songs about my manual skill, ever reliable for the finest task of the scribal art; about my ability to unravel the calculating and reckoning of the waxing of the new moon; about my causing joy and happiness; about how I know exactly at what point to raise and lower the tigi and zamzam instruments, and how I have complete control of the plectra of the great stringed instruments; how I cannot be stopped by anything insurmountable, about my being a runner tireless when emerging from the race.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 In the name of An, the pre-eminent king; and of Enlil, who never changes his utterances; and in the name of Suen, the brickwork of cities cursed by whom shall rise no more, and the people cursed by whom will get leprosy; and in the name of Utu, the constable of the gods: I swear no one has ever put anything mendacious about me in my hymns; no one has embellished my prayers with achievements that I have not matched; I, Šulgi, have never allowed exaggerated praise of power to be put in a song.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 In the cult-places, let no one neglect the songs about me, whether they are adab, whether they are tigi or malgatum, šir-gida or praise of kingship, whether they are šumunša, kunĝar or balbale, whether they are gi-gid or zamzam -- so that they shall never pass out of memory and never lapse from people's mouths. Let them never cease to be sung in the shining E-kur! Let them be played for Enlil in his Shrine of the New Moon! When at the ešeš festival they serve the clear beer endlessly like water, may they be offered repeatedly before Enlil as he sits with Ninlil.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 But if …… removes my name from my hymns, and …… his name, and does not call upon my name in brick-built E-kur, and if that man commits enmity and violence against the temple, then whether that man is a king or a governor, Enlil shall curse him ……. May enmity and violence come forth against him from the house of Enlil. Let him be given enmity as his companion. May an asag demon, as causer of the plague, deprive his city of contentment. Because of famine in years of hunger, may he find no favour in the eyes of the Land. May Ezina produce no grain in sheaves. May fair Nanibgal, Nisaba, make no clay covering for his grain piles. …… the troops ……. His chief merchant …… silver ……. May the hunger and the thirst of the gods …… the city during his reign …… grain.

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.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 The man who …… my hymns (2 lines unclear) May he …… outside the city. May he no longer …… within the walls of the city. May the criminal offspring of his kingship not ……. May he not stand where the king stands, the shining place. May he …… from the Ubšu-unkena. …… his heart's desire and ambitions. (2 lines unclear) When he brings offerings to the E-kur, may Enlil ……. His special presents and benefits …… (28 lines missing or unclear)

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 I, Šulgi the noble, who have no opponent …… (2 lines unclear)

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 I am Šulgi, the great musician, superintendent of the art of music. If …… favourable ……. My songs, lapsing from people's mouths and passing out of memory, neglected (?) in all the cult-places ……. …… his king ……, in the music-rooms of the gods …… (10 lines unclear) King of the singer's art, Suen ……, protective goddess of the singer's art, Ĝeštinana …… (3 lines unclear or missing)

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 On the day when the destiny of the lands was determined, the king who in his arrogance ……, in luxuriance Enlil and Ninlil ……, …… for the life of Sumer and Akkad, …… justice for the Land, canals which he did not maintain ……, a city which he did not enlarge ……. The Great Mountain …… at their side …… great places. He did not …… the god of the palace. He …… to Enlil, and did not offer great gifts in the E-kur, and did not …… the door-sockets of the gods. …… songs. What he achieves with his praise, what he creatively decoratives with his words, the singer …… in his songs.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 I, Šulgi the king ……, who cares for holy An, …… food offerings, who constantly attends upon Enlil ……, Nanna, …… the office of en; Ninurta, the ensi appointed by Enlil, has given me a club and a battle-mace from the E-šu-me-ša. Not since the seed of mankind was germinated, has Enlil ever before been able to give the sceptre of kingship to a king who could control the troops single-handed. As a lone donkey stallion, one who resists the weapons -- no king of the Land has ever turned against the weapons.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 I did not lie in ambush, like a fierce cheetah, against the rebel and hostile lands, the aggressive foreign lands, in order to establish my renown as far as the horizon with the power of my master Enlil, and to transmit my lasting fame of victories to the distant future. I did not come out of a hole like a scorpion. Instead I left my main forces at my side, and went ahead of my scouts. As I repelled the tribal Gutians, the bandits of the hills, like a …… snake I made my fearsomeness reach afar.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 No one can get near my inspired troops. Running quite alone into the foreign lands unknown to him, like a lion that has seized a wild cow in its claws, I tear its flesh apart. Like a solitary dragon I spread fear, as I proceed unflaggingly against the civilised towns and make them quiver like flames (?) at my frightful roaring. Spine-chilling yells and raging flames are cast at the hills.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 For the rebel lands, the illiterate (?) ones that carry no emblems, my warfare is a horizon on which there are clouds, enveloping the twilight in fear. The mountains, where the forests do not grow as thick as thornbushes, where in the cult places of the rites of Inana (i.e. in battle) throw-stick and shield do not tumble to the earth in a great storm, where the combatants take no rest in the insistent bitterness of the fierce battle, where life-fluid and blood from both scoundrel and honest person ……, where no black ewes trek over the mountains like floating clouds, and corpses in reedbeds and crannies …… (1 line unclear)The desert scorpion shall no longer behave thus ……. Neither shortly nor in the future shall he rise again. A villain and rebel …… to the weapons of strength. A path that is confused, a way that is cut off like a ……. I bent low the land of the Gutians like a mubum tree, and the land turned its heart in its fear before me, as I put my foot on its neck. I am he who all alone plunders cities with his own strength. I am the strong one who is praised for his weapons. I am he whose lasting name and prayerful words are as tremendous as ……. I am the just and the benefactor in the Land.

A praise poem of Šulgi (Šulgi E): c.2.4.2.05 May my hymns be in everyone's mouth; let the songs about me not pass from memory. So that the fame of my praise, the words which Enki composed about me, and which Ĝeštin-ana joyously speaks from the heart and broadcasts far and wide, shall never be forgotten, I have had them written down line by line in the House of the Wisdom of Nisaba in holy heavenly writing, as great works of scholarship. No one shall ever let any of it pass from memory ……. It shall not be forgotten, since indestructible heavenly writing has a lasting renown. The scribe should bring it to the singer, and can let him look at it, and with the wisdom and intelligence of Nisaba, let him read it to him as if from a lapis-lazuli tablet. Let my songs sparkle like silver in the lode! Let them be performed in all the cult-places, and let no one neglect them in the Shrine of the New Moon. In the music-rooms of Enlil and Ninlil and at the morning and evening meals of Nanna, let the sweet praise of me, Šulgi, be never-ending.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 Enlil, the eminent one, the sovereign lord, whose utterance is trustworthy; Nunamnir, the eternal shepherd of the Land, who hails from the great mountain; the great counsellor, the first and foremost in heaven and on earth, who is in control of all the divine powers; lord, who is imbued with great fearsomeness in accordance with his nobility, a perfected heavenly star, who takes good care of the primeval and choice divine powers, who alone is the lofty god; lord, life-giving light, who leads the people all over the world along one track; huge net spread over heaven and earth, rope stretched over all the lands! Who ever instructed Enlil, who ever rivalled him?

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 He thought up something of great importance and he made public what his heart, a mighty river, carried: the hidden secrets (?) of his holy thought. The matter is a holy and pure one, it concerns the divine powers of the E-kur, the fated good brick embedded (?) in the bottom of the abzu, it is something most important: a trustworthy man will rebuild the E-kur, thereby acquiring a lasting name. The son of this trustworthy man will long hold the sceptre, and their throne will never be overthrown.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 To that end, Ašimbabbar appeared shining in the E-kur, pleaded to his father Enlil and made him bring a childbearing mother (?); in the E-duga, Nanna, the princely son, asked for the thing to happen. The en priestess gave birth to the trustworthy man from his semen placed in the womb. Enlil, the powerful shepherd, caused a young man to emerge: a royal child, one who is perfectly fitted for the throne-dais, Šulgi the king.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 Enlil gave him a good name: 'A lion's seed, who provides the E-kur generously, the beloved one of Ninlil; the one granted authority in the E-kur; the king of Urim, the one with shining heart, the shepherd, the protective genius of the Land'. Enlil chose Šulgi in his pure heart and entrusted the Land to him. As the shepherd of all the countries, Enlil leant the crook and the staff against his arm, and placed the immutable sceptre of Nanna in his hand; he made him raise his head high, sitting on an unshakeable royal seat.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 The day was for prayers, the night was for supplications; the Land rested in peace. The shepherd of prosperity, Šulgi, he with a lasting name, the king of jubilation, the mighty one, the semen engendered by the faithful man, praised Enlil.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 Šulgi, the mighty king, ……, who exults in his triumph, the …… king vanquished the rebellious land with the agakar weapon of Inana.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 So that its voluminous offering meals would bring joy to the E-kur, Enlil called upon Urim, the good city founded by the princely one, the inside of which is a holy treasure chest which, like the abzu, no eye can see -- the city of good purification rites and pure hand-washing rites; and what he says is trustworthy.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 For his setting up the abundant sacrificial tin cups, for his having served evening meals in the dining-hall of the E-kur, Enlil determined a princely fate for the shepherd, him who is worthy of the kingship and the lofty throne-dais, Šulgi, who is adorned with the ba garment of the en priests.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 The one beautiful like heaven, ……, Nanna, the king, the ……, gave him good …… in the Ki-ur, the great place. At the command (?) of Enlil, he ……, he roars for him (?) against the foreign land that no one dare oppose. He stabilizes the countryside, and the people lie at his feet.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 Šulgi, the shepherd is the honey man beloved by Nibru; may the true shepherd, Šulgi, refresh himself in the pleasant shade of Enlil's brickwork!

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07 Heaven's king, earth's great mountain, Father Enlil, heaven's king, earth's great mountain, thought up something great: he chose Šulgi in his heart for a good reign!

A tigi (?) for Šulgi (Šulgi L): c.2.4.2.12 (1 line fragmentary) …… in battle and fight ……. You gave …… to your offspring (?) ……. …… shepherd Šulgi, you spread fearsomeness over the foreign countries. …… shepherd, your offspring (?) will praise you duly.

A tigi (?) for Šulgi (Šulgi L): c.2.4.2.12 You defeat ……. You impose silence on ……. You roar a war-cry at the rebel lands ……. Your clamour …… even the distant mountains and hills. …… at your roaring devastate (?) …… completely. (unknown no. of lines missing)

A tigi (?) for Šulgi (Šulgi L): c.2.4.2.12 (3 lines fragmentary) …… like a forest set on fire, …… covers all the ……. …… your fearsomeness makes …… and the enemies tremble.

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 Ah, ah, may he grow sturdy through my crooning, may he flourish through my crooning! May he put down strong foundations as roots, may he spread branches wide like a šakir plant!

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 Lord, from this you know our whereabouts; among those resplendent apple trees overhanging the river, may someone who passes by (?) reach out his hand, may someone lying there raise his hand. My son, sleep will overtake you, sleep will settle on you.

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 May he fill your lap with emmer while I sweeten miniature cheeses for you, those cheeses that are the healer of mankind, that are the healer of mankind, and of the lord's son, the son of Lord Šulgi.

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 In my garden, it is the lettuces that I have watered, and among the lettuces it is the gakkul lettuce that I have chopped. Let the lord eat this lettuce! Through my crooning let me give him a wife, let me give him a wife, let me give him a son! May a happy nursemaid chatter with him, may a happy nursemaid suckle him!

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 Let me …… a wife for my son, and may she bear him a son so sweet. May his wife lie in his warm embrace, and may his son lie in his outstretched arms. May his wife be happy with him, and may his son be happy with him. May his young wife be happy in his embrace, and may his son grow vigorously on his gentle knees.

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 You are restless -- I am troubled, I am quite silent (?), gazing at the stars, as the crescent moon shines on my face. Your bones might be arrayed on the wall! The man of the wall might shed tears for you! The mongoose might beat the balaĝ drums for you! The gecko might gouge its cheeks for you! The fly might gash its lips for you! The lizard might tear out (?) its tongue for you!

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 May you discover ……. May you eat ……. (3 lines fragmentary)May you be ……. May you be …….

A lullaby for a son of Šulgi (Šulgi N): c.2.4.2.14 As for you, lie in sleep! May your palm tree, extending its fronds, spread joy like a fig tree (?). Place coals (?) beside Urim! Place charcoal beside Unug! Seize the enemy's mouth like ……! Bind his arms like reed bundles! Make the enemy cower before you, lest he rip open your back like a sack, (4 lines fragmentary) (approx. 6 lines missing) (4 lines fragmentary) (unknown no. of lines missing)

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 City worthy of the divine powers, according to its name: shrine Urim, raging storm of Sumer, battleground -- and well established! Origin of human seed, consolidating the foundations of the Land, abundance -- and well established! Lofty dais of An, pure place, holy place, provider of first-fruit offerings for An to refresh himself, dripping with syrup and wine -- and well established! Du-ur, celebrated place of Enlil, in whose interior are the assigned divine powers, place whose destiny was decreed by Father Enlil, great dais -- and well established! Eridug, shrine expert in decreeing the fates, with princely divine powers, pure divine powers -- and well established! E-kiš-nu-ĝal, cattle-pen of Suen, where fecund cows, breed-bulls and holy calves gambol together, producing fine cream -- and well established! Abzu, holy residence of youthful Suen, tall crook lifting its head towards heaven, a marvel -- and well established!

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 Ĝipar, shrine built in exuberance, with the true divine powers of the rank of en priestess -- and well established! Princely (?) en priestess, your great name is pure; loosener of the headdress of Nanna who makes the dwelling pleasant, with good words and justice -- and well established! Id-nun-kug (Holy princely river) with ample flowing waters, your reservoir abounds with fish and birds -- and well established! Its city, established within the encircling walls, is a battle-mace, a weapon -- and well established! The convened assembly of its numerous people is a shield -- and well established! Great awe of the occupied settlements of Sumer -- and well established! Its foreign lands, teeming like herds of fecund cows, fat cows, numerous ewes with their lambs in the sheepfold -- and well established! Its army, rising to battle, is an irresistible onrush of water, a fearsome sea, a raging …… -- and well established!

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 Its prince, the hero of Enlil, a lion rising up in its strength, a furious lion (?) baring its teeth at the foreign lands, …… inspects great wild bulls, eating ……, extending ……. Shepherd Šulgi, son of Ninsumun, ornament of ……, …… in their evil words, brought the hero Gilgameš, the lord of Kulaba into ……. He produced an utterance for him …… from the foreign lands, …… of his palace. …… of the foreign lands. …… he looked at him as if on split reeds.

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 On the day when the destiny of the Land was determined, when the seed of all living beings was originally brought forth, when the king appeared radiantly to his comrade -- on that day, Gilgameš, the lord of Kulaba, conversed with Šulgi, the good shepherd of Sumer, at his shining feet. So that their praise would be sung forever, so that it be would handed down to distant days, so that it should be not forgotten in remote years, they looked (?) at each other favourably in their mighty heroism.

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 "Mighty in battle, destroyer of cities, smiting them in combat! Siege-weapon skilled with the slingstone against the holy wall! You brought forth your weapons against the house of Kiš. You captured dead its seven heroes. You trampled underfoot the head of the king of Kiš, En-me-barage-si ……. You brought the kingship from Kiš to Unug."

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 Thus he eulogised him who was born …… in Kulaba. (1 line unclear) Gilgameš, lord of Kulaba, seed of lordship, righteous hero …… (5 lines fragmentary or unclear) (approx. 4 lines missing)(Gilgameš continues speaking:) "Like ……, falsely (?) ……, you trampled underfoot ……, …… as if in a mighty clamp. You gathered its …… like swallows rising into the air. You entered with them into the presence of Enlil in the shrine of Nibru. Even those …… who escaped from the ……, wail bitterly ……. …… a copper (?) statue fashioned (?) in Urim, …… the seven gods, stationed beside, wielding battle-axes. Fearsome (?) hero ……, king of Sumer, you stand firm in your strength (?)."

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 " (1 line fragmentary) In the judgments that you pronounce ……. Who else like you has gone directly on the road to the mountains and has travelled the way to ……? Valiant one, …… the mountain cedars, …… the tall forests, …… the boats. …… Huwawa. …… his seven terrors. …… the small ……. …… from his well-established dwelling. …… to Enlil, in the shrine of Nibru ……. …… your captured hero. You allowed the mother of the sick man to fetch her son to her embrace. Your battle-mace, its mouth gaping wide, attacks the foreign lands for you. Gilgameš, noble one of Unug, violent storm, at whose oppression ……. The inimical rebel land, like ……. You have revealed your immense majesty! May you extend your protective arms over me!"

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 " (12 lines fragmentary) (approx. 5 lines missing) (8 lines fragmentary)The youthful ……, a god among the Anuna gods, …… venerates ……. Fearsome (?) hero ……, king of Sumer, you stand firm in your strength (?)."

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 (1 line fragmentary) Mighty heir of kingship ……, powerful ……, stallion of Suen ……, wearing a lapis-lazuli beard ……. their praise ……, their songs (?) ……, their renown ……; son …… (unknown no. of lines missing)

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 (2 lines fragmentary) (Gilgameš continues speaking:) "Fearsome (?) hero ……, king of Sumer, you stand firm in your strength (?)."

A praise poem of Šulgi (Šulgi O): c.2.4.2.15 "Gilgameš, the thoroughbred donkey ……, divine judge, …… (2 lines fragmentary or unclear) like a butting wild bull …… (1 line fragmentary) " (unknown no. of lines missing)

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 (1 line fragmentary) …… shining ……. He (probably Lugalbanda) spoke to her (probably Ninsumun) tenderly ……: "He will accomplish precisely the fate determined for him. Your father holy An will make his branches spread as if he were a sappy cedar planted among hašur trees."

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "My father, An, you are the king among the gods! I have looked through the land in all its extent and among its black-headed people who are as numerous as ewes, and I have elevated Šulgi for me high above their head. May he be their trustworthy shepherd!"

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "He is my meš tree with spreading branches; he sprang up from the soil for me, …… brings abundant yield for me every year. He is my spikenard herb, growing for me with sturdy stems. He makes my …… radiant in the brickwork of Sumer. (1 line unclear) May he stand daily in ……! (1 line fragmentary) " (unknown no. of lines missing)

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 (An is speaking:) "Its roots sank deep into the earth. I will stand by you in that holy matter. May he who is worthy of being praised with good words, Šulgi, the king of a propitious reign, perform the rites established for the kingship perfectly for you, the goddess, at the great and lofty wall-tower of Urim! May he execute properly for you the statutes of the gods! May he always offer you food at the time of the new moon and at the new year! May you yourself bring me his prayers daily! My tree is indeed abundance, sprouting from the earth like green plants!"

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 Then, rejoicing over the words of An, my lady Ninsumun took Šulgi the king of Urim by his right hand, led him joyfully into her Egal-maḫ and seated him upon the exalted dais erected by An. She treated him tenderly with her holy bosom, saying:

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "Shepherd Šulgi, I am your great sword (?). My holy heart, a rising flood, rejoices over you. My father, An ……, who is your master, praises you who are surpassing in kingship (?) for (?) the …… of your kingship."

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "I, the lady, holy Ninsumun, the royal mother, the good woman with beautiful hair befitting a lady, Šulgi, I am your faithful guardian (?). May you be dressed in my …… ba garment! Dance …… on my holy knees! May you, the shepherd, born for justice, trust in my holy words!"

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "Your holy name is worthy of being praised; may it please the flesh of the great gods like fine oil! An has given you a sceptre for rendering judgments; may your head be raised high! Your father who begot you, holy Lugalbanda, has named you as the 'Valiant one whom An made known among the gods'. He has made you acquire (?) a ……. He has adorned you with a royal crown; may he purify (?) your breath of life with an enduring sceptre!"

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "May Geštin-ana, the king's sister, the mellifluous mouth of the gods, never stop rejoicing over you joy in your palace, erected for you as a source of happiness! May she always step forward to me with friendy entreaties on your behalf! May she never cease praying for you!"

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "I, the lady …… holy temple of residence ……. My mother, Uraš, the lady of the gods and my father, An, the king of the gods …… the woman, the good cow in (?) the great sheepfold. They (?) give (?) me (?) enduring kingship. They (?) have placed (?) the people in their entirety in my hands."

A praise poem of Šulgi (Šulgi P): c.2.4.2.16 "At the place where the fates are decided, the Anuna, the great gods, stood by me. They made Šulgi's shepherdship everlasting for me and made Šulgi, the righteous one of his god, rise over the land like Utu for me. They set up a throne of firm reign for him. The shepherd will decree just judgments and will make just decisions upon it (?). They granted (?) Šulgi a royal crown. …… great ……. (1 line fragmentary)"

An adab (?) to Utu for Šulgi (Šulgi Q): c.2.4.2.17 Youthful Utu ……, …… from Uraš; brilliant light, great lion, ……, hero emerging from the holy interior of heaven, storm whose splendour covers the Land and is laden with great awesomeness; Utu, king of justice that befits the true offspring, made Šulgi, the trustworthy shepherd, glorious in the battle. The great wild bull, youthful Utu, who like a torch illuminates the Land from the holy heavens; the wise one of all the countries, the fearsome radiance of (?) Uraš, the just god among the Anuna gods, the long (?), holy dragon, the first-born son cherished by Suen, the lord born to command -- Utu bestowed the kingship of the Land on Šulgi.

An adab (?) to Utu for Šulgi (Šulgi Q): c.2.4.2.17 Like a mace with three lion-heads, he makes the mountains tremble and then destroys the rebel lands. …… the enemy of Nanna. …… the great …… of the gods. (2 lines fragmentary)Utu …… the shepherd. Šulgi …… justice. …… in famine. …… son of Ninsumun ……. May …… great fearsomeness for the people for you. …… the creation of …… no one …….

An adab (?) to Utu for Šulgi (Šulgi Q): c.2.4.2.17 …… is exalted. Like …… very pleasing. …… shepherd Šulgi, the lion …… the rebel lands ……. As long as the cities are not pacified ……. Youthful Utu …… the people numerous as ewes. May …… of the holy lapis-lazuli shrine, rejoicing. …… very proudly ……. Like a cow …… proudly. (3 lines fragmentary)

An adab (?) to Utu for Šulgi (Šulgi Q): c.2.4.2.17 Šulgi …… Utu ……. …… a fragrant cedar forest. O king, the lord who covers the heavens with awesomeness ……. …… the heavenly august dais from the holy place. The lord …… august radiance on all the lands from the holy heavens. Because of your purity, youthful Utu has made everything abundant for you; may a sweet life be your lot, son of Ninsumun.

An adab (?) to Utu for Šulgi (Šulgi Q): c.2.4.2.17 Youthful Utu chose the shepherd in his heart. Years of plenty are assigned to Šulgi, the trustworthy shepherd, the king, as his fate. From the shrine in Nibru, Enlil bestowed this on the trustworthy shepherd, whose fate is determined by Utu.

An adab (?) to Utu for Šulgi (Šulgi Q): c.2.4.2.17 Lord of all the great divine powers, borne by Ningal! Youthful Utu, lord of all the great divine powers, borne by Ningal, (1 line fragmentary) (unknown no. of lines missing)

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 Oh barge, Enki assigned the quay of abundance to you as your fate. Father Enlil looked at you with approval. Your lady, Ninlil, commanded your construction. She entrusted it to the faithful provider, King Šulgi; and the shepherd, who is of broad intelligence, will not rest day and night in thinking deeply about you. He, the wise one, who is proficient in planning, he, the omniscient one, will fell large cedars in the huge forests for you. He will make you perfect and you will be breathtaking to look upon.

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 Your woven …… is ……. Your covering reed-mats are the daylight spreading wide over the holy settlements. Your timbers are sniffing (?) …… reptiles crouching on their paws. Your punting poles are dragons sleeping a sweet sleep in their lair. Your strakes (?) are …… snakes, ……. Your floor-planks are flood-currents, sparkling altogether in the pure Euphrates. Your side-planks, which are fastened into their fixed places (?) with wooden rings (?), are a stairway leading to a mountain spring (?), a …… filled with ……. Your holy …… are persisting and firmly founded abundance. Your bench is a lofty dais erected in the midst of the abzu. Your …… is Aratta, full-laden with treasures. Your door, facing the sunrise, is a …… bird, carrying a …… in its talons while spreading wide its wings.

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 Your glittering golden sun-disc, fastened with leather straps, is the brilliant moonlight, shining brightly upon all the lands. Your banner, adorned with the divine powers of kingship, is a woodland of cypress trees irrigated with clean water, giving a pleasant shade. Your small reed mats are the evening sky, illuminated with stars, imbued with terrible awesomeness. In the midst of your carefully tended small gizi reeds with numerous twigs (?), flocks of little birds twitter as in a holy swamp. Their chirping, as pleasing to the heart as the sound of the churn's shaking, makes Enlil and Ninlil extremely happy (?).

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 Your rudder is a large kiĝ fish in the broad waters at the mouth of the Kisala canal. Your …… are a bison, inspiring terror on the great earth. Your tow-rope is the gliding Niraḫ extended over the land. Your mooring pole is the heavenly bond, which ……. Your longside beams are a warrior striking straight against another warrior. Your prow is Nanna …… fair sky. Your stern is Utu …… at the horizon. Your canopy (?) is …….

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 The faithful shepherd Šulgi established the holy festival and the great rituals. The great gods bathe in holy water in Nibru. He assigns the fates to their places in the city and allocates the right divine powers. The mother of the Land, Ninlil the fair, comes out (?) from the house, and Enlil embraces her like a pure wild cow. They take their seats on the barge's holy dais, and provisions are lavishly prepared.

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 The lofty barge ……, the ornament of the Tigris, enters the rolling river; …… on the shining water. The ritually washed five-headed mace, mitum mace, lance and standard …… at the bow. Enlil's warrior, Ninurta, goes at their front, directing the …… of your wide ferry-boat (?) straight. He …… the holy punting pole of the barge, the holy raft. The ferrymen (?) …… holy songs; they (?) …… the great exaltedness of the lady. The good woman, Ninlil, …… joyfully with (?) Šulgi. Sumer and Urim …… joy and happiness. The barge bobs at the quay Mete-aĝi (Ornament of the waves); it sails off into the reedbeds of Enlil's Tummal. Like a goring (?) ox, it raises, then lowers its head. It strikes its breast against the rising waves; it stirs up (?) the encircling waters. When it thrusts within the waters, the fish of the subterranean waters become frightened; as it glides (?) upon them, it makes the waters sparkle (?) luxuriantly.

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 …… the holy raft; …… the lady of Tummal …… prayer. Enlil's ancestors and An the king, the god who determines the fates, greets her. With Ninlil, they take their seats at the banquet, and Šulgi the shepherd brings along his great food-offerings for them. They pass the day in abundance, they give praise throughout night. They decree a fate, an allotted fate to be pre-eminent forever, for the king who fitted out the holy barge.

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 Then light shines up at the edge of the Land as Utu rises refulgently. As the barge is travelling upstream, it …… radiates (?) and creaks (?). …… in the Ninmutum, the canal of the year of abundance ……. As the carp make their bellies (?) sparkle, Enlil rejoices. As the mušu fish play noisily there, Ninlil rejoices. As the …… fish ……, Enki rejoices. As the suḫurmaš fish dart about, Nanna rejoices. The Anuna gods rejoice at ……. …… lifts its head in the Euphrates; it ……. In the midst of …… ever-flowing water is carried. In joyous Nibru, he moors the holy barge at the quay.

Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18 With joyful eyes and shining forehead, Ninlil, ……, looks upon King Šulgi: "Shepherd ……, Šulgi, who has a lasting name, king of jubilation! I will prolong the nights of the crown that was placed upon your head by holy An, and I will extend the days of the holy sceptre that was given to you by Enlil. May the foundation of your throne that was bestowed on you by Enki be firm! Shepherd who brings about perfection, may Nanna, the robust calf, the seed of Enlil, to whom I gave birth, cover your life with …… which is full of exuberance as if it were my holy ba garment!"

A tigi to Ninurta for Šulgi (Šulgi T): c.2.4.2.20 Lord, perfect warrior, beloved by ……. Ninurta, meš tree with a broad shining canopy, ……. Weapon striding into battle, …… foreign countries. A dragon with a terrifying face, venomous snake who …… its venom against the rebel lands. …… overpowering ……, foremost lion ……. Ninurta, who …… with the great prince Enki. My king, in your city, shrine Nibru, ……. E-šu-me-ša, where …… for you. Lord, the kingship is perfect with you ……. Adviser, the dragon of the Land, ……. Ninurta, the great wall of Nibru, ……. My king, whose divine powers cannot be scattered, warrior ……. Forceful lion, ……. King with the broad wisdom of heaven and earth, ……. Exalted sceptre rising above the Land, ……. Ninurta, who …… the enemy, …….

A tigi to Ninurta for Šulgi (Šulgi T): c.2.4.2.20 Warrior, powerful lord, overpowering ……. Ninurta, terrible storm, powerful fire, ……. Frightening storm, raging against the rebellious lands, …… lion. Dragon spreading terror, lord without rival ……. King with broad wisdom, neck-stock of gods. …… given strength ……. …… trustworthy ……, Šulgi …… (1 line fragmentary)You have chosen …… among your own …… in your heart. ……, Ninurta, be praised.

A tigi to Ninurta for Šulgi (Šulgi T): c.2.4.2.20 ……, bestow a long life and prosperous years on Šulgi!

An adab (?) to Nergal for Šulgi (?) (Šulgi U): c.2.4.2.21 Nergal who ……, …… great awe, who …… the underworld -- its awesome radiance …… the battle-net, its awesomeness has filled heaven and earth.

An adab (?) to Nergal for Šulgi (?) (Šulgi U): c.2.4.2.21 Hero, wild bull with thick horns, …… like a cow, your terrifying name lets loose awe and fear. You fall on the rebel lands like the south wind. You are a bolt on the broad extent of the mountains. When you sit in E-mešlam, your desires are joyously fulfilled (?). The people assemble at your feet.

An adab (?) to Nergal for Šulgi (?) (Šulgi U): c.2.4.2.21 Mešlamta-ea, your supremacy in the rebel lands! You have encircled the rebel lands, O youth. Nergal, your supremacy in the rebel lands!

An adab (?) to Nergal for Šulgi (?) (Šulgi U): c.2.4.2.21 Your father loves you greatly. He has made your heroism known among the people. Your father Enlil loves you greatly. He has made your heroism known among the people.

A dedication of a statue (Šulgi V): c.2.4.2.22 Enlil, the beaming light, ……, whose utterance is immutable, the most powerful of the Anuna gods, ……, looked (?) favourably (?) at Šulgi, the fearsome dragon ……, the king, the creation of his hands. He granted (?) him great strength. His roar fills (?) the whole extent (?) of heaven and earth.

A dedication of a statue (Šulgi V): c.2.4.2.22 In the E-kur, the great snake of the deep, ……, in Dur-an-ki, which lavishly …… the eternal divine powers, ……, Enlil determined a great fate from the womb for the long-enduring sapling of the brickwork founded by the princely one, Šulgi, who was born for a prosperous reign: "Make the people obedient, you enduring king of the multitudes!"

A dedication of a statue (Šulgi V): c.2.4.2.22 The swift runner, a hurricane -- the strength of his loins is never ending, who emerges victorious from the race among the settlements; the terrifying one, who is furious in his running, the strongest among those selected from the people, ……. When he stretches his arms out, …… at his sides. Šulgi, …… from the horizon. Because of his being most powerful, in his vigour ……. He, the tireless one, …… the road. No king ever cared so much for the black-headed people; he established justice on a grand scale.

A dedication of a statue (Šulgi V): c.2.4.2.22 In order that the heroes for ever praise Šulgi's great exaltedness, he made his …… enduring statue of everlasting fame brilliant like the heavenly stars, and set it up in majesty before the good eyes, filled with generosity (?), of the immutably eminent Father Enlil.

A praise poem of Šulgi (Šulgi W): c.2.4.2.23 (2 lines fragmentary) …… does not release ……. (1 line fragmentary) …… does not release ……. …… the wise of the Land daily. (1 line fragmentary) …… made you pay his heavy tribute in full. (1 line fragmentary) …… his flour (?) ……. (2 lines fragmentary)

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 The king sailed to Unug towards the princely divine powers. Sumer and Akkad marvelled at him as he moored the boat at the quay of Kulaba. With a large wild bull of the mountains with uplifted horns, and with a sheep led by the hand of an en priest at his right side, with a dappled kid and a bearded kid clasped to his breast, he entered before Inana in the shrine of E-ana.

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 Šulgi, the good shepherd, a heart in love, dressed himself in the ba garment and put a ḫili wig on his head as a crown. Inana looked at him with admiration and spontaneously struck up a song, singing the words:

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 "When I have bathed for the king, for the lord, when I have bathed for the shepherd Dumuzid, when I have adorned my flanks (?) with ointment (?), when I have anointed my mouth with balsamic oil (?), when I have painted my eyes with kohl, when he has …… my hips with his fair hands, when the lord who lies down beside holy Inana, the shepherd Dumuzid, has …… on his lap, when he has relaxed (?) …… in my pure (?) arms, when he has intercourse (?) with me …… like choice beer, when he ruffles my pubic hair for me, when he plays with the hair of my head, when he lays his hands on my holy genitals, when he lies down in the …… of my sweet womb, (2 lines unclear)when he treats me tenderly on the bed, then I will too treat my lord tenderly."

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 "I will decree a good fate for him! I will treat Šulgi, the good shepherd, tenderly! I will decree a good fate for him! I will treat him tenderly in his ……! I will decree the shepherdship of all the lands as his destiny!"

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 The lady, the light of heaven, the delight of the black-headed, the youthful woman who excels her mother, who was granted divine powers by her father, Inana, the daughter of Suen, decreed a destiny for Šulgi, the son of Ninsumun:

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 "In battle I will be the one who goes before you. In combat I will carry your weapon like a personal attendant. In the assembly I will be your advocate. On campaign I will be your encouragement. You are the shepherd chosen by holy ……. You are the king and generous provider of E-ana. You are the pure (?) one of An's Iri-gal. You are worthy of ……. You are one who is entitled to hold high his head on the lofty dais. You are one who is worthy of sitting on the shining throne. Your head is worthy of the brilliant crown. Your body is worthy of the long fleecy garment. You are worthy of being dressed in the royal garb. You are suited to hold the mitum weapon in your arm. You are suited to run fast with the battle-mace. You are suited to hit accurately with the barbed arrows and the bow. You are suited to fasten the throw-stick and the sling to your side. Your hand is worthy of the holy sceptre. Your feet are worthy of the holy shoes. You are a fast runner suited to race on the road. You are worthy to delight yourself on my holy breast like a pure calf. May your love be lasting! An has determined this for you, and may he never alter it! May Enlil, the decreer of fates, never change it!" Thus Inana treated him tenderly.

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 He who knows the joyful heart of Ninegala sheared a black kid, bathed a white kid, and tied a wild bull of the mountains by its nose. Then he brought them into the temple E-babbar which roars like a noble breed-bull, to the hero Utu in the shrine.

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 The hero Utu received him smiling, and decreed a fate for Šulgi the good shepherd of Sumer: "King, eloquent and good-looking, mighty hero, born to be a lion, young wild bull standing firm in its vigour, valiant one, unrestrained in his strength, who tramples great mountains underfoot: you have subdued the heroes of the foreign lands, you have trampled upon all the foreign rulers, you have established your name to the ends of the world. Go now in peace to your master Ašimbabbar." And so he moored the boat at Enegir, the town built in splendour. (Šulgi speaks:) "Seed placed by the prince in the holy womb, born on the bright mountain, Ninazu, who like a wild bull which lows in its drinking, (8 lines missing or unclear)"

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 (Ninazu speaks:) "…… like syrup …… ghee ……. You, the hero, coming from the rebel land ……. O king, the lord of prayers and supplications has chosen you in his heart; shepherd Šulgi, the lord of prayers and supplications has chosen you in his heart. Who can rival (?) a king to whom Enlil has given strength? Who can enter your ……? Who could escape your ……? ……. No one who knows you should desire your strength. If (?) they wished …… battle with you ……, what could escape your outstretched arms? When you shriek like the Anzud-bird, who could stand before you? When you howl like the storm, the foreign lands and the hills tremble like a reed, a split (?) reed ……. The people in the houses of the foreign lands gaze at your deeds (?), the people of Tidnum joyfully admire them."

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 "As if you were Utu, your terror radiates in battle. As if you were Nergal, your battle-mace drools with gore and your spear reaches into the blood of the Land. You are the great door of the city, you are the great wall of the Land. You are a net piled up (?) over heaven and earth, you are a cosmic bond laid for Sumer. May …… proclaim your glory in abundance! May the words of Enlil, which are so enormous, provide a shelter over your head! May the loving heart, Inana, never abandon you!"

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 After Ninazu had pronounced …… and (?) blessings, Šulgi provided a lavish choice of ewes and lambs, he provided a lavish choice of goats and kids, he …… generously white cows and calves, and then entered with them before Nanna in his E-temen-ni-guru and lifted his head high in the royal chamber, its most suitable hall, in its royal offering place, the holy place.

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 His master Ašimbabbar looked at him with joy and decreed a fate for Šulgi, the good shepherd of Sumer: "Hero, lord, mighty one of the foreign lands, the right arm of the Land, you have achieved victory for me, have carried out what I have commanded you. You have reduced to ruins the houses of the rebel land that I have cursed. May you never grow weary of perfecting the divine powers for me every month at the new moon! May your name be as sweet as that of Ezina in the mouth of the Land and in the mouths of all the countries! May holy Ningal, the lady of the shrine, spread out her lap for you, like the wooden frame of a waterskin!" Thus Suen decreed a good fate for him.

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 He took his seat on the holy dais in the Egal-maḫ of Ninegala. He, the Ištaran of Sumer, omniscient from birth, decrees judgments in due order for the Land, and makes decisions in due order for the Land, so that the strong does not abuse (?) the weak, so that the mother speaks tenderly with her child and the child answers truthfully to his father. Under him, Sumer is filled with abundance, Urim is prolonged in splendour, and …… is established.

A praise poem of Šulgi (Šulgi X): c.2.4.2.24 Because the king exulted in his triumph and let his might radiate, because he implemented (?) his heroism perfectly, made the rebellious land bow and made our city, Urim, rise in prosperity; because the king is adorned with a lapis-lazuli crown (?); because the son of Enlil lifts his head high, wearing a wide crown; because he takes counsel with An in his lofty place and is enthroned with Uraš on a great dais; because he makes the Land of Sumer and all the foreign lands dance with joy day and night, may Lord Ašimbabbar be praised.

A praise poem of Šulgi (Šulgi Y): c.2.4.2.25 Since Ninlil had given me her joyful blessing in the Land, and had caused me to be heard in the assembly, I, Šulgi, the faithful shepherd of Sumer, praised her in the Ĝa-ĝiš-šua, in her temple where lawsuits are decided justly, in her august temple befitting her ladyship, in her shrine imbued with terrible awesomeness, a place admired by all the foreign countries, within …….

A praise poem of Šulgi (Šulgi Y): c.2.4.2.25 (2 lines fragmentary) …… the Strong Copper (the name of a minor deity) ……. When at her command I killed in battle the evil people who …… against me with weapons, I …… all the great warriors slain by me. I placed my foot on their necks, and exalted my own person on their pedestals.

A praise poem of Šulgi (Šulgi Y): c.2.4.2.25 I lined up my gold statues and lapis-lazuli statues in the main courtyard of her E-niĝara. I filled it with treasures like those of holy Aratta. I despatched oxen and sheep to her great kitchens. I brought the abundant harvest into her imposing bakery. I …… beer in her brewery, most suited to the bronze vessels. I despatched dark beer, kurun beer, and brown beer, all brewed in its house of the pure strength (a description referring to the brewery), to her great dining hall for the evening meals. (1 line fragmentary) (unknown no. of lines missing)

A love song of Šulgi (Šulgi Z): c.2.4.2.26 "The …… because of you does not ……. My brother, the …… because of you does not ……. Lad (?), the …… because of you does not ……. My beloved, the …… because of you does not ……. My fairest of countenance, the …… because of you does not ……. Its date clusters because of you are not placed in my hand. Its sheaves are …… for me. Its …… are not sweet for me. Grain …… the silos (?)."

A love song of Šulgi (Šulgi Z): c.2.4.2.26 "My sister, I would go with you to my fields. My fair sister, I would go with you to my fields. I would go with you to my large fields. I would go with you to my small fields. For my early grain irrigated with its early water, for my late grain irrigated with its late water, …… its grain …… sheaves ……."

A love song of Šulgi (Šulgi Z): c.2.4.2.26 (1 line fragmentary) "In the …… of the ……, it has become fallow (?) ……. In the …… of the sheaves, the date clusters (?) ……. In the …… of the ……, it has become fallow (?) ……. In the …… of the sheaves, the date clusters (?) ……. Farmer, plough the field, set up the ……. …… of Lord Šulgi. For …… plough the field, set up the ……. He will bring offerings (?) to the …… for you."

A love song of Šulgi (Šulgi Z): c.2.4.2.26 "My sister, I would go with you to my garden. Fair sister, I would go with you to my garden. …… like the plants of the watercourse. (1 line fragmentary) …… the sprout of a lettuce. I would …… plant there. I would …… plant there. In your (?) silo …… I would …… for you. (1 line fragmentary)Fair sister, luxuriant of heart ……. I would …… of the date-clusters for you (?)."

A song of Šulgi: c.2.4.2.a My king went to Eridug. Great prince, Father Enki, rejoice! Šulgi went to Eridug. Great prince, Father Enki, rejoice!

A song of Šulgi: c.2.4.2.a My king went to Nibru. Great Mountain, Father Enlil, rejoice! Šulgi went to Nibru. Great Mountain, Father Enlil, rejoice!

A song of Šulgi: c.2.4.2.a My king went to the E-babbar. …… lapis-lazuli beard, rejoice! Šulgi went to the E-babbar. …… lapis-lazuli beard, rejoice!

A praise poem of Šulgi: c.2.4.2.b Let praise be sung for me that ……. Through weapons an enduring …… has been established for me like a tower, as I ……, as I rise in opposition …….

A praise poem of Šulgi: c.2.4.2.b When I am radiant in the holy crown like a brilliance that is renewed daily (?), and the majestic sceptre that amasses abundance has been entrusted into my hands, on my firmly founded throne …… granted as a gift …… I lift my head high.

A praise poem of Šulgi: c.2.4.2.b I am Šulgi, the good shepherd of Sumer, and I have always established justice. Like a flood, like onrushing water, I have torn out wickedness as being unclean (?). As much great praise as I have had sung about me -- by the name of Enlil, none is false, and all is true.

Amar-Suena and Enki's temple (Amar-Suena A): c.2.4.3.1 …… protective deity ……. Amar-Suena …… his heart. He who …… the temple with an axe ……. Amar-Suena …… the abzu shrine. …… built with gold, and decorated with lapis lazuli. He applied himself to building the temple; King Amar-Suena applied himself to building the temple. The people turned against the king, and the foreign countries …….

Amar-Suena and Enki's temple (Amar-Suena A): c.2.4.3.1 In the first year the temple remained in ruins, and he did not restore it. Amar-Suena …… the divine powers of kingship. In the second year it remained in ruins, and he did not restore it. Amar-Suena …… his royal garments for mourning clothes. In the third year it remained in ruins, and he did not restore it. Amar-Suena could not interpret (?) the temple's ominous sign among (?) the birch trees. In the fourth year it remained in ruins, and he did not restore it. Although he had been advised (?) by a sage, he could not realise the plans of the temple. In the fifth year it remained in ruins, and he did not restore it. The abzu shrine has been …… by force. In the sixth year it remained in ruins, and he did not restore it. He was searching for the divine plan of the temple, but could not find it. In the seventh year it remained in ruins, and he did not restore it. Enki spoke to him about the temple, the temple that did not exist. In the eighth year, he applied himself to building the temple. By the ninth year, King Amar-Suena built the E-uduna of the wise lord (?) like …….

Amar-Suena and Enki's temple (Amar-Suena A): c.2.4.3.1 Then the lord, the great lord Enki, destroyed (?) the site of his own temple. (2 lines fragmentary) Father Enki …… Eridug ……. …… his minister …… (1 line fragmentary) (unknown no. of lines missing)

Amar-Suena and Enki's temple (Amar-Suena A): c.2.4.3.1 At that time mankind was not ……. Far-reaching wisdom, wise words were not ……. (1 line unclear) To grieve and to do evil was good (?). Amar-Suena …… to build the temple of Enlil. (unknown no. of lines missing)

A balbale to Bau for Šu-Suen (Šu-Suen A): c.2.4.4.1 It was she who gave birth to the holy one, gave birth to the holy one; the queen gave birth to the holy one, Abī-simtī (i.e. Šu-Suen's mother) gave birth to the holy one, the queen gave birth to the holy one -- my cloth beam of the cloth of pleasure, my Abī-simtī! My warp beam placed for weaving, my queen Kūbatum (i.e. Šu-Suen's concubine)!

A balbale to Bau for Šu-Suen (Šu-Suen A): c.2.4.4.1 My one suited to a mane of hair, a wonder to behold, my lord Šu-Suen, my one …… in words, my son of Šulgi -- because I uttered, because I uttered, the lord gave me a gift, because I uttered an exclamation of joy, the lord gave me a gift. The lord gave me as a gift a golden pin, a lapis-lazuli seal. The lord gave me as a gift a golden ring, a silver ring.

A balbale to Bau for Šu-Suen (Šu-Suen A): c.2.4.4.1 O lord, your gifts are ……, may you cast your eyes on me. O Šu-Suen, your gifts are ……, may you cast your eyes on me. …… lord …… lord ……. Like pleasant ……. May your city stretch out its hands to you like a crab (?), my lord Šu-Suen. May it lie down at your feet like a lion-cub, my son of Šulgi.

A balbale to Bau for Šu-Suen (Šu-Suen A): c.2.4.4.1 My ……, the barmaid's beer is sweet. Like her beer her genitals are sweet, her beer is sweet. Like her mouth her genitals are sweet, her beer is sweet. Her diluted beer, her beer is sweet -- my Šu-Suen, who pleased me, who pleased me, who delighted me, my Šu-Suen who pleased me, my Šu-Suen, beloved of Enlil, my king, the god of his Land!

A balbale to Inana for Šu-Suen (Šu-Suen B): c.2.4.4.2 Man of my heart, my beloved man, your allure is a sweet thing, as sweet as honey. Lad of my heart, my beloved man, your allure is a sweet thing, as sweet as honey.

A balbale to Inana for Šu-Suen (Šu-Suen B): c.2.4.4.2 Man, you have become attracted to me. Speak to my mother and I will give myself to you; speak to my father and he will make a gift of me. I know where to give physical pleasure to your body -- sleep, man, in our house till morning. I know how to bring heart's delight to your heart -- sleep, lad, in our house till morning.

A balbale to Inana for Šu-Suen (Šu-Suen B): c.2.4.4.2 My lord and god, my lord and guardian angel, my Šu-Suen who cheers Enlil's heart, if only you would handle your sweet place, if only you would grasp your place that is sweet as honey.

A balbale to Inana for Šu-Suen (Šu-Suen B): c.2.4.4.2 Touch me like a cover does a measuring cup. Adorn (?) me like the cover on a cup of wood shavings (?).

A balbale to Inana for Šu-Suen (Šu-Suen C): c.2.4.4.3 He is honey to my eyes, he is the charm of my heart. May the light of life shine for him, may Šu-Suen …….

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 Ancient warrior, greatly respected and forceful, with the strength of a full-grown lion! Ninurta, …… flood, great lion, fierce opponent in battle! Mighty one, who …… the enemy peoples, destroyer of cities, who turns the settlements into dust! Ninurta, great wild bull, a battering ram who …… great walls!

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 A flood which frightens the rebel lands, without rival! Ninurta, deathly hush, { …… bolt of lightning (?), …… } { (the other ms. has instead:) imbued with fearsomeness, ……, …… the enemy }. You have made the name of King Šu-Suen known among the widespread people. When he directs big bulls and big sheep to the main courtyard of your E-šu-me-ša, the holy residence, the Igi-šu-galam in which the fates are determined, may he greet (?) you from its holy royal offering place, may Šu-Suen greet (?) you from there. …… Ninurta …… long life ……. …… long life …… for Šu-Suen.

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 (2 lines fragmentary) Ninurta, firstborn son of Enlil, …… fearsomeness. (2 lines fragmentary)

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 (2 lines fragmentary) …… raging …… horizon ……. Ninurta, the strong one, the august provider, born of Ninlil! …… deathly hush …… Šu-Suen who is always at Enlil's service. Ninurta, may you be his great wall, may you look on him favourably; may you be Šu-Suen's great wall, may you look on him favourably.

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 Ninurta, may you be the aid of my Šu-Suen's weapons.

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 …… who moves fast into the heart of the mountains! Ninurta, massive stormwind over the rebel lands, devastating the people! Counsellor, who controls perfectly the divine powers of the E-kur, support of his father! Ninurta, …… who moves fast into the heart of the mountains! Ninurta, massive stormwind over the rebel lands, devastating the people! Counsellor, who controls perfectly the divine powers of the E-kur, support of his father! My king, the great strength of Enlil, from whose grasp no foreign country can escape! For Šu-Suen ……, given great strength by Father Enlil -- you, Ninurta, will destroy myriads in the battle and the fray. Ninurta, the great strength of Enlil, from whose grasp no foreign country can escape! For Šu-Suen ……, given great strength by Father Enlil -- you, Ninurta, will destroy myriads in the battle and the fray.

A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4 My king, you alone perform the ancient rites, a truly immense task. Ninurta, yellow evening light that casts fear over the Land, like holy Uraš, a fearsome dragon brandishing a terrible torch! Ninurta, you alone perform the ancient rites, a truly immense task. Ninurta, yellow evening light that casts fear over the Land, like holy Uraš, a fearsome dragon raising a terrible torch! My king, grandiloquent great warrior, confident in his strength! And may you, Šu-Suen, put your trust in him, in Lord Ninurta. May Šu-Suen, the king whom Enlil has appointed for you, be your constable. Ninurta, grandiloquent great warrior, confident in his strength! And may you, Šu-Suen, put your trust in him, in Lord Ninurta. May Šu-Suen, the king whom Enlil has appointed for you, be your constable. …… of nir stone, …… holy and fearsome ……, a truly immense task. Like …… your august strength, he has written your name on it. …… will be the guardian of his life forever. Šu-Suen! Holy and fearsome, a truly immense task. Like …… your august strength, he has written your name on it. …… will be the guardian of his life forever. (1 line missing)

An adab to An for Šu-Suen (Šu-Suen E): c.2.4.4.5 Wise Šu-Suen ……. (1 line fragmentary)…… dais ……. …… the beauty and ornament …….

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 …… from the distant radiance, …… in heaven, (1 line fragmentary)Suen, ……, …… Šu-Suen. Nanna has elevated …….

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 The beauty of heaven, the prince of earth, youthful Suen, the immense, the light of heaven and earth, who makes years of prosperity and good …… last permanently, Nanna, the lord who is born each month, sired my Šu-Suen.

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 Mighty one, great power among the great gods, Father Nanna, your judgments are ingenious decisions -- deciding great destinies with Nunamnir, his beloved youth Ašimbabbar decides destiny for my Šu-Suen.

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 The light which sweetens the night and structures the year, Nanna, the crown of the holy heavens, …… my Šu-Suen, (2 lines fragmentary)

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 …… Nanna is the great lord of heaven and earth. …… has made manifest ……. …… is spreading ……. (2 lines fragmentary) (approx. 1 line missing) (2 lines fragmentary)……, the just crown …… in heaven, …… on his head, he has given guidance. My Šu-Suen is the prince of the Land.

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 ……, lengthen the days (?) for my Šu-Suen, my Šu-Suen who has grown as high as the heavens.

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 The lord, the son of An, ……, …… with shining horns, renowned Nanna, ……, whose commands ……, the light of the firmament, the light of the earth, whose luminosity speeds to the people, Lord Ašimbabbar, a viper made visible, the youth Suen whose holy countenance approaches the earth, Nanna -- just as he appears elevated (?) in heaven and above earth, so he has elevated Šu-Suen over the Land.

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 …… imbued with awesomeness, a dragon for the heavens, …… imbued with awesomeness, …… in the heavens, ……, the prince who trusts in you, my Šu-Suen, …… has embraced ……. …… all the lands in their vastness, …… the sceptre of distant days. The people of the rebel lands, …… all of them ……, have entrusted …… to Šu-Suen for the beneficent princely son of Enlil. My king ……, Šu-Suen …… in celebration!

An adab (?) to Suen for Šu-Suen (Šu-Suen F): c.2.4.4.6 May (?) the lord of heaven, the well-disposed one, …… the earth, youthful Suen, the lord of heaven, ……, …… Šu-Suen.

A hymn for Šu-Suen: c.2.4.4.a God of prosperity born to An and gazed upon by Uraš -- Šu-Suen, like Nanna expert in judgment, …… before Enlil, from your birth you were a man of might whose name was proclaimed by Nanna! Šu-Suen, heroic son of An, beloved of Enlil, head held high in the lapis-lazuli E-kur, given birth by Uraš, chosen by the heart of Uraš, you have been elevated over all the lands. Ornament and august servant of Enlil -- whose sceptre has reached far, who alone has Enlil's ear! Endowed with majestic strength, creation of lustrous An, favourite of Ninlil -- Šu-Suen, provider who radiates beauty, ……!

A hymn for Šu-Suen: c.2.4.4.a …… of Enlil ……, …… Šu-Suen ……, head held high ……, wearing a long lustrous beard, …… like Utu over all the lands, authoritative Šu-Suen, …… the shrine that brings forth the divine powers, fearsome storm, …… radiance of the Land …… for greatness; who bears light, …… rays of heaven; majestic strength of Enlil, who alone is the lord of abundance -- Šu-Suen, great lion among sovereigns!

A hymn for Šu-Suen: c.2.4.4.a The great lord Šu-Suen …… years of abundance.

A hymn for Šu-Suen: c.2.4.4.a Head held high, fit for the royal crown, son of Ninsumun, mighty and forceful among the Anuna gods ……. Šu-Suen! Holy Inana made manifest ……. Enlil has given to you as your helper the beloved heart whose beauty is unending, the good woman …… -- you have embraced her. Strong one given majestic strength by the Great Mountain, …… from his power; hero excelling all lords and sovereigns, who is their great lion -- Šu-Suen, gracious figure, shining crown, holy breast wondrous to behold, hero born for godhood, ornament of kingship, …… in heaven and on earth, strong as far as the borders of the Land!

A tigi to Suen for Ibbi-Suen (Ibbi-Suen A): c.2.4.5.1 Lord whose divine powers cannot be dispersed, who emits an awe-inspiring radiance, great crown! Youthful Suen, light elevated by Enlil to shine forth in the firmament, wide-spreading majestic light, floating over the deep (?), born of Ninlil, god whose appearance is ……, …… in the assembly of the lands! The moonlight ……, my Ibbi-Suen, ……. His princely divine powers embrace the heavens; his …… is splendid, reaching the earth. Ašimbabbar ……, my Ibbi-Suen, to be canal inspector in the Land among the widespread people. Nanna has made the righteous crown shine forth radiantly. Ašimbabbar has …… you the sceptre ……. My Ibbi-Suen, among the widespread people …….

A tigi to Suen for Ibbi-Suen (Ibbi-Suen A): c.2.4.5.1 In the corners of heaven and earth, in the beautiful land …… beneath his feet, Nanna has …… his divine powers in all lands; he has …… widely in heaven and earth. An …… Ašimbabbar ……. Nanna has …… him in his youthfulness; he has …… the divine powers of his lifetime forever. May he …… my Ibbi-Suen. Nanna's command is a great …… which cannot be dispersed. Ibbi-Suen has grasped his august hand; he has acted truthfully for him, and so is named with a good name.

A tigi to Suen for Ibbi-Suen (Ibbi-Suen A): c.2.4.5.1 Urim is the city of youthful Suen's princely divine powers. Let them give praise in a great song to An, to Enlil, to the eldest brother Nudimmud and to Mother Nintur of the Land. The shrine Urim is the city of youthful Suen's princely divine powers. Let them give praise in a great song to An, to Enlil, to the eldest brother Nudimmud and to Mother Nintur of the Land. The Anuna gods ……. Enki …… (3 lines fragmentary)…… assembly where ……. …… festival (?) …….

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 (2 lines fragmentary) …… encouragement, your heart ……. Mešlamta-ea, faraway …….

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 You are superlative, my master, you are superlative! Your power reaches to the outer limits of heaven. Lord Lugal-era, you are superlative, your power reaches to the outer limits of heaven. Your divine powers are artfully fashioned divine powers, incomparable divine powers! Sea with high waves, you are imbued with terrible fearsomeness! Mighty god who dwells in the Land, your great awesomeness covers heaven and earth!

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 I will praise your greatness! You are superlative, my master, you are superlative! Your power reaches to the outer limits of heaven.

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 Trustworthy warrior, I will praise you! Lord Lugal-era, I will praise you! You are the great and august neck-stock of the gods, you are a great awesomeness resting heavily upon the Land, a heavy flood-wave covering the foreign land. Your river is a mighty river, the river which determines destinies, an august river where the sun rises, which nobody can bear to look upon. Great barge riding on the flood waters, Lord Lugal-era: when you set foot in the place where all mankind is gathered, the princes of the underworld bow down before you; in the abyss you emit a bright light to them. …… has been placed in your hands. Lord Lugal-era, your greatness extends to the outer limits of heaven.

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 My king, let me tell of your greatness! Lord Lugal-era, I will praise your greatness! You are august, you alone are august! Mighty god surpassing all the gods, elevated king reaching up to the heavens, mighty god, trustworthy lord by himself, River of the Ordeal, heart of the gods, decision-making lord who hates evil, who like Suen loves justice.

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 They are the lords for whom An and Enlil have determined their destiny. When everything had been brought into existence in heaven and earth, their destiny greatly ……. Enlil granted ……. …… of the princes, my Ibbi-Suen! …… is great, a great wall which …… the foreign lands. Perfecting the great divine powers, he, the son of Enlil, …… the wicked like Lugal-era. In his august power Mešlamta-ea greatly, in his august power he greatly ……. When he opens his mouth ……, eradicating the foreign lands, …… he heaps up the enemies in piles. In his august power Lord Lugal-era greatly, in his august power he greatly ……, …… a favourable sign. They are kings ……. They are …… sparing …… (1 line fragmentary) (unknown no. of lines missing)

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 They are great warriors: their greatness is like the empty desert wastes. They are both the lords of the River, the River of the Ordeal which clears the just man. They weigh upon the evil man like a neck-stock. In Kisiga, their very anciently founded city, the trustworthy does not get caught, but the evil cannot pass through. They are a source of comfort to the hearts of An and Enlil, they are a source of relaxation ……. They are …… the great place ……. The place for which An and Enlil have determined its destiny ……, its divine powers are holy …… (2 lines fragmentary) (unknown no. of lines missing)

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 Its divine powers ……. The seven divine powers, …… grandly established, adorned with the divine powers by the prince in the abzu, the prince …… adorned ……. The warrior qualities of Mešlamta-ea and Lord Lugal-era …… in the foreign lands; their greatness shines forth to the outer limits of heaven and earth, to the outer limits of heaven and earth.

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 Their power is a storm which could eradicate the Land. Mešlamta-ea and Lord Lugal-era, it is sweet to praise you!

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2 A šir-namgala of Mešlamta-ea and Lugal-era.

An adab to Suen for Ibbi-Suen (Ibbi-Suen C): c.2.4.5.3 …… of heaven and earth, renewing his light, …… just prince who comes forth, Suen, whom the Great Mountain engendered to be a princely lord, (1 line fragmentary)He is forceful, he is the king of heaven and earth! Lord Ašimbabbar, renewing his light! Suen, renewing his light! ……, renewing his light! The god of light, renewing his light! He is forceful, he is the king of heaven and earth! He …… in the pure sky, he shines forth towards the earth. On the basis of the decisions of great An, he gives important advice. He brings forth all the divine powers, to keep …… in good order. Youth elevated to be prince, my Ibbi-Suen! He calls him to a long and prosperous reign.

An adab to Suen for Ibbi-Suen (Ibbi-Suen C): c.2.4.5.3 Lord Ašimbabbar shines forth towards the earth. On the basis of the decisions of great An, he gives important advice. He brings forth all the divine powers, to keep …… in good order. Youth elevated to be prince, my Ibbi-Suen, whom he calls to a long prosperous reign! He comes forth majestically as far as the highlands and the outer limits of the mountains; their holy divine powers are pure, and he has perfected the divine plans. He directs his far-seeing gaze over everything in all its complexity. He has a perfect crown and divine powers of eternal days; his command cannot be overthrown. He prolongs the life of my Ibbi-Suen. Lord Ašimbabbar comes forth majestically. Their holy divine powers are pure, and he has perfected the divine plans. He directs his far-seeing gaze over everything in all its complexity. He has a perfect crown and divine powers of eternal days; his command cannot be overthrown. He prolongs the life of my Ibbi-Suen. The lord, the light of heaven and earth, ……. He is the ornament of the heights (?) of the firmament. (1 line unclear) He has …… all its divine powers ……. My Ibbi-Suen ……. Lord Ašimbabbar is its crown ……. …… of the heights (?) of the firmament. (1 line unclear)…… all its divine powers …… My Ibbi-Suen …….

An adab to Suen for Ibbi-Suen (Ibbi-Suen C): c.2.4.5.3 An …… favourable day …… holy ……. He has a righteous crown, long-lasting divine powers and a royal sceptre. Enlil has decreed lordship for his beloved one, as his destiny, and has created with magnificent grandeur the qualities of a warrior. Enki, renewing abundance and days of splendour, …… the Tigris and Euphrates in their wide flooding. Nintur, who causes human seed to propagate and brings living beings into existence, …… cities and crowded places, all the numerous people together. Nanna, the …… light, confirming the divine plans, new moon of eternal fame, light which goes towards the earth, has given authority (?) to my Ibbi-Suen, foremost among princes, over the south and the uplands as far as the outer limits of heaven and earth. Utu has produced justice and propriety for Ibbi-Suen the augustly powerful, strong among warriors, unsurpassed in his youthfulness, overthrowing the enemy lands, finding the right decisions and giving advice to the people. The good lady Ninirigal, mother of Kulaba, …… prayer and supplication ……, …… lady with an august name ……. …… long life.

An adab to Suen for Ibbi-Suen (Ibbi-Suen C): c.2.4.5.3 …… youthful Suen, has bestowed …… on him, the king of heaven.

An adab to Suen for Ibbi-Suen (Ibbi-Suen C): c.2.4.5.3 …… is indeed the light of the lofty (?) ……; …… is indeed the light of the firmament. …… a long reign and years of abundance …… and will prolong your life, my Ibbi-Suen.

An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4 Great lord, light holding his head high in the vault of the sky, …… brilliance, Suen, powerful dragon from the high mountains shedding light on the people, light of the remote heavens, crown ……, joy of the father who begot him! Impressive son born of Ninlil, respected in the E-kur, visible even at noontime, youthful Suen, …… light of heaven, whose majestic radiance is visible even at noontime, light who illuminates the black-headed people, Father Nanna, emerging from the remote (?) ……, understanding well how to make the night pleasant! Respected prince who, when he appears, is the glorious radiance of the heavens!

An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4 At the foundations of heaven and earth, Father Nanna appears in the night time over Urim, the city that is the cosmic bond for Sumer, whose divine powers can never be altered. He has called the name, he has filled the heart with joy, my Ibbi-Suen! At the shrine Nibru, whose interior is a mountain of abundance, the dwelling-place of the Ki-ur, he spreads his majestic light from above over the land in princely style, in the august courtyard, the unceasing …… of its majestic light determining great destinies. Suen offers a prayer in the Ubšu-unkena to the father who begot him, the great …… of heaven and earth, Lord Nunamnir:

An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4 "Canal inspector, prince on the dais, prince with life-giving divine powers! There shall be no end to the butter and the milk of the cow in the cattle-pen -- the shrine Urim, which you have chosen in your heart, the august royal dwelling-place, the encouragement of the Land! It shall have an abundance of butter, fish, birds, births, copper and gold!"

An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4 The divine powers of the city which was responsible for the emergence of human seed cannot be altered, my Ibbi-Suen! He has made its kingship shine forth; he prolongs life! He has strengthened for you the foundations of its great dais, and has made you take your seat proudly upon it. He has made the divine powers of its kingship come forth; great power emerges from there. Those august commands cannot ever be changed, my Ibbi-Suen! You, Ašimbabbar, have caused respect for the king to shine forth throughout the whole of heaven and earth. For Nanna …… the just man chosen in the holy heart, my Ibbi-Suen, …… august …… shine forth like a god. Suen …… his command …… the E-kur; An and Enlil, who determine the destiny of the land, the Great Mountain Enlil …… (1 line unclear) (approx. 7 lines missing)

An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4 The destiny which has been determined ……. Ašimbabbar ……. He has made the divine powers of kingship …… shine forth …… with head high ……, Nanna-Suen ……, the noble manifest lord …… in heaven and earth, source of trust, son of Ninlil, ornament of ……, Nanna, lord with a holy mouth (?) and with an august name, encouragement of the Land! Prince endowed with charm, chosen in my holy heart, my Ibbi-Suen! Among the numerous people his name reaches far abroad, …… the decision of the Land. You know well how to benefit the reign and to increase abundance; direct your attention to the great storehouses! Father Nanna, …… is given to the one you have chosen in your heart, you noble lord who …… the good seed, impressive with your divine powers, making …… decisions together with Enlil, unique bull, manifest lord! Praise be to Suen!

A hymn to Suen for Ibbi-Suen (Ibbi-Suen E): c.2.4.5.5 Your divine powers ……, Father Nanna, ……, …… chose from the people ……. Youthful Suen, your holy shrine ……. An, you …… your good crown and headdress on your head. When you take your seat on the great august dais ……. When you open your holy mouth, …… the great …… and the divine powers. …… the royal crown, the holy headdress and the diadem, gathering together the throne and the divine powers, on the dais with head high …….

A hymn to Suen for Ibbi-Suen (Ibbi-Suen E): c.2.4.5.5 Mighty (?) one of the dais, …… good seed ……, my Ibbi-Suen, …… from holy An, lord who sanctifies the divine powers, who purifies the divine powers, who makes brilliant the purification rites, ……, with shining horns, the light of heaven, youthful Suen ……, great ……, ……. Wide-armed Nibru, …… in his holy heart by Nanna, beneficent prince over the full extent of heaven and earth, …… moonlight ……, manifest bull, as august as Enlil, …… (2 lines broken) (unknown no. of lines missing)

Išbi-Erra and Kindattu (Išbi-Erra B): c.2.5.1.2 (1 line fragmentary) He gave him ……, not implementing his strength. …… in princely style ……. He approached the enemy like a snake spitting venom and gall. He wiped …… in the …… of Sumer. …… Larsam, …… in the plain of Urim. …… great …… did not escape his power. The great mass of the enemy ……. Išbi-Erra ……. (1 line fragmentary)

Išbi-Erra and Kindattu (Išbi-Erra B): c.2.5.1.2 With the city ……. …… Marḫaši ……. …… the foreign lands ……. From Bašimi by the edge of the sea …… to the edge of Zabšali ……, and from Arawa, the bolt of Elam …… to the edge of Marḫaši ……. Kindattu, the man of Elam, ……. …… Isin, the great spindle of heaven and earth. The king's battle did not ……. The battle of Elam …… Sumer. …… by the edge of the sea. …… the land of Ḫuḫnuri. …… the wild animals and four-footed ……. The king …… in the battle.

Išbi-Erra and Kindattu (Išbi-Erra B): c.2.5.1.2 …… a great chariot. The king …… Isin. …… a just verdict. Išbi-Erra ……. (1 line fragmentary) (4 lines missing)

Išbi-Erra and Kindattu (Išbi-Erra B): c.2.5.1.2 Enlil has endowed my Išbi-Erra, the cultivator, with great strength …….

A tigi to Nanaya for Išbi-Erra (Išbi-Erra C): c.2.5.1.3 Lady of the princely powers, emerging brilliantly like the daylight, chosen forever for her virtuous beauty! Nanaya, ornament of E-ana, worthy of the Lady! Wise one, correctly chosen as lady of all the lands by the Mistress: Nanaya, you instruct the Land, bestowing wisdom in E-ana.

A tigi to Nanaya for Išbi-Erra (Išbi-Erra C): c.2.5.1.3 As fine as An, woman with a holy (?) head, made perfect by the …… lady! Nanaya, properly educated by holy Inana, woman who is as bright as the stars, wise lady who is available for everything, righteous sympathetic woman, lady who is always available on request, counselled by holy Inana, beloved by the Mistress! Nanaya, great judge, deity who occupies the high throne of Unug!

A tigi to Nanaya for Išbi-Erra (Išbi-Erra C): c.2.5.1.3 Righteous woman who knows well the verdicts of the good decisions of the Land, Nanaya, who is wise in directing the city and the numerous people, exalted woman adept at holy speech, lady fitted for beauty, Nanaya, pride of E-ana, well-spoken one of the Land!

A tigi to Nanaya for Išbi-Erra (Išbi-Erra C): c.2.5.1.3 By An, the benevolent eye of the Land, the king of all countries, Nanaya …… the Land …… E-ana …… beauty ……. The youthful good shepherd, the son of Nunamnir, has …… -- Išbi-Erra, who wields great powers, …… Nanaya his prayers unendingly like strong liquor …… of E-ana.

A tigi to Nanaya for Išbi-Erra (Išbi-Erra C): c.2.5.1.3 Great lady, worthy source of inspiration, counselled (?) by the Mistress: luxurious divine powers have been generously given to you by the Mistress. Nanaya, great lady, worthy source of inspiration, counselled (?) by the Mistress! Išbi-Erra, you are the king and shepherd of the people! Nanaya, by the command of An you are the queen of all the countries. In the shrine, in Kulaba, …… he declares it, and the people turn their hearts towards you as you address them. Nanaya, good woman, you are the favourable (?) name of the black-headed! O youth chosen in beauty by the Mistress, son of Enlil, your wise word is brightly made good for the goddess Inana! O Nanaya, the goddess has created your holy powers …… for you. You have …… turned the favourable eye of life onto the bedchamber, and Išbi-Erra is the youth chosen for his beauty.

A hymn to Ninisina for Išbi-Erra (Išbi-Erra D): c.2.5.1.4 The great gods elevated ……, and made …… perfect. (2 lines unclear)Your garment is an exalted garment; Enlil has ……. You were brought up sitting on the knees of An the king, and the great gods elevated ……. Woman whose name is exalted, Gula, ……. You go against all the foreign lands, lady who, for all her pleasantness, fearsomely and mightily ……, who lifts her head in great and elevated divinity.

A hymn to Ninisina for Išbi-Erra (Išbi-Erra D): c.2.5.1.4 Ninisina, your father established you in ladyship over the Land. In awe at you, never altering the fearsomeness ……, holy Ninisina, Lady Gula, Ninisina, in the Egal-maḫ, founded by An -- bring joy to Išbi-Erra, the beloved of your heart.

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Lord, furiously raging storm, confusing the enemies and unleashing (?) great terror over the Land, Nergal, mighty quay of heaven and earth, who …… all living things, lord who guards (?) the teeming people when he looks up furiously, turning (?) his weapons against the wicked: Nergal, powerful in heaven and earth, who …… the people in heaps!

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Lord, mighty storm, raging with your great powers, south storm which covers the Land, Nergal, who smites the enemy whom he has cursed ……, exalted lord, strong one with a powerful wrist, whom no one can withstand, Nergal, rising broadly, full of furious might, great one praised for his accomplishments, pre-eminent among the great youthful gods, whose valour is …… of valour, Nergal, whose greatness covers heaven and earth to their uttermost limits!

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Warrior with head held high, respected lord, son who rises up to protect his father, Nergal, angry sea, inspiring fearsome terror, whom no one knows how to confront, youth whose advance is a hurricane and a flood battering the lands, Nergal, dragon covered with gore, drinking the blood of living creatures!

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Lord who, like his own father Nunamnir, has the power to create life, Nergal, enduring house (?), underworld -- you are the junior Enlil! It is in your power to determine destinies, to render judgments and to make decisions, Nergal, your great hands are filled with mighty actions and terrible powers! Great rites which are revealed to no one are organised for you! Nergal, among this people it is you who take charge of the divine plans and the purification rites!

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 In the west, Utu has shone forth for you, and an awe-inspiring dais has been erected for you! Nergal, you, lord, are one who has the power to carry off and to bring back (?)! In the east, lord, ……, you are imbued with a terrible great awesomeness; Nergal, your praise and renown are such as to unleash awe and terror!

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Shepherd who organises, giving just verdicts like the noble youth Utu! Nergal, pile up his malefactors in heaps for him, for Šu-ilīšu, the prince who displays lasting divine powers among the Anuna gods! May Šu-ilīšu rely on you, may he be made joyful by you! May he walk as the shepherd whose name is extolled among this people like that of Utu! May all lands and the teeming people bless (?) the life of Šu-ilīšu!

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Lord of the underworld, who acts swiftly in everything, whose terrifying anger smites the wicked, Nergal, single-handed crusher, who tortures the disobedient -- the powerful ones, fearsome terror of the Land, respected lord and hero, established offspring of Nunamnir ……! Nergal, who sprinkles cool water on the angry heart of Enlil, great lord ……! Nergal, standing ready for battle, superior with head lifted high, lord who overpowers all the wicked like a lion, ……, unwilling to turn back at the door-pivot! Nergal, great battle-net for malefactors, covering all enemies! Warrior, you are a great and furious storm upon the land which disobeys your father! Nergal, you terrify the walled cities and the settlements as you stand in your path like a wild bull, smiting them with your great horns! Nergal, you have consumed their brickwork as if it were chaff in the air. When you lift your furious face, no one dare look at it. When you have …… { in the Land } { (1 ms. has instead:) among that people }, Nergal, you pour their blood down the wadis like rain. You afflict all the wicked peoples with woe, and deprive all of them of their lives.

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Youthful Nergal, those who are saved with your help magnify you with praise! Lord, you have avenged Enlil! He has calmed the heart of his father! Nergal the strong, son who subdues the foreign lands for Nunamnir: may you assist in battle, furious fight and combat the shepherd whom An has chosen among the numerous people, the good and exalted youth of the Great Mountain (= Enlil) -- Šu-ilīšu, who publicly performs the purification rites, born of Ninlil! Nergal, catch his malefactors for him like swallows! You cover the land which is disobedient to him with a raging storm; may you be the weapon of slaughter! Heap up in piles for Šu-ilīšu the inhabitants of the city that does not support him.

An adab to Nergal for Šu-ilīšu (Šu-ilīšu A): c.2.5.2.1 Powerful (?) lord of his own father, entrusted with authority, Nergal, the lord whom Nunamnir has entrusted authority! Šu-ilīšu will forever pray to you in the shrine E-mešlam for his long life and good health.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 I shall greet her who ascends above, her who ascends above, I shall greet the Mistress who ascends above, I shall greet the great lady of heaven, Inana! I shall greet the holy torch who fills the heavens, the light, Inana, her who shines like daylight, the great lady of heaven, Inana! I shall greet the Mistress, the most awesome lady among the Anuna gods; the respected one who fills heaven and earth with her huge brilliance; the eldest daughter of Suen, Inana! For the young lady I shall sing a song about her grandeur, about her greatness, about her exalted dignity; about her radiantly ascending at evening; about her filling the heaven like a holy torch; about her stance in the heavens, as noticeable by all lands, from the south to the highlands, as that of Nanna or of Utu; about the greatness of the mistress of heaven!

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 When standing in the heavens she is the good wild cow of An, on earth she instils respect; she is the lady of all the lands. She received the divine powers in the abzu, in Eridug; her father Enki presented them to her. He placed the lordship and kingship in her hands. She takes her seat on the great dais with An; she determines the fates in her Land with Enlil. Monthly, at the new moon, the gods of the Land gather around her so that the divine powers are perfected. The great Anuna gods, having bowed before them, stand there with prayers and supplications and utter prayers on behalf of all the lands. My lady decrees judgments in due order for the Land. { (2 mss. add the line:) Inana decides verdicts for the Land together with Enlil. } Her black-headed people parade before her.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 Making silver alĝar instruments sound for her, they parade before her, holy Inana. I shall greet the great lady of heaven, Inana! Making holy ub and holy lilis drums sound for her, they parade before her, holy Inana. I shall greet the great lady of heaven, Inana! Beating (?) holy balaĝ and holy lilis drums for her, they parade before her, holy Inana. I shall greet { (1 ms. adds:) in (?) her grandeur, in (?) her greatness, in (?) her exalted dignity as she ascends radiantly at evening, } { the eldest daughter of Suen } { (some mss. have instead:) the great lady of heaven }, Inana!

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 Tightening their hairgrips for her, male prostitutes parade before her, holy Inana. Their locks of hair at the back are adorned for her with coloured rags (?); they parade before her, holy Inana. Clothed (?) in the leather (?) of divinity, they parade before her, holy Inana. The trustworthy { man } { (1 ms. has instead:) king } and the proud lady, the doyenne of the great wise women, parade before her, holy Inana. Those who are in charge (?) of beating (?) the soothing balaĝ drums parade before her, holy Inana. Each girded with a sword belt, the strength of battle, they parade before her, holy Inana. Grasping a spear, the strength of battle, in their hands, they parade before her, holy Inana.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 Dressed with men's clothing on the right side, they parade before her, holy Inana. I shall greet the great lady of heaven, Inana! Adorned (?) with women's clothing on the left side, they parade before her, holy Inana. I shall greet the great lady of heaven, Inana! Competing with skipping ropes of (?) coloured cords for her, they parade before her, holy Inana. I shall greet { the eldest daughter of Suen } { (1 ms. has instead:) the great lady of heaven }, Inana!

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 Young men wearing neck-stocks sing to her and parade before her, holy Inana. Young women, šugia priestesses, coiffured, parade before her, holy Inana. …… sword and dagger for her, they parade before her, holy Inana. With daggers in their hands, …… kurĝara priests parade before her, holy Inana. Those who cover their swords with gore spatter blood as they parade before her, holy Inana. Blood is poured on the dais standing in the guena hall, as tigi, šem and ala drums are made to sound loudly.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 The Mistress stands alone in the pure heavens. From the midst of heaven my lady looks with joy at all the lands and the black headed people, who are as numerous as { sheep } { (1 ms. has instead:) ewes }. { (some mss. add the line:) They parade before her, holy Inana. } I praise the lady of the evening, Inana, the august one, the young lady, Inana. { The lady of the evening reaches the borders of heaven! } { (1 ms. has instead:) The lady exalted as high as the heaven, Inana, is august! }

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 When at evening, the radiant star, the Venus star, the great light which fills the holy heavens, the lady of the evening, ascends above like a warrior, the people in all the lands lift their gaze to her. The men purify themselves, the woman cleanse themselves. The oxen toss (?) their heads in their yoke. The sheep stir up dust in their pens. Because of my lady, the numerous beasts of Šakkan, the creatures of the plain, the four-legged animals { under the broad heavens } { (1 ms. has instead:) of the broad high (?) plain }, the orchards and gardens, the plots, the green reedbeds, the fish of the deep, the birds of heaven, all hasten to their sleeping places. All the living creatures and the numerous people bend the knee before her. When called for (?) by my lady, the matriarchs plentifully provide food and drink, and my lady refreshes herself in her Land. There is play in the Land, which is made festive. The young men take pleasure in their spouses.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 From the midst of heaven my lady looks down with joy. They parade before her, holy Inana. The lady of the evening, Inana, is august; I praise the young lady, Inana. The lady of the evening, her grandeur reaches the borders of heaven!

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 At night the skilled and beautiful one (?), the joy of An, the ornament of broad heaven, appears like moonlight; in the heat of the noon she appears like sunlight. After the storehouses of the Land have been filled with fine food, and all the lands and the black-headed people have assembled, { (1 ms. adds:) and the storehouses of the Land have been made full (?), } those who sleep on the roofs and those who sleep by the walls step up before her with …… and bring her their cases. Then she makes her orders known, and identifies the evil. She judges the evil as evil and destroys the wicked. She looks with favour on the just and determines a good fate for them.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 From the midst of heaven my lady looks down with joy. They parade before her, holy Inana. The lady exalted as high as the heaven, Inana, is august! I praise the young woman, Inana. The lady exalted as high as the heaven, her grandeur reaches the borders of heaven.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 The beautiful lady, the joy of An, has ascended above like a warrior. She carries there what befits the …… of heaven. She takes counsel with An in his lofty place. Among { youths and heroes } { (some mss. have instead:) heroic youths }, may she be alone chosen!

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 She is mighty, she is respected, she exalted, she is august and great, she is surpassing in youthfulness.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 As the lady, admired by the Land, the lone star, the Venus star, the lady elevated as high as the heaven, ascends above like a warrior, all the lands tremble before her ……. The faithful black-headed people bow to her. The young man travelling on the road directs himself by her. The oxen raise their heads in their yoke to her. { (2 mss. add:) The melody of the song of those tending the cattle resounds …… on the plain. The farmer …… the cattle …… their yoke in the Land. } With her the storehouses of the Land prosper.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 Everybody hastens to holy Inana. For my lady in the midst of heaven the best of everything is prepared (?). In the pure places of the plain, at its good places, on the roofs, on the rooftops, the rooftops of the dwellings (?), in the sanctuaries (?) of mankind, incense offerings like a forest of aromatic cedars are transmitted to her. They sacrifice alum sheep, long-haired sheep, and fattened sheep for her. They purify the earth for the Mistress, they { carry out purification rites for her } { (some mss. have instead:) celebrate her in songs }.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 They fill the tables of the Land with ghee, dates, cheese, and seven sorts of fruits as first-fruit offerings for her. They pour dark beer for her, they pour light beer for her. Dark beer, emmer beer, and emmer beer for my lady bubble in the šagub jar and the lamsari vat for her. From pastes of honey mixed with ghee { (some mss. add the line:) From …… mixed with ghee }, they bake date-syrup cakes for her. They pour out early-morning beer, flour, flour in honey, honey, and wine of sunrise for her. The personal gods of the people also attend upon her with food and drink. { They provide the Mistress with food in the holy place, the pure place. } { (some mss. have instead:) They purify the earth for the Mistress, they celebrate her in songs. }

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 From the midst of heaven my lady looks down with joy. They parade before her, holy Inana. Inana, the lady exalted as high as the heaven is august! I praise the young lady, Inana. The lady exalted as high as the heaven, her grandeur reaches the borders of heaven!

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 When the black-headed people have assembled in the palace, the house that advises the Land, the neck-stock of all the foreign countries, the house of the river of ordeal, a dais is set up for Ninegala. The divine king stays there with her. At the New Year, on the day of the rites, { in order for her to determine the fate of all the countries } { (1 ms. has instead:) in order for the life of all the countries to be attended to }, so that during the day (?) the faithful servants can be inspected, so that on the day of the disappearance of the moon the divine powers can be perfected, a bed is set up for my lady. Esparto grass is purified with cedar perfume and arranged on that bed for my lady, and a coverlet is smoothed out on the top (?) of it.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 In order to find sweetness in the bed on the joyous coverlet, my lady bathes her holy thighs. She bathes them for the thighs of the king; { she bathes them for } { (some mss. have instead:) with head held high she goes to } the thighs of Iddin-Dagan. Holy Inana rubs herself with soap; she sprinkles oil and cedar essence on the ground.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 The king goes to her holy thighs with head held high, { (some mss. add:) she goes to the thighs of Iddin-Dagan, } he goes to the thighs of Inana with head held high. Ama-ušumgal-ana lies down beside her and { caresses her holy thighs } { (some mss. have instead:) (says:) "O my holy thighs! O my holy Inana!" }. After the lady has made him rejoice with her holy thighs on the bed, after holy Inana has made him rejoice with her holy thighs on the bed, she relaxes (?) with him on her bed: "Iddin-Dagan, you are indeed my beloved!"

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 To pour libations, to carry out purification rites, to heap up incense offerings, to burn juniper, to set out food offerings, to set out offering-bowls, he goes into her Egal-maḫ. She embraces her beloved spouse, holy Inana embraces him. She shines like daylight on { the great throne dais } { (1 ms. has instead:) the throne at one side (?) } and makes the king position himself next (?) to her like the sun.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 Abundance and celebration are prepared before her in plenty. He arranges a rich banquet for her. The black-headed people line up before her. With instruments loud enough to drown out the south wind-storm, with sweet sounding alĝar instruments, the glory of the palace, and with harps, the source of joy for mankind, musicians perform songs which delight her heart. The king sees to what is eaten and drunk, Ama-ušumgal-ana sees to what is eaten and drunk. The palace is in festive mood, the king is joyous. The people spend the day amid plenteousness. Ama-ušumgal-ana stands in great joy. May his days be long on the splendid throne! He proudly (?) occupies the royal dais.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 They praise my lady on my behalf (?) with the hymns of heaven and earth." You are the Mistress born together with heaven and earth." In the holy place, the pure place, they celebrate the Mistress in songs: "Joy of the black-headed people, ornament of the assembly, Inana, eldest daughter of Suen, lady of the evening, your praise is good."

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 From the midst of heaven my lady looks down with joy. They parade before her, holy Inana. { Inana, the lady elevated as high as the heavens, is august! } { (some mss. have instead:) The lady of the evening, her grandeur reaches the borders of heaven! }

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1 She is mighty, she is respected, she is exalted, she is august and great, she is surpassing in youthfulness!

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 Iddin-Dagan, in his majestic location An has decided a great fate for you, has made the just crown shine for you, has raised you to shepherdship over the Land, has placed the foreign lands at your feet.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 Enlil has looked at you truly, Iddin-Dagan, he has spoken truly to you. Enlil has commanded you to keep firm the cosmic bond in Sumer, to keep the people on the track, to let Sumer and Akkad relax under your broad protection, to let the people eat noble food and drink fresh water. Iddin-Dagan, you are the shepherd in his heart, the one whom Enlil has spoken to truly.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 Son born to Dagan, elevated lord who increases the people, Iddin-Dagan, may you look approvingly on your city. Balm of the heart who neglects nothing, Enlil rejoices in you. When like Utu you bring forth a just light, people's eyes are indeed directed towards it. All the foreign lands stay calm under your broad protection.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 You have put the highways and roads in order, made the Land content, placed justice in every mouth, made propriety resplendent. You have marked the borders (?) and fixed the boundaries, made Sumer and Akkad raise their necks. Iddin-Dagan, you have restored the purification rituals of the deities which you have organised. What you order ……. Your word reaches holy heaven, your utterances cover the heavens.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 At Enlil's command, your gaze brings men life, your conversation brings men health. Enlil rejoices in your speech. Ninlil declares "so be it" to your desires. Shepherd Enlil is your support. Iddin-Dagan, who is built like you? People's eyes are directed towards you.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 You are indeed the man for the E-kur. May your offerings in the house of Enlil never cease. May the brickwork of the E-kur speak well of you to Enlil and Ninlil. At the favourable word of An and Enlil, Iddin-Dagan, may princely strength be yours.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 Your kingship is good for the people. After your shepherdship had pleased the heart, the people became numerous under you, the people spread wide under you. All the foreign lands lie down in pastures thanks to you. The people spend their days in abundance thanks to you. The black-headed direct their gaze on you, Iddin-Dagan, as on your father.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 May your exceeding wisdom, given by the tablets of Nisaba, never cease on the clay in the tablet house. In this tablet house, like a shrine fashioning everything, may it never come to an end. May Nisaba, the shining …… lady, give wisdom to the junior scribe who puts his hand to the clay and writes this on it. May she show generosity. In the place of writing may she come forth like the sun for him.

A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2 Iddin-Dagan, your father Šu-ilīšu, the king of the Land, made the foundation of Sumer and Akkad firm for you. By the commands of An and Enlil you excel and overwhelm the enemy territories. Iddin-Dagan, mighty king, king of Isin, king of Sumer and Akkad, everything to the end of wisdom has come forward for you. You are the mighty heir, you have authority, Iddin-Dagan, you have raised the neck to heaven in princeship.

An adab to Ningublaga for Iddin-Dagan (Iddin-Dagan C): c.2.5.3.3 The lord, a furious angry storm against the enemy, ……, strong ……, my lord who brings life to the people, whose own father ……, a great storm, a mighty raring ……, has …… -- the lord whose manliness is impressively strong, ……!

An adab to Ningublaga for Iddin-Dagan (Iddin-Dagan C): c.2.5.3.3 Hero, roaring in the rebel-lands, you have angrily piled up skulls. You have terrified their brick buildings and scattered their chaff heavenward. Vigorous wild bull, roaring in the rebel-lands you have angrily piled up skulls. You have terrified their brick buildings and scattered their chaff heavenward.

An adab to Ningublaga for Iddin-Dagan (Iddin-Dagan C): c.2.5.3.3 Divine offspring of a prince, by your casting down their city dwellings, their protective gods have been alienated because of you. You have made them abandon their beautiful shrines (?) and follow another path. Vigorous wild bull, by your casting down their city dwellings, their protective gods have been alienated because of you. You have made them abandon their beautiful shrines (?) and follow another path.

An adab to Ningublaga for Iddin-Dagan (Iddin-Dagan C): c.2.5.3.3 Vigorous wild bull soothing Nanna's heart for Iddin-Dagan each day, whose just word is pleasing to Suen, who ……! Vigorous wild bull soothing Nanna's heart for Iddin-Dagan each day, whose just word is pleasing to Suen, who ……!

An adab to Ningublaga for Iddin-Dagan (Iddin-Dagan C): c.2.5.3.3 …… hero given great and majestic strength by Ašimbabbar, supporter of Iddin-Dagan, may you destroy the insubordinate lands! Vigorous wild bull given great and majestic strength by Ašimbabbar, supporter of Iddin-Dagan, may you destroy the insubordinate land!

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Great lady, majestic physician to the black-headed, holy Ninisina, daughter of An, may you be praised!

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Lady whose tempest, like a raging storm, …… the interior of heaven and the trembling earth, whose upraised fierce face, like a fire, rips the bodies of the enemy; who, like a dragon, does not bring up venom in her place where ……, paws of a lion, sharpened knives, claws constantly dripping blood, …… which prick the body with fear! When you draw through the flesh the scalpel and the lancet, knives like lion's claws -- the bodies of the black-headed people tremble because of you!

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Great storm that approaches the earth and has no rival, howling storm, roaring lion that cuts off the neck of the enemy, overpowering storm, …… spittle and gnashing its teeth in its ……! Storm that howls loudly, whose mouth drips blood, storm from whose mouth spittle spews constantly, pouring venom on the enemy, (1 line fragmentary)

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Great terror of the desert that ……! A lion, a leopard rising from its lair and terrifying people, that like a great snare lies in wait for the evil-doer! Lady whose radiance is awesome, born of An, who cares for the righteous of the Land, who watches over the assembly, lady of the living and of the dead, who holds the life of the Land in her hand! Mistress whom no one can withstand, who sounds a triumphal cry! Holy Ninisina, who wears the ornaments of šuba stone in Niĝin-ĝar, the holy place! Lady who is supreme over the mountains, whose divine powers are awesome divine powers, instilled …… in the great shrine, the everlasting house of the Land!

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Lady, life-creator of the Land, your name is its great standard. Lady of the majestic divine powers who rivals great An, mistress of all the great gods, lady, you have instilled fear of you in heaven and on earth. Your face is awesome, your cry is majestic, your forehead ……, your mouth ……; your arm, …… the evil-doer like a net, has cut off …….

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Holy Ninisina, ……, whose raging heart, made like the heart of dusk (?), none can cool; whose angry heart no god can confront, which like the sea, bringing a flood-wave, drowns (?) the foe. Like the high tide, she pours spewed-out bile upon the enemy. She has made …… known in its midst.

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Holy Ninisina, the city that fears (?) you is not restored. The …… you address (?) is turned into ruins for you. No one moves about in the rebellious land that you curse. The …… that fears (?) you does not cross the river.

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Sublime An, father of the gods, ……, patient-hearted, who …… the princely divine powers …… greatly! The voice of a flood that covers the disobedient, that knows ……, the north wind ……, (1 line fragmentary)May the deceivers of Iddin-Dagan who …… be overwhelmed as by a battle-net! Majestic god An, let not the enemy carry away your name, O your name, great An, O your name!

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Enlil whose great divine powers cannot be overturned, viper of the gods, Nunamnir, your …… lets loose fear and terror! The Anuna of all the lands strike …… with their hands. Your decision …… a tempest that …… furiously. In the land where no enemies exist, prayers …… to the city. May those who do not clasp the feet of Iddin-Dagan be drowned as by water! Great Mountain Enlil, let not the enemy carry away your name, O your name, Enlil, O your name!

A šir-namerima (?) for Iddin-Dagan (Iddin-Dagan D): c.2.5.3.4 Ninlil, garbed in white, foremost and watchful lady who brings forth ……, lady who consummately perfects all radiance, who dwells with Enlil! The king who dares to utter your name falsely, who does not fear the slaughterhouse where blood flows at the place of transgression, the Land's river of ordeal -- make him bear the heavy guilt that ……! Great mother Ninlil, let not the enemy carry away your name, O your name, Ninlil, O your name!

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Enlil, by far …… (2 lines missing) He to whom the great gods pay attention; foundation deposit of the Anuna, living …… of the Enki deities; he whose great divine powers know no opponents, whose …… excel all others, whose …… is achieved by no one; whose …… return of their own accord, whose …… is very sweet in heaven and on earth, whose …… founds cities, whose …… establishes the Land; …… wisdom is perfect as time passes; …… wise in command, re-establishing justice ……, adviser who never tires of discussion; ……, giving verdicts, ……, judge of heaven and earth (1 line fragmentary)guiding the living ……, Father Enlil, shepherd of the black-headed, by his …… making the foreign countries bow low.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 He whose …… strengthens the boundaries of heaven and earth, whose utterances unite them; lord whose ominous silence pervades the foreign lands, whose actions are spine-chilling, whose complex judgments cannot be revealed by anyone, whose knowledge is honoured by the foreign lands, whose strength is a great battle-net …… the foreign lands, a fine-mesh battle-net …… covering the disobedient; indefatigable …… in heaven, in possession of every one of the divine powers in their totality, linking together the ancient plans; south wind which covers the four quarters; Enlil, whose …… cannot be grasped, whose fame is enough to make people quake; Enlil, great in heaven, surpassing on earth, exceptional and wide-reaching in Sumer, Nunamnir, lord of princes, king of kings! He determined a good destiny in the holy city for me, Išme-Dagan, son of Dagan.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 His splendour …… the mountains, and his roar reaches beyond heaven and earth. He selected me from my people, and announced me to the Land. Enlil, king of the gods, gave me lordship over the south and over the uplands. At Nunamnir's instigation, An spoke encouragingly to me, and placed crook and staff in my hands. Uraš nursed me on her holy knees. In the Ki-ur, the great place, Ninlil in her radiant heart determined as my destiny that I should sit on an exalted dais until distant days, to enjoy in favour the reign which is my lot; that I should delight Enlil, and that I should daily attend to the E-kur. Enki, the great lord of Eridug, confirmed for me the good and great crown, …… everything, and richly conferred on me seven wisdoms. Suen, the firstborn son of Enlil, …… for me a royal throne that gathers together the divine powers, established an excellent lordly dais, and made my crown shine brilliantly until distant days.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Nuska, Enlil's minister, placed the royal sceptre in my hand, revealed the powers of E-kur to me, established there for me an awe-inspiring podium, and ensured that Enlil's heart was in a joyful mood. Ninurta, Enlil's mighty warrior, approached Nunamnir in speech on my behalf and secured (?) the favourable words of Enlil and Ninlil for me. He has made my reign of kingship excellent, has made me great in lordship, and is indeed my helper. In E-kur he prays continually on my behalf, and is indeed the constable of my kingship. He, who with mighty weapons makes all the foreign countries bow low, has put great power …… into my right hand.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Utu put justice and reliable words in my mouth. To make judgments, to reach decisions, to lead the people aright, to excel in rectitude, to keep the righteous on the track and to destroy the wicked, so that each man should speak justice to his brother, should make obeisance to his father, should not speak contrary words to his elder sister, and should respect his mother; so that the weak should not be handed over to the strong, so that the feeble should ……; so that the strong should not do just what he pleases, and so that one man should not be assigned to another (through debt); to destroy wickedness and violence, and to make righteousness flourish -- all this Utu, the son born to Ningal, made my apportioned share.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Inana, the lady of heaven and earth ……, chose me as her beloved spouse. She put attractiveness in my waist-belt (?), looking at me with her life-giving look, as she lifted her radiant forehead to me, to make me step onto the flowery bed. She has uttered her unalterable holy word for me to spend long, long days in the ĝipar, combining the priestly office of en with the kingship and caring unceasingly for E-ana, and for my neck to become thick like a wild bull's in Unug as my splendour covers Kulaba.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Enki and Ninki, Enul and Ninul, the Anuna, the lords who determine destiny there, the spirits of Nibru, and the protective goddesses of the E-kur, those who among the great gods determine destinies there, have uttered an unchangeable "So be it!" On his most favourable day, Enlil, king of the foreign lands, chose me, Išme-Dagan, son of Dagan, by extispicy. He looked upon me joyfully in E-kur, and spoke well of me to Sumer. …… a favourable reign in Nibru. I, Išme-Dagan …… restored Urim ……. …… in splendour. Enlil has commanded the favourable …… of my throne, the promotion of concord in Sumer and Akkad in their power, and restoration (?) of the …… brick buildings; and that I should daily tend the E-kur, that I should unceasingly provide for Nibru, and that I should care after the Ki-ur, the great place.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 I, Išme-Dagan, have bent my neck to the commands of Father Enlil; I have paid attention to the utterances of my master. I have established justice in Sumer; I have secured (?) Nibru like heaven itself. I have gathered together the divine powers of the E-kur, I have paid attention to its old ordinances, and I have restored its neglected rites. I, Išme-Dagan, have ……. Enlil's very precious divine powers. …… Ninlil's ……. …… the interior of E-kur …… good, …… its exterior. ……, when I venerate ……. …… Enlil and ……, its favourable spirits in the courtyard, and I introduced its favourable protective goddesses into the E-kur. I have presented marvellous food offerings to Enlil. In the …… of Enlil, established with bread, …… great regular offerings, I made numerous the fat bulls and fat sheep, ……, fish and birds, in the house of my master. I made them smell tasty in the great ovens. I contested ……. With …… I doubled (?) the regular offerings. Like water I poured out …… and liquor in unadulterated strength, from the offerings storeroom, like the rainwater that is released from heaven.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 An brought Ninkasi along with him …… to its ……, and I libated delicious …… beer, mixed with aromatic cedar essence, over the brickwork of E-kur. Daily I made the E-kur like a harvest-place, and each month on its seventh and fifteenth days I made the temple festive. Both inside and outside the house, like ……, I spread the scent of ……. (1 line unclear)laying …… oil, …… cream, ……, first-fruits of the gardens, dates, ……, on the table of Enlil, my master, ……. The main part of my food, …… drink, his favourite things ……. Enlil ……. I am the …… son of Enlil, I am the …… of Ninlil, I am the strong young man of the E-kur. I am the foremost, with respectful strength, making excellent food offerings. I am untiring, indefatigable. Daily I shall issue instructions for what my master will have to eat, and what I will give to drink, fulfilling the great commands of E-kur: thereby I carry out correctly the instructions of my master Enlil.

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.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 I am a judge who gives no explanations; I am a decision-maker who goes straight to the point. The strong does not behave extravagantly towards others, the mighty does not abuse the weak any more. People are not made subject to the lordly. If he does not wish to enter my presence (?) in holy ……, the feeble person may speak contrary words ……. …… slave of my city. …… of Enlil. Sumer and Akkad …… (1 line unclear) Until the distant future (?) ……. I have …… the destructive men. I have destroyed (?) …… the dispossessed (?) who speak with enmity. I have exerted myself ……. I have …… rebellion and destructive criminals ……. I have supported the appeals of the bondsmen, waifs and widows who cry "Alas, Utu!" or "Alas, Nanna!". I have destroyed ……. I have brought about the extermination of the cut-throats who roam (?) the desert. I have kept the just on the proper track, following the wife and the little child.I have sent (?) people nobly into the fields, and established holy shrines (?) in the desert. I have built the city itself for a long future in the whole world.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 The foreign lands gaze at me, Išme-Dagan, as if at their father who engendered them. When like Utu I decide a just verdict, the people bring their prayers to the holy shrines (?). As I establish and realise my powerful statements, advise the people and strengthen the palace, who is to challenge my powerful statements? …… the foreign lands, their people ……. I snatch men from the jaws of destruction. (1 line unclear)death and abomination ……. For all these reasons Enlil my master has prolonged my days.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Išme-Dagan, born for heaven, chosen by the heart -- I am kind like a father, attentive (?) like a mother. I am a lofty wall, the encouragement of the Land. I am a tall meš tree with thick roots, and broad shining branches. I am the canopy of Sumer, a pleasant shade; I am a place which even a tall person cannot reach. I am the helper of the troops, the focal point of the Land. I am a warrior on the way to battle, I am a powerful runner who goes like the north wind. I am wise …… superior in every respect. I am a belligerent wild bull, kicking up the dust everywhere; I am a battering ram, ……. I stand in the forefront of the shields. I am the hero of heroes, with the strength of a battle-mace, as I smite the rebel lands right and left.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 In accordance with the great destiny decided by Father Enlil, my battle-cry overspreads the remotest parts of the mountains. In the rebel cities no one approaches me or fixes their weapons against me. They bring (?) their tribute spontaneously at Enlil's command. …… to the mountains. …… nir-igi stone, cornelian, …… stone, { …… their stones } { (some mss. have instead the line:) …… time-consuming labour, ……, labour for the king }. For me the black-headed bring great timbers …… to the Land, while Dilmun bestows lavishly on me its linen, dates and date spadices. The Martu, who know no houses, who know no cities -- primitives who live in the hills -- bring me row upon row of woolly alum sheep. From the upland mountains, from the …… places, cedar, zabalum, cypress and boxwood were together brought to me. Enlil, my master, who batters the foreign lands into submission, kept the people on a single track, and made them unanimous for me, who am all for Enlil, who am the beloved of E-kur.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 Since the time when Sumer and Akkad had been dispersed, no king had introduced a statue into the shining E-kur of Enlil or into the E-ĝa-ĝiš-šua beside Ninlil. Enlil opened the E-namtila to me from his loving heart. In the E-kur I arranged the great treasures, and allocated durable treasuries. For Enlil my master, I erected a throne whose form was beyond form itself. I stood the throne of Ninlil in the E-ĝa-ĝiš-šua in the Ki-ur, the great place. The throne of Enlil is not to be removed from there. I, Išme-Dagan, son of Dagan, stood the throne for Enlil my master on a dais …… of seven storms, decorated in a masterly and highly skilled manner with nir-igi and šuba stones and translucent lapis lazuli, and I seated Enlil there with my lady Ninlil. I put them into a favourable mood, with happy hearts; I delighted Enlil greatly with those thrones. I measured (?) my gift (?) for him, and my heartfelt act (?) delighted Enlil.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 I …… a sturdy copper statue, shaped in moulds, prayerful as myself, respectful in the E-kur, as a gift offering (?). Enlil, king of heaven and earth, …… the copper statue ……; muscles, sinews and body of a lion (2 lines fragmentary or unclear)I dedicated …… to my master, and brought in mighty timbers, objects of wonder. Then I brought in my great copper statues for Ninlil, lady of the gods, into her ……, her most holy place, the E-šenšena, full of life, and embellished them (?) before her. I dedicated …… to her for my life. It is I who am favourable to ……; I, Išme-Dagan, embellished my inscription (?).

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 I also brought into the temple of Enlil and my lady Ninlil a copper statue of my own father. …… copper statue of my grandfather. I brought out …… statue, and brought it into the temple of Enlil. I …… it in the E-kur, the …… shrine. (6 lines fragmentary or unclear) I am the king …… Enlil, the patient lord. (1 line fragmentary)

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 I made sure that my praise was spoken, by creating numerous songs to Ĝeštin-ana, the honey-mouthed lady. I installed …… my scholars and chief singers. The skilful singers composed for me adab, tigi, šumunša, malgatum, šir-gida, royal praise poems perfect in content, araḫi, balbale, zamzam and kunĝar compositions. They magnify my name in the places where odes are performed. That I am omniscient and broad in wisdom, that I am knowedgeable (?) about the …… of the troops, that I direct the people as a wise shepherd who is brilliant (?) in the face of weapons, that I am skilful in everything, that An has looked favourably on me, that by the word of Enlil ……, that Ninlil is my protection, that Enki has given me wisdom, that Ninurta is all for me (?), that Nanna loves me greatly, that I am the son-in-law of Ningal, that Inana has made me attractive, (2 lines broken or unclear)

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 That the scribal art, in the place of skilled craftsmanship, …… power; that I have understood the contents of tablets, counting and reckoning in all their depth and breadth, checking, coefficients, establishing the surface of a field, and laying out the reed measuring-pole; that I have …… on the podium, my chosen place; that I have learnt with my talented hands, my pure hands, to write the tablets of Sumer and Akkad; that I have lent lustre to the academy by completely mastering the reed stylus and the scribal art; that I have devoted myself to the art of singing, and know the occasions when praise songs are to be sung; that I am eminent in the performance style for …… songs; that I know how to intersperse appropriate words with the accompaniment of the fingers and instruments; that I have mastered the drumsticks, the sa-eš, the sabitum, the ḫarḫar and the zanaru instruments; that I have { occupied myself with } { (1 ms. has instead:) completely mastered } the developed aspects of the art of singing and the recondite points of …… songs -- all these things the scholars and the composers of my …… songs have put in my great songs and have declared in my hymns.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 The powerful king ……, if he stands by Enlil with upraised hands, should swear in the name of the gods ……. Everything that is in my odes, or which is written on my stela, is definitely not false, but genuine! Reverence for me should be in every mouth.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 In the temple my songs should be performed splendidly (?), and my odes should be handed down. Their attractiveness should be right in the heart of the Land, and mouths should carry the words as far as its borders. …… the requirements of the banquet; he should put their attractiveness into the heart ……; …… may Ĝeštin-ana be their protective goddess. …… treasures, lasting property of the king's heirs, jewels of lordship which cannot be ……, fixing them forever in the mouth of the singers.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 I have …… the regular offerings of Enlil. …… Nibru, the pleasant place; I have put in order the plans of Sumer and Akkad. Therefore Enlil my master has made my days ……, and as he has made my reign follow another reign, so may he make my descendants even greater.

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 As he (one of the king's descendants) performs the duties of shepherdship in Enlil's temple, may he perform my songs to Enlil, my master; and may the E-kur, my beloved place, resound with my name. My great praise songs shall be performed to Ninlil daily ……; to Nanna, the beneficent lord, the son of Enlil, and …… to him whom the singer loves. …… he shall perform my songs at the evening and morning meals. He shall perform my odes in the temples of the great gods. As I, Išme-Dagan, should stand ready and show respect, …… may my protective deity let me have no rivals, even as far as the borders of the mountains. He has made me great in Sumer and Akkad, and given me a seat on the royal dais; …… my songs are brilliantly ……. (2 lines fragmentary) King Išme-Dagan is excellent ……, (approx. 34 lines fragmentary or missing)

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 The temple ……; the heart of Enlil ……. The protective gods of the E-kur ……, the protective goddesses of the E-kur. (2 lines fragmentary) For my …… of great valuables, for my …… of important treasures; that I have erected …… a throne for Enlil; that I have …… a great waggon, that I have had a sedan chair made for Ninlil; that for Enlil I have had a massive pillar (?) …… brought in, for my master Enlil; that I have had the fifty-headed battle-mace, an exceptional weapon, cast for Ninurta ……, that I have had a great copper throne place in an elevated location for him; that I have had brought into the temple of Enlil a copper statue moulded to the shape of my limbs and a diorite statue worked to my form; that I have placed ……; (approx. 13 lines fragmentary or missing)

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 (1 line fragmentary) Utu ……; the black-headed people ……. Enki, Iškur, Ezina, …… the god of abundance, ……; …… abundance in heaven and earth. Again, let there be a chief singer; let there be a scholar and a songsmith; let there be a composer of odes and a performer of songs; let there be a sweet-voiced singer of the king; let there be a joyful-hearted (?) alternating singer; let there be a calm-voiced singer in the bedchamber; let there be a singer with answering voice …… (approx. 31 lines fragmentary or missing)

A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01 (1 line fragmentary) …… of Enlil ……. (1 line unclear) …… diorite in the shrine of Nibru …… (1 line unclear) …… did not move …… from its place, did not write ……, did no wickedness or violence, then may he lift …… in the shining E-kur of Enlil and raise its head to heaven. …… that he bestowed on the Land, may he prolong ……. But that he swore (?) ……, or wrote his name ……, or who violently (?) cursed the enemy, then Enlil, king of the gods, (1 line fragmentary)

An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02 Lady, imbued with fearsomeness, whose greatness is recognised in heaven and on earth, perfect in nobility! Mother Bau, foremost among ladies, warrior ……! Powerful goddess, who perfectly controls the august divine powers, proud one, …… great intelligence! ……, true woman, wise lady who has been made knowledgeable from birth! Daughter of An, expert, eloquent, who holds everything in her hand! Lady, great doctor of the black-headed people, who keeps people alive, and brings them to birth. Šu-ḫalbi, incantation priestess of the numerous people, ……! Merciful, compassionate one of the Land, lady of justice!

An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02 Enlil, the king of all the foreign countries, Nunamnir, the lord who determines the fates, decreed something of great importance in the shrine Nibru, in Dur-an-ki: he made you exalted in the shining E-kur, ……. You are the strong spread-net of Nunamnir. Anguba priestess, who provides the E-kur with food, you are in charge of the wine. You are Enlil's exalted daughter-in-law, you are the one who stands next to him with the libation water (?). Because you prostrated yourself humbly with supplications, Nunamnir, the prince of all the foreign countries, entrusted to you the exalted office of accountant of heaven and earth, and exalted you, giving you the rank of lady of the shrine which brought the seeds of mankind forth.

An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02 Supreme lady, whose divine powers are untouchable, daughter of An, omniscient great lady, young woman, Mother Bau, you have looked favourably on the young man of handsome form, prince Išme-Dagan, the son of Enlil; you have determined for him a good fate once and for all.

An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02 You introduced prince Išme-Dagan, clasping to his breast a white lamb and a sheep of auspicious omens, into the E-namtila, Enlil's temple, and made him stand at the royal offering place of life. Then you saluted the Great Mountain Enlil and told him: "Father Enlil, great lord of all the foreign countries, determine the fate of Išme-Dagan, call him by name!" Enlil, the king of all the foreign countries, looked encouragingly upon him, beaming radiantly; and determined a fate for Išme-Dagan:

An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02 "Prince Išme-Dagan, as your fate, you shall be given a throne which concentrates all divine powers, an enduring legitimate crown and a sceptre which maintains the people and keeps them united. The Tigris and the Euphrates shall bring abundance, carp-filled waters for you, { their yield shall be long-lasting for you } { (1 ms. has instead:) …… }. Their banks shall grow vegetation for you, they shall bring (?) you rejoicing. The irrigated orchards shall yield (?) syrup and wine for you. The fertile arable tracts shall grow dappled grain for you; grain piles shall be heaped up for you. Cattle-pens shall be built, sheepfolds shall be enlarged for you. Your name shall be exalted as king; you shall be elevated as prince. All the foreign countries from below as far as the uplands shall bring tribute for you. You shall shine radiantly in the grand main courtyard like sunlight. Your food offerings shall never cease in the shining E-kur." This is how Enlil determined his fate. From the E-kur he gave huge strength to the king. He has been made lordly; Enlil's words made him a man without rival. He directed his steps proudly there and entered the august palace, the royal residence. As he took his seat on the shining holy throne-dais, the palace …….

A hymn to Nibru and Išme-Dagan (Išme-Dagan C): c.2.5.4.03 Shrine of Nibru, shrine surpassing the abzu, shining E-kur; your prince is the Great Mountain Enlil who surpasses the Prince (i.e. Enki). Your great lady is the good woman, Mother Ninlil, excelling in refinement. Your caretaker is one whose vigour is surpassing, the hero Ninurta. The chief minister (i.e. Nuska), who is worthy of your fair copper vessels, who makes your bedchamber exceedingly pleasant, is also the guardian watching over your honourable divine powers; he is the shepherd watching over your honourable divine powers. Your provider, who was engendered by the Great Mountain and was born by Ninlil -- Išme-Dagan, who was engendered by the Great Mountain, and was born by Ninlil, he who has achieved a high reputation among his numerous people, throws himself at your feet.

A hymn to Nibru and Išme-Dagan (Išme-Dagan C): c.2.5.4.03 Nibru, your praise suits the mouth! May it be uttered by every mouth! The Anuna gods always stand by your truthful utterances. Shrine Nibru, primeval city, where the divine powers are allotted, sweet is your praise! At the great festivals prepared with care in Nibru, all the great gods …… the majesty of Enlil and Ninlil.

An adab (?) to Enki for Išme-Dagan (Išme-Dagan D): c.2.5.4.04 Great lord, prominent (?) among the gods, your judgments are clever and powerful! Father Enki, respected one, supreme dragon, who determines the fates firmly, who has taken his seat upon the numerous divine powers in colourful brilliance (?), great prince, the guardian of the gods, …… of holy An!

An adab (?) to Enki for Išme-Dagan (Išme-Dagan D): c.2.5.4.04 (2 lines fragmentary) The fates you determine are firm; you are the junior Enlil. You (?) distribute the divine powers for the Anuna, the great gods. You establish for them a habitation, a holy dwelling place; you are their proud lord. Your greatness is unapproachable ……. You (?) …… in a pure place the abzu, the mountain built with princely divine powers; …… Eridug, the shrine, which extends over huge marshes, marshes of snakes.

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 …….

A balbale to Enki for Išme-Dagan (Išme-Dagan E): c.2.5.4.05 (1 line missing) …… in the holy heart ……, ……, whose words are powerful, who …… decisions. …… foremost of the gods, omniscient ……. …… Enki, counsellor of holy An, adviser of the Great Mountain ……. …… foremost of the gods, omniscient ……. …… Enki, counsellor of holy An, adviser of the Great Mountain ……. Adviser, whose statements cannot be countermanded, whose ways …… fearsomeness. Patient-hearted, who rides upon all the divine powers, who …… like Enlil. Nudimmud …… holy dais ……. Lord imbued with fearsomeness, borne by An and Uraš, eldest brother of ……. King whose ways are recognised by Enlil, caretaker of ……. Supreme ……, first-born child of holy An, whose divine powers are untouchable ……. Junior Enlil of trustworthy utterances, …… divine plans. Nudimmud, lord who determines the fates, who strengthens the Land ……. Enki, great bull of Eridug, ……. …… greatly exalted among the Anuna ……. (1 line fragmentary) …… like sheep (?) ……. (unknown no. of lines missing)

An adab to Enlil for Išme-Dagan (Išme-Dagan H): c.2.5.4.08 …… the prince of gods …… seated upon all the divine powers, Nunamnir, the lord of just decrees, who possesses fully the great divine powers, Father Enlil, made your fearsomeness manifest in heaven and on the earth. He made the gods of heaven stand by in heaven (?), and gave them (?) auspicious names. …… its king ……. (1 line fragmentary)The Anuna, its great gods, line up before you. Enlil, they pay attention to your holy words and august statements. Nunamnir, you alone are elevated in the entirety of heaven and earth. …… of the Anuna gods, august shackle on all the lands, your …… is unfathomable. Everything this lord has is surpassing, and his orders are not to be changed. …… your divine powers surpass all others, your ways are ingenious, …… you are the trustworthy shepherd even of far-away foreign countries. Father Enlil, your beloved …… E-kur, has been built in Ki-ur, in Dur-an-ki, the place chosen by you; your august dais has been set up there. The divine powers of your shrine are precious, its true purification rites are august, and its cultic ordinances are pure and ineffable. The interior of E-kur is artfully fashioned, and no one may come to know it. Let Išme-Dagan care properly for its true divine plans and powers!

An adab to Enlil for Išme-Dagan (Išme-Dagan H): c.2.5.4.08 Enlil, great lord of the gods, elevated above the numerous people! ……, great lord of the gods, elevated above the numerous people! …… your august utterances are prominent. …… cannot be countermanded, your statements are firm. Decide a good fate …… for the constant attendant of your temple ……. …… Išme-Dagan, the son of Enlil, ……. May …… to the uttermost limits of heaven and earth …… exalted. (1 line fragmentary) May …… submit ……. May you …… Išme-Dagan ……. (5 lines fragmentary)May …… be bestowed on you ……. May you …… indefatigable ……. …… holy place, pure place …….

An adab to Enlil for Išme-Dagan (Išme-Dagan H): c.2.5.4.08 …… the Anuna gods ……. …… the Anuna gods ……. ……, bestow on him …… a good reign, and prosperous years.

Išme-Dagan and Enlil's chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09 August chariot! Enlil, the lord of wisdom, the father of the gods, ordered your construction in the E-kur, his exalted shrine. He instructed Išme-Dagan, the wise shepherd called by an auspicious name, born from a beautiful mother's womb, the adviser of the Land, to make your holy and pure divine powers manifest. He set to work on you and worked without stopping. He decorated you with …… and lapis lazuli. He placed you …….

Išme-Dagan and Enlil's chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09 Your two …… are something to be marvelled at. Your furnishings are most outstanding, like a forest of aromatic cedars. Your pole is a field with open furrows, an abundance of dappled grain. Your …… is a thick cloud covering the …… of heaven all over. Your yoke is a huge neck-stock from which there is no escape, which clamps down the evildoer. Your rope-fastened pegs are laid down as a huge net spanning heaven and earth. (1 line fragmentary) (1 line missing) (1 line fragmentary)

Išme-Dagan and Enlil's chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09 Your mudguard is Utu …… the horizon, ……. The front of your mudguard is the ornament of (?) ……. Your implements are Nanna who fills the midst of heaven with delight. Your axle is …… which …… a flood. Your rope-box is a whip …… which rouses up the donkeys. Your pole-pin is a huge open battle-net which does not let the evildoer escape. Your farings are the exalted princely divine powers sought out with great care. Your platform is warriors fiercely attacking each other. Your side beams are strong breeding bulls carrying a heavy load. Your cross-beams are urgent young men embracing each other. Your side-boards are ……. Your foot-board is ……. Your seat ……. (21 lines missing)

Išme-Dagan and Enlil's chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09 His great festival having been performed perfectly, Enlil stepped onto the chariot and embraced Mother Ninlil, his spouse. He was followed by Ninurta, his mighty hero, and by the Anuna who are with Enlil. The chariot shimmers like lightening, its rumbling noise is sweet. His donkeys are harnessed to the yoke. Enlil came out on his august votive (?) chariot radiantly. Ninurta, the support of his father, made the way pleasant. Having reached the place which gladdens the soul, where the seed is blessed, Enlil stepped down from his holy …… and established a feast. (5 lines missing) (1 line fragmentary)

Išme-Dagan and Enlil's chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09 After you have taken out the implements to the …… fields from ……, let the hoe and the plough, the implements of field workers, rival each other before you. The king has paid attention to Enlil's instructions: Ninurta has prepared the holy plough, has ploughed the fertile fields and, to see that the silos and granaries of Enlil will be piled up high, he has sown with good seed.

Išme-Dagan and Enlil's chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09 The young hero then proudly enters the resplendent E-kur, Lord Ninurta prays to Enlil: "Please, look with favour on Išme-Dagan, the accomplished shepherd, who is at your service in the dining-hall; on the king who has built you the chariot! Give him Inana your beloved eldest daughter as a spouse. May they embrace each other forever! May the days of delight and sweetness last long in her holy embrace full of life!"

A love song of Išme-Dagan (Išme-Dagan J): c.2.5.4.10 The rocking of the churn will sing (?) for you, Inana, may it thus make you joyous! The good shepherd, the man of sweet songs, will loudly (?) sing songs for you; lady, with all the sweetest things, Inana, may he make your heart joyous!

A love song of Išme-Dagan (Išme-Dagan J): c.2.5.4.10 Lady, when you enter the cattle-pen, Inana, the cattle-pen will indeed rejoice over you. Mistress, when you enter the sheepfold, Inana, the sheepfold will indeed rejoice over you. When you enter the feeding-pen, healthy ewes will spread out their wool for you.

A love song of Išme-Dagan (Išme-Dagan J): c.2.5.4.10 May the holy sheepfold abundantly provide (?) you with butter, may the cattle-pen produce butter and cream for you! May abundance endure in the sheepfold, may the days of Išme-Dagan be numerous!

A hymn to Inana for Išme-Dagan (Išme-Dagan K): c.2.5.4.11 Young woman Inana, Suen's daughter, who makes the divine powers of the Land supreme, who achieves everything, who seizes the divine powers in heaven and gathers them up on earth, who proceeds proudly with her head reaching the heavens, whose radiance makes the nighttime secure like a fire which lights up into the distance -- no god can stand up as her opposition, …….

A hymn to Inana for Išme-Dagan (Išme-Dagan K): c.2.5.4.11 Holy Inana was endowed by Enlil and Ninlil with the capacity to make the heavens shake, to make the earth tremble, to hold the four directions in her hand and to act grandly as their lady, to shout with wide open mouth in battle and combat and to wreak carnage (?), to butt all at once valiantly (?) like a wild bull, to make the earth drink the blood of enemies like water and to pile up their bodies, to take captive their overwhelmed (?) troops and to make them serve, to make the people ascend from below to above, to make the { foreign } { (1 ms. has instead:) numerous } people change their place, and to turn light to darkness and darkness to light. They made her without rival in heaven and on earth. They bestowed on her the power to establish a woman's domain in ……. They detemined as her fate to ……, to make them content together.

A hymn to Inana for Išme-Dagan (Išme-Dagan K): c.2.5.4.11 Inana was entrusted by Enlil and Ninlil with the capacity to gladden the heart of those who revere her in their established residences, but not to soothe the mood of those who do not revere her in their well-built houses; to turn a man into a woman and a woman into a man, to change one into the other, to make young women dress as men on their right side, to make young men dress as women on their left side, to put spindles into the hands of men ……, and to give weapons to the women; to see that women amuse themselves by using children's language, to see that children amuse themselves by using women's language, to …… skill, to ……. They built a palace, her house of ladyship, for the mistress of heaven, and invested it with fearsome radiance. They made it into the neck-stock of all the foreign countries, and imbued it with awe-inspiring, terrifying splendour.

A hymn to Inana for Išme-Dagan (Išme-Dagan K): c.2.5.4.11 To clamp down (?) on the black-headed people, to ……, to decide justly the lawsuits of the numerous people, to select the just, ……, to …… who speaks (?) violently -- all these were entrusted into Inana's hands by them.

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 (1 line fragmentary) …… what he orders is faithfully executed, …… endowed with beauty in the E-kur, …… among the great gods, the great and august lord …… in the heavens, …… whose seat (?) no other god ……! August ……, lord whose abode is the mountains, Father Nanna ……, …… fixes the months and the new moon according to a cord (?), establishes the year ……, …… life for the multitudes ……, …… who puts all the lands in order, …… who makes the Tigris and the Euphrates bring flowing water ……, …… fine grain ……, …… lush vegetation in the spacious land ……, (1 line fragmentary) …… Lord Išme-Dagan …… (1 line unclear)august …… bestowed upon Father Nanna by An and Enlil …….

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 After you have extended yourself in the bright ……, the daylight ……, after you have established …… on earth, on the day of the disappearance of the moon, as you have completed the month, you summon (?) the people, lord; and then in the nether world you decree great judgments, you decide sublime verdicts. Enki and Ninki, the great lords, the great princes, the lords who determine fates, await your utterances, father; they …… the newborn (?) moon.

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 Prince, you place justice in every mouth, and make propriety resplendent. Daily (?) you make hearts content, daily (?) you determine fates appropriately, daily (?) your refulgence ……. You brighten the night sky in the broad firmament, and illuminate the darkness. The Anuna gods stand by with prayers and supplications at your rising. The sweet sight of your resplendent crescent, full of loveliness, brings joy to the great lady of the Ki-ur, Mother Ninlil, in ……, and the true and august lady, the good cow, the leader …… prays …… in the E-ĝa-ĝiš-šua, her delightful residence, the awesome palace.

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 Lord, great and august crown of the sky ……. …… Ninlil ……. (unknown no. of lines missing)

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 …… heart ……. …… his august name …… king ……. You have been assigned divine powers from the divine powers by Lord Nunamnir. He has presented you with the capacity to determine fates, the role of a supreme deity. He has elevated you; the great lord, Enlil, has made you one of the princes. With the rightful tiara and headdress, he has made you glorious on the holy august dais. He has bestowed upon you the guardianship of all the countries teeming (?) like fish. The prince of all the foreign countries …… like a shepherd (?).

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 Except you, no god …… in the entirety of heaven and earth. Bright countenance in the holy sky, you …… like daylight. The Land rejoices over the harvest, the great festival that is full of delight, and the black-headed people look to you as to their father. Great lord, you hearken to anyone who approaches you for succour; you are the beloved of the Land. Urim, the great cosmic bond of Sumer, the city that has grown as high as the heavens, joyfully becomes of one accord for you in the sanctuary built with extispicy, in your delightful cattle-pen. …… Išme-Dagan ……, may the breed-bull and the good ox mount holy cows ……, may they multiply vigorously for you. May premium …… and premium milk, the milk of your holy dining room …… become abundant there. (2 lines fragmentary)May he care properly for …… divine plans for you. May he …… for you. …… your …… filled with gold, the lady …… Ningal, on its …… appear as brightly as daylight ……. May he …… Išme-Dagan …….

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 Great lord, most wise in determining the fates from the holy heavens, ……! Brightest lord, most wise in determining the fates from the holy heavens, whom do you love more than Išme-Dagan, Enlil's son, the leader?

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 (unknown no. of lines missing) (1 line fragmentary)On the day of the disappearance of the moon, ……, …… the people, lord, …… verdicts in the nether world. Enki and Ninki, ……, lord, …….

An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13 (1 line fragmentary) Father, ……. Prince, ……. (1 line missing) …… the hearts ……. (9 lines missing) (1 line fragmentary)…… in her awesome palace.

A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15 Great hero, strongest in heaven and earth! Ninurta, who controls perfectly the fifty divine powers in the E-kur! …… governor for his father, rising raging storm, who extends terror …… towards the foreign countries. …… roaring ……, who casts fear upon the people, who has no rival! Ninurta, surpassing in vigour! …… great and majestic strength ……, …… of Enlil, …… of Enlil, ornament of the august shrine! …… whose radiance ……! (1 line fragmentary) …… the neck-stock of the gods. (1 line fragmentary) …… among the Anuna gods. …… exceptionally mighty ……. …… lord, the son of Enlil, who has come forth from the hills, and rides (?) upon the numerous divine powers. …… great hero, surpassing dragon, perfect lord, …… without rival (?)! Great hero confident in his strength! (1 line fragmentary) ……, whose decisions cannot be countermanded, …… what he says is firm. …… august son of Enlil! …… overpowers (?) the mountains, …… the Great Mountain Enlil …… in the E-kur, throughout the entire extent of heaven and earth. …… his great …… covers ……. …… raging ……. (1 line fragmentary) (up to 8 lines missing)

A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15 Uta-ulu, riding on fearsome radiance ……, greatest amongst the great lords ……! Ninurta, perfect in authority, caretaker of heaven and earth ……, lord who was given strength by Nunamnir, confident in his strength ……! Ninurta, foremost ……! Enlil ……! …… like a butting bull! …… your foot on the disobedient! Great hero ……! …… the distant hills! …… the enemy lands into the king's hands! Ninurta, …… helper of Išme-Dagan in the mêlée! …… his majestic weapon! …… the rebellious, disobedient land! …… his majestic mace the enemy! …… battle …… enemy! May …… Išme-Dagan ……! (unknown no. of lines missing)

A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15 (up to 3 lines missing) (1 line fragmentary) rising raging storm ……, …… lion ……, …… like ……. Ninurta ……. …… strength ……. (3 lines fragmentary)…… the neck-stock of the gods. …… who has no rival, …… the foreign countries. Ninurta, …… Anuna gods! Lord in the E-kur, mighty ……! Uta-ulu …… great strength ……, who has come forth from the hills and …… on the numerous divine powers! Ninurta ……, perfect lord ……! Great hero, who …… the mountains, and destroys their stones (?) totally!

A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15 Adviser, whose decisions cannot be countermanded! Ninurta, whose utterances are firm! Hero, lord, august son of Enlil! …… overpowers (?) the mountains. Ninurta, prominent in the E-kur! His huge storm ……. …… furious …… against the rebel lands. (1 line fragmentary) Ninurta, ……, great hero, who …… the enemy. Hero …… Enlil ……. (2 lines fragmentary)…… wicked ……. His …… on the foreign countries, …… covers the Land like a garment.

A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15 (4 lines fragmentary) Great hero, ……. The Anuna gods ……. His ……, …… are precious. ……, lion raging against ……. ……, who makes …… submit …….

A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15 Uta-ulu …… in majesty. …… the battle-mace …… the enemy. Ninurta, surpassing in authority, caretaker for ……! Lord who was given great strength by Nunamnir, confident in his strength, striding into battle! Ninurta, …… foremost ……, great wild bull, …… by Enlil ……! (2 lines fragmentary)…… of Enlil, the Great Mountain. …… the distant hills. …… the enemy ……. into his hands. …… Išme-Dagan, the son of …….

An adab (?) to Ninurta for Išme-Dagan (Išme-Dagan P): c.2.5.4.16 (3 lines fragmentary) Great warrior, ……. Brave ……. His radiance ……. (1 line fragmentary)…… the cities and settlements. Roaring lion …… to ……. Ninurta. Uta-ulu …….

An adab (?) to Ninurta for Išme-Dagan (Išme-Dagan P): c.2.5.4.16 (2 lines fragmentary) …… in the Ubšu-unkena. …… the status of Enlil ……. …… the power of the Great Mountain Enlil ……. …… my man ……. Prince Išme-Dagan ……. …… Ninurta ……. …… fifty-headed battle-mace ……. …… Išme-Dagan ……. (1 line fragmentary) …… great copper throne ……. (1 line fragmentary) (unknown no. of lines missing)

An adab (?) to Nuska for Išme-Dagan (Išme-Dagan Q): c.2.5.4.17 (1 line fragmentary) The Anuna, the great gods, …… the holy palace, the dwelling-place. Lord Nunamnir has appointed you as his chief minister; he has firmly put the holy sceptre in your hand, and made your name glorious. You are perfectly suited to perform the ordinances of the E-kur in all their complexity, to teach the proper execution of the lustrations and the august rites, to purify and clean, and to make grandly manifest the numerous divine powers, the surpassing divine powers; indeed, to give command with grandeur is now consummately and irrevocably yours. Moreover, you are indeed Nuska, the prince and the counsellor of the E-kur! In the entire extent of heaven and earth, in all the countries, you alone are mighty.

An adab (?) to Nuska for Išme-Dagan (Išme-Dagan Q): c.2.5.4.17 The Anuna, the gods of the earth, as many as they are, will gather before you in the Ubšu-unkena where the great verdicts are pronounced and the great commands are given. It is you who …… for them the forceful decisions made by Enlil. They always pay attention to your holy words, which, like the heavens, can never be grasped fully. In (?) the lofty ……, imbued with awesomeness, firmly founded, you announce their lot.

An adab (?) to Nuska for Išme-Dagan (Išme-Dagan Q): c.2.5.4.17 (2 lines fragmentary) (2 lines missing)Great lord, ……, Nuska, caretaker of the great gods, Nuska, prince respected in the E-kur, caretaker of ……! Youth who knows well how to give instructions, who …… decisions; trustworthy god who loves ……, who listens to prayers! When the shining E-kur, the shrine which assigns the divine powers, is made up as for a festival, and Enlil and Ninlil sit there attractively, may your pure mouth bring friendly words on behalf of Išme-Dagan! Addressing them daily, may he be able to please them unto distant days! When the house of Enlil, the shrine which assigns the divine powers, is made up as for a festival, and Enlil and Ninlil sit there attractively, may your pure mouth bring friendly words on behalf of Išme-Dagan! Addressing them daily, may he be able to please them unto distant days!

An adab (?) to Nuska for Išme-Dagan (Išme-Dagan Q): c.2.5.4.17 When he greets them in prayer and supplication, may they look favourably upon him! Assign him a good life, a good reign, and years of joy! May he be elevated to be prince of all the great lords of the south and the uplands! May he exercise forever the leadership of the living of all lands, the numerous people! May they look favourably upon Išme-Dagan, son of Enlil! Assign him a good life, a good reign, and years of joy! May he be elevated to be prince of all the great lords of the south and the uplands! May he exercise forever the leadership of the living of all lands, the numerous people! …… Nuska ……. May you be his ……! (1 line fragmentary) (unknown no. of lines missing)

A dedication of a statue (Išme-Dagan S): c.2.5.4.19 For Enlil, whose statements are powerful, the profoundly far-sighted knowledgeable judge, who issues decisions, whose utterances are immutable, who places the …… in his hands -- Išme-Dagan, the mighty man with muscles and body of a lion, the strong awe-inspiring youth who alone is august, the lord whose sweet name is invoked in all the lands, under whose rule the living creatures multiply, makes the black-headed people, its settled people who were entrusted to him for protection, proceed with the firstling-offerings of the land. He does not …… in his good palace.

A dedication of a statue (Išme-Dagan S): c.2.5.4.19 Then Išme-Dagan the youthful, the mightiest hero among swift athletes, the fearsome runner, who serving night and day never ceases caring for Nibru -- the city where the seed of the numerous people came forth and where life and birth came into existence -- and who provides daily for everything, established justice (?) on a grand scale. The king whose rising is a hurricane, a flood, a wind blowing in its fury, who swinging his wide open arms flashes away into the distance, who is like a fierce lion of the desert which advances in full strength and vigour, who runs fast on the roadway …… battle and combat, a horse waving its tail on the highway, who like a young deer …… running, …… knees are swift and indefatigable, the son who provides Enlil with everything, who causes joy to Ninlil's heart -- he will never stop caring for the shining shrine.

A dedication of a statue (Išme-Dagan S): c.2.5.4.19 Then Išme-Dagan erected a statue on his precious dais in the E-ni-guru, depicting him as inspiring terror while running in a storm, and made it iridescent with splendour, so that the great prince of the entire heaven, the lord whose utterance is immutable, should constantly direct his shining forehead and favourable glance at the true shepherd whom he engendered.

A dedication of a statue (Išme-Dagan S): c.2.5.4.19 If a king issues evil orders concerning this statue, and erases its inscription and writes his own name on it; or, because of this curse, he makes another man raise his hand against it, then may Enlil my lord and Ninlil my lady curse that man! May Enki, Iškur, Ezina, Šakkan, the lords of abundance, …… him cruelly by withholding abundance from heaven and earth under his rule!

An adab to Dagan (?) for Išme-Dagan (Išme-Dagan U): c.2.5.4.21 In the E-kur, the house ……. The great gods …… to your upraised hands. …… holy lap for your exceedingly pleasant life. …… for its good reign ……. Išme-Dagan, the son of Enlil ……. …… joy (?) in the Egal-maḫ, your ladylike house. …… the prince …… meš tree with shining branches ……. …… to make his life pleasant …… Išme-Dagan ……. …… holy …… the child of An ……. (2 lines fragmentary)…… brick-built E-kur …….

An adab to Dagan (?) for Išme-Dagan (Išme-Dagan U): c.2.5.4.21 The lofty lord, …… the divine powers of heaven and the divine powers of the earth; Dagan, the august lord, …… the divine powers of heaven and the divine powers of the earth. He has chosen Išme-Dagan in the Land, he …….

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 City whose terrifying splendour extends over heaven and earth, whose towers are exceptionally grand, shrine Nibru! Your power reaches to the edges of the uttermost extent of heaven and earth. Of all the brick buildings erected in the Land, your brickwork is the most excellent. You have allowed all the foreign lands and as many cities as are built to receive excellent divine powers. Your name is as excellent as your excellent divine powers. Your soil is soil as good as your name. City, { your name towers } { (1 ms. has instead:) your divine powers tower } over heaven and earth.

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 You are the pillar (?) in the south and the uplands, the mooring post of all people. Your divine powers are supreme divine powers with which no divine powers can compare. Your plans are as if rooted in the abzu, endowed with great terrifying splendour. As if it were the lovely earth itself, no one can comprehend your eminence. Your pre-eminent destiny surpasses all praise. You are a lofty hill that no one can reach. Outstanding, with head high, you reach to the heavens.

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 Your interior towers up, and your exterior is awesome. You were built as life-giving food for the Anuna gods; you were beautified for their eating and drinking. You are the sheepfold which is there for their life. Nothing escapes your grasp, as if caught in the threads of an outspread net. Shrine Nibru, your activities are quite excellent, quite surpassing all description. The divine powers that you allocate are a good fortune which cannot be overturned.

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 City, your interior is holy, your exterior is radiant. Your body exudes terrifying splendour. Your location is a well-chosen location. The lord of wisdom, Enlil, the Great Mountain, has built a sanctuary in your midst; that sanctuary is a lapis-lazuli sanctuary, a sanctuary that can decide destinies. It is the E-kur, the lapis-lazuli temple, the temple that can decide the destinies.

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 Your prince, Nunamnir, the steer who has engendered (?) the divine powers, and Mother Ninlil, the great lady of your Ki-ur, the lady who has borne the divine powers -- what god is there living in the Land like these two? They have cultically purified (?) ……. They have settled ……, and taken their seats upon the good, great and praiseworthy divine powers. The Anuna gaze at them as if at their own father and mother, listening attentively when they speak holy and most precious words in the correct manner. Enlil and Ninlil looked at the heavens, while on earth they set bounds (?); and then, once their intention became clear in the great heavens and on the broad earth, the Anuna gods of heaven and earth set to work. The mattock and the earth-basket, tools for founding cities, (2 lines unclear) (unknown no. of lines missing)

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 (2 lines unclear) The command for the whole of heaven and earth ……; …… of the king, with wide understanding, who knows all ……. They heed the holy words uttered, as if they were those of their own father and mother. The Anuna in the Ubšu-unkena ……, …… going to Enlil and Ninlil. They direct (?) their gaze to the E-kur, the solemn shrine. The important commands of Enlil and Ninlil ……. They have placed in the hands of the great hero Ninurta the power to make heaven and earth tremble at his solemn utterances. They have covered (?) his mouth with …… like finest oil. They have placed the divine powers of heaven and the divine powers of earth in his hands. Ninurta, the great hero, the strong ……, the youth who subdues the foreign lands, the lord who plunders the cities ……. Father Enlil and the great mother Ninlil …… have …… him into the E-kur. (1 line fragmentary) (unknown no. of lines missing)

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23 (3 lines fragmentary) Enlil and Ninlil …… (5 lines fragmentary)Enlil and Ninlil have bestowed this on Nuska, the lord who stands ……. Nibru, no god excels like your lord and lady; they are powerful princes, brilliantly revealed deities. No god excels like Enlil and Ninlil; they are powerful princes, lords who can decide destinies. In your midst they have given divine powers to Nuska as minister. Nibru, your holy songs are exceptionally precious, surpassing all praise. I, Išme-Dagan, have put them in everyone's mouth for all time.

A hymn to Enki (?) for Išme-Dagan (Išme-Dagan X): c.2.5.4.24 Lord who among the gods makes the clever decisions, most prominent among them from the south to the uplands; who holding a staff in his hand determines their destinies as the Anuna gods come to him; who possessing all the divine powers is alone surpassing; a great lord who …… the living things; who alone is proclaimed as their god -- you are their ……. You, whose utterances make justice flourish, strengthen the divine powers of heaven and earth. You, who examine the ordinances and carry them out correctly, are proclaimed as their great prince.

A hymn to Enki (?) for Išme-Dagan (Išme-Dagan X): c.2.5.4.24 Lord who has made the seed of mankind come forth, who creates good destiny for them, who teaches them the proper practices! He makes august and dignified rites proliferate truly like grass. He assigns the sceptres, he distributes the loyal crowns, and announces their exalted names. He …… their divinity until far and distant times in (?) heaven and earth. Everlasting prince ……. Lord who gives clever counsel, and who is endowed with prudence, outstanding intelligence and profound understanding! Trustworthy god, whose …… wholly surpasses description. Adviser, lord who deliberates only with himself, ……. Deep-hearted prince, whose words are unalterable (?), who disseminates his wisdom widely. Clever and competent, wise lord, ……, who knows everything.

A hymn to Enki (?) for Išme-Dagan (Išme-Dagan X): c.2.5.4.24 You are the most supreme among the gods! You are the highest ranking among the Anuna gods! Your divine powers …… surpassing theirs, are specially favoured. With your precious and ingenious divine powers, you (?) are the guardian of their true divine powers. Your prominence imposes itself on them like awesome stillness, covers them like a storm, takes their breath away, wraps them like ……. The description (?) of your loftiness …… like a remote and far-away mountain.

A hymn to Enki (?) for Išme-Dagan (Išme-Dagan X): c.2.5.4.24 For the settled people, you are their lord and father. For the ……, you are their shepherd who seeks out food for them. You speak to them as if you were their father and mother; you satiate the people with food and drink. You give advice, you set your mind to work, …… skilful labour. You have opened up your house of instructions and surpassing wisdom. Everything you have created ……. …… full of great awesomeness, a place clad in fearsome radiance. …… mound ……, where the primeval lords dwell. (1 line unclear) …… Father Enlil ……. …… wisdom ……. (1 line fragmentary) …… your most precious divine plans ……. (1 line fragmentary) …… ingenuity ……. …… destiny ……. (2 lines fragmentary) (approx. 21 lines missing)

A praise poem of Išme-Dagan (Išme-Dagan AA): c.2.5.4.27 From …… he brought …… for you. …… the fates are decided ……. He set up grandly (?) for you …… that befits the majestic dais and throne of gold. They lined up before it for you …… favourable words for Sumer and Akkad. …… in the E-kur ……. food offerings. …… in the E-kur ……. …… with your right arm ……. …… Iškur …… in the E-kur. …… on its august throne. He …… a huge copper …… inspiring great awe, on your holy dais. It is to be marvelled at by the people. He …… the main task for you in your great dining hall as a regular offering forever after.

A praise poem of Išme-Dagan (Išme-Dagan AA): c.2.5.4.27 In Isin, the royal city, Išme-Dagan, …… for you in masterly fashion a fifty-headed battle-mace to destroy the rebel lands, chosen for your great power. For you he gave it fifty names. From Isin he …… it for you into Nibru, the primeval, well-established city and …… to be marvelled at in the E-šu-me-ša, the majestic residence that …… fearsomeness, at the gate of Igi-šu-galam, the place where fates are decided.

A hymn to Ninurta for Išme-Dagan: c.2.5.4.29 To befit heaven and earth grandly, they raised Enki, the lord, the firstborn son of holy An, to the status of junior Enlil. So that he can reveal everything (?), they bestowed sevenfold wisdom upon him as a gift. They have established eternally that he should give counsel, that he should decide great fates, that he ……, and that he should provide wisdom.

A hymn to Inana for Išme-Dagan: c.2.5.4.a (1 line fragmentary) …… squatting in the dust ……. …… of Inana ……. (1 line fragmentary) …… of her garment of ladyship. …… with blood (?). …… her submission ……. (1 line unclear) …… insulted ……, cursed my temple. …… I despised him. …… cursed my city. …… devastated my ……. …… sullied my garments. (2 lines fragmentary) (unknown no. of lines missing)

A hymn to Inana for Išme-Dagan: c.2.5.4.a …… rites ……. Thus …… my mood and heart. As if during the night watch …… like excrement. …… my countenance like smoke. …… my body like blazing straw. (1 line fragmentary)

A hymn to Inana for Išme-Dagan: c.2.5.4.a (1 line missing) (1 line fragmentary) …… whose hands were fettered, …… who had been treated unjustly. The son of Enlil, the son of ……. …… Sumer ……. I, Enlil, ……. From now on ……. (1 line fragmentary) (unknown no. of lines missing)

A hymn to Inana for Išme-Dagan: c.2.5.4.a He made the people follow the proper path, and ousted (?) the enemy from Sumer. He removed the wicked tongues, and made justice shine forth like copper. That fathers should be feared and mothers respected, that sons should pay heed to the words of their fathers, and that mercy, compassion and pity should be shown, that one should provide even one's paternal grandparents with food and drink -- all this he established in Sumer and Akkad. Then she made Išme-Dagan, the son of Enlil, the en priest of Unug, into their guardian -- this is what Inana, the lady of heaven and earth, did; and the great An declared his consent. Enlil …….

A hymn to Enki for Išme-Dagan: c.2.5.4.b (unknown no. of lines missing) The task of …… its marshes, of …… the great arable lands and the fields, of …… the fruit orchards that bear pure ……, of …… food and drink for the Anuna gods -- all this was bestowed on him by Father Enlil and the great mother Ninlil.

A hymn to Enki for Išme-Dagan: c.2.5.4.b August Nibru! No deity excels like your lord and lady! They are powerful princes; they are brilliantly revealed deities. No deity excels like Enlil or Ninlil! They are powerful princes; they are lords who can decide destinies. In your midst they have given divine powers to King Enki. Nibru, your holy songs are exceptionally precious, surpassing all praise! I, Išme-Dagan, have placed them in everyone's mouths for all time.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am a king treated with respect, good offspring from the womb. I am Lipit-Eštar, the son of Enlil. From the moment I lifted my head like a cedar sapling, I have been a man who possesses strength in athletic pursuits. As a young man I grew very muscular (?). I am a lion { in all respects } { (3 mss. have instead:) to the extremes (?) }, having no equal.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am a gaping dragon, a source of great awe for the soldiers. I am like the Anzud bird, peering about in the heart of the mountains. I am a wild bull whom nobody dare oppose in its anger. I am a bison, sparkling with beautiful eyes, having a lapis-lazuli beard; I am ……. With my kind eyes and friendly mouth, I lift people's spirits. I have a most impressive figure, lavishly endowed with beauty. I have lips appropriate for all words. As I lift my arms, I have beautiful fingers. I am a very handsome young man, fine to admire.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am Lipit-Eštar, king of the Land. I am the good shepherd of the black-headed. I am the foremost in the foreign countries, and exalted in the Land. I am a human god, the lord of the numerous people. I am the strong heir of kingship. Holding my head high, I am established in my position.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am An's purification priest with purified hands. An placed the great and good crown firmly on my head. Enlil gave the sceptre to me, his beloved son, in the Ki-ur. I am what makes Ninlil happy: she determined a good fate in the Ĝa-ĝiš-šua. I have been made excellently beautiful by Nintur, the joyful woman, in brick-built Keš. I am one looked on favourably by Nanna: he spoke to me affirmatively in Urim.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 Uta-ulu imbued me, the man of his heart, with great awesomeness in E-šu-me-ša. I am he on whom Enki has bestowed wisdom: he gave me kingship in Eridug. As the beloved husband of Inana, I lift my head high in the place Unug. I am a proficient scribe of Nisaba. I am a young man whose word Utu confirms. I am the perfection of kingship. I am Lipit-Eštar, Enlil's son.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am he who makes an abundant crop grow, the life of the Land. I am a farmer, piling up his grain piles. I am a shepherd making butter and milk abundant in the cow-pen. I am he who makes the fish and birds grow bigger in the marshes. I am a river of plenty, bringing flowing water. I am he who increases the splendour of the great mountains. I have been given enormous strength by Enlil. I am Lipit-Eštar, his young man who respects him.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am the provider of the gods. I am he who cares unceasingly for the E-kur. I am the king clutching a kid to the breast as a gift. I pray in all humility. I am a king standing in prayer. I am he who speaks friendly words to appease Enlil. I am he whose prayers make Ninlil happy. I am he who serves Nuska indefatigably. I am he who is ever praying (?) at the Ki-ur. Bestowing many things, I am perfect for the { foundation } { (1 ms. has:) city (?) }. I am one who always hurries, but whose knees never tire.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 Bringing first fruits, I do not pass by the E-babbar. I am he who records abundance for Nibru. I serve Keš as its purification priest. I am first-rate butter and first-rate milk for Urim. I am indefatigable with respect to Eridug. I am he who increases the food offerings for the place Unug. I am he to whom life was given in the E-kur. I am he who desires liveliness for his city. I am Lipit-Eštar, the shepherd of all foreign lands.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I, the king, am like pounding waves in battle. Girded in manliness, I never loosen my harness. I am he who sharpens his dagger. In battle I flash like lightning. A firm foundation, I repulse the troops. I am a saĝkal stone, a pešpeš stone. I am a siege shield, a screen for the army. A clear-eyed warrior, I make the troops firm. I am Lipit-Eštar, Enlil's son. Like a waterskin with cool water, I am life for the young men. Keeping my eyes on the road, I am { the protection } { (1 ms. has:) the aid (?) } of the soldiers.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 I am a king who, as he sits, is fitted for the throne. I am possessed of a weighty persona for speaking. I am one with a far-reaching mind and intellect, examining requests. I do not hurry over anything, but research its background. I have a far-reaching heart and broad wisdom. I am a stone that brings …… out of the Land. I am one that has truth in his mouth. I am one who never destroys a just person. I am a judge who, in making a decision, weighs his words fairly. I am one who is well-acquainted with giving orders to the foreign lands. I have established justice in Sumer and Akkad, and made the Land feel content.

A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1 In my royal palace, my holy and good residence, my spouse holy Inana made firm the foundation of my throne. She will embrace me forever and eternally. I will spend all day for the Mistress in the { good } { (1 ms.:) lapis-lazuli } bedchamber that fills the heart with joy! I am Lipit-Eštar, the powerful heir; I am the king that makes justice prominent. May my name be called on in all the foreign lands! I am Lipit-Eštar, Enlil's son. It is sweet to praise me.

A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2 Lipit-Eštar, proud king, enthroned prince, most seemly offshoot of kingship, who walks like Utu, brilliant light of the Land, lofty in nobility, riding on the great divine powers; who settles the people in the four quarters; favoured by Enlil, beloved by Ninlil, trustworthy youth with shining eyes, worthy of the throne-dais, whose seemly head is adorned with the tiara, the good headdress, who { holds in his hand } { (1 ms. has instead:) is perfect with } the sceptre over the black-headed, prince Lipit-Eštar, son of Enlil, wise shepherd, who leads the people to let them relax …… in pleasant shade, lord, great bison, beloved by An! Your trust is put in Mother Ninlil; Lipit-Eštar, you exert great power.

A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2 You who speak as sweet as honey, whose name suits the mouth, longed-for husband of Inana, to whom Enki gave broad wisdom as a gift! Nisaba, the woman radiant with joy, the true woman, the scribe, the lady who knows everything, guides your fingers on the clay: she makes them put beautiful wedges on the tablets and adorns them with a golden stylus. Nisaba generously bestowed upon you the measuring rod, the surveyor's gleaming line, the yardstick, and the tablets which confer wisdom.

A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2 Lipit-Eštar, Enlil's son, you have realised justice and righteousness. Lord, your goodness covers everything as far as the horizon. King Lipit-Eštar, counsellor with huge intelligence, who never tires of discussion, wise one whose decisions guide the people, amply wise, knowing everything in great detail! To decide justly the lawsuits of foreign countries, you recognise true and false even in people's thoughts. Lipit-Eštar, you …… the wicked, but you also know how to save someone by commuting his death sentence; you know how to free someone from the severe punishment, from the jaws of destruction. The mighty do not commit robbery and the strong do not abuse the weak anymore: you have established justice in Sumer and Akkad and made the Land feel content.

A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2 Lipit-Eštar, king of Isin, king of Sumer and Akkad, you are the tablet writer of Nibru; Lipit-Eštar, you are the constant attendant of the E-kur, Enlil's house. You are the beloved one of Enlil's and Ninlil's hearts. Hero Ninurta is your mighty commissioner. Chief minister Nuska is your aid in all matters. You have been rightly chosen by Nintur as the purification priest of Keš. When in Urim, you are the youth who has the attention of Suen. You are the one to whom Enki gave the good headdress in Eridug. In Unug, Lipit-Eštar, you are the delight of holy Inana's heart. In Isin, Ninisina set up your lofty throne-dais.

A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2 Among joyful songs of the heart, in an auspicious regnal year, the prince, the powerful prince surpassing in greatness and majesty, your father Išme-Dagan, king of the Land, made the foundations of his throne firm for you. On the orders of An and Enlil, { he } { (1 ms. has instead:) you } silenced the loud (?) strife of the foreign countries.

A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2 Lipit-Eštar, Enlil's son, you have made every mouth speak of your righteousness. { The tablets will forever speak your praise } { (1 ms. has instead:) May your praise never disappear from the tablets } in the e-dub-ba-a. May the scribes …… and glorify you greatly! May eulogies of you never cease in the e-dub-ba-a! Perfect shepherd, youthful son of Enlil, Lipit-Eštar, be praised!

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 -- head high, surpassing everyone, breed-bull, who makes the seeds sprout, whose name is respected, spreading great terror, whose august commands cannot be countermanded, who is imbued with awesomeness on the mountain of pure divine powers, who has taken his seat on the great throne-dais, An, the king of the gods --

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 He has made all the great divine powers manifest; the gods of heaven stand around him.

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 He has implemented their divine plans properly; the gods of the earth { submit themselves to him } { (1 ms. has instead:) sit around him }. With august and foremost (?) divine powers, great An has bestowed on Lipit-Eštar, son of Enlil, a kingship which is very precious.

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 An, the great, the great god shining forth, An, { the almighty } { (1 ms. has instead:) eminent }, is indeed the support of King Lipit-Eštar.

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 { Its ĝišgiĝal } { (1 ms. has instead:) Its ĝišgiĝal of the sa-gida }.

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 In the overflowing of his heart, An has chosen him as king and blessed the royal descendant: "Lipit-Eštar, on whom I bestowed power, may you lift your head high! May you spread fearsome radiance as if you were the front of a rising tempest! May your storm cover the enemy territories, the disobedient countries! You have established justice in Sumer and Akkad, and made the Land feel content. Lipit-Eštar, son of Enlil, may you shine as brilliantly as the sunlight! May concord be created under you in the established cities, settlements and dwellings! May the black-headed people, numerous as flocks, follow the right path under you! Lipit-Eštar, even in far-away foreign countries, you will be the king! Enlil has faithfully bestowed on you the princely august throne, the eternal ornament of kingship; he has made it firm for you. May you never cease to wear the crown that Suen has placed firmly on your head! Enki has adorned you with princely divine powers. Inana escorts (?) you with the garment of princeship. The friendly guardians and the protecting genii of the E-kur stand by you. May the food offerings, wine, and milk that you bring ……! Son and creature of Enlil, may everything be pleasant for you!" (2 lines missing)

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 May you, son of Enlil, chosen in his heart by the god imbued with awesomeness, be provided abundantly with everything!

An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3 What An says decides a good destiny; what the great An says decides a good destiny. …… for Lipit-Eštar, son of Enlil.

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 Hero, mightiest of the Anuna gods, who comes forth from the E-kur! Ninurta, Lord Nunamnir created you like a great storm ……, he commanded you to achieve triumphs for him.

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 For you Nintur has opened wide her creative hands; she has breast-fed you from her sweet breasts; she has fed you with the milk of vigour. As if you were a spectacular wild bull, she has made your figure strong (?), she has made your limbs massive. She has fitted you out with …… appearance, awesome radiance and heroism. Your mother, Nintur, held you by the right wrist as she led you before your father in E-kur, the august shrine. Then she said: "Decide a great fate for the son who is your avenger!"

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 Enlil looked at him with joy and decided his fate: "Uta-ulu, may your name be exalted throughout the extent of heaven and earth. Your awesome radiance will make all the great gods tremble with fear."

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 "Your roaring and commands make all the foreign countries submit. Your frightening look makes all enemies tremble! Uta-ulu, when like all the evil winds you rise to …… like Gibil, the lord of ……, the hero; (1 line unclear)After you have completely devastated the rebellious lands, ……, all the great gods will duly praise your supremacy!" …… your father decided your destiny.

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 (3 lines unclear) You have counted …… as ruin-mounds, to be mixed with dust. You have swept over ……, you obliterated it. Ninurta, hero of Enlil, as you are sitting on your throne-dais, may your spouse, the true lady Ninnibru, who embraces you, step before you daily with friendly words on behalf of Lipit-Eštar! Uta-ulu, may you be his aid when he prays! May he be able to rely on your words, may he be peerless! May he be the king whose fate Ninurta decides, the one endowed with attractiveness! Lipit-Eštar, the prince who is a supporter of yours, the son of Enlil, has established justice in Sumer and Akkad, and made the Land feel content.

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 May the shepherd, the expert, most wise in leading, guide the people for you!

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 Great hero, when for prince Lipit-Eštar you reduce to heaps the rebellious lands which are insubordinate to him, may ……!

An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4 Lord, mighty flood which tears out the roots of the enemy! Ninurta, mighty flood which tears out the roots of the enemy, may you put a weapon into the mighty hands of prince Lipit-Eštar which will snap his enemies in two as if they were reeds!

A šir-namgala to Ninisina for Lipit-Eštar (Lipit-Eštar E): c.2.5.5.5 He (probably Enlil) told her, Ninisina, the great daughter of An, the great daughter-in-law, ……: "That Lipit-Eštar should be your provider -- so let it be!"

A šir-namgala to Ninisina for Lipit-Eštar (Lipit-Eštar E): c.2.5.5.5 Ninisina (?) paid attention to Enlil's utterance. She answered with humility: "Father Enlil, god whose name is manifest, ……, Enlil; lord ……, your divine powers are the most ……, your instructions are the most precious (?). For the trustworthy shepherd ……, …… Lord Lipit-Eštar (2 lines unclear)He has settled the people ……, he (?) has made the Land feel content. You looked upon him with your life-giving gaze: now decree him a true fate!"

A šir-namgala to Ninisina for Lipit-Eštar (Lipit-Eštar E): c.2.5.5.5 The Great Mountain Enlil paid attention to the words spoken by Ninisina. He blessed the king and decreed his fate: "Lipit-Eštar, you whom I have called by name, shall be elevated among the people. May the living look to you as to their own fathers and mothers! May the strong one who cares for E-kur, the ensi of the august shrine, Uta-ulu, be your help on the battlefield! May he collect your enemies like swallows for you; may he spread them out like sheaves for you!"

A šir-namgala to Ninisina for Lipit-Eštar (Lipit-Eštar E): c.2.5.5.5 "I, Enlil, am elevated in heaven, and am the lord of all the divine powers on earth. The good fate I have decreed to Lipit-Eštar is something which can never be changed!"

An ua-di to Inana for Lipit-Eštar (Lipit-Eštar H): c.2.5.5.8 I will perform in song the praise of the mistress, the trustworthy lady, the noble child of the E-maḫ, the spouse of the king, the woman, the goddess who is worth of the ladyship, surpassing heaven and earth. I will pay her due homage.

An ua-di to Inana for Lipit-Eštar (Lipit-Eštar H): c.2.5.5.8 (1 line unclear) …… great divine powers ……. She cherished Lipit-Eštar, the son of Enlil. …… pleasant ……. …… pleasant ……. …… searched …… for me. …… surpassing in joy ……. (unknown no. of lines missing)

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 ……, when she augustly appears, no one can keep pace with her, …… glowing in the night, …… with awe-inspiring splendour. The great gods are filled with fear at her ……. Her …… utterances are as grand as those of An, and as weighty as those of Enlil. Inana is supreme, with multifarious divine powers surpassing the other divine ladies. She perfected the divine plans of kingship, so as to re-establish it, and she made up her mind and truly yearned to provide justice for the black-headed and to give them stable governance. From among the numerous people she summoned Ur-Ninurta to be the shepherd of living beings. She made the king whom she took by the hand humbly enter into the …… where destinies are determined, where the good divine powers are assigned to the great gods -- the E-kur, the holy dwelling of An and Enlil that is imbued with terrifying awe. There the goddess without whom no destiny is determined in heaven or earth sits on the dais with An and Enlil, taking counsel with them.

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 (Inana speaks:) "Great An, your commands are great indeed: who can revoke them? Father Enlil, no one knows how to dissipate the great destinies that you determine. Both of you, bestow permanently the role of shepherd of living beings, of the numerous people, upon Ur-Ninurta, the youth who knows how to carry out your orders. He has brought with him from the holy womb a knowledge of how to build homes and cities, and how to strengthen the Land. He knows how to direct all countries: let him give great commands. May his shepherd's crook make the rebel lands bow low; may he let them have stable governance. From the south to the uplands may he clamp down upon the Land like a neck-stock. May his utterances ……. May he search out food for them to eat as if for sheep, and may he get them …… water to drink."

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 "May Ur-Ninurta shine forth like Utu over the people for long years!"

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 The god who made human seed come forth (An), the father of all that is, spoke favourably to the king, determining his destiny: "Chosen cedar, ornament of the courtyard of E-kur! Ur-Ninurta, may the Land refresh itself in your shade. May you be the good shepherd of all lands. May they attend as if to Utu when you deliver a just verdict. As you take your seat upon the royal dais with its firm foundations, may you hold your head high, Ur-Ninurta. May the good crown be your glory. Inspiring fear and trembling, O lion of kingship, may you wear the royal robe!"

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 "May you establish the divine powers of E-ana! Ur-Ninurta, I am your great wall permanently and forever!"

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 "You howl like a storm upon your enemies. May your splendour cover like a heavy raincloud the lands that are disobedient to you. Let the great sovereigns and powerful ones (?) tremble …… like solitary reeds. (1 line fragmentary)You arise like the south wind, and when you have plotted against the rebel lands, when you have taken their people prisoners, then, O Ur-Ninurta, place the yoke on their necks in Isin, your city of great divine powers." Great An, father of the gods, has determined this as a destiny forever unchangeable for Ur-Ninurta, his attentive shepherd.

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 The lord who has the decisions of heaven and earth in his hands, the Great Mountain Enlil, has made the king's fame extend as far as the boundaries of heaven: "Ur-Ninurta! In authority and youthfulness may your neck be as fat as a wild bull's. Like the warrior Erra, ……, may my avenging son, Lord Ninurta, a furious storm against the enemy, be your helper on the battlefield, and may you put your trust in him. …… the enemy land, and may he spread out in heaps for me ……. The holy purification rites of E-kur ……, serving daily. May your offerings on the august table in my great dining hall be everlasting. May you lift your head and raise your neck to the heavens. Life is yours, irrevocably."

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 The Anuna, the great gods, said "Let it be so!" to the destiny determined by great An and by Nunamnir, the lord of all living beings. In order to strengthen the black-headed in their dwelling-places, to keep the foreign lands on the track, to put …… the people in unison, and to make them bow down at his feet, Inana, the great daughter of Suen and Ur-Ninurta's beloved spouse, gathered together …… all the divine powers and placed them in his hand. Together the two of them went forth joyfully from Enlil's presence to take their seats in the palace, the dwelling-place of sweet honey. …… her king …… does not cease, as she speaks truly to him:

A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1 "Youth with beautiful and well-formed limbs, …… radiantly and proudly lifting his head, full of charm and beauty, fitted for lordship, worthy of the holy dais, Ur-Ninurta: I have decided to give you your precious divine powers. I called to you when you lifted your faithful gaze: you are the one whom I called by name. Great An has made you forever pre-eminent, as far as the outer limit of the mountains. To prolong your days, O youth, in E-kur Enlil has commanded my …… holy life-giving embrace. You shall not cease to sit on …… the dais which I care for. May the foreign lands rejoice at you, my Ur-Ninurta, as at Nanna when, admired by the Land, he appears in the holy heavens."

A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2 Lord of complex divine powers, who establishes umderstanding, whose intentions are unfathomable, who knows everything! Enki, of broad wisdom, august ruler of the Anuna, wise one who casts spells, who provides words, who attends to decisions, who clarifies verdicts, who dispenses advice from dawn to dusk! Enki, lord of all true words, I will praise you. Your father, An the king, the lord who caused human seed to come forth and who placed all mankind on the earth, has laid upon you the guarding of the divine powers of heaven and earth, and has elevated you to be their prince. An, king of the gods, has instructed you to keep open the holy mouths of the Tigris and Euphrates, to fill them with splendour, to make the dense clouds release plentiful water and make them rain all over the fields, to make Ezina lift her head in the furrows, to make vegetation …… in the desert, and to make orchards and gardens ripe with syrup and vines grow as tall as forests.

A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2 Enlil, the lord who creates everything, has bestowed on you his august, proud and greatly awe-inspiring name: you are the junior Enlil. Throughout heaven and earth he alone is divine, and you are his younger brother. He has placed in your hands the power like him to decide destinies of both the south and the uplands. A good decision that comes forth from your mouth is exceptionally powerful. Sa-bara (a name of Enlil as judge), you concern yourself with the sustenance of the people who are widely settled as far as the borders of the mountains: you are their true father. Lord, all together they praise your greatness like the greatness of their protective deities.

A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2 August lord, you excel in heaven and earth, and you have made your name shine forth. Enki, you have gathered up all the divine powers that there are, and stored them in the abzu. You have made praiseworthy the divine powers, exceeding all other divine powers, of your holy dwelling which you have chosen in your heart -- the abzu, the august shrine …… -- as well as its divine plans. Its shadow covers all lands from east to west, and its terrifying splendour rests upon the holy heavens like dense thunderclouds. It fills with terror E-kur, the holy dwelling of An and Enlil. Therein, equipped with the sceptre, you fashion the numerous seeds (?) …… for the assigned divine powers of the great gods; to create mankind and to preserve them alive is in your power, Father Enki, when you take your seat on the dais where you decide destinies.

A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2 May Ur-Ninurta, the king in whom Enlil trusts, open up your house of wisdom in which you have gathered knowledge in plenty, and then be the great ruler of the black-headed. Make terrifying splendour befitting his godhead issue from him, the lion of kingship, in everything that he does, for as long as he lives. May you present him with weighty tribute from the upper and the lower seas, and let Ur-Ninurta bring it into the glorious E-kur. May Enlil look upon him joyously, and add to his period of rule blissful days and years of joy and life. Father Enki, inspiring terrible awe, surpassing description, may the Anuna, your divine brothers, rejoice over you. Son of An, possessor of august honour, it is sweet to praise you!

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Hero, terror-inspiring dragon of exceptional fearsome terror, powerful Ninurta! Rising hurricane, ……, mighty possessor of august strength, who lets no foreign land escape! Fitted for heroism from the womb, unrivalled!

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 You who treat as hostile the cities as well as the unsettled areas, the rebel lands -- Ninurta, as you pass by, like a terrifying fierce lion (?) you make heaven and earth tremble from east to west. When in judgment, like a hero possessing great strength, you batter a rebel land, by day you thrust, by night you rear up, and you leave the rebel land lying prone. If you merely lift your gaze, you make the great hills tremble (?) together.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Mighty lord, with all the qualities of Nunamnir! Support of your father! Ninurta, you are the right arm of the Great Mountain, on whom he has bestowed life. You understand how to establish and to fulfil the decisions pronounced by him.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Lord trampling underfoot all rulers, the powerful ones, ……, you do not let the evil and wicked escape, ……. The foreign land and the broad territories that you have looked upon with favour spread themselves before you in abundance. You have entrusted the various quarters of heaven and earth, with their settled peoples, to Ur-Ninurta, the youth who is all for you, the good shepherd who is attentive to you. You have made him to whom Enki has given wisdom understand how to …… them. May you be available to make the black-headed, numerous as sheep, follow your path.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Cast down in heaps all those who are not obedient to the great hero Ur-Ninurta.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Lord Uta-ulu, son of Enlil, who has come forth from the hills, Ninurta! Your imposing greatness is declared in praise songs. Your authority and your powerful greatness cover the numerous people in all the lands from east to west with their tempestuous splendour. Your father who engendered you, the shepherd of the gods, Lord Nunamnir, has placed the great divine powers of heaven and earth in your hands for safe keeping, has given you valour and pre-eminence, and let you have no rivals. You are the heart's delight of Ninlil: she loves you dearly. Rejoicing in your actions, she has made you awe-inspiring.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Who like you is a god rising in glory, whose name reaches as far as the limits of heaven? You have given …… to the just youth, who was called from among the widespread people, engendered by the Great Mountain -- Ur-Ninurta, …… joy, to whom you have spoken favourably. On the dais …… you have bestowed on him a lapis lazuli ……. You have added years of joy to Ur-Ninurta's reign. You have built his city amid plenty, a habitation where the people are settled. May the black-headed direct their gaze at you as at the rising Utu. When you have given him the weapon that …… the hostile foreign lands, that makes the earth tremble, ……, you will completely devastate the populations that are disobedient to him. Uta-ulu, let Ur-Ninurta grasp (?) it in his hand.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 May you be …… a helper for the great hero Ur-Ninurta.

An adab to Ninurta for Ur-Ninurta (Ur-Ninurta C): c.2.5.6.3 Lord, your fixing of destinies cannot be upset, and your holy word is powerful. Ninurta, lord, your fixing of destinies cannot be upset, and your holy word is powerful. Determine a good fate for Ur-Ninurta, with years of life forever unalterable as his destiny.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4 Goddess who excels the Anuna gods, who has gathered together all the divine powers! Your gaze is lordly as it surveys all the foreign lands in heaven and earth. Inana, lioness shining in the heavens, your divine powers are most complex, your cultic ordinances are unalterable, and your divine plans are influential.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4 Your ideas are as profound as the abzu; no one is known to have perceived them. Your actions are very great, and there is no god to rival you. You fetched your divine powers on a favourable day, and none of them escaped you. You have secured the kingship, and nothing escapes from your hand. You have equal rank with An the king, and you decide destinies with him. Your utterances are as well-established as those of Enlil. Grandiloquent Inana, you have no rival in heaven or on earth.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4 You cheer on the king whom the gods love: Ur-Ninurta, the youth whom you chose, in your honour an en priest. Nintur has created attractiveness for him, and has made him step forward to you for your admiration. She has confirmed his lot as favourable, and has made him …… before you. She has elevated as a prince the …… who is fitted for the emblem. Your holy heart has driven you towards him as if to a pleasant sweet scent. May he …… with you on your flowery bed which is full of delight. May the attentive youth, the prince who is all for you, stand at the service of your eternal divine powers. May Ur-Ninurta make the numerous people follow the just path.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4 Inana, may Ur-Ninurta never cease doing so, until far-off days.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4 Inana, lady of heaven and of the broad earth, powerful ……, who radiates ……, who shines by night, who …… goes forth from ……, who is diffused wide over heaven and earth. …… may you make eminent …… Ur-Ninurta, …… who is the awe …… and the joy of his mother. …… may he lift his head high, and be their great wild bull. Make …… bow low for him ……, so that he may clamp down upon them. Deliver them into the exalted hands of him created from good seed. Under his rule may the people rest in meadows with him as their herdsman. May Ur-Ninurta make the numerous people follow the just path.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4 Lady of the great divine powers, perfect in valour! Inana, lady of the great divine powers, perfect in valour! You have bestowed plenty and long-lasting life on Ur-Ninurta.

An adab to An for Ur-Ninurta (Ur-Ninurta E): c.2.5.6.5 An the powerful, great among the gods, An the respected, brilliantly manifest god! In fixing a great fate for the king, An has laid his hand truly upon Ur-Ninurta.

An adab to An for Ur-Ninurta (Ur-Ninurta E): c.2.5.6.5 As he passes, alone, as far as the border of the foreign lands, he is indeed the guardian of the Anuna. He seizes all the great divine powers, and places his feet upon the numerous divine powers. The very wise god, the prince who decides destiny, has truly spoken to him; An has truly spoken to Ur-Ninurta. He has made him the mightiest in the Land; An has made Ur-Ninurta the mightiest in the Land. He has bestowed upon Ur-Ninurta a royal throne on a foundation established forever; the august shepherd's crook, which gathers up the divine powers of the Land; and a just sceptre which directs the numerous people. When holy An determines a destiny, the gods of heaven stand by and the Anuna pay attention.

An adab to An for Ur-Ninurta (Ur-Ninurta E): c.2.5.6.5 In their place of assembly, they said "Let it be so!" An gave to Ur-Ninurta the building of cities, the founding of settlements, the subduing of foreign lands, and the strengthening of the foundations of the Land of Sumer; years of plenty, and a reign of long days.

An adab to An for Ur-Ninurta (Ur-Ninurta E): c.2.5.6.5 An raised his far-reaching gaze to the good shepherd. He spoke to Ur-Ninurta, his beloved son, with kindly words: "May there be shame at your awe-inspiring splendour, while you (?) ride as if on a great storm. May you have no rival in your youthful power. May the Land remain (?) under your rule. May you make your name supreme in the foreign lands, and may they speak good of you. May the land that is of its own will unbending to you, submit to you. Ur-Ninurta, to whom I have given great power: you should trust in my name. May your words clamp down upon the wicked like a great neck-stock. May the rebel land approach at your command, and do reverence to you. In your lordliness may you hold your head high. May you be good to the people. May you be the man of justice, and may it come to your aid. You have justice that comes from the heart; you are one of Utu's retainers. May Inana, who is assuredly your beloved, provide you with long life. May the good protective deities of the en priesthood and of kingship stand faithfully at your side. My Ur-Ninurta, named with the name of Sumer! Go with your head high to the shrine of Nibru, to Dur-an-ki. Brick-built E-kur accepts your offerings: "May the awe-inspiring shepherd stand in attendance with his great food offerings for the house.""

An adab to An for Ur-Ninurta (Ur-Ninurta E): c.2.5.6.5 "I am the only one among the gods with great divine powers. I am An the king, the only one among the gods with great divine powers. Ur-Ninurta, my utterances shall never be altered for you."

An adab (?) to Iškur for Ur-Ninurta (Ur-Ninurta F): c.2.5.6.6 Hero of abundance, joyously (?) rumbling, Father Iškur, great storm, you …….

An adab (?) to Iškur for Ur-Ninurta (Ur-Ninurta F): c.2.5.6.6 Inundation, mighty tempest, raging wind, whose noise ……, …… in heaven and earth ……, Iškur …… wind ……, flashing lightning, …… (1 line fragmentary) (unknown no. of lines missing)

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.

An adab (?) to Iškur for Ur-Ninurta (Ur-Ninurta F): c.2.5.6.6 Holy lord of heaven and earth, who gives life to the holy people (?), Father Iškur, holy lord of heaven and earth, who gives life to the holy people (?)! May plenty be provided for Ur-Ninurta, …….

An adab to Ninurta for Būr-Suen (Būr-Suen A): c.2.5.7.1 ……, lord, whom the Great Mountain engendered, whose magnificence has no equal. Ninurta, magnificent in heaven and earth, surpassing among the Anuna gods. ……, foremost among the gods, support of An. …… imbued with ……, who roars like a storm, who growls in battle. ……, who butts like a huge wild bull, who destroys the fortresses of the rebel lands. …… of Enlil: no foreign land can escape from his grasp. …… by Nunamnir, whose words are firmly established. ……, fit for princeship, the counsellor of E-kur. …… cannot be scattered, the neckstock of the gods. (approx. 7 lines missing)…… may …… be his helper. …… the son of Iškur. ……, may he provide …… with good food. May he regulate ……. May he be the constant attendant of the E-šu-me-ša, his beloved residence. May he never cease to …… daily his great offerings. May …… prolong the years of abundance and a pleasant life …… for Būr-Suen, well suited for kingship, beloved of An.

An adab to Ninurta for Būr-Suen (Būr-Suen A): c.2.5.7.1 ……, the right arm of Enlil, who destroys the rebellious foreign lands; Ninurta, the right arm of Enlil, who destroys the rebellious foreign lands. The king, whose rising is a flood no one can oppose. Ninurta, the furious storm in battle, who tramples upon the enemy. He is girded with heroism, a young man without rival. The one given superior strength by Nunamnir, who makes his father feel truly content. Your mighty commands are lofty and great. Ninurta, your mighty commands are lofty and great. …… flattens …… in the rebel lands, who forces the enemy to bow low. ……, who roars like a storm. (3 lines fragmentary) (4 lines missing) (2 lines fragmentary)

An adab to Enlil for Būr-Suen (Būr-Suen B): c.2.5.7.2 …… who alone surpasses heaven and earth, the exalted one, prominent among the Anuna gods, whose utterances cannot be overturned! Nunamnir, whose decisions cannot be altered, proud one imbued with terrifying awesomeness, { who alone is exalted } { (1 ms. has instead:) who alone is eminent, the foremost one } among the Great Princes, has taken his seat in the shrine of Nibru, in Dur-an-ki, in E-kur, the temple where the fates are determined, in the holy shining temple. When Mother Ninlil, who is equal in rank with the Great Mountain, embraces him ……, …… says to ……: "…… chosen in the heart by ……." (unknown no. of lines missing)

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Enlil-bāni, wondrous king among the princes! Created by An, elevated by Enlil, like Utu the light of all lands, born to princedom, girded with all the divine powers, watched over by Enlil and listened to by Ninlil on account of the widespread people living at the boundary of heaven and earth! Fair of ……, lordly of limb! With the staff and shepherd's crook you have settled innumerable people.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Enlil-bāni, great son of Enki, { shepherd } { (1 ms. has instead:) sage } and counsellor who guides living things, who spreads broad shade over all lands, grandiloquent prince whom great An has summoned, the great mother Ninlil trusts in you.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Nisaba, Lady Nanibgal, the matriarch, the mother-in-law of Enlil, the lady …… who creates (?) life ……, the book-keeper ……, the wise one, the holy woman ……, …… the oracle, has placed his (?) name on the tablet of life.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 She revealed counsel and response to you, granted vision to you. As your destiny she gave E-zagin, her house of wisdom, to provide counsel. In the Land you have caused order to be resplendent. Your virtue is broadcast in all lands.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Enlil-bāni, having counsel and exceptional wisdom, soothing hearts and proclaiming your judgments, wise in everything, (1 line missing)…… counsellor. When you keep in order the judgment of the black-headed and render verdicts, articulate in appropriate expressions, you know how to cleanse malice. You make justice shine like gold. You obliterate injustice.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 You have destroyed the hiss of hostile talkers. You know how to undo sin and its illness. You do not kill transgressors; you understand those you lead. You make words benign. Compassionate, loving the just, you cause no harm when offerings have been made (?).

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Your governors suffer no injuries. Your troops triumph over hostile troops. Your weapons have no rival weapons. When you take your seat, you cause all the foreign lands to bow down. All sovereigns become allies with you and you soothe their quarrels. With numerous oxen and numerous sheep, with gold, cornelian and lapis lazuli they enter your palace; with their lips they kiss the ground before you.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Enlil-bāni, king who gladdens the heart of his city, you speed offerings into Nibru. You bring the best corn into E-kiš-nu-ĝal; daily you ensure that it does not cease. You are him whom Enlil has summoned by name; you are the property of Ninlil. As for the lands rebellious against you, Ninurta the strong hero of Enlil, in triumph has dissolved into ruins those that are hostile and are not supporters of yours, and has spread them out as heaps for you. Nuska, the lord who stocks the E-kur, (1 line missing)a favourable omen.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Diĝir-maḫ, the …… of the Land, fixed a destiny for your broad heart and, when your umbilical cord (?) was cut, appointed you to lordship. Nanna, the benign (?) lord, the son of Enlil, has fixed the crown of life firmly upon your head. In the abzu Nudimmud, your divine creator, has increased abundance for you.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 In the E-ana, Inana has fixed a rejoicing heart to be your lot and has you brought grandly into her holy bedchamber to spend the night there. The mother of the Land, Ninisina, has caused you to lay the foundations with your hands in Isin. Utu, the judge, the king of heaven and earth, has confirmed for you in your hands the sceptre which brings the black-headed to justice. (1 line missing)

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 Enlil-bāni, you are the king who (1 line missing)in a favourable month, in a year of abundance, on a day of celebration and the elevation of the king, you are exalted. The four quarters of the world praise you with royal offerings.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1 May the wise scribe in the scribal academy, the house which advises the Land, not allow your praise to cease!

An adab to Nanna for Gungunum (Gungunum A): c.2.6.2.1 (1 line missing) …… of the gods, …… light! Attractive great ……, …… radiance!

An adab to Nanna for Gungunum (Gungunum A): c.2.6.2.1 …… in princeship. Ruler, leader of the Anuna deities, prince of the just decision, Lord Ašimbabbar, An and Enlil have made you perfect for the sky. Beloved of the king, making the good crown sparkle, coming forth on high, you come forth like bright sunlight, whether at noon or in the night. Youthful Suen, lord, …… son of the Great Mountain and born of Ninlil, given a good destiny by his grandparents Enki and Ninki -- they have given …… to him, the just lord of the sky.

An adab to Nanna for Gungunum (Gungunum A): c.2.6.2.1 ……, you care for them! ……, beloved ……, on the great dais ……. (2 lines fragmentary)

An adab to Nanna for Gungunum (Gungunum A): c.2.6.2.1 (unknown no. of lines missing) (1 line fragmentary)Gungunum …… share. May …… restore your city for you. The ……, the prince (?), the king …… has no rival. May he bring back for you the scattered people of Sumer and Akkad. Making manifest …… and perfection, may he lift his head high. May he prolong life and bounty for him (i.e. for the king), may he create life for him. His golden emblem is truly outstanding and its form is praiseworthy. He has …… you to continue the offerings to Father Enlil -- may his days be prolonged for you.

An adab to Nanna for Gungunum (Gungunum A): c.2.6.2.1 In your Urim, the ancient city, the princely land, the city of the great divine powers, in your E-kiš-nu-ĝal which light does not enter, the house which never diminishes, may Gungunum whom you have chosen attain a life of many days.

A hymn to Nanna for Gungunum (Gungunum B): c.2.6.2.a (unknown no. of lines missing) (1 line fragmentary)In the whole heaven and on the whole earth Ašimbabbar has made …… great (?). The respected one, the singular dragon, the god made manifest, ……, the flourishing one, the lord who …… the moonlight -- supporting you, youthful Gungunum ……. The lord, the good wild bull, the first-born son of Enlil ……, the youthful Suen who listens to prayers ……, has made prince Gungunum's reign long ……. When my king stands in the sky …… beauty. When youthful Suen stands in the sky …… beauty. The splendid son of Nunamnir …….

A hymn to Nanna for Gungunum (Gungunum B): c.2.6.2.a (unknown no. of lines missing) Your holy purification rites ……, the rituals (?) ……. The crescent moon fixing the months ……. Suen, radiance ……. …… in the pure sky, beauty ……. In the Land …… for you. (1 line fragmentary)

A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1 …… who respects ……. Sîn-iddinam …… his departing boat. He provided flour, gold and grain, befitting the great lady. …… this choice (?) grain, …… the lapis lazuli E-kur.

A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1 He transported this cargo to the Quay of Life, the quay of Urim. Joyously he brought it into the majestic house, the house of Suen. Nanna was delighted with the king, and Ningal …… to him. Nanna was delighted with Sîn-iddinam, and Ningal …… to him. The Anuna, the great gods, blessed him. He had brought to complete perfection the plenitude, the pure first-fruit offerings, the first-fruit offerings of the new year. { (1 ms. adds 1 line:) He had transported this cargo to the Quay of Life, the quay of Urim. }

A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1 Suen put in order the food offerings and, after he had taken them to Nibru, { (1 ms. adds 1 line:) and had brought them into the E-kur, the house of Enlil, } Enlil, delighted with the food offerings, fixed a good destiny. His own mother, the great lady Ninlil, expressed deserved affection.

A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1 "As I bring this choice grain to the lapis lazuli E-kur for you, may he hasten (?) …… thick bread …… like this threshed (?) grain. Let us give him years of favour, days of life and months of success. In his palace you (?) will bring to him (?) in perfection what pleases the spirit and gladdens the heart. May you be the gift of life for Sîn-iddinam, who discourses (?) pleasingly! May the royal throne rise high and endure eternally! Forever make foreign lands submit to his great name!"

Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5 When Iškur -- the lord, the storm, the …… lion, the great storm of heaven and earth, confident in his majesty, the foremost, the advocate, the son of An, whose head is clothed in power, the fearsome chief lord, the great storm that has no rival ……, who masses the clouds -- rushes within the storm, the earth trembles before him.

Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5 A majestic wind bellowing in the broad heavens, whose thunder signifies abundance -- when he utters his cries, the Land and the great mountains are fearful. Great hero, holding the shepherd's crook in his hand and clasping authority at his side -- when he roars over the sea and covers the Land with radiance, huge hailstones …… and slanting (?) rain, …… they set up …… for him.

Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5 He surveys these numerous people -- the lord of prosperity who makes celebration plentiful, who gives sustenance to the Land, the merciful prince whose solicitude is kind, the protector of Larsam, the helper of Sîn-iddinam on the battlefield, who stands in combat with the troops at his side, the great lord, the canal administrator of An and Enlil, whose destiny has no equal!

Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5 Made grandly from …… and refined silver, …… of the beautiful heavens, (approx. 4 lines missing)befitting his size and well-suited to running (?) -- with jubilation he finished the work.

Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5 At that time he grandly seated Iškur, his god, on his throne of glory. Then he made its form surpassing for ever. He sought out its majestic divine plans and divine powers.

Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5 By the throne he …… two great wild bulls, below (?) on the right and the left, butting the king's enemies. (1 line fragmentary) The Anuna gods in abundance …… stand beside him …… the horizon (?). He …… that statue and …… on its lap. He ……. (3 lines missing)

A hymn to Numušda for Sîn-iqīšam (Sîn-iqīšam A): c.2.6.7.1 Exalted lord, for whom a favourable destiny was determined while he was still in the good womb! Numušda, exalted lord, for whom a favourable destiny was determined while he was still in the good womb! Ningal formed …… the holy seed …… engendered by Suen. Born amid plenty in the holy mountains, eating fruits from a green garden, named with a good name by An and Enlil, carefully cherished by the great lady Ninlil! Numušda, son of the prince, whose appearance is full of awe-inspiring radiance! Great wild bull battering the enemy country, great lord Numušda!

A hymn to Numušda for Sîn-iqīšam (Sîn-iqīšam A): c.2.6.7.1 Snarling lion fiercely poised for the fight, …… snake spitting roaring at the enemy, great dragon …… holy incantations, whose knees never cease from running! Fearsome flood which no one can withstand, overflowing high water engulfing the banks! (1 line unclear)God, creative (?) personage who has no rival, foremost in heroism, who can rival you? Numušda, your face is that of a lion, and you have a muzzle like that of a fearsome mušḫuš.

A hymn to Numušda for Sîn-iqīšam (Sîn-iqīšam A): c.2.6.7.1 Your arm is a battle net in (?) the land of those who do not practise agriculture; your claws are the claws of an eagle, grasping the wicked. No one dare oppose your authority. Your greatness and magnitude, surpassing all praise, and your utterances which cannot be dismissed (1 line unclear)My god, hand over to the king the disobedient lands! Numušda, hand over to prince Sîn-iqīšam the disobedient lands!

A hymn to Numušda for Sîn-iqīšam (Sîn-iqīšam A): c.2.6.7.1 Nunamnir, the lord who determines the destinies, has made your name august throughout the wide extent of foreign lands. He has assigned as a cult place for you the city of abundance, founded in a favourable place: Kazallu, the mountain of plenty. By his unchangeable command he has ordered the fashioning of Kun-satu, your lordly dais. Father Enlil, the good shepherd who loves your plans, has desired to make its forgotten lay-out visible again, and to restore its abandoned cities; he has ordered prince Sîn-iqīšam to accomplish it, and he has made (?) your cities and settlements peaceful dwelling places. He has dredged your canals, and cleared up the levees and irrigation ditches, so that abundant water will never be lacking there. He has put in your …… and made manifest all that is proper.

A prayer to Enlil for Rīm-Sîn (Rīm-Sîn A): c.2.6.9.1 May Enlil, king of heaven and earth, whose utterances are trusty and whose words are ……, …… the shepherd Rīm-Sîn, …… my king ……. May he who gives him life-giving (?) food-offerings in Nibru stand in prayer before him. May Enlil bestow upon him grain, the benefit of mankind. May he pass his time in joy in the …… of his country. They will …… Rīm-Sîn my king. May he strengthen for him his royal throne and extend his reign. May he decree his sceptre for the south and the uplands. May he make the king's inferiors bow down before him. The offerings of Rīm-Sîn my king, small or great, at Nibru in the E-kur ……. Syrup shall drip like ghee from its fingers. I am as the son of one man, honey and ghee. My king, let offerings …… in my joy. They give me silver …….

A prayer to Enlil for Rīm-Sîn (Rīm-Sîn A): c.2.6.9.1 (1 line fragmentary) I am like …… a man's son. (1 line unclear) ……, may he …… you. Alone (?) Rīm-Sîn, my king, …… like syrup and ghee. (1 line unclear) …… Enlil, his Great Mountain, in accordance with your name may Rīm-Sîn be your Great Mountain. May Ninurta declare …… life for you, and may Ninnibru, the lady who founds cities, ……, enclose you mercifully and kindly …… to protect your life. May Ninšubur, …… whom Nanna declared (?), …… good fortune on your head, and declare life for you. (1 line unclear)

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 Lord, perfect in august wisdom and recognised for his mighty counsel, Ḫaia, who holds the great tablets, who enriches the deep wisdom! Accountant of Ḫal-an-kug, having the final overview of the arts of Nisaba's house of wisdom; palace archivist of heaven and earth, who keeps count of every single assignment, who holds a holy reed-stylus and covers the great tablets of destiny with writing! Wise one, who prompts holy An with words and attention at the appropriate times; seal-holder of Father Enlil! He who brings forth the holy objects from the treasure-house of E-kur; ornament of the abzu shrine, wearing his hair loose for Lord Nudimmud!

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 Ḫaia, linen-clad priest of E-unir, who stocks the holy uzga precinct; learned scholar of the shrine E-kiš-nu-ĝal, whose august name is great, whose mind is discerning; who dwells in the great dining-hall alongside the maiden Ningal! Fair of features, beloved spouse of Nun-bar-še-gunu and augustly renowned father-in-law of Father Enlil, the Great Mountain; junior administrator, possessor of wisdom, acknowledged in heaven and earth, who receives the tribute for the gods, the abundance of mountains and seas! Interpreter of the obscurity of Enlil's (?) words, skilful one who steers the august princely divine powers, with …… girt at his side! Formed (?) with a broad heart, holding in his hands the holy divine plans of the temple of Eridug, Ḫaia, who wears the ceremonial robe during pure lustrations of the engur! Indagara, administrator who performs the opening of the mouth for the gods in the heavens and in the underworld, and who is versed in the meaning of obscure tablets; craftsman of the great gods!

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 He who fixes the standards on their pegs, planner (?) who artfully excavates (?) the soil of the Land, who decorates the floor and makes the dining-hall attractive for Anšar and the Great Mountain! Tall and with head high, he whose utterances from the abzu shrine are favourable, who carefully holds the pure white loaves of the house of the gods! Kusu and Indagara, without whom heaven would not be pure nor earth bright, continual providers of the great meals of An and Enlil in their grand dining-hall! He who gazes upon the holy precinct, upon Lord Nudimmud; he who holds the holy bronze vessels, who makes hearts rejoice and soothes spirits!

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 My king, I shall praise your eminence in song! Ḫaia, I will declare your greatness perpetually! Who among the gods is fitted like you for the holy divine powers? Your beloved spouse is the maiden Nisaba, the great queen of queens. Ninlil, who was born of her holy womb, the august wife of Nunamnir, sits with her on the dais of E-kur with head raised high, uniquely entitled to behave as queen of the gods, the peerless goddess. In the abzu shrine, Enki has bestowed his incantations of life on you, great breed-bull, who are recognised for your right understanding, who constantly care for the gods, Ḫaia, you who operate effectively the assigning of divine powers, who mark out the cult places.

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 You appoint the high priest for the ĝipar and install him there as its caretaker. You make the shepherd of the Land hold in his hands the august sceptre until distant days. Ḫaia, you are the god of the Land who gives ear to the prayers of all the people. You make the king hold the widespread people in his hands for the great gods.

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 When Father Enki comes forth from the abzu, he assigns (?) its greatness to you, Ḫaia. You cause the people who are in its midst to lift their necks towards heaven; you make its population pass their days in rejoicing. You keep all its people forever contented. You establish festivals in the houses of the great gods; you spread splendour.

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2 Leader, leader (?) of the gods, complete the great fates of the people. Look favourably upon the king with your gracious gaze that is full of life. Duly grant a joyous reign of long days to prince Rīm-Sîn, marking its years on the tablet of life, forever unalterable. May An and Enlil love the shepherd Rīm-Sîn in the office of high priest. The singers will make your praise resound sweetly in their mouths; Ḫaia, the singers will make your praise resound sweetly in their mouths. Lord of heaven and earth, king of the abzu, its praise is august. Father Enki, king of the abzu, your praise is sweet.

A prayer to An for Rīm-Sîn (Rīm-Sîn C): c.2.6.9.3 Shepherd, called by name, for whom holy An has determined in heaven a great destiny! Rīm-Sîn, called by name, for whom holy An has determined in heaven a great destiny! Prince who achieved kingship when still in the true womb, you grandly exercise lordship over the numerous people. In Larsam, the …… mountain befitting the princely divine powers, you are truly called to be shepherd of Sumer and Akkad. Great An, august in heaven and earth, lord who is wise in everything, father of the gods, has determined to fix the destinies for that place, never interrupting the uttering of weighty commands, …… in the pure interior of heaven.

A prayer to An for Rīm-Sîn (Rīm-Sîn C): c.2.6.9.3 Prince Rīm-Sîn, you are the shepherd, the desire of his heart. May great An manifest brilliantly his heart's love for you; may he bless you for your justice. May An in his profound heart make the days of your life abundant for you, and give you kingship over the widespread lands until distant days. With his holy words may he determine for you a destiny of life, and with a wholly unalterable command give you long life in addition. May he fix the holy headdress on your head, and seat you grandly on the throne of life. May he hand over to you the sceptre of justice, and suspend by your side the staff which strengthens the Land. May he make you grasp the shepherd's crook that causes the people to multiply. May he open for you the breasts of the brilliant heavens, and cause the rain to rain for you. From the heart of heaven may he assemble for you years of abundance and days of plenty. May he make splendid radiance and heart's joy for your days, and place in your hands an agreeable reign of justice. May the great An forever be the protector of your kingship! Rīm-Sîn, you are my king!

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn D): c.2.6.9.4 Rīm-Sîn, king of abundance, august doyen of rulers, may right and justice be your helpers. May they make a good …… for you. May they make …… for you. Rīm-Sîn, named with a name by An and Enlil, when you enter the Great Gate, the gate of Urim, may the favourable protective god and the protective goddess of peace, gatekeepers of the Great Gate, shine upon you ……. May they bring you back an answer of life and peace …… to your greeting which they bring before Nanna and Ningal.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn D): c.2.6.9.4 May they cause a good …… that brings happiness, a mood of encouragement, to issue for you from within the E-kiš-nu-ĝal. May the gods of life of the Great Gate open the doors for you. May the gods of peace, guardians of the Great Gate, rejoice at your presence, and may their features light up at you. May they …… their beards …… for you. When you enter the Gate of Urim, the Gate of Splendour, …… the brickwork of Urim. …… the Gate of Urim. …… the Great Gate. May …… be your interpreter (?). …… the Great Gate. May they speak to you ……. May they cause …… for you with joyous hearts.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn D): c.2.6.9.4 May they set favourable signs and encouraging words before you. May they cause you to place your feet in holy places, places of life. O Rīm-Sîn, pre-eminent prince of the foreign lands and of the Land of Sumer! -- in the Du-barag-gal-maḫ, the habitation of Urim, may Niĝerim-šu-tabbi in the Du-barag-gal-maḫ, may Niĝerim-šu-urur in the Du-barag-gal-maḫ, may Dugab-šu-gigi in the Du-barag-gal-maḫ, may Dugab-šu-tabbi in the Du-barag-gal-maḫ -- may they, the standing gods of the Great Gate and the benevolent gods of entering, stand at your right and left to assure you a destiny of life until distant days. May they bring your greeting to Nanna and Ningal. May they cause you to have a favourable sign permanently by your side and to receive offerings (?) favourable for you. Rīm-Sîn, you are my king!

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn D): c.2.6.9.4 A prayer to the gods of peace on entering the Great Gate.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5 ……, who is fitted for holy lustration rites, Rīm-Sîn, purification priest of An, who is fitted for pure prayers rites, whom you summoned from the holy womb ……, has been elevated to lordship over the Land; he has been installed as shepherd over the black-headed. The staff which strengthens the Land has been placed in his hand. The shepherd's crook which guides the living people has been attached at his side. As he steps forward before you, he is lavishly supplied with everything that he offers with his pure hands.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5 Your attentive youth, your beloved king, the good shepherd Rīm-Sîn, who determines what should be brought as offerings for his life, joyfully pours out offerings for you in the holy royal cultic locations which are perfect for the cultic vessels: sweet-smelling milk and grain, rich produce of the Land, riches of the meadows, unending abundance, alcoholic drink, glistening wine, very sweet emmer beer fermented with pure substances, pure …… powerful beer made doubly strong with wine, a drink for your lordship; double-strength beer, superior beer, befitting your holy hands, pale honey exported from the mountains, which you have specifically requested, butter from holy cows, ghee as is proper for you as prince; pressed oil, best oil of the first pressing, and yellow cream, the pride of the cow-pen, for the holy abode of your godhead.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5 Accept from him with your joyful heart pure food to eat as food, and pure water to drink as water: offerings made for you. Grant his prayer: you are indeed respected. When he humbly speaks fair words to you, speak so that he may live. Guide him correctly at the holy lordly cultic locations, at the august lordly cultic locations. Greet him as he comes to perform his cultic functions.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5 May his kingship exist forever in your presence. May he be the first of the Land, called (?) lord and prince. Following your commands he shall be as unshakeable as heaven and earth; may he be …… over the numerous people. May the mother goddesses among the gods attend to his utterances; may they sit in silence before that which he says, and bring restorative life. May he create heart's joy for the population, and be the good provider for their days. May the terrifying splendour that he wears cover like a heavy raincloud the king who is hated by him. May all the best what he has be brought here as their offerings.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5 The good shepherd Rīm-Sîn looks to you as to his personal god. Grant him …… a life that he loves, and bestow joy on him. May you renew it like the daylight. As he prays to you, attend to his ……. When he speaks most fair words to you, sustain his life power for him. May he be respected ……, and have no rivals. As he makes supplication to you, make his days long. In the …… of life, …… the power of kingship. May his correct words be ever ……. May he create heart's joy in his ……. …… make the restorative …… rest upon him, the lion of lordship. When he beseeches you, let his exterior (?) …… shine. Give him …… life ……. May you bring …… for his life with your holy words. Hear him favourably as he lifts his hands in prayer, and decide a good destiny for him.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5 As his life ……, so may it delight his land. Cast the four quarters at his feet, and let him be their ruler. Reclining in meadows in his own land, may he pass his days joyously with you ……. In the palace, lengthen the days and reign of Rīm-Sîn, your compliant king who is there for you; whose name you, Ašimbabbar, have named, …… life. …… the august good headdress. …… due praise for his life. …… the throne, and may the land be safe. May satisfaction and joy fill his heart. May …… be good for his ……. Place in his hand the sceptre of justice; may the numerous people be bound (?) to it. Shining brightly, the constant …… in his ……. Confer on him the benefit of months of delight and joy, and bestow on him numerous years as infinite in number as the stars in the lapis-lazuli coloured heavens. In his kingship may he enjoy a happy reign forever.

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 prayer to Nanna for Rīm-Sîn (Rīm-Sîn F): c.2.6.9.6 Rīm-Sîn, king with princely divine powers, leader with all the divine powers, raising high your princely head! The abzu is the august holy shrine of the E-kiš-nu-ĝal, a great vastness in depth and breadth, the foundation of the innermost holy pure buildings, with a pleasant odour like a forest of aromatic cedars and ḫašḫur trees. It forms the foundations (?) of the temple, within the temple, a protection for the temple; the terrifying splendour of the temple, a great corner, a holy corner within the solid interior. The design of the doorway is a magic bond: a solar disc at whose top is a standard representing a rapacious eagle, violently seizing stags which turn to the left and right. Gods stand guard over the doorway.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn F): c.2.6.9.6 In this place, you see numerous tall birch trees. The door frame, the architrave, the lock, the fence (?) around the threshold, the door-leaves, the bolt, the bar of the temple, the supporting wall of the temple terrace, foundation of the innermost holy pure buildings -- all these are of very holy reeds, golden yellow or silver white. Beside the marsh of the abzu of the E-kiš-nu-ĝal, in the holy enclosure where cattle mill about, for the many lustrous …… calves to receive their presents, the …… with their calves stand before you in the sacred ……. You see the old reeds, the old reeds in the water meadows ……, the old lying reeds, the upright reeds …… well-established in these fields. Within the marsh of the abzu of the E-kiš-nu-ĝal, the holy lagoon, the reedbeds in the holy water, you see the …… reeds growing.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn F): c.2.6.9.6 Within the temple is the gateway of the great august sanctuary: endowed with abundant charms like a fine woman whose head is nobly raised high, whose attraction radiates as if with the maturity of fruit, with abundant charms, lovable, but imposing in splendour like the hills. In the midst, at the sides and in the four corners are august protective goddesses, foundations (?) of the statues. Taking turns of office on the day of the new moon, the protective god and the protective goddess of the temple, the serving deities, inhabitants of the temple, as guardians of the outer gateway and of the god's pedestal, can be seen sweeping the ground of the building from the base of the enclosure wall, in accordance with the sublime purification rites of the temple.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn F): c.2.6.9.6 Its …… is an august protective goddess who indeed brings butter, cheese and loaves for you. May the serving deities, the protective goddesses, the good mother goddesses, receive favourable offerings (?) from you for their attention to the temple, so that when you light the wood of the heaped high censers, Nanna and Ningal accept your offering, and so that they pray for you with their holy words. O Rīm-Sîn, you are my king!

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn G): c.2.6.9.7 May Lord Nanna, king of heaven and earth, your good protective deity, accept the holy food offerings that you prepare, and the holy pure drink offerings that you proffer with holy hands; the sacrifices that you bring, what you say in your heart, what you utter out loud, your reverent gestures and your holy hands raised in prayer. May the august queen Ningal, your queen of favourable signs, accept them also. O king, they who have suppressed famine, the great gods Nanna and Ningal, have conferred abundance on you, King Rīm-Sîn, in the temple of the gods.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn G): c.2.6.9.7 O king named with a name by Enlil, the destiny of whose reign is abundance, a time of richness and years of happiness! May a destiny of stability and a destiny of abundance be your lot. O king, day and night, even at dead of night, time shall pass for you in endless abundance, and be agreeable and stable for you. O king, since you have offered your food offerings first offered in the abzu; O king, since you have offered your food offerings afterwards in the great courtyard, there shall be no end to the abundance. O king, the temple shall be well-organised for you. Rīm-Sîn, king of Urim, has restored the august divine powers of the Ki-ur.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn G): c.2.6.9.7 May Nanna, the king of heaven and earth, fit perfectly onto your head the legitimate august headdress of kingship. May the august queen Ningal, who has saved you from famine thanks to her benignity, let you live (?) an agreeable life for these days. As you receive from her holy hands the great splendour of kingship, may she place the august sceptre of heaven and earth in your hands like a ceremonial robe. Rīm-Sîn, king of the Ki-ur, endowed with abundance, constant attendant! O king, may the Tigris bring you abundance, and may the upper (?) Nun canal be filled for you with flowing water in its full flood. May the Nun canal, the good Nun canal, the life-bringing canal of the Land, bring you fish and fowl; from the ocean, the wide sea, from the standing reservoirs, may it bring an unending supply of creatures for your kingship. In the wide open spaces of the wide desert, the four-footed animals ……. May water levels rise for you in the irrigation ditches, with their levees, and the water-channels.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn G): c.2.6.9.7 May there be life for you, and may there be a favourable response to your prayers. May there be joy for you, and may there be favourable signs for you. May your heart be satisfied, may your body be satisfied; may your mood and your definite signs from the gods be good. May there be favourable omens in the heart of Nanna and Ningal, and a destiny of life be granted for ever. Rīm-Sîn, seemly king, who holds abundance in his hands from the great gods, may the country be stable for you, and may the foundations of the country be secure for you. May Nanna, king of heaven and earth, cause the Land to respond to you with a single voice. Rīm-Sîn, you are my king!

An adab to Inana for Rīm-Sîn (Rīm-Sîn H): c.2.6.9.8 …… beloved of An …… (1 line fragmentary)Nintur is delighted at your creation, and has determined a great destiny for you. She has made your brow attractive, ……. Your limbs ……, your form spectacular.

An adab to Inana for Rīm-Sîn (Rīm-Sîn H): c.2.6.9.8 You have been decreed femininity, you are full of charm, Inana, glory of the pure heavens, fitted to be a queen, (4 lines fragmentary or unclear) (unknown no. of lines missing)

An adab to Inana for Rīm-Sîn (Rīm-Sîn H): c.2.6.9.8 (2 lines fragmentary) You have perfected the just, and made them speak with one voice; may you exercise your role as shepherd for years of abundance and sweet days of rejoicing. Rīm-Sîn, you have perfected the just, and made them speak with one voice; may you exercise your role as shepherd for years of abundance and sweet days of rejoicing.

An adab to Inana for Rīm-Sîn (Rīm-Sîn H): c.2.6.9.8 Inana, out of the goodness of your heart make Rīm-Sîn's good (?) renown a long-lasting renown. Mistress, supremely august, sparkling (?) in the heavens! Inana, Mistress, supremely august, sparkling (?) in the heavens! Speaking kindly, extending your charms, …… great mother goddesses, grant life to Rīm-Sîn.

An excerpt from a prayer for Rīm-Sîn: c.2.6.9.a O An, strengthen the foundations of the throne of life. Rīm-Sîn, may your name be called by a name of life; may he look upon you with favourable eyes, and pay attention to you. (1 line unclear)May he determine a destiny of life as a fate for you. Rīm-Sîn, may you be beloved of An, and may your kingship endure forever. Great An, make him shepherd of the numerous people.

A praise poem of Anam (Anam A): c.2.7.1.1 Anam, lord, ……, ……, perfect in your broad wisdom, ……, who preserves Nibru, who prevents the city from having ……! Sweet breeze (?) of his city, father of the region of Unug, judge who …… in his verdicts, reverent ……, who fears An and Inana! Who cherishes E-ana, who is happy there …… in friendly words! Mighty ……, heart's desire of Inana, who reveres the …… of the Land, …… with head high, en priest of Inana, ……, all-knowing!

A praise poem of Anam (Anam A): c.2.7.1.1 ……, who batters the wrathful, ……, endowed with good looks, …… who is fearsome; watching ……, richly endowed with charms, you are ……, foremost of the troops. Nanaya, …… the mother of all, …… she who exists for luxury, …… a great destiny ……. ……, the queen, ……, restoring the destroyed E-me-urur and building the …… which were abandoned, has created the …… which had not been built up since ancient days. ……, you fix the rules.

A praise poem of Anam (Anam A): c.2.7.1.1 ……, excelling in the Land, you pray justly …… in its fine ……. Standing steadfastly in prayer ……, you determine food offerings. And you, ……, lady, great goddess who goes by one's side, have determined a great destiny until distant times for him who has set up permanent statues in E-ana and E-me-urur, …… for the man whose destiny will not be spoiled, (1 line unclear)The lady, the nurse Nanaya, who stands there like a great wall at the door of E-ana, has decreed throughout heaven and earth that …… and should spend long days in heartfelt joy; and she has fixed life, progeny and luxury as your lot.

A praise poem of Anam (Anam A): c.2.7.1.1 You are grandly there for Enlil! As befits your calling as lord, you have freed from Unug and its settlements, and released to Nibru, the citizens of Nibru, slaves and slavegirls, who have much …….

A praise poem of Ḫammu-rābi (Ḫammu-rābi A): c.2.8.2.1 (1 line fragmentary) …… acting as its lord …… (7 lines fragmentary)…… the black-headed ……. …… the Euphrates ……. …… the Tigris ……. …… on the banks of the Irnina watercourse ……. King Ḫammu-rābi …… Gibil (the god of fire). Enlil ……. Enki …… heroism. Suen …….

A praise poem of Ḫammu-rābi (Ḫammu-rābi A): c.2.8.2.1 (1 line fragmentary) …… humanity ……. (5 lines fragmentary) …… the Great Mountain ……. (1 line fragmentary) …… the divine powers of kingship ……. (1 line fragmentary) …… Enlil ……. (1 line fragmentary) …… acting as its lord (?). (3 lines fragmentary) (unknown no. of lines missing)

A praise poem of Ḫammu-rābi (Ḫammu-rābi A): c.2.8.2.1 (1 line fragmentary) …… Enki ……. …… emerging from the Land. …… befitting divinity ……. (3 lines fragmentary) …… joyous ……. …… praising with their songs ……. …… your statue shall not be brought in …… (2 lines fragmentary) …… formed your heart for Enlil (?). …… enter ……. …… precious destinies ……. (2 lines fragmentary) (unknown no. of lines missing)

A praise poem of Ḫammu-rābi (Ḫammu-rābi A): c.2.8.2.1 (1 line fragmentary) …… its prince (?) Marduk who ……. …… curse ……. …… great wrath …… Marduk ……. …… midst of the great gods …… (1 line fragmentary) …… weapon ……. (1 line fragmentary) …… brickwork (?) ……. (9 lines fragmentary) …… portion ……. (1 line fragmentary) …… the black-headed ……. (1 line fragmentary) (unknown no. of lines missing)

A prayer to Enki for Ḫammu-rābi (Ḫammu-rābi B): c.2.8.2.2 May Lugal-Šubur place on your head the desert crown of kingship! May Enki, the lord of life, …… life, and in the E-unir, the house of the plans of heaven and earth which rides upon all the divine powers, may he cover your priestly headdress in awe and splendour! May he make the divine powers of kingship resplendent for you, and fit you up forever with the plans appropriate to the rank of en priest! May he gently recite for you live-giving incantations, bestowing in addition a long-lived destiny; may the uttering of your name delight Enki as much as the uttering of his own name! May he reward you with wisdom and intelligence! May your royal name be as something unchangeable! May Father Enki prolong the years of your life, and may he grant you lordship over every one of the foreign lands. O Ḫammu-rābi, my king!

A praise poem of Ḫammu-rābi (Ḫammu-rābi C): c.2.8.2.3 Enki has esteemed him truly in the shrine, the august place -- the king who loves purification rites and is well-suited to the pure divine powers, the king who is skilled in the precious plans, who is reverent, eloquent and deft (?), the shepherd, favourite of Lord Nunamnir and beloved of Mother Ninlil, who …… great food offerings in E-kur, who delights (?) the great prince Enki, ……, who is cherished by holy Damgalnuna: the good shepherd Ḫammu-rābi.

A prayer to Asarluḫi for Ḫammu-rābi (Ḫammu-rābi D): c.2.8.2.4 An, Enlil and Enki …… with him. When they had decided ……, all the great gods together …… joyfully to Marduk. (Marduk speaks to the great gods:) "You have …… the shepherd of your hearts to exercise the lordship in the Land. Determine his destiny grandly, …… with your holy mouths. Appoint …… your word …… for him, the indefatigable shepherd."

A prayer to Asarluḫi for Ḫammu-rābi (Ḫammu-rābi D): c.2.8.2.4 (The great gods speak:) "We name him king in the four quarters of the world ……. Ḫammu-rābi, humble prince acceptable to the gods, …… our word, we grant you authority over the black-headed; may your name …… the limits of heaven ……! …… the inhabitants of the Land, keeping in order ……! May your reign endure ……, may it …… a shining barge! May your shepherding …… be firm, and may the people …… in the pastures! Peerless king, your roar of triumph is like Iškur, covering ……! Your mouth is the fiery god of fire, …… below and in the uplands ……. May youthful Utu be your helper, ……. May he always go at your right side and favour you. …… in your ……, Erra ……. Ḫammu-rābi, you should put your trust in our august commands, ……."

A prayer to Asarluḫi for Ḫammu-rābi (Ḫammu-rābi D): c.2.8.2.4 Ḫammu-rābi …… the command of An and Enlil, …… of heaven and earth, …… throughout the world ……. An and Enlil …… to the king. Among the great gods, Asarluhi ……. In Babylon, the city, the precinct, the pure dwelling ……. …… foundation, the great dais, the beloved and august dwelling, in joy ……. …… the noble son of the gods, …… royal name, …… they firmly spoke their consent to him. When they ……, they …… the power of Enlil over the numerous people. …… they manifested his destiny, …… the life of the Land. They magnified Ḫammu-rābi, their benign shepherd, and …… over all the black-headed. …… him whom Enki has …… his favour in the Land, (1 line fragmentary) (unknown no. of lines missing)

A prayer for Ḫammu-rābi (Ḫammu-rābi E): c.2.8.2.5 (1 line fragmentary) …… raised his head high. …… before him …… rejoiced at him. …… embraced him. Your …… has determined the destiny. May you be their ……, exercising lordship over them. May …… which has been bestowed on you never cease. You are well-suited for ……, and may its time be prolonged for you. A destiny has been determined for you and you have been called by name; may you have no rival!

A prayer to Inana for Ḫammu-rābi (Ḫammu-rābi F): c.2.8.2.6 Lady who perfects the august divine powers, …… his destiny grandly! O Inana, to whom An has …… manliness in heaven and earth!

A prayer to Inana for Ḫammu-rābi (Ḫammu-rābi F): c.2.8.2.6 Foremost among the gods, manifest, …… his destiny! Inana, without whom An and Enlil cannot make a decision in the Land, proud one among the Anuna gods, …… self-esteem and ……! Inana, good wild cow of the great princes, respected among ladies ……, your greatness shines forth to heaven and earth, your divine powers are …… powers. When you speak it is the command of An, …… named by An ……. Your divinity is pre-eminent in the throne-hall (?), your great ways are ……. With An, you give judgment on earth; with Enlil …….

A prayer to Inana for Ḫammu-rābi (Ḫammu-rābi F): c.2.8.2.6 You behave as a lady among living creatures, you …… the dais; you …… great ritual ordinances and commands in the abzu shrine.

A prayer to Inana for Ḫammu-rābi (Ḫammu-rābi F): c.2.8.2.6 Without you, no king is …… as shepherd over the Land. An and Enlil …… at your command for the king. By your command, heaven and earth ……. An and Enlil …… the destiny which has been determined for you, Ḫammu-rābi, king ……. In the four quarters of the world …… the ordinances; …… a time of abundance, a year of plenty, …… life.

Samsu-iluna and Inana (Samsu-iluna A): c.2.8.3.1 The ruddy countenance, the great knife of masculinity, looked at him with joyful eye and shining brow. She conferred attractiveness on his beauty. She made charm approach the colourful statue. She erected the statue for him against (?) the opposing side. She took its precious form to her heart (?). With overflowing heart, she ……. Inana blessed the king in words:

Samsu-iluna and Inana (Samsu-iluna A): c.2.8.3.1 Standing joyfully beside the king, she granted a good destiny to the people for the sake of the king. She gave them great beasts, and male and female protective deities, to make their companions (?) powerful, and to send running those on that side, on the opposing side. Inana took up her position at the right-hand side, while Samsu-ilūna stood at their left-hand.

Samsu-iluna and Inana (Samsu-iluna A): c.2.8.3.1 (The protective goddesses speak:) "We are the beneficent protective goddesses of Inana. We are the raised band (?) of Samsu-ilūna. You are on the opposing side ……. The celebration of incantation rituals is not perfect. I will recite a pilipili." …… statue …… is not. (unknown no. of lines missing)

A prayer for Samsu-iluna (Samsu-iluna B): c.2.8.3.2 (unknown no. of lines missing) Life ……. Life ……. Life ……. …… of your name ……. …… holy life ……. Enki ……. Prince Samsu-iluna, ……. …… terrifying splendour which spreads far and wide. Enki …… your throne, and …… bestow on you a sceptre of long years and days; may he …… your crown …… like Utu.

A prayer for Samsu-iluna (Samsu-iluna B): c.2.8.3.2 May your kingship be as stable as heaven and earth! You are king of numerous lands and peoples! You are the people's good shepherd! You are the herdsman of the settled people! When like Utu you impart just verdicts, …… justice, …… you call by name ……, then you, Samsu-iluna, shall be the king of the eloquent words of Utu, and you shall be the foremost of kings.

A prayer for Samsu-iluna (Samsu-iluna B): c.2.8.3.2 When like a raging storm you batter the foreign lands that are hostile to you, may your head be raised high, O king; may your head be raised high, O Samsu-iluna! In Babylon, the city of the divine powers of Suen, may you let your cleverness shine like the sun! May Marduk, the god who created you, lift your head high in the midst of lords and princes! On the field of battle, of mêlée and conflict, may he never stray from your side! May he be your helper with weapons, may he cause you to excel until distant days! May An, king of the gods, make your life last until distant days! May Enlil, king of the foreign lands, who confirms your words, make your words weighty! May Inana, the great queen of heaven, grasp you firmly with her holy word! May Enki deliver numerous people into your hands! May Asari, the great ruler of the abzu, who provides advice for all the foreign lands, the lordly one of Eridug, the god who in his …… calls all the …… with a good name -- may he be your great princely strength!

A prayer for Samsu-iluna (Samsu-iluna B): c.2.8.3.2 May Namma, the mother who …… the house, place water in your mouth at the …… of the Land! May Damgalnuna, the great lady of Eridug, when she intercedes joyfully in the good bedchamber, (1 line unclear)pray on your behalf for days of plenty and days …… from her husband. May the …… deity, the protective goddess of the abzu, be your source of good omens …… for ever and ever! O Samsu-iluna, my king!

A prayer for Samsu-iluna (Samsu-iluna C): c.2.8.3.3 Lord, may you confirm your royal position by taking your seat on the throne, the lofty dais! Samsu-iluna, may you confirm your royal position by taking your seat on the throne, the lofty dais! May you strengthen the foundations of your throne by grasping the shepherd's crook of lordship! May you bring to perfect completion the princely divine powers by inspiring awe in the holy place, the pure place! When you …… on the holy royal dais, may you lift your head high in a lordly manner!

A prayer for Samsu-iluna (Samsu-iluna C): c.2.8.3.3 When you are imbued with the terrifying splendour of royalty, …… shining like the sun! When you perfectly wield the august divine powers, the great divine powers, may you be cloaked as if with a mantle in the great awesomeness of royalty! When you come forth in brilliance like the shining day, may An and Enlil determine a great destiny for you! When you appear like Nanna over the Land, may the great prince Enki pray on your behalf in his overflowing heart!

A prayer for Samsu-iluna (Samsu-iluna C): c.2.8.3.3 May your headdress sparkle over the Land like Utu! May your sceptre correctly guide the numerous people! May Suen let you control the living beings! With your shepherd's crook may you lead Sumer and Akkad as if you were their mother and father! May the widespread people, the people whom you have united, pray to you as you shine like the Barge of Heaven! May you be the god of the foreign lands that are settled together!

A prayer for Samsu-iluna (Samsu-iluna C): c.2.8.3.3 When you come forth like Utu, joy ……, and their gaze is fixed as if on their own parents. When you feed them lavishly, may their lives ……! When you generously give them drink, ……! May the black-headed people …… cool themselves in your shade! Your shepherdship ……. (1 line fragmentary) (2 lines missing)May …… be praised! May your royal …… be forever stable! May you be ……! May you be ……! May you shine ……! O Samsu-iluna, my king!

A prayer for Samsu-iluna (Samsu-iluna D): c.2.8.3.4 He causes brilliance, he …… from his holy heart. (unknown no. of lines missing)

A prayer for Samsu-iluna (Samsu-iluna E): c.2.8.3.5 My …… of eternal fame, head lifted high in princely worth, …… who loves righteousness and truth, …… named with an august name, for whom Enlil …… has determined a great destiny, and Ninlil ……! The valiant Ninurta is your helper. In the E-kur, Nuska the august minister of Enlil, the assembly leader of all lands, is your foremost palace superintendent. Throughout your life, may you carry your neck high; in princely manner may you lift your head high! -- Prolong the days of his life for Samsu-iluna, of princely worth!

A prayer for Samsu-iluna (Samsu-iluna E): c.2.8.3.5 May An, king of the gods, look upon you favourably; the great and august An, the father of the gods, he with the splendid crown, full of great and august radiance, …… your royal throne whose branches and sprouts …… as wide as the sky. May he bestow upon you, during the days of your long life, the power to make decisions ……, to direct ……, to serve as the provider of the black-headed creatures in all their multitude! May Enlil, ……, the king of all countries, protect you …… command. May he …… for you the city of your country. May he make firm for you the foundation of your country. May Ninlil, the queen of deities, joyfully …… for you, and may she look upon you with shining face; may she who takes counsel …… with Enlil, and who cares for ……, …… her favourable word.

A prayer for Samsu-iluna (Samsu-iluna E): c.2.8.3.5 May Ninurta, the strong warrior of Enlil, the lord of decisions, whose august commands are as weighty as those of An and Enlil, he of lordly character, terrifying splendour and heroism, who resists the forceful, the strong shepherd (?) who crushes the evil and wicked -- may he spread out in heaps for you the inhabitants of the cities which you hate, and may he deliver your enemies into your hands! May Nuska, the august minister of Enlil, let you enter brick-built E-kur joyfully with your offerings, and escort you before the shining faces of Enlil and Ninlil; in Babylon, the city of heroes, may he make firm for you the foundation of your kingship. The august command …… Enlil ……. ……, may …… be their king! ……, may he …… a place for you! ……, like the light born monthly in the pure sky. ……, and may you too grow throughout your life like a fresh fruit, O Samsu-iluna, my king!

A hymn to Enlil for Samsu-iluna (Samsu-iluna F): c.2.8.3.6 O king, foremost one of An, chosen in his holy heart, Samsu-iluna, king, foremost one of An, chosen in his holy heart, …… rites …… august, ……, joyful, supreme, assiduous, with head high on the gold-decorated throne of …… kingship, who sits majestically …… in its midst in heroic strength, Samsu-iluna: An, the mighty king of heaven, the august judge, has assigned you a great destiny, and has made you to pass your life with a secure crown.

A hymn to Enlil for Samsu-iluna (Samsu-iluna F): c.2.8.3.6 He is the man to whom Enlil has given …… and the shepherdship over the widespread people, the beloved (?) shepherd of Nibru, the constant servant of E-kur; he is the trustworthy farmer of the house of Asalim, who takes care that provisions do not cease in E-saĝ-ila. For you to exercise your divine powers of shepherdship in the Land, Enlil has placed the foreign lands at your feet. Obedient to Utu, beloved (?) of Inana, Samsu-iluna, the king whose fate is never altered by Enlil, my king, at the command uttered by Enlil, Enki and Asalim, Zababa, Lugal-gu-dua, the king who builds temples, …… the rebel lands …… (unknown no. of lines missing)

A hymn to Enlil for Samsu-iluna (Samsu-iluna F): c.2.8.3.6 Iškur, the net of the foreign lands …… made the foreign countries praise him duly, and made the mighty …… manifest. Samsu-iluna, the good hero, lordly one of his Land, has wisely co-ordinated decisions for the Land. From the banks of the Tigris and the banks of the Euphrates, to the shores of the sea …… and the banks of its rivers, men …… Samsu-iluna. In E-kur, the house of Enlil, …… he has taken his seat on his dais of joy. Enlil, it is sweet to praise you. Enlil, give my king a brilliant destiny and years of life! Grant him as a gift a life of long days!

A prayer for Samsu-iluna (Samsu-iluna G): c.2.8.3.7 He greeted { Enki, Asalim and the son of Eridug } { (an Akkadian gloss has:) Ea, Marduk and Asalluḫa }, the great gods, { while sitting majestically on the golden throne of kingship with head high in heroic strength in its midst } { (an Akkadian gloss has:) on your golden throne of kingship, whose head is raised high in the strength of your heroism, may you sit majestically, Samsu-ilūna, double king }, the king of Urim and king of Larsam, the king of Sumer and Akkad.

A hymn to Enlil for Samsu-iluna (Samsu-iluna H): c.2.8.3.8 In the E-kur, the house of Enlil, Samsu-ilūna, the mighty king { whose …… awesomeness covers all people } { (an Akkadian gloss has:) whose splendour covers all people } { (1 line unclear) } { (an Akkadian gloss has:) reach …… } (3 lines fragmentary)

A hymn to Enlil for Samsu-iluna (Samsu-iluna H): c.2.8.3.8 { (1 line fragmentary) } { (an Akkadian gloss has:) by saving ……. } The foreign lands …… { has wisely (?) made decisions (?) } { (an Akkadian gloss has:) ……; who has inflicted defeat …… on all hostile lands }. { Samsu-ilūna, the good hero, lordly one of his Land } { (an Akkadian gloss has:) Samsu-ilūna, the good hero, lordly one of his land }! O Samsu-ilūna, it is sweet to praise you!

A hymn to Marduk for Abī-Ešuḫ (Abī-Ešuḫ A): c.2.8.5.1 King who gathers up the divine powers of heaven and earth, foremost son of Enki, Marduk, mighty lord, perfect hero, foremost of the Great Princes (a name for the Igigi gods), strong one of the Anuna, the great gods who have given him justice and judgment! Great prince, descendant of holy An, lord who decides destinies, who has everything in his grasp (?), wise, august knower of hearts, whose divinity is manifest, who shows concern for all that he looks upon! Your ancestor An, king of the gods, has made your lordship effective against the armies of heaven and earth.

A hymn to Marduk for Abī-Ešuḫ (Abī-Ešuḫ A): c.2.8.5.1 He has given you the supervision of great august commands of heaven and earth, he has bound to your hand the shepherd's crook that curbs the foreign lands, he has made you excel among the great gods, and in addition has given you, to control them, the royal sceptre and the ritual ordinances of the gods. Enlil has fixed as your destiny kingship over the totality of heaven and earth and has relieved you of any rivals; he has made you eminent among the Anuna, and has bestowed on you the exercise of domination.

A hymn to Marduk for Abī-Ešuḫ (Abī-Ešuḫ A): c.2.8.5.1 Marduk, in all quarters of the heavens they have made shine forth like Utu the lordship of prince Abī-Ešuḫ, the beloved son of your heart, and have relieved him of any rivals.

A hymn to Marduk for Abī-Ešuḫ (Abī-Ešuḫ A): c.2.8.5.1 The lordship of the hero standing in all his strength upon this august pedestal is indeed eminent in heaven and earth. The lordship of Marduk standing in all his strength upon this august pedestal, is indeed eminent in heaven and earth.

A praise poem of Abī-Ešuḫ (Abī-Ešuḫ B): c.2.8.5.a On a shining day may …… for you! On a bright day may your heart ……! The bright day when Utu the judge ……. …… his pleasure, his fulfilment. …… the staff of An, in heaven and earth. …… Marduk ……. (approx. 4 lines missing)

A praise poem of Abī-Ešuḫ (Abī-Ešuḫ B): c.2.8.5.a There ……. (2 lines fragmentary) Before Utu and Nanše ……. Before Abī-Ešuḫ ……. (1 line unclear)…… your divinity ……. …… your lot. The door …… to the house ……. …… day and night ……. …… from the mouth, its tongue ……. Your personal god …… like life. Your protective goddess …… life. …… life …… prayer.

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.

A hymn to Marduk for a king: c.2.8.5.b May Marduk grant life! May he make your …… full! May Marduk decree life for you! May he prolong your life, and may he let you keep it for everlasting days! May you live, and may you have peace! May it last forever! May life be your lot, and may a life of contentment be your share! When you lie down to sleep, may your dreams be propitious, and when you rise, may your omens be favourable! Wherever you walk, may you be established in peace!

A hymn to Marduk for a king: c.2.8.5.b May the life of my king be pleasant in the eyes of An, father of the gods! May he let you wear your royal …… in the Land! May your …… throne be …… until distant days! ……, may it last forever, and may life be your lot! May Aya …… life, …… your strength! (1 line unclear) May it be your lot to be a god, eating food and { …… peaceful water } { (1 ms. has instead:) drinking water …… } of long life! May a divine command bestow life on you! May you live, and may you have peace! May it last forever and may life be your lot! May a life of contentment be your share! When you lie down to sleep, may your dreams be propitious, and when you rise, may your omens be favourable! Wherever you walk, may you be established in peace! May you live for everlasting days ……!

A fragment of a royal praise poem: c.2.99.b (2 lines fragmentary) …… who was given a long-lasting kingship by (?) Enlil. …… who takes counsel ……. For the …… of the youth Suen …… soothes the heart. He gave …… to him. (2 lines fragmentary) (unknown no. of lines missing)

A fragment of a royal praise poem: c.2.99.c (1 line fragmentary) …… like a great mountain. …… Gilgameš cools off (?) in its shade. …… bright mountain, the joyous sheepfold ……. …… residence of (?) the mistress ……. …… in its courtyard. …… abundance ……. (1 line fragmentary) (unknown no. of lines missing)

An excerpt from a royal praise poem (?): c.2.99.d Nibru, the city where the divine powers are presented (?) to the gods ……. Nunamnir, the Great Mountain, the lord who embraces heaven and earth ……. My king, the shepherd of the black-headed people already in the womb ……. Adviser, who …… the divine powers of a supreme deity and the shepherd's crook ……. Enlil, your orders …… by the king.

Letter from Aradĝu to Šulgi about Apillaša: c.3.1.01 You instructed me, as I was taking the direct route to Subir, to secure your provincial taxes, to inform myself precisely as to the state of the territory, and to ensure its obedience by taking counsel with (?) Apillaša, the 'Sage of the Assembly', so that he could thus return the people of Subir to their customary way of speaking (?).

Letter from Aradĝu to Šulgi about Apillaša: c.3.1.01 But when I arrived at the palace gate, no one enquired after the well-being of my lord. No one rose from their seat before me, or bowed down. { (1 ms. adds:) They intimidated me. }

Letter from Aradĝu to Šulgi about Apillaša: c.3.1.01 { When I came nearer } { (1 ms. has instead:) …… carries …… } -- well, your wayside hostel where carding-combs (?) and lances inlaid with gold, silver, cornelian and lapis lazuli have been set up, covers an area of one hectare! Apillaša himself is decked out in { gold and lapis lazuli } { (1 ms. has instead:) lapis lazuli, gold, silver and cornelian }, and he sits on a raised throne furnished with a rich raiment. His feet rest upon a golden footstool. He would not remove his feet in my presence!

Letter from Aradĝu to Šulgi about Apillaša: c.3.1.01 To his right and left he had …… soldiers (?) stationed, five thousand at each side. He placed at their disposal six fattened oxen and { 60 } { (1 ms. has instead:) 20 } fattened { sheep } { (1 ms. has instead:) rams } for a meal. He assumed the right to perform my lord's lustration rites.

Letter from Aradĝu to Šulgi about Apillaša: c.3.1.01 They brought (?) me { two fattened oxen } { (1 ms. has instead:) one fattened ox } and { 20 } { (the same ms. has instead:) 6 } fattened sheep to my table. Then because, without ……, my lord's soldiers overturned my table, I became frightened and my flesh crept.

Letter from Aradĝu to Šulgi about Apillaša: c.3.1.01 In the month Ezen-Ninazu, after { the 15th day } { (1 ms. has instead:) five days had passed }, my lord gave me his instructions. { By the first day } { (2 mss. have instead:) after one day had passed } of the month U-bigu, I { sent to you } { (1 ms. has instead:) I sent to my lord …… } a messenger. Now it is { midday } { (1 ms. has instead:) mid-month } { (1 other ms. has instead:) the day did not …… }, …… approached. May my lord know!

Letter from Šulgi to Aradĝu about Apillaša: c.3.1.02 The man to whom I have sent you is not your subordinate -- he will not { accept } { (1 ms. has instead:) change } orders from your hand! How can you ignore what he himself has done too, and that it is indeed so?

Letter from Šulgi to Aradĝu about Apillaša: c.3.1.02 As I myself ordered, you were to secure the provinces, and to correctly guide the people and { make them obedient } { (2 mss. have instead:) secure the foundations of the provinces }. When you approach the cities of the provinces, inform yourself precisely of their intentions, and inform yourself of the words of their dignitaries. Let my roar { be emitted over all the lands } { (1 ms. has instead:) fill all the lands } { (1 ms. has instead:) cover all the lands }. Let my powerful arm, my heroic arm, fall upon all the lands. Let my storm { cover } { (1 ms. has instead:) be released over } the Land. Make the …… disappear into the desert, and the robbers into the fields! Until you reach Apillaša, my 'Sage of the Assembly', ……! Let …….

Letter from Šulgi to Aradĝu about Apillaša: c.3.1.02 If I do not make my 'Sage of the Assembly' feel just as important as I am, if he does not sit on a throne on a dais, furnished with a high-quality cloth cover (?), if his feet do not rest on a golden footstool, if he is not allowed by his own highest authority both to appoint and then to remove a governor from his function as governor, an official { from his charge } { (some mss. have instead:) from his function as official } { (1 ms. has instead:) from an official }, if he does not kill or blind anyone, if he does not elevate his favourite over others -- how else can he secure the provinces?

Letter from Šulgi to Aradĝu about Apillaša: c.3.1.02 If you truly love me, you will not bear him a grudge!

Letter from Šulgi to Aradĝu about Apillaša: c.3.1.02 You are important, { but you do not even know your own soldiers } { (1 ms. has instead:) and you even know the soldiers that are at Apillaša's disposal }. Your eyes have learnt something about { these men } { (some mss. have instead:) Apillaša's men }, and about { Apillaša's heroism } { (some mss. have instead:) my heroism }.

Letter from Šulgi to Aradĝu about Apillaša: c.3.1.02 If { you, Aradĝu, are indeed my servant } { (some mss. have instead:) you, Aradĝu and Apillaša, are indeed my servants }, you should both pay attention (?) to my written communications. Come to an understanding, you two! Secure the foundations of the provinces! It is urgent!

Letter from Aradĝu to Šulgi about irrigation work: c.3.1.03 My lord, you have given me instructions about every matter, from the sea and the land of Dilmun, { from the salt waters and the borders of the land of the Martu } { (some mss. have instead:) to the salt waters and the borders of the land of the Martu }, { to } { (1 ms. has instead:) from } the { side (?) } { (1 ms. has instead:) borders (?) } of Simurrum and { the territory of …… } { (1 ms. has instead:) the territory of Subir }:

Letter from Aradĝu to Šulgi about irrigation work: c.3.1.03 Their various cities and { all their environs } { (1 ms. has instead:) their troops }, their canals, fields, arable tracts and their embankments and ditches, (1 line unclear) All the cities are listening to my lord. (1 line unclear)

Letter from Aradĝu to Šulgi about irrigation work: c.3.1.03 I have established strong guards for their fortresses, and I have made all their troops submit. (1 line unclear)

Letter from Aradĝu to Šulgi about irrigation work: c.3.1.03 I have drained the arable tracts when they were flooded. I have …… when their embankments were leaky (?). I have …… their fields and reedbeds. …… bowing their heads ……. (4 lines fragmentary) (unknown no. of lines missing)

Letter from Aradĝu to Šulgi about the country: c.3.1.04 The widespread people, abundant as vegetation, say: "Hail, my lord!", from the flooding Tigris and Euphrates to the Tigris ……. …… will rise. …… put aside. …… I (?) will make. …… which is esteemed (?). When I have filled (?) ……, (1 line fragmentary) (unknown no. of lines missing)

Letter from Šulgi to Aradĝu about Aba-indasa's letter: c.3.1.06.1 Because Aba-indasa, the captain of the pledged troops, had sent a letter concerning ……, he (?) indeed insisted on clamping down heavily, when you have borne (?) the offence. Why do they (?) let him rise up from among their troops and make him enter …… of my guard? Carry (?) it (?), and have your heart bear (?) the offence, …… the enemy has departed, and then return him to (?) their troops!

Letter from Šulgi to Aradĝu about Aba-indasa's letter: c.3.1.06.1 …… when you have made good by appointing (?) ……, …… you …… ruin ……! …… was set, it was …… for you. In a safe place where …… before you, you should take your seat on a throne. This is urgent!

Letter from Aradĝu to Šulgi about the fortress Igi-ḫursaĝa: c.3.1.06 As to the fortification which my lord sent me back to, the work on it has been put into effect. The approach of the enemy is kept at a distance from the Land. My lord continues to maintain his sublime reputation in the south and the uplands, from the rising to the setting sun, as far as the borders of the entire Land. { The rebellious (?) Martu have turned back …… } { (an Akkadian gloss has instead:) The totality …… }.

Letter from Aradĝu to Šulgi about the fortress Igi-ḫursaĝa: c.3.1.06 { Kurgamabi } { (an Akkadian gloss has instead:) Kunšī-mātum } …… to Šulgi. The fortress Igi-ḫursaĝa ……. And who will rival him ……? (unknown no. of lines missing)

Letter from Aradĝu to Šulgi about the fortress Igi-ḫursaĝa: c.3.1.06 { …… } { (an Akkadian gloss has instead:) The letter of } my lord ……. Whatever ……, my lord, ……. My lord should ……!

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 Say to my lord: this is what { Puzur-Šulgi } { (1 ms. has instead:) Puzur-Marduk } { (1 other ms. has instead:) Puzur-Numušda }, the commander of the fortress Igi-ḫursaĝa, your servant, says:

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 All the { gold and silver } { (1 ms. has instead:) gold and lapis lazuli } { (1 other ms. has instead:) silver and gold } that my lord has been fashioning for the { (1 ms. adds:) great } gods -- is it not for his own life? For { the life } { (1 ms. has instead:) the well-being } of the troops and his land, my king has built the great fortress Igi-ḫursaĝa for the people of his land, because of the wicked enemy.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 And now the enemy troops have risen up. { One } { (1 ms. has instead:) …… } man who had fled from me has been brought back. Having been caught, he has given me evidence of this, and { went ahead } { (1 ms. has instead:) "…… go!", and I (?) went }.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 I am also well-informed about the oracular signs concerning the enemy: the enemy has replenished his strength for battle. However, my strength is limited. I cannot strengthen the fortress further or { guard it } { (1 ms. has instead:) guard the cities (?) } against him.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 As for the sector (?) of { Šu-Numušda } { (1 ms. has instead:) Šu-Marduk } { (1 other ms. has instead:) Puzur-Numušda }, the ruler of Ĝirilumtura: five nindan lengths of it are cut off. As for the sector (?) of Lugal-melem, the manager of the { Šegšeg watercourse } { (1 ms. has instead:) city of …… (the correct form of this name is not known) }: { 40 } { (1 ms. has instead:) 25 } { (1 other ms. has instead:) 30 } { (1 further ms. has instead:) 45 (?) } nindan lengths of …… on top of it are no longer fixed. As for the sector (?) of Ka-kugani, the ruler of the territory of Murub: 45 nindan lengths were destroyed when the opposite side was captured. As for the sector (?) of Tākil-ilišu, the { canal inspector } { (1 ms. has instead:) ruler } of the Ab-gal and Me-Enlila watercourses: 50 nindan lengths of the edge have been removed, and in the middle of it they collapsed.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 Moreover it is not { established } { (1 ms. has instead:) stated } { (1 other ms. has instead:) known } when the enemy will pitch camp. { Once the enemy is camped I will replenish my powers } { (1 ms. has instead:) The enemy will replenish his strength for battle }. { ( 1 ms. adds:) I will fortify …… and ……. } His troops are camped among the hills.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 If my lord agrees, { may he send to me speedily } { (1 ms. has instead:) ……, let there be available } 7,200 soldiers as workmen who will carry baskets for me. { May he send to me speedily } { (1 ms. has instead:) May there come, at my disposal, } 70 { Šimaškian attendants …… } { (1 ms. has instead:) …… } { (1 other ms. has instead:) …… }.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 { The enemy has devised their plans concerning this: "I will resettle them" } { (1 ms. has instead:) The enemy has devised his plans and has resettled the people } { (1 other ms. has instead:) Plans concerning me have been devised: "I will resettle them" }. May it be known that, by night or by day the enemy's sins are forever grave.

Letter from Puzur-Šulgi to Šulgi about the advance of the enemy: c.3.1.07 I am the loyal servant of my lord Šulgi. { (1 ms. adds:) …… which is not negligent. } Let this not be the death of me! May my lord know! { (1 ms. adds:) It is urgent! }

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 When I had …… the fortress Igi-ḫursaĝa, and An and Enlil had …… supreme rule over all the foreign lands and the widespread people, the cities and the Land ……, and the people of the widespread Land lay ……. (1 line fragmentary) (unknown no. of lines missing)

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 Should Lu-Nanna, the ruler of the province of Zimudar, together with his troops, abandon you, then you and Aradĝu { should not turn aside } { (1 ms. has instead:) should not feel constrained (?) }.

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 The orders are rigorous: you should not neglect your work load. They are to proceed with the building work by night and in the heat of noon. You will not be sleeping during the night or in the heat of noon! You should know this! It is urgent!

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 When I had built the great fortress Igi-ḫursaĝa and An and Enlil had given to me the …… over all the foreign lands and the widespread people, each of their towns and all their provinces, and the people of the widespread Land lay in green meadows. I made them rest (?) in spacious habitations, in peaceful dwelling places.

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 As for their men and women: the man among them goes wherever he pleases, and the woman with (?) spindle and hair clasp goes wherever she pleases. After they had set up stock-pens in the vastness of the desert, and established their tents and camps, the workmen and the labourers spend the days in the fields.

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 By consulting omens and according to my heart's desire (?) I have benefited (?) the life of the troops and the province ……. Now the troops have arrived. As for the work on this fortress, the men are to proceed with the building work on it.

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 When the fortress is completed, a letter from the two of you should reach me (?).

Letter from Šulgi to Puzur-Šulgi about the fortress Igi-ḫursaĝa: c.3.1.08 When you have seen for yourselves, let Lu-Nanna, the ruler of the province of Zimudar, proceed to his troops. You and Aradĝu should not delay them! Let the building work proceed both by night and by the noonday heat. Your (?) orders are rigorous, and you should not give up this work load. It is urgent!

Letter from Šulgi to Puzur-Šulgi about waterways: c.3.1.10 { Where } { (1 ms. has instead:) when } I had built the great fortress Igi-ḫursaĝa, the …… not come out. The …… cannot drink water, { because of a breach (?) in (?) the Tigris and Euphrates } { (1 ms. has instead:) …… together with the Euphrates }.

Letter from Šulgi to Puzur-Šulgi about waterways: c.3.1.10 In order that …… should lie down, in order that …… should be absolutely clean, in order that …… should be put (?) ……, (1 line missing)

Letter from Ur-DUN to Šulgi about Apillaša: c.3.1.11.1 When I arrived at his palace gate, no one enquired about my business. Aradĝu, your servant, and Babati, the archivist, had gone from Zimudar to Simurrum and had learnt …… and their messengers …….

Letter from Ur-DUN to Šulgi about Apillaša: c.3.1.11.1 …… of my lord ……. Being in a weak (?) position, I was not able to …… their illegal seizure.

Letter from Aradĝu (?) to Šulgi about bandits and Apillaša: c.3.1.11 The men (?) started irrigation work (?) on the watercourses, { …… the watercourses …… } { (1 ms. has instead:) and dug and cleaned them out thoroughly }. These bandits and brigands applied their hoes to levelling the desert completely. As for their men and their women { (1 ms. adds:) …… the road (?) …… }: the man among them goes wherever he pleases, { the woman among them } { (1 ms. has instead:) the woman }, holding a spindle and hair clasp in her hand, { goes (?) } { (1 ms. has instead:) …… } { (1 other ms. has instead:) going } the way of her choice. In the vastness of the desert { they set up } { (1 ms. has instead:) they knock up } animal pens, and { after setting up their tents and camps } { (1 ms. has instead:) they lie in (?) green meadows in their (?) tents and camps }, their workers and agricultural labourers spend the day together on the fields.

Letter from Aradĝu (?) to Šulgi about bandits and Apillaša: c.3.1.11 I have not neglected the instructions of my lord Šulgi: both at night and in the noonday heat I …… my neck; I …… the workload (?) concerned. Since his childhood, Apillaša { has …… } { (1 ms. has instead:) has not …… }. A man such as he knows my heart, as your eyes { know } { (1 ms. has instead:) have seen }. My lord, with the open eye of a god, { …… to (?) an evildoer …… } { (1 ms. has instead:) you (?) know the evildoer }. While the great …… official of all the foreign lands surpasses ……, my lord, you (?) surpass all great things, …… an equal.

Letter from Aradĝu (?) to Šulgi about bandits and Apillaša: c.3.1.11 { The report is returned (?) ……; } { (1 ms. has instead:) Whatever statements have been made ……, } your matter is an important matter, and your affairs are great affairs. His pleasant words are in your heart, ……. They (?) are the people. Your eyes ……. How could I bear a grudge? I am securing the foundations of the province, and making it obedient. My lord, no king can rival you; let your heart be glad!

Letter from Šulgi to Išbi-Erra about the purchase of grain: c.3.1.13.2 I have also sent you intelligence information (?) about the troops. Pass it on to Babati, and do whatever he wishes, lest his heart suddenly turns to hatred!

Letter from Šulgi to Išbi-Erra about the purchase of grain: c.3.1.13.2 So sit before them on a throne on a golden dais ……! Let their messengers prostrate themselves in front of you! May your …… at its rear; do not …… at all!

Letter from Šulgi to Išbi-Erra about the purchase of grain: c.3.1.13.2 Remove (?) a governor -- appoint a governor! Appoint a commander! Designate a captain-general! Certainly you should put a man to death, a man who has killed: blind the man who has killed! Build your house of manhood (?) for an attendant who has been favourably looked upon (?)! Make sure your recompense is great!

Letter from Šarrum-bāni to Šu-Suen about keeping the Martu at bay: c.3.1.15 You sent me a message ordering me to work on the construction of the great fortification Murīq-Tidnim. { You presented yourself before me } { (1 ms. has instead:) A messenger presented himself before me }, announcing: "The Martu have invaded the land." { You instructed me } { (1 ms. has instead:) You have imposed on me as a task (?) } to build the fortification, so as to cut off their route; also, that no breaches of the Tigris or the Euphrates should cover the fields with water.

Letter from Šarrum-bāni to Šu-Suen about keeping the Martu at bay: c.3.1.15 When I was constructing this fortification to the length of 26 danna, and had reached the area between the two mountain ranges, I was informed of the Martu camping within the mountain ranges because (?) of my building work. Simurrum had come to their assistance. So I set off to the area between the mountain ranges of Ebiḫ in order to engage in military action.

Letter from Šarrum-bāni to Šu-Suen about keeping the Martu at bay: c.3.1.15 I sent a messenger to the province of Murub: the attitude (?) of the province has altered. I will not neglect to build the fortification -- in fact I am building and engaging in military action at the same time. After all, as 'Sage of the Assembly' I descend (?) from a great lineage! I have been advised that the attitude (?) of the province has not altered.

Letter from Šarrum-bāni to Šu-Suen about keeping the Martu at bay: c.3.1.15 At the time I sent my messenger to you, I sent another messenger, after him, to { Lu-Nanna } { (1 ms. has instead:) Lu-Enki }, the ruler of the province of Zimudar. He has sent you 7200 workers.

Letter from Šarrum-bāni to Šu-Suen about keeping the Martu at bay: c.3.1.15 Basket men are available; however, men fit to engage in military action are limited. If my lord should arrange the dismissal of the workers ready to work, let me pursue military action together with them, when I have removed (?) them.

Letter from Šarrum-bāni to Šu-Suen about keeping the Martu at bay: c.3.1.15 Once my lord has given me instructions, I will repeatedly return to (?) work at nightfall and at midnight, as well as engaging in military action. I stand at the disposal of the fame and word of my lord, and so I (?) will bring weapons to bear. No strength has yet been displayed (?), nor any firmness shown (?) by means of weapons. Let the storm cover (?) all the lands! May my lord know!

Letter from Šu-Suen to Šarrum-bāni about digging a trench: c.3.1.16 The messenger whom you have sent to me ……. …… you do not exceed …… my instructions, as I ordered you. (1 line unclear)As for myself, whatever you say to me …….

Letter from Šu-Suen to Šarrum-bāni about digging a trench: c.3.1.16 When you went into the province -- who but you (?) has approached the province? Spending the night ……. When their dignitaries have …… their words, if …… (1 line unclear)Their dignitaries should stand by you in (?) their quarters. When their …… have been cast away, they themselves …… the province.

Letter from Šu-Suen to Šarrum-bāni about digging a trench: c.3.1.16 If …… officials should pass by (?), (1 line unclear) By (?) placing the enemy, their cities, their borders ……, until { they come down } { (1 ms. has instead:) they come out from their fortress }, they must not overturn it!

Letter from Šu-Suen to Šarrum-bāni about digging a trench: c.3.1.16 When their men had killed, { their women } { (1 ms. has instead:) their soldiers } passed (?) through your cities of the province; it was not …….

Letter from Šu-Suen to Šarrum-bāni about digging a trench: c.3.1.16 So as not to change the attitude of the province, you people are not to release the workers while the land has not yet been secured.

Letter from Šu-Suen to Šarrum-bāni about digging a trench: c.3.1.16 Let messengers bring me news about those eastern provinces. This is urgent!

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 You ordered me to travel to Isin and Kazallu to purchase grain. With grain reaching the exchange rate of one shekel of silver per gur, 20 talents of silver have been invested for { the purchase } { (2 mss. have instead:) …… } of grain.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 I heard news that the hostile Martu have entered inside your territories. { I entered with 72,000 gur of grain } { (1 ms. has instead:) 72,000 gur of grain was brought } -- the entire amount of grain -- inside Isin. Now I have let the Martu, all of them, penetrate inside the Land, and one by one I have seized all the fortifications therein. Because of the Martu, { I am unable to hand over } { (2 mss. have instead:) I am unable to make …… } this grain for threshing. They are stronger than me, while I am condemned to sitting around.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 Let my lord repair 600 { barges } { (2 mss. have instead:) boats } of 120 gur draught each; 72 solid boats, 20 ……, 30 ……, placing (?) 50 …… and 60 (?) boat doors on the boats (?), may he also …… all the boats.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 { Let them bring it up } { (1 ms. has instead:) May he make them go out } by water, along the Kura and the Palištum watercourses, to the grain heaps (?) that are spread out. And I myself intend to { go (?) } { (1 ms. has instead:) come out } and meet them (?). The place there where the boats moor will be under my responsibility. Let them load up huge amounts of grain (?), the entire amount of grain; it should reach (?) you.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 My lord has become distressed about the battles in Elam. But the Elamites' grain rations have quickly been exhausted, so do not slacken your forces! Do not fall head first into their slavery, nor follow at their heels!

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 I have at my disposal enough grain to meet the needs of your palace and of { all the cities } { (1 ms. has instead:) all your cities } for 15 years.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 { That I should guard for you } { (2 mss. have instead:) To guard } { (1 ms. adds:) the city of } Isin, and Nibru: { let it be my responsibility. } { (1 ms. has instead:) my lord, is this my responsibility? } My lord should know this! (end of shorter version)

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 My lord, I am without fear! I will not delay (?); I will not …… in their midst. Each one of Isin's and Nibru's gods may search there for faces (?); I have indeed looked for them. Their widespread people, their population ……, huge ……, are indeed healthy; the true seed is { indeed great there } { (1 ms. has instead:) precious }.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 Urim, your holy city, rivalling heaven and earth, whose great prince you are ……, of which the appearance is precious, which dispenses the divine powers and makes the foundations (?) and the plans firm both in the south and in the uplands, will surely escape from the grasp and will cry …….

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 Elam, a raging dog, a destroyer, will not defile E-kiš-nu-ĝal, the sanctuary which covers heaven and earth, which has no ……. Its protective spirits shall not be split apart! My lord: the loudest roarer (?), the runner, has taken flight (?)!

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 May An, Enlil and Enki, who have loved Ibbi-Suen from the womb, look upon him approvingly. …… is indeed placed there; they have changed (?) their appearance. With the …… and (?) the city-gates of Urim opening, they cry "Aee!" If …… says," Who is my lord?" -- You are the king to whom Enlil has given …… no rival!

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17 Your heart should not fret over this, ……! For …… has avenged (?) ……; he has made its foundations firm for you. Let your heart be glad over …… and (?) its seed. As long as my lord is alive, he will exercise kingship over Urim.

Letter from Ibbi-Suen to Išbi-Erra about his bad conduct: c.3.1.18 You have received 20 talents of silver to purchase grain. You purchase it at the price of one shekel of silver per 2 gur of grain, but in dealing with me, you fix the price at one shekel of silver per 1 gur of grain!

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 ""Enlil, my lord, has …… the shepherdship of the land. Enlil has told me to bring before Ninisina the cities, deities and troops of the region of the Tigris, Euphrates, Ab-gal and Me-Enlila watercourses, from the province of Ḫamazi { to the sea of Magan } { (1 ms. has instead:) and from the …… of Magan }, so as to make Isin the storehouse of Enlil, to make it famous, and { to make those regions its spoils of war and to make Isin's citizens occupy their cities } { (1 ms. has instead:) to make Isin's citizens occupy the cities as spoils of war. }""

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 ""Why do you oppose (?) me? { I swear by the name of my lord Enlil and by Dagan, my personal god } { (2 mss. have instead:) I swear by the name of Dagan, my personal god }, that I will indeed get hold of Kazallu!""

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 ""The cities and the province which Enlil has promised me { I want to build up } { (1 ms. has instead:) I want to place } within Isin in their ……. I want to perform at their ešeš festivals. I want to install my statues, my emblems, my en priests { (2 mss. add:) and lumaḫ priests } and nindiĝir priestesses in their ĝipar shrines. Before Enlil, within the E-kur, before Nanna, within the E-kiš-nu-ĝal, the …… shall speak their prayers.""

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 ""And as for you, { I want to remove } { (2 mss. have instead:) …… eradicate } from within his country the man in whom you placed your trust! I want to rebuild the fortification of Isin and name it Īdil-pāšunu!""

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 He has captured Nibru and installed { his garrison } { (1 ms. has instead:) set guards } there. Also he has captured Niĝdugani, the chief administrator { of Nibru } { (1 ms. has instead:) at Nibru }.

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 He { has imprisoned } { (1 ms. has instead:) made a prisoner of } Zinnum, the governor { of Subir } { (1 ms. has instead:) of Kiš }. He has plundered Ḫamazi.

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19 He has made { Nūr-aḫī } { (2 mss. have instead:) Nūr-Ea }, the governor of Ešnunna, Šu-Enlil, the governor of Kiš, and { Puzur-Tutu } { (1 ms. has instead:) Puzur-Marduk }, the governor of Bad-ziaba, return to their posts. At his cry of victory the land …… is covered (?) like a ……. Išbi-Erra is constantly at the head of (?) his soldiers!

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 Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 Say to { Puzur-Šulgi } { (2 mss. have instead:) Puzur-Numušda }, the governor of Kazallu: this is what Ibbi-Suen, your lord, says:

Letter from Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 When I had chosen for you …… from among the troops, they were at your disposal, as governor of Kazallu. But as in my own case, are not { your troops } { (1 ms. has instead:) your people } proof (?) of your importance?

Letter from Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 Today (?) Enlil loathes Sumer and has elevated to the shepherdship of the Land an ape which has { descended } { (2 mss. have instead:) come forth } from those mountain lands. { Now Enlil has given kingship to a dishonest man, { a seller of } { (1 ms. has instead:) who values } asafoetida } { (1 ms. has instead:) At this moment Enlil …… to somebody who sells asafoetida, a peripatetic criminal } -- to Išbi-Erra, who is not of Sumerian origin.

Letter from Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 See, the assembly where the gods are and Sumer itself have been dispersed! Father Enlil, whose words prevail (?), said: "Until the enemy has been expelled (?) from Urim, Išbi-Erra, the man from Mari, will tear out Urim's foundations. He will indeed measure out Sumer like grain." He has spoken just so.

Letter from Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 Even though you were installed as governors of the various …… the others will defect to Išbi-Erra, in accordance with Enlil's word. Should you hand over your city to the enemy like your companions, { Išbi-Erra will not recognise you as his faithful and agreeable servant. } { (1 ms. has instead:) will Išbi-Erra recognise you as his faithful and agreeable servant? }

Letter from Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 May it now be brought about (?) that good words should be restored and treason extinguished. Let Išbi-Erra (?) participate in the harvest among the people there; but you yourself, { do not turn back } { (1 ms. has instead:) do not harvest }, and do not come to me! His grasp should not get hold of the city! This man from Mari, with the understanding of a dog, should not exercise lordship!

Letter from Ibbi-Suen to Puzur-Šulgi hoping for Išbi-Erra's downfall: c.3.1.20 { Now Enlil, my helper, has made the Martu rise from their mountain lands } { (1 ms. has instead:) Now Enlil has …… the Tidnum as …… from their mountain lands }. They will repel Elam and seize Išbi-Erra. To regain the Land will indeed make our might known in all the foreign lands. It is urgent! { Do not be neglectful } { (1 ms. has instead:) Do not all give up }!

Letter from Aba-indasa to Šulgi about his neglect: c.3.1.21 Say to my lord, and repeat to my kid of the mountains, with beautiful horns; to my horse of the mountains, with an eagle's claws; my date-palm, growing on untouched ground and with fresh (?) dates hanging from it: this is what the captain of pledged { troops } { (2 mss. have instead:) soldiers }, Aba-indasa -- who, by means of prayers for his king, greatly pleases his king's heart -- your servant, says:

Letter from Aba-indasa to Šulgi about his neglect: c.3.1.21 You are mighty, { my lord; I will follow you } { (1 ms. has instead:) let me be your soldier }! { Let me be the courier of your business } { (1 ms. has instead:) I will stand (?) before him attentively }!

Letter from Aba-indasa to Šulgi about his neglect: c.3.1.21 When a boat is available, I will steer (?) with the rudder; { when water is available } { (1 ms. has instead:) when a father is available }, I will plunge in; { (2 mss. add:) when a son is available, I will thresh (?); } { (1 ms. adds:) …… I will make …… shiny; } when wind is available, { I will winnow } { (1 ms. has instead:) I will …… }.

Letter from Aba-indasa to Šulgi about his neglect: c.3.1.21 But like a tree planted in riverine thickets, I am bowed down in dirt. They have bound a rope around my hands, on my chair where they have tied me. In my city, where I would wear clean clothes, I am clothed instead in mourning dress. When I wash away clods of soil, dust still gets into my eyes.

Letter from Aba-indasa to Šulgi about his neglect: c.3.1.21 Dogs devour corpses, lifting their chests. When dragons kill, what is left from their mouths is put aside. Fire consumes reedbeds even though they have waterways. Utu, who eats butter, who eats cream, nevertheless touches the table of the poor. { (1 ms. adds:) Grant me my life and hold my hands! I am a son of a widow, and I have no one to take care of me. }

Letter from Aba-indasa to Šulgi about his neglect: c.3.1.21 As for me, when will the heart of Šulgi, my lord, be restored to me? { (1 ms. adds:) May my lord attend to me and restore me to my mother. }

Letter from Sîn-illat to Iddin-Dagan about confronting the Martu: c.3.2.01 Speak to my lord: this is what Sîn-illat the general, your servant, says:

Letter from Sîn-illat to Iddin-Dagan about confronting the Martu: c.3.2.01 When I moved opposite Kakkulātum, the Martu rose up from their ambush with their weapons (?). When I ……, I captured 70 (?) …… and brought them into Kakkulātum.

Letter from Sîn-illat to Iddin-Dagan about confronting the Martu: c.3.2.01 If my lord arranges for the troops to encamp, let him have them take their tied-up leather sacks. If my lord arranges for the troops not to encamp, { then let them stay put } { (2 mss. have instead:) then let them go }. { May my lord know } { (1 ms. has instead:) This is urgent }!

Letter from Iddin-Dagan to Sîn-illat about the troops: c.3.2.02 Speak to Sîn-illat the general: this is what Iddin-Dagan, your lord, says:

Letter from Iddin-Dagan to Sîn-illat about the troops: c.3.2.02 My expeditionary force is able to cross to both banks of the river, inspiring awe and creating a blockade. When you moved opposite Kakkulātum, the protective goddess and Dagan and …… and Enlil, king of the Land, …… the soldiers. My splendour covers the Land. And as for you, your heroism and strength ……. (1 line fragmentary)Kingship (?) …….

Letter from Iddin-Dagan to Sîn-illat about the troops: c.3.2.02 The troops ……. …… heavy (?) work (?). You (?) should …… the recruits (?) of the …… men who are mounting guard. They should check on your behalf …… all those entering and leaving. My lord, ……. When you …… by your treacherous ……. { Do not cut back (?) your troops } { (1 ms. has instead:) their troops …… }. Come quickly! It is urgent!

Letter from Nanna-ki-aĝ to Lipit-Eštar about Gungunum's troops: c.3.2.03 Speak to my lord: this is what Nanna-ki-aĝ the general, your servant, says:

Letter from Nanna-ki-aĝ to Lipit-Eštar about Gungunum's troops: c.3.2.03 I would not allow these troops to enter old Iri-saĝ-ana. They camped instead in Iri-gibil. { These troops } { (1 ms. has instead:) The troops of Gungunum } have come from the banks of the Id-Amar-Suena watercourse, in order to build ……, to make Dunnum ready (?) and to …….

Letter from Nanna-ki-aĝ to Lipit-Eštar about Gungunum's troops: c.3.2.03 If my lord does not …… crews of highlanders, bows, arrows, small boats, fishermen ……, their tied-up leather sacks, weapons, …… and implements, the armaments of battle, then the troops will construct brick structures by the bank of the Id-Amar-Suena watercourse, …… and dig a …… canal.

Letter from Lipit-Eštar to Nanna-ki-aĝ about driving away the enemy: c.3.2.04 Because of { enemy troops } { (1 ms. has instead:) the enemy }, { I, the king, have sent you a letter } { (1 ms. has instead:) I have sent a letter }. Atta-mannum, who pleases his lord, is (?) a better { servant to his lord } { (1 ms. has instead:) man } than you! Why is it that { you have not been avenging your lord, and not keeping me informed } { (1 ms. has instead:) while I (?) have kept the soldiers loyal (?), you have not stationed them among those people }? { (1 ms. adds:) So now you are to station the troops there. }

Letter from Lipit-Eštar to Nanna-ki-aĝ about driving away the enemy: c.3.2.04 Now, { I have sent to you in haste } { (1 ms. has instead:) they have pursued (?) } { 2000 } { (1 ms. has instead:) 4000 } { (1 other ms. has instead:) 3000 } soldiers { who are spear-throwers } { ( 1 ms. has instead:) who are …… spear-throwers }, { 2000 } { (1 ms. has instead:) 4000 } soldiers { who are archers } { (1 ms. has instead:) who are …… archers }, and { 2000 } { (1 ms. has instead:) 1000 } soldiers { who are double-axe wielders } { (1 ms. has instead:) who are …… double-axe wielders }.

Letter from Lipit-Eštar to Nanna-ki-aĝ about driving away the enemy: c.3.2.04 The enemy has camped down in Iri-gibil. Chase them away from those settlements; do not ……. Guard (?) each city ……. Do not let these cities out of your grasp. Station your people -- it is urgent!

Letter from Sîn-iddinam to the god Utu: c.3.2.05 Say to Utu my lord, the exalted judge of heaven and earth, who cares for the Land, who renders verdicts; just god, who loves to keep man alive, who heeds entreaty, who extends mercy, who knows …… compassion, who loves justice, who selects honesty, ……:

Letter from Sîn-iddinam to the god Utu: c.3.2.05 Repeat to the bearded one, the son of Ningal, …… a lapis-lazuli beard, { who opens the bolts of heaven and earth } { (1 ms. has instead:) who opens the bolts }, who creates brightness in darkness; foremost lord who alone is resplendent, whose greatness is unequalled; warrior, son given birth by Ningal, who guards and gathers together the divine powers; just god, prince who determines all the fates, my lord, father of the black-headed: this is what Sîn-iddinam, king of Larsam, your servant, says:

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.

Letter from Sîn-iddinam to the god Utu: c.3.2.05 The mountain land of Elam where there are no dead in great numbers (?) like ……, and Subir, a heavy cloud, which knows no reverence even towards the gods -- these districts have not been weakened; their time has not yet come. { The Šimaškian does not elect nugig or lukur priestesses for the places of the gods } { (1 ms. has instead:) The Šimaškian knows neither his god nor those elected nugig and lukur priestesses } { (1 other ms. has instead:) The Šimaškian …… neither the nugig nor the nubar priestesses for the places of the gods }. His soldiers are numerous like grass; his seed { is widespread } { (1 ms. has instead:) is indeed exalted }. He who lives in tents, who does not know of the places of the gods: like a wild beast which mounts, he knows nothing of { eša flour nor prayers } { (1 ms. has instead:) flour and the offering of prayers }. The evil namtar demon and the distressing asag demon { have not carried him off (?) } { (1 ms. has instead:) do not approach him }. Who …… a divine oath is committing sacrilege, yet his troops are in good health.

Letter from Sîn-iddinam to the god Utu: c.3.2.05 { For seven years, in my city there has been no battle and combat, and death (?) has not been imminent (?) } { (1 ms. has instead:) For five years, in my city we have not been extinguished (?) by battle, not oppressed by death }. In the open country the lion { does not diminish } { (1 ms. has instead:) …… } devouring men. I am { treated } { (1 ms. has instead:) I have been bound (?) } like one who does not know how to entreat a god fervently. I serve the great gods daily with prayers, and my fervent entreaties are sublime.

Letter from Sîn-iddinam to the god Utu: c.3.2.05 O youthful Utu, for that reason look favourably upon your city Larsam! Say "Alas!" for your city! Say "Alas for the sanctuary!" ……! Extend sympathetic compassion to Larsam! Take heed of the causes of distress, and make …… leave …… Larsam! Remove …… and distress from { its midst (?) } { (1 ms. has instead:) within Larsam }! …… the frightful (?) …… in Larsam, so that …… may escape the clutches of death. …… may its seed be great! May …… sing your praise!

Letter from Ur-saga to a king fearing the loss of his father's household: c.3.3.01 Speak to my lord, the { bull } { (1 ms. has instead:) wild bull } { (1 other ms. has instead:) bison (?) } with sparkling eyes, who wears a lapis-lazuli beard:

Letter from Ur-saga to a king fearing the loss of his father's household: c.3.3.01 Repeat to my golden statue born on a favourable day, to my water buffalo reared in a holy fold, chosen in the heart { of holy Inana } { (1 ms. has instead:) of holy Inana, …… of Suen }, to my lord, the trusted one of Inana:

Letter from Ur-saga to a king fearing the loss of his father's household: c.3.3.01 You are fashioned like the son of An. As with the words of a god, { what you say is irrevocable } { (1 ms. has instead:) all the foreign lands cannot answer (?) your words }. Your words, like rain pouring from the skies, { are uncountable } { (1 ms. has instead:) are uncheckable } { (1 other ms. has instead:) are uncontrollable (?) }: this is what Ur-saga, your servant, says:

Letter from Ur-saga to a king fearing the loss of his father's household: c.3.3.01 My lord { has taken care of me } { (2 mss. have instead:) has not taken care of me }; I am a citizen of Urim. { If my lord agrees } { (1 ms. has instead:) If it pleases my lord }, let no one waste my father's household, let no one take away { the home of my father's estate } { (1 ms. has instead:) my old man's home }! May my lord know this!

Letter from Lugal-nesaĝe to a king radiant as the moon: c.3.3.02 Say this to the king who has made his radiance resplendent over all the lands like the moonlight. Repeat it to the king who renders just verdicts like Utu and regulates decisions like Ištaran, to my king who heeds prayers. This is what { Lugal-nesaĝe } { (3 mss. have instead:) Lugal-šu }, a citizen of Nibru and your servant, says:

Letter from Lugal-nesaĝe to a king radiant as the moon: c.3.3.02 Like a sheep I use my mouth for eating grass and I am unfamiliar with washing with soap. Like an ox bearing a yoke which it cannot support, I have been driven out into the high plains. Like a cow whose calf is not close by, I utter pitiful cries. As happens to a ewe whose lamb is restrained in the milking pen, hands seize me. As happens to a bird, men take my nest away. As happens to a boat which is not anchored to a firm quay, I drift in the wind. (1 ms. omits lines 10-12)

Letter from Lugal-nesaĝe to a king radiant as the moon: c.3.3.02 In the streets of Nibru grief consumes me. A hostile city has taken over my city and I have no protector. A hostile house has taken over my house and …… against me. In my city, like a slave, no …… and I wear a filthy …… fleece.

Letter from Lugal-nesaĝe to a king radiant as the moon: c.3.3.02 My friends, companions, acquaintances and esteemed colleagues look on with scorn as at a man who eats alone. My mother who begot me and whose breasts are crescent-shaped (?) has snatched from my mouth my contented consumption of milk. My father who raised me in his lap has cast me aside. My merciful lady whose house is treasured no longer notices me.

Letter from Lugal-nesaĝe to a king radiant as the moon: c.3.3.02 Like a sheep I set my mouth to eating grass and I am unfamiliar with washing with soap. Like an ox under a yoke which it cannot support, I have been driven out into the high plains. Like a cow whose calf is not close by, I utter pitiful cries. As happens to a ……, hands seize me. As happens to a boat which is not anchored to a firm quay, I drift in the wind.

Letter from Lugal-nesaĝe to a king radiant as the sun: c.3.3.03 Say this to the king who like the sun has made the heart of the Land radiant. Repeat it to the one who removed oppressive toil from the furrow, who { defeated } { (1 ms. has instead:) confronted } Tidnum and holds its sceptre, who is counted as its honoured king. This is what { Lugal-nesaĝe } { (2 mss. have instead:) Lugal-šu }, a citizen of Nibru and your servant, says:

Letter from Lugal-nesaĝe to a king radiant as the sun: c.3.3.03 A punishment which I do not understand has ravaged me and I have wailed my lamenting. In a strange city I moan like a dove and receive no mercy. I am constantly restless like a dog which does not know where to settle down. I am watchful like a bird which has flown from the claws of a falcon. My exuberance has perished in blight like a garden that has not been { watered } { (1 ms. has instead:) tended }. Envy within my king's palace overwhelms me and a bad reputation besets me.

Letter from Lugal-nesaĝe to a king radiant as the sun: c.3.3.03 Grief ……. Woe ……. Like an ox I am overwhelmed, …… my fodder. My descendants and offspring are on good terms …… their nest, …… the mouth for eating food. { As happens on } { (1 ms. has instead:) Like a distant …… from } the …… high plains where the winds blow, …… the mill. I will not be buried on dying but …… ground like grain. My brother, although not an enemy, …… contemptuously.

Letter from Lugal-nesaĝe to a king radiant as the sun: c.3.3.03 …… a bird …… the claws of a falcon. …… like a garden which has been watered. Envy within my king's palace overwhelms me and ……. Grief ……. Woe ……. Like an ox I am overwhelmed, like …… my fodder. My descendants and offspring are worried in their nests. Like a distant …… from the …… high plains where the winds blow, …… the mill. I will not experience being buried as befits the dead but …… ground like grain.

Letter from Ur-Enlila to a governor and temple administrator: c.3.3.04 The irrigation ditch which has been cleared was bringing water but { Enlil-diĝirĝu } { (1 ms. has instead:) Enlil-aĝu } { (another ms. has instead:) Enlilaĝu } and Ḫanzamu have drawn off the water and taken it from the ditch.

Letter from Ur-Enlila to a governor and temple administrator: c.3.3.04 I proposed," { Water should be brought } { (1 ms. has instead:) The irrigation should be done } on the basis of one ditch for me, one ditch for you and one ditch for the governor," but they did not agree. Your canal has no workers but its ditch brings water. It brings water for me unchecked. My workforce is inadequate so send me five or { 10 } { (1 ms. has instead:) 60 } able-bodied men. It is urgent.

Letter from a governor and temple administrator to a king: c.3.3.05 The three šar (i.e. 3,240 iku) of the field Dabta are assigned for the benefit of Enlil { (2 mss. add:) , Ninlil } and Ninurta. Of this, { three bur (i.e. 54 iku) } { (1 ms. has instead:) three BURgunû (i.e. 540 iku) } are the portion of the men in charge of the requisitions. Iqbisum and Abī-qātī have made a claim over one bur (i.e. 18 iku) at the bottom of the field. If our king consents, he should send a courier and should …… the instructions for doing the work and for the boundary stakes of the field.

Letter from a governor and temple administrator to a king: c.3.3.05 Two iku at its …… and the …… area facing the field have been hoed and worked upon. Workers, extra labourers, farmers, ox-drivers and ploughmen being unavailable, the field has been harrowed with single oxen and we do the work with hoes. Our king should know this.

Letter from a governor and temple administrator to a king: c.3.3.05 The three šar (i.e. 3,240 iku) of the field Meam (Where-is-it?) are assigned for the benefit of Enlil and Ninurta. Of this, three BURgunû (i.e. 540 iku) are the portion of the men in charge of the requisitions. Two iku which are at its …… have been hoed and ……. Ploughmen are not available for work on a plot in the field. Iqbisum and Abī-qātī have made a claim against you. If my king consents, he should send a courier. They …… the instructions for doing the work and for the boundary stakes of the field.

Letter from Aba-taḫ-lugalĝa to his brothers: c.3.3.06 We are to go on journeys that are long and now the just king, our king, draws near (?). Journey is to be added to journey after journey. I shall not be able to look after our mother. Take great care that the sun does not set over our neighbourhood before you have …… one litre of salt, one litre of mustard (?) { (1 ms. adds on the lower edge:), …… from the hand, } and one …… garment for travellers. Our journeys will be long. It is urgent.

Letter from Ugubi to his mother: c.3.3.07 Urim is the joyful city of Nanna. But I sit behind the door of the chief musician's house in Eridug, the abundant city of Enki. Longing consumes me. I don't want to die because the bread is never fresh and the beer is never fresh. Send a messenger to me at once. It is urgent.

Letter from Šamaš-ṭāb to Ilak-ni’id: c.3.3.08 It is a journey of one month and fifteen days, and ……. Why on the third day of the month have you not brought your news to me { at } { (1 ms. has instead:) from } Niqqum? I have looked out for you and your route was arranged. In question are: 4 shekels of silver for 2 yoked donkeys, 1/2 shekel of silver for 1 linen …… garment, 1 shekel for your rental of the boat, and 1 and 1/3 shekels for your …… rental of the boat. (1 line unclear)Your additional expenditure is not included in this total.

Letter from Šamaš-ṭāb to Ilak-ni’id: c.3.3.08 I have calculated the cost of two loads of purple wool for you. The price is { 1 and 2/3 } { (2 mss. have instead:) 2/3 } mana of silver -- bring me the equivalent in tin. And look out for quartz (?), …… stone and …… stone. Your extra silver and the capital have been held for you and recorded on a clay tablet. From now on news should be brought about you. It is urgent.

Letter from Lugal-nesaĝe to Enlil-massu: c.3.3.09 Say this to Enlil-massu who { enhances } { (1 ms. has instead:) pronounces } advice and counsel, the mellifluous mouth which makes speech persuasive. Repeat it to the son who serves his god and respects his father and mother. { Say it a third time } { (1 ms. has instead:) Repeat it } to my protective guardian and propitious spirit -- the precious powers -- whose form and stature are pleasing, honour to the scribal craft, { hero among the administrators and ornament of the palace } { (1 Urim ms. has instead:) hero among the administrators } { (2 mss. have instead:) ornament of the palace and hero among the administrators } who reinstates decrees and greatly pleases the heart of his king. This is what Lugal-nesaĝe, the nueš priest of Enlil and person who brings laughter to the king, son of { Enlil-alsag } { (1 Urim ms. has instead:) Zuzu }, the scholar of Nibru and your father, says:

Letter from Lugal-nesaĝe to Enlil-massu: c.3.3.09 When { your mighty …… } { (the 2 Urim mss. have instead:) my …… } completely crushed me, my heart sank and { thirst and hunger } { (1 Urim ms. has instead:) hunger and thirst } wasted me away. Your status consumes me, your complaints crush me, your majesty oppresses me, your { slander } { (1 Urim ms. has instead:) your storminess } puts an end to me. { After being attentive I have been abandoned } { (the 2 Urim mss. have instead:) Despite being attentive I have been cut off from my position } . { Deceit has emerged from my wisdom and sympathy } { (1 Urim ms. has instead:) Deceit has replaced wisdom and sympathy }. (2 mss. omit line 16)

Letter from Lugal-nesaĝe to Enlil-massu: c.3.3.09 { After my becoming sorely afraid, my heart is full of blood and gore. As a result of deep concern, I am in distress. } { (1 Urim ms. has instead:) On my becoming sorely afraid, my heart …… blood and much gore. As a result of deep concern, I am in distress. } { (the other Urim ms. has instead:) As a result of deep concern, I am in distress. As a result of becoming sorely afraid, my heart is full of blood and gore. } So long as I have not gone to the place where destiny is decided, may your countenance favour me in accordance with the instructions of Enlil.

Letter from Inanaka to the goddess Nintinuga: c.3.3.10 Say to Nintinuga, the reliable stewardess of the E-kur, the physician of the Land; repeat to the lady, whose incantation heals the multitude of people, whose spells make the people recover, to { my }{ (1 ms. has instead:) the } relenting lady, who loves to revive the people and loves supplications, the merciful and compassionate one who listens to prayers. You are the caretaker of the living and the dead; you are the great healer of all the crippled ones. This is what Inanaka, the daughter of Enlil-a-mah, your maidservant says:

Letter from Inanaka to the goddess Nintinuga: c.3.3.10 I have fallen ill { for a second time }{ (1 ms. has instead:) twice (?) }, but I do not yet know the divine oracle concerning { my being in agonies }{ (1 ms. has instead:) these agonies }. { (1 ms. adds:) ……. } My lady, a house has been built for me, but I have to sit there with longing eyes. My valued acquaintances { keep }{ (1 ms. has instead:) stay } away from me. I have no one who would take care of me. Since this is full, too full for me, I am distressed.

Letter from Inanaka to the goddess Nintinuga: c.3.3.10 If it pleases my lady, { and the asag demon which is in my body leaves my body, and thus }{ (some mss. have instead:) may the asag demon which is in my body leave my body, so that } { it (the asag demon) allows me }{ (1 ms. has instead:) I can } step again on the { path }{ (1 ms. has instead:) ground } of life with my feet. { I will then be your maidservant, the courtyard sweeper of your temple, and will serve you. Furthermore after I have recovered, I will name you, my lady, as "the healer of the crippled" } { (some mss. have instead:) I will then be her maidservant, the courtyard sweeper of her temple, and will serve her. Furthermore after I have recovered, I will name her, my lady, as "the healer of the crippled" }.

Letter from Inim-Inana to Enlil-massu: c.3.3.11 They told me everything and I am pleased beyond exaggeration. May the precious protective power of a lifetime; Lugal-šu, Nabi-Enlil and Enlil-alsag, the scholars who precede you; and Ninimma, your own goddess, and Nisaba, the lady of broad wisdom, give wisdom to you. You did not know what was written on the tablet or that the city would be unforthcoming. Lu-gena is sending you two shekels of silver, one garment and two sashes. Accept them. But your mother should not touch the remaining assets. It is urgent.

Letter from Inim-Inana to Lugal-ibila: c.3.3.12 Don't neglect the Sumerian language. For the second time, I am sending you a message in correct language. { (1 ms. adds:) …… is ……. } Don't let the children who sit before you go out from the school. However much anyone misleads you and says "I want to go" on account of his father, until you and I agree on a sign and a messenger comes to you, don't let the children out. { …… } { (the ms. which adds l. 4A has instead:) A father entrusts his child's well-being to your …… }. It is urgent.

Letter from Gudea to his personal deity: c.3.3.20 Speak to my god: this is what Gudea, your servant, says:

Letter from Gudea to his personal deity: c.3.3.20 I am like a sheep who has no reliable shepherd; there is no reliable herdsman to lead me on.

Letter from the scribe Nanna-manšum to the goddess Ninisina: c.3.3.21 Speak to Ninisina, first-born child of holy An, eminent among ladies, …… of Lord Nunamnir; who perfects the divine powers of E-kur, …… of the great mother Ninlil, with notions in her heart which are expressed (?); wife of the great hero, Lord Pabilsaĝ, youth who has no rival; holy Ninisina, you reapply (?) a dressing to soothe the dark place of sores which no one can understand; mother of the Land, great physician of the black-headed, incantation priestess of the widespread people -- from the namtar demon and …… which are settled in a man's body and which no one knows how to expel, divine lady of the Egal-maḫ, with the help of …… you will make that person well again. …… to keep a person alive ……, …… who knows and listens, to my lady:

Letter from the scribe Nanna-manšum to the goddess Ninisina: c.3.3.21 When (?) …… took care (?), she placed on my (?) ……. The barber ……, the throne-bearer of the gods has given me ……. Nine times she (?) has placed on my head …… and battle-axe. …… gathered in Nibru and Isin. They approached me but did not give their …… for my life. They have applied and created a dressing which does not hold. She (?) made a fattened (?) dove come (?), for my …….

Letter from X to the god Nanna: c.3.3.22 Say to Nanna, the firstborn son of Enlil, who loves prayers; repeat to the lord whose light spreads widely, the crown of heaven and earth, the great lord who loves to revive man; the father of the black-headed; the merciful king, who can untie and release; the merciful, compassionate god who listens to appeals:

Letter from X to the god Nanna: c.3.3.22 You who are perfect in lordship and wear the legitimate headdress, the one with gleaming appearance and noble countenance, holy form endowed lavishly with beauty: your greatness covers all countries. Your fearsome radiance overwhelms the holy sky. Your great awesomeness is imbued with terror. …… is pre-eminent in the Land. You are indeed glorious from east to west. From the interior of heaven …… has given you ……, and entrusted you with the heavens. You are the king of heaven and earth; it is you who decide their fate.

Letter from Inim-Enlila to a king: c.3.3.27 Say to the king who entreats the gods fervently and, serving the gods, prepares the food offerings; repeat to the one elevated in stature who has the ability to give advice and counsel, the merciful one who makes the Land feel content -- this is what Inim-Enlila the scribe, son of Suen-palil, your servant, says:

Letter from Kug-Nanna to the god Ninšubur: c.3.3.39 Say to (1 line missing)to the counsellor who constantly cares for ……, the god who distributes the divine powers, who utters pleasing words, who …… a verdant branch by his head; the linen-clad god of the abzu, the chief administrator, who makes the oracular responses (?) favourable, whose words are pre-eminent; the powerful one (?) at the bow (?) of the boat "Stag of the Abzu", the lord of wide and complete wisdom, the minister who knows An's secrets, with whom no god can compare; the lord of the protective goddesses; him whose great sweet eyes inspire confidence, who provides the Anuna gods, the great gods, with food offerings; the adviser who comes forth from the skies, who is worthy of holy Inana; without whom no lord or king could receive the lofty sceptre -- to Ninšubur, the merciful god who listens to prayers and supplications, repeat: this is what Kug-Nanna the incantation priest, the son of Lugal-ka-gena, your servant, says:

Letter from Kug-Nanna to the god Ninšubur: c.3.3.39 (1 line fragmentary) (1 line unclear)…… foreign plague …… looked at me contemptuously and insulted me for my doing ……. In the street my friend would not talk to me; he bent his head down.

Letter from Kug-Nanna to the god Ninšubur: c.3.3.39 If it pleases you, my god, allow me to soothe your angry heart, so that your spirit will be assuaged. May the maškim demon that perpetrates evil be ripped apart, so that he will flee my body. May the asag demon be extirpated from my limbs, so that my dark days will become bright. I cannot bear your heavy punishment any longer; declare that "It is over"! May I, the humble servant, not be destroyed; declare that "It is over"! Like milk …… your greatness ……, …… to my home. (1 line fragmentary) (unknown no. of lines missing)

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1 (5 lines missing) …… new ……. …… august words. Enki has named you with the name Id-lu-rugu (i.e. River of the ordeal, an epithet of Asarluḫi), the sublime course ……. You cleanse the just man like gold, and you hand over the wicked to extinction.

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1 Nourished on the good milk of intelligence, advice and reason, his voice resounds loudly. August sage, firstborn son of Enki, he gives …… to all who are born. Profoundly intelligent, as wise as his father, possessed of understanding, Asarluḫi penetrates everything. Nothing …… him. Lordly son of the abzu, endowed with holy wisdom, he is Marduk, the bringer of counsel. Tall in stature, he can survey all the divine powers of heaven and earth.

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1 Son endowed with a broad understanding, whose movement is that of an animal with large horns in the split reeds; Asarluḫi, mighty deluge determining great fates, unleashed and knowing no course whatsoever! When great An shared out the divine powers for heaven and earth, incantations fell to your lot. Scanning all mankind with a glance, god of benign features, with an attractive physique; most skilled metalworker, creating masterpieces; counsellor and judge, whose word in the august sanctuary is unalterable and whose character is sublime: I shall exalt him in song and glorify his name.

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1 Eloquent one of the abzu, great minister of Eridug, lordly Asarluḫi! The enkum and ninkum priests, the abgal and abrig priests, the …… priestesses and the …… all pay attention when you open your holy mouth. Daily as they go forth, they circumambulate (?) you. Cleansing the purification rites with pure hands and pure tread, holy in every respect, you are the supervisor of the purification priests of E-abzu.

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1 Kuara, the beloved city which you have chosen in your heart, lives in joy because of you. The generous-hearted Prince (Enki) named you with the name Asarluḫi. (2 lines unclear or fragmentary) (up to 5 lines missing)

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 (3 lines fragmentary) She does not ……. She does not go to the rich …… nor ……. She does not ……. The barge of Suen as it proceeds -- lady, is not yours as beautiful? The joyous symbol of Inana -- protective goddess, is not yours as attractive? Let us …… praise (?) you, the beneficent protective goddess of Bau.

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 (8 lines missing or fragmentary) ……, daily …… at her feet. My lady, at his right side you …… your good …… towards him. …… full of glory -- lady, is not yours as beautiful? …… magnificently in the Land -- protective goddess, is not yours as attractive? Let us …… praise (?) you, the beneficent protective goddess of Bau.

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 Good woman, prayerful lady for whom has been decreed the creation of life -- each day as she goes about, conversing, from early in the morning she is to be …… at her side with honour. Your name fills the mouth like cakes, butter and cream. Whatever she brings from the street and the beer she brews are of the best quality. She instructs people to provide her with the best produce of her orchards. As a daily task, she inspects the shrine Ĝirsu. Daily she passes before you in radiance.

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 I shall praise the good woman, the Utu of the Land, my goddess. Mother Bau's august minister, who creates life for the king! Holy messenger who brings the tablet of life down from the interior of heaven, who sets rain on its way (?) from heaven, and brings forth abundance! Expeditious, an honour to Bau and an ornament of the holy shrine, protective goddess of those who pray to Bau, …… -- because you love mankind and rejoice at its gifts, let us forever praise (?) you, the beneficent protective goddess of Bau.

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 …… with a lovely head, full of beauty, …… of lapis lazuli, lovely ……, giving advice, radiant in prayer (?), (1 line fragmentary) …… may she favour the king. (1 line fragmentary) (unknown no. of lines missing)

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 (1 line fragmentary) respected one, beloved of Bau, lady …… true cream, (1 line unclear)As is fitting, she lets Lord Ig-alim have the sceptre. Just woman, my protective goddess, lady -- because you ……, let us forever praise (?) you, the beneficent protective goddess of Bau, the lady who …… food and drink and …… in abundance, who from the dwelling place of the abzu's abundance speaks in a noble voice in its …….

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 My protective goddess, lady ……, good woman encouraging celebration and listening to words of prayer, guiding fine speech and tongues, lady who loves the truth, august minister of Mother Bau, with silver lips, directing …… and …… ears and cheeks! Good woman, my protective goddess, your appearance unmatchable, my ……, let us forever praise (?) you.

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 Completely filling the …… with clear and good water, (1 line fragmentary)…… a very fine …… of woven wool, covered with šuba ornaments, …… a woollen …… thighs, rising up like ……, with limbs as bright as daylight, exuding opulence like a ……, with fine forearms, fit for the ……, …… fingers of silver, …… nir stone, …… the palace! Good woman, my protective goddess, your appearance unmatchable, let us forever praise (?) you.

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 Minister who forgets nothing, lady who …… the place that soothes the spirit, …… a patient heart, (1 line fragmentary)with broad hips ……, seemly ……, your name …… like a ……, ……, lady …… like a …….

A hymn to Bau's beneficent protective goddess (Bau A): c.4.02.1 (1 line unclear) Good woman, my protective goddess -- because you …… the statue, let us forever praise (?) you who …… like cream and butter (?). (unknown no. of lines missing)

A šir-šag-ḫula to Damgalnuna (Damgalnuna A): c.4.03.1 The great prince Enki, …… heaven and earth, …… cherishes you. Bride of Enki who determines fates favourably, great wild cow, exceptional in appearance, pre-eminent forever! Your husband, the great lord Nudimmud who makes perfect the borders of the Land, the lord on whom An the king has bestowed perceptiveness; the wise adviser, the sage lord whose command is foremost, who is skilful in everything, the majestic leader who pleases (?) Enlil's heart; whose divine powers cannot be withstood, he of deep understanding, called by an auspicious name, reaching decisions …… who is knowledgeable about giving birth, ……, (unknown no. of lines missing)

A šir-šag-ḫula to Damgalnuna (Damgalnuna A): c.4.03.1 An the king ……. Vigorous wild cow, ……. Life and living ……. Mankind ……. The established first-fruit offerings ……. Pleasing the spirit and …… the heart, ……. Living and a long life ……. In the house where beer is poured out, …… the oil of cedars ……. (unknown no. of lines missing)

A šir-šag-ḫula to Damgalnuna (Damgalnuna A): c.4.03.1 The churn (?) ……. The great prince Enki ……. The house (?) ……. (unknown no. of lines missing)

A šir-šag-ḫula to Damgalnuna (Damgalnuna A): c.4.03.1 The divine powers of the abzu ……. The good ……. Outstanding among ladies, your praise ……. You never cease being the wife of your Eridug, the mountain of abundance. She is the birth-giver of the great gods, she is their goddess.

Enlil in the E-kur (Enlil A): c.4.05.1 Enlil's commands are by far the loftiest, his { words } { (1 ms. has instead:) commands } are holy, his utterances are immutable! The fate he decides is everlasting, his glance makes the mountains anxious, his …… reaches (?) into the interior of the mountains. All the gods of the earth bow down to Father Enlil, who sits comfortably on the holy dais, the lofty { dais } { (some mss. have instead:) engur }, to Nunamnir, whose lordship and princeship are most perfect. The Anuna gods { enter before him } { (1 ms. has instead:) stand before him } and obey his instructions faithfully.

Enlil in the E-kur (Enlil A): c.4.05.1 The mighty lord, the greatest in heaven and earth, the knowledgeable judge, the wise one of wide-ranging wisdom, has taken his seat in the Dur-an-ki, and made the Ki-ur, the great place, resplendent with majesty. He has taken up residence in Nibru, the lofty bond (?) between heaven and earth. The front of the city is laden with terrible fearsomeness and radiance, its back is such that even the mightiest god dare not attack, and its interior is the blade of a sharp dagger, a blade of catastrophe. For the rebel lands it is a snare, a trap set with a net.

Enlil in the E-kur (Enlil A): c.4.05.1 It cuts short the life of those who speak too mightily. It permits no evil word to be spoken in judgment (?). ……, deception, inimical speech, hostility, impropriety, ill-treatment, wickedness, wrongdoing, looking askance (?), violence, slandering, arrogance, licentious speech (?), egotism and boasting are abominations not tolerated within the city.

Enlil in the E-kur (Enlil A): c.4.05.1 The borders of Nibru form a great net, within which the ḫurin eagle spreads wide its talons. The evil or wicked man does not escape its grasp. In this city endowed with steadfastness, for which righteousness and justice have been made a lasting possession, and which is clothed (?) in pure clothing on the quay, the younger brother honours the older brother and treats him with human dignity; people pay attention to a father's word and reap the benefits; the child behaves humbly and modestly towards his mother and attains a ripe old age.

Enlil in the E-kur (Enlil A): c.4.05.1 In the city, the holy settlement of Enlil, in Nibru, the beloved shrine of father Great Mountain, he has made the dais of abundance, the E-kur, the shining temple, rise from the soil; he has made it grow on pure land as high as a towering mountain. Its prince, the Great Mountain, Father Enlil, has taken his seat on the dais of the E-kur, the lofty shrine. No god can cause harm to the temple's divine powers. Its holy hand-washing rites are everlasting like the earth. Its divine powers are the divine powers of the abzu: no one can look upon them.

Enlil in the E-kur (Enlil A): c.4.05.1 Its interior is a wide sea which knows no horizon. In its …… glistening as a banner (?), the bonds and ancient divine powers are made perfect. Its words are prayers, its incantations are supplications. Its word is a favourable omen ……, its rites are most precious. At the festivals, there is plenty of fat and cream; they are full of abundance. Its divine plans bring joy and rejoicing, its verdicts are great. Daily there is a great festival, and at the end of the day there is an abundant harvest. The temple of Enlil is a mountain of abundance; to reach out, to look with greedy eyes, to seize are abominations in it.

Enlil in the E-kur (Enlil A): c.4.05.1 The lagar priests of this temple whose lord has grown together with it are expert in blessing; its gudug priests of the abzu are suited for { (1 ms. adds:) your } lustration rites; its nueš priests are perfect in the holy prayers. Its great farmer is the good shepherd of the Land, who was born vigorous on a propitious day. The farmer, suited for the broad fields, comes with rich offerings; he does not …… into the shining E-kur.

Enlil in the E-kur (Enlil A): c.4.05.1 Enlil, when you marked out the holy settlements, you also built Nibru, your own city. You (?) …… the Ki-ur, the mountain, your pure place. You founded it in the Dur-an-ki, in the middle of the four quarters of the earth. Its soil is the life of the Land, and the life of all the foreign countries. Its brickwork is red gold, its foundation is lapis lazuli. You { made it glisten on high } { (1 ms. has instead:) raised its glistening top } in Sumer as if it were the horns of a wild bull. It makes all the foreign countries tremble with fear. At its great festivals, the people pass their time in abundance.

Enlil in the E-kur (Enlil A): c.4.05.1 Enlil, holy Uraš is favoured with beauty for you; you are greatly suited for the abzu, the holy { throne } { (1 ms. has instead:) engur }; you refresh yourself in the deep underworld, the holy chamber. Your presence spreads awesomeness over the E-kur, the shining temple, the lofty dwelling. Its fearsomeness and radiance reach up to heaven, its shadow stretches over all the foreign lands, and its crenellation reaches up to the midst of heaven. All lords and sovereigns regularly supply holy offerings there, approaching Enlil with prayers and supplications.

Enlil in the E-kur (Enlil A): c.4.05.1 Enlil, if you look upon the shepherd favourably, if you elevate the one truly called in the Land, then the foreign countries are in his hands, the foreign countries are at his feet! Even the most distant foreign countries submit to him. He will then cause enormous incomes and heavy tributes, as if they were cool water, to reach the treasury. In the great courtyard he will supply offerings regularly. Into the E-kur, the shining temple, he will bring (?) …….

Enlil in the E-kur (Enlil A): c.4.05.1 Enlil, faithful shepherd of the teeming multitudes, herdsman, leader of all living creatures, has manifested his rank of great prince, { adorning himself with } { (1 ms. has instead:) putting on } the holy crown. As the Wind of the Mountain (?) occupied the dais, he spanned the sky as the rainbow. Like a floating cloud, he moved alone (?).

Enlil in the E-kur (Enlil A): c.4.05.1 He alone is the prince of heaven, the dragon of the earth. The lofty god of the Anuna himself determines the fates. No god can look upon him. His great minister and { commander } { (1 ms. has instead:) chief barber } Nuska learns his commands and his intentions from him, consults with him and then executes his far-reaching instructions on his behalf. He prays to him with holy prayers (?) and divine powers (?).

Enlil in the E-kur (Enlil A): c.4.05.1 Without the Great Mountain Enlil, no city would be built, no settlement would be founded; no cow-pen would be built, no sheepfold would be established; no king would be elevated, no lord would be given birth; no high priest or priestess would perform extispicy; soldiers would have no generals or captains; no carp-filled waters would dredge (?) the rivers at their peak; the carp would not …… come straight up (?) from the sea, they would not dart about. The sea would not produce all its heavy treasure, no freshwater fish would lay eggs in the reedbeds, no bird of the sky would build nests in the spacious land; in the sky the thick clouds would not open their mouths; on the fields, dappled grain would not fill the arable lands, vegetation would not grow lushly on the plain; in the gardens, the { spreading trees } { (1 ms. has instead:) forests } of the mountain would not yield fruits.

Enlil in the E-kur (Enlil A): c.4.05.1 Without the Great Mountain Enlil, Nintur would not kill, she would not strike dead; no cow would drop its calf in the cattle-pen, no ewe would bring forth a …… lamb in its sheepfold; the living creatures which multiply by themselves would not { lie down in their …… } { (1 ms. has instead:) sit within …… }; the four-legged animals would not propagate, they would not mate.

Enlil in the E-kur (Enlil A): c.4.05.1 Enlil, your ingenuity takes one's breath away! By its nature it is like entangled threads which cannot be unravelled, crossed threads which the eye cannot follow. Your divinity can be relied on. You are your own counsellor and adviser, you are a lord on your own. Who can comprehend your actions? No divine powers are as resplendent as yours. No god can look you in the face.

Enlil in the E-kur (Enlil A): c.4.05.1 You, Enlil, are lord, god, king. You are a judge who makes decisions about heaven and earth. Your lofty word is as heavy as heaven, and there is no one who can lift it. The Anuna gods …… at your word. Your word is weighty in heaven, a foundation on the earth. In the heavens, it is a great ……, reaching up to the sky. On the earth it is a foundation which cannot be destroyed. When it relates to the heavens, it brings abundance: abundance will pour from the heavens. When it relates to the earth, it brings prosperity: the earth will produce prosperity. Your word means flax, your word means grain. Your word means the early flooding, the life of the lands. It makes the living creatures, the animals (?) which copulate and breathe joyfully in the greenery. You, Enlil, the good shepherd, know their ways (?). …… the sparkling stars.

Enlil in the E-kur (Enlil A): c.4.05.1 You married Ninlil, the holy consort, whose words are of the heart, her of noble countenance in a holy ba garment, her of beautiful shape and limbs, the trustworthy lady of your choice. Covered with allure, the lady who knows what is fitting for the E-kur, whose words of advice are perfect, whose words bring comfort like fine oil for the heart, who { shares } { (1 ms. has instead:) sits on } the holy throne, the pure throne with you, she takes counsel and discusses matters with you. You decide the fates together at the place facing the sunrise. Ninlil, the lady of heaven and earth, the lady of all the lands, is honoured in the praise of the Great Mountain.

Enlil in the E-kur (Enlil A): c.4.05.1 Prominent one whose words are well established, whose command and support are things which are immutable, whose utterances take precedence, whose plans are firm words, Great Mountain, Father Enlil, your praise is sublime!

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 (5 lines missing or fragmentary) …… wise ……; Ḫendursaĝa, you have great divine powers, more than anyone could require.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 …… who gives advice on the rooftops (?); you who among powerful lords are ……, who among rulers hold the staff, a shepherd who oversees the teeming people; ……, who strides about the city's squares by night at the middle of the watch; you who open the gates at daybreak, who make their doors stand open onto the street: Ḫendursaĝa, you have great divine powers, more than anyone could require.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 You are the accountant of Nindara, king of Niĝin in its spacious location. Nanše has placed a mighty symbol in your hand, Ḫendursaĝa. The mistress, Mother Nanše, speaks confidentially with you. She has made …… crook and sceptre for its plans flourish in a pure place; she …… her gaze to your …… raised in the quiet streets. Your holy ……, the straight harbour-wall, the pure barge -- all is shining. When the mistress, Mother Nanše, floats her holy barge to visit you, sweet and noble singers perform for her on board. Your well laid-out fields have wheat, emmer and chick peas. The places where you have laid up supplies lie amid (?) cedars and poplars. The holy cow delivers butter and delivers milk to your older brother, the lord (?) of the holy sea, the cock (dar) Nindara, the king of Lagaš. Also with her help, monthly and at the New Year on the days of regular offerings, in your house Nindara makes the wedding-gifts on your behalf for the mistress, Mother Nanše.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 You have no river where fish could be caught by the fisheries inspector as they dart about there. No produce is derived by the farmer from your fields. The collector of cattle taxes cannot collect a single bull from your cattle; the shepherd cannot penetrate among your flocks, nor can he make an official assessment. There is no reed …… among your stakes (?). Your dough trough does not produce any revenue. But the robber who encounters you is ……. On the quiet streets ……; in the play areas you …… very much. You are the chief constable of the dead people who are brought to the underworld. Ḫendursaĝa, you have great divine powers, more than anyone could require.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 A man's personal god stands by at your behest for eating and drinking. If the man grasps ……, and …… in his hand, and calls upon the name of Ḫendursaĝa, then he will take the correct route through the silent streets at dead of night. All the scribes of Arali serve ……. …… who walks during the day ……, and you let …… sleep peacefully on the rooftops (?). The seven heralds stand at your service, and they patrol for you on the …… walls of the Land. (1 line fragmentary) the wicked …… in the city; the evil …… hunger. The protective god with friendly face, the protective goddess ……; ……, the protective goddess ……. (1 line fragmentary) (11 lines missing) (1 line fragmentary)

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 On this very day, as evening approaches, the first of the seven is a fox with a sweeping tail. The second snuffles around like a dog. The third pecks greedily at caterpillars like a raven. The fourth overpowers everything like an enormous carrion-eating eagle. The fifth, although not a wolf, will fall upon a black lamb. The sixth screeches like a hawk, when he sits ……. The seventh ……, a shark in the waves. These seven are neither female deities nor male. They hinder a man and hamper a woman; they put aside (?) the woman's weapon. They spread { a stench } { (1 ms. has instead:) lamentation } in the Land, precisely implementing the divine powers of the gods. Ḫendursaĝa, you have great divine powers, more than anyone could require.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 So that everywhere …… and holy places will be established, and so that Gibil the pure (i.e. fire) will be available before the E-kur, Lady Ninmug stands by at your behest. So that the holy orchards (?) will be opened up, { Ama-abzu-E-kura } { (1 ms. has instead:) Dumuzid-abzu } stands by at your behest. So that the bolts of holy houses will be opened, { Ninniĝbunara } { (1 ms. has instead:) Ninĝarĝarĝar (?) } stands by at your behest. So that there will be joy in Umma, Ninbi-šu-kale stands by at your behest. So that Aratta will be overwhelmed (?), Lugalbanda stands by at your behest. So that Niĝin will rise above the waters like a mountain, the minister …… stands by at your behest. So that ……, …… stands by at your behest. (approx. 51 lines missing)

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 (1 line fragmentary) You are the leader of ……. You are the accountant of the black-headed. You are the chief constable of the dead people who are brought to the underworld. Chief herald, who …… playing in streets and on roofs, …… of the dark houses ……, who peers (?) out from the rooftops (?) of the Land, Lord Ḫendursaĝa: because you were that too, after Enki had had intercourse with ……, he destined the seven sons that she had borne to him -- those seven sons of a crab -- for the starvation of heaven; he placed them by at your behest, for the crushing (?) of the people of earth.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 So that the pot will be standing by, and so that beer will be filtered, the oldest brother of the seven stands by at your behest. He pays you your due from the pot standing by and from the jug with the filtered beer. So that the bitter taste (?) will …… out of the river water and out of the water of orchards and fields, next of them the second stands by at your behest. He pays you your due when the bitter taste is …… out of the river water and the out of the water of orchards and fields. So that the little fish may eat ……, and so that the big fish can be brought up onto the fields (during irrigation), next of them the third stands by at your behest. He pays you your due from the little fish that have eaten ……, and from the big fish that have been brought up onto the fields. So that water can be brought into the pure canal, and so that its basin will bubble (?) joyfully, next of them the fourth stands by at your behest. He pays you your due from the pure canal into which water was brought, and from its joyfully bubbling (?) basin.

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 hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 …… in Ubšu-unkena. When you yourself …… your position there, then he who has no personal god, be he ever so great or ever so small, will not say "Poor man!", will not say "Old woman!". In winter, …… not cold ……, and in summer, not …… naked …… hunger. If he walks on a road, he will not …… its beginning. In the midst of the assembly he …… nothing bad. If he goes down to the river, he will not catch any fish. If he goes down to the fields, he will not get any produce. If he enters …… the king's palace, he will get no beer to drink there; ……. If he comes running as a messenger, he will not arrive. The god who has looked upon him will not give him great strength.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 But if someone has a personal god from heaven, his good fortune ……. If this man lies, ……. But if he has spoken the truth, ……. If he walks on a road, he will …… its beginning. In the midst of the assembly he will …… bad ……. If he goes down to the river, he will catch fish there. If he goes to the fields, he will take produce from there. If he enters …… the king's palace, he will get beer to drink; if he puts ……, he ……. If he comes running with a message, people will be pleased with him. The god who has looked upon him will give him great strength. The gusting south wind in the marshes will not sink his boat, thanks to the god; and even if it has to struggle against powerful waves on the open sea, thanks to him he will complete his journey as if he were in a carriage.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 { Now, what does one man say to another? Now, what does one person add to another? } { (1 ms. has instead:) Now, under the sun on this very day }, as day breaks, as Utu rises, Utu stands at the weighing place. If someone wants to buy a bull, then Utu asks Ḫendursaĝa; he does not communicate his wisdom to the man who wants to buy the bull. If Ḫendursaĝa tells him that the buyer may buy the bull, then Utu determines the destiny for the building of his cattle-pen. If someone wants to buy sheep, then Utu asks Ḫendursaĝa; he does not communicate his wisdom to the man who wants to buy sheep. If Ḫendursaĝa tells him that the buyer may buy the sheep, then Utu determines the destiny for the fencing of his sheepfold. If someone wants to buy a slave, then Utu asks Ḫendursaĝa; he does not communicate his wisdom to the man who wants to buy the slave. If Ḫendursanga tells him that the buyer may buy the slave, then Utu confirms his ownership by means of the weighing scales. If someone wants to marry a wife, then Utu asks Ḫendursaĝa; he does not communicate his wisdom to the man who wants to marry the wife. If Ḫendursaĝa tells him that the man may marry the wife, then not only does that person marry the wife but also she bears children; furthermore he builds a house and then encloses a compound. This man will speak only good with his wife, and the young woman will be able to make herself a home in extra large women's quarters.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1 So as to integrate securely into the cattle-pen the bull that has been bought, so as to make the sheep that have been bought multiply in the sheepfold, so as to make the slave that has been bought behave submissively in the house of his master, so as to test the liquid capacity of a one-litre pot; so that, when the Herald signals with his horn to the troops before the mêlée of battle and the warriors go forth to the high plain, the Herald will force the dragons back from the roads, so that the Herald Ḫendursaĝa will make them very frightened -- praise be to the youthful Utu, who has kindly supported the excellent power of the Herald, and praise be to Father Enki, who has kindly supported the excellent power of Ḫendursaĝa!

A balbale to Inana (Inana A): c.4.07.1 Great fierce storm, …… radiance! Inana, emitting fearsomeness and radiance in battle! { (1 ms. adds:) Inana, playing (?) in battle! Inana, emitting fearsomeness and radiance in battle! } Where Enlil has commanded it, you make a lion's body and lion's muscles rise up. …… in the south and in the uplands …… like grass. Like Iškur ……. Like their proud mighty heroes, { you …… } { (1 ms. has instead:) may they …… for you } their noses (?) to the ground. May the { great } { (1 ms. has instead:) proud } warrior of kings and queens restore for you the shrine Keš. May he make them …… their noses (?) to the ground for you.

A balbale to Inana (Inana A): c.4.07.1 My lady, you turn your gaze from the abzu (?). An has commanded you ……. You are gifted with divine powers like An the king, and like Enlil you are established in a place of honour. You determine majestic verdicts in the assembly; like a light from heaven within the assembly, you lead (?) the righteous and { seize the wicked } { (1 ms. has instead:) …… the evil }. You { lead (?) } { (1 ms. has instead:) lead forth } the righteous in the palace for Utu. You restore the ……. You …… the people for the king, and ……. Enlil gave you your fierce face and your serious brow.

The exaltation of Inana (Inana B): c.4.07.2 Lady of all the divine powers, resplendent light, righteous woman clothed in radiance, beloved of An and Uraš! Mistress of heaven, with the great diadem, who loves the good headdress befitting the office of en priestess, who has seized all seven of its divine powers! My lady, you are the guardian of the great divine powers! You have taken up the divine powers, you have hung the divine powers from your hand. You have gathered up the divine powers, you have clasped the divine powers to your breast. Like a dragon you have deposited venom on the foreign lands. When like Iškur you roar at the earth, no vegetation can stand up to you. As a flood descending upon (?) those foreign lands, powerful one of heaven and earth, you are their Inana.

The exaltation of Inana (Inana B): c.4.07.2 Raining blazing fire down upon the Land, endowed with divine powers by An, lady who rides upon a beast, whose words are spoken at the holy command of An! The great rites are yours: who can fathom them? Destroyer of the foreign lands, you confer strength on the storm. Beloved of Enlil, you have made awesome terror weigh upon the Land. You stand at the service of An's commands.

The exaltation of Inana (Inana B): c.4.07.2 At your battle-cry, my lady, the foreign lands bow low. When humanity comes before you in awed silence at the terrifying radiance and tempest, you grasp the most terrible of all the divine powers. Because of you, the threshold of tears is opened, and people walk along the path of the house of great lamentations. In the van of battle, all is struck down before you. With your strength, my lady, teeth can crush flint. You charge forward like a charging storm. You roar with the roaring storm, you continually thunder with Iškur. You spread exhaustion with the stormwinds, while your own feet remain tireless. With the lamenting balaĝ drum a lament is struck up.

The exaltation of Inana (Inana B): c.4.07.2 My lady, the great Anuna gods fly from you to the ruin mounds like scudding bats. They dare not stand before your terrible gaze. They dare not confront your terrible countenance. Who can cool your raging heart? Your malevolent anger is too great to cool. Lady, can your mood be soothed? Lady, can your heart be gladdened? Eldest daughter of Suen, your rage cannot be cooled!

The exaltation of Inana (Inana B): c.4.07.2 Lady supreme over the foreign lands, who can take anything from your province? { Once you have extended your province over the hills } { (2 mss. have instead:) If you frown at the mountains }, vegetation there is ruined. Their { great gateways } { (1 ms. has instead:) palaces } are set afire. Blood is poured into their rivers because of you, and their people { must drink it } { (2 mss. have instead:) could not drink }. They must lead their troops captive before you, all together. They must scatter their élite regiments for you, all together. They must stand their able-bodied young men at your service, all together. Tempests have filled the dancing-places of their cities. They drive their young men before you as prisoners. Your holy command has been spoken over the city which has not declared "The foreign lands are yours!", wherever they have not declared "It is your own father's!"; and it is brought back under your feet. Responsible care is removed from its sheepfolds. Its woman no longer speaks affectionately with her husband; at dead of night she no longer takes counsel with him, and she no longer reveals to him the pure thoughts of her heart. Impetuous wild cow, great daughter of Suen, lady greater than An, who can take anything from your province?

The exaltation of Inana (Inana B): c.4.07.2 Great queen of queens, issue of a holy womb for righteous divine powers, greater than your own mother, wise and sage, lady of all the foreign lands, life-force of the teeming people: I will recite your holy song! True goddess fit for divine powers, your splendid utterances are magnificent. Deep-hearted, good woman with a radiant heart, I will enumerate { your divine powers } { (2 mss. have instead:) good divine powers } { (1 ms. has instead:) holy divine powers } for you!

The exaltation of Inana (Inana B): c.4.07.2 I, En-ḫedu-ana the en priestess, entered my holy ĝipar in your service. I carried the ritual basket, and intoned the song of joy. But { funeral offerings were } { (1 ms. has instead:) my ritual meal was } brought, as if I had never lived there. I approached the light, but the light was scorching hot to me. I approached that shade, but I was covered with a storm. My honeyed mouth became scum. My ability to soothe moods vanished.

The exaltation of Inana (Inana B): c.4.07.2 Suen, tell An about Lugal-Ane and my fate! May An undo it for me! As soon as you tell An about it, An will release me. The woman will take the destiny away from Lugal-Ane; foreign lands and flood lie at her feet. The woman too is exalted, and can make cities tremble. Step forward, so that she will cool her heart for me.

The exaltation of Inana (Inana B): c.4.07.2 I, En-ḫedu-ana, will recite a prayer to you. To you, holy Inana, I shall give free vent to my tears like sweet beer! I shall say to her { "Your decision!" } { (some mss. have instead:) "Greetings!" } Do not be anxious about Ašimbabbar. In connection with the purification rites of holy An, Lugal-Ane has altered everything of his, and has stripped An of the E-ana. He has not stood in awe of the greatest deity. He has turned that temple, whose attractions were inexhaustible, whose beauty was endless, into a destroyed temple. While he entered before me as if he was a partner, really he approached out of envy.

The exaltation of Inana (Inana B): c.4.07.2 My good divine wild cow, drive out the man, capture the man! In the place of divine encouragement, what is my standing now? May An extradite the land which is a malevolent rebel against your Nanna! May An smash that city! May Enlil curse it! May its plaintive child not be placated by his mother! Lady, with the laments begun, may your ship of lamentation be abandoned in hostile territory. Must I die because of my holy songs? My Nanna has { paid no heed to me } { (1 ms. has instead:) has not decided my case }. He has destroyed me utterly in renegade territory. Ašimbabbar has certainly not pronounced a verdict on me. What is it to me if he has pronounced it? What is it to me if he has not pronounced it? He stood there in triumph and drove me out of the temple. He made me fly like a swallow from the window; I have exhausted my life-strength. He made me walk through the thorn bushes of the mountains. He stripped me of the rightful { crown } { (1 ms. has instead:) garment } of the en priestess. He gave me a knife and dagger, saying to me "These are appropriate ornaments for you."

The exaltation of Inana (Inana B): c.4.07.2 Most precious lady, beloved by An, your holy heart is great; may it be assuaged on my behalf! Beloved spouse of Ušumgal-ana, you are the great lady of the horizon and zenith of the heavens. The Anuna have submitted to you. From birth you were the junior queen: how supreme you are now over the Anuna, the great gods! The Anuna kiss the ground with their lips before you. But my own trial is not yet concluded, although a hostile verdict encloses me as if it were my own verdict. I did not reach out my hands to { the } { (1 ms. has instead:) my } flowered bed. I did not reveal the pronouncements of Ningal to anybody. My lady beloved of An, may your heart be calmed towards me, the brilliant en priestess of Nanna!

The exaltation of Inana (Inana B): c.4.07.2 It must be known! It must be known! Nanna has not yet spoken out! He has said," He is yours!" Be it known that you are lofty as the heavens! Be it known that you are broad as the earth! Be it known that you destroy the rebel lands! Be it known that you roar at the foreign lands! Be it known that you crush heads! Be it known that you devour corpses like a dog! Be it known that your gaze is terrible! Be it known that you lift your terrible gaze! Be it known that you have flashing eyes! Be it known that you are unshakeable and unyielding! Be it known that you always stand triumphant! That Nanna has not yet spoken out, and that he has said "He is yours!" has made you greater, my lady; you have become the greatest! My lady beloved by An, I shall tell of all your { rages } { (1 ms. has instead:) daises }! I have heaped up the coals in the censer, and prepared the purification rites. The E-ešdam-kug shrine awaits you. Might your heart not be appeased towards me?

The exaltation of Inana (Inana B): c.4.07.2 Since it was full, too full for me, great exalted lady, I have recited this song for you. May a singer repeat to you at noon that which was recited to you at dead of night: "Because of your captive spouse, because of your captive child, your rage is increased, your heart unassuaged."

The exaltation of Inana (Inana B): c.4.07.2 The powerful lady, respected in the gathering of rulers, has accepted her offerings from her. Inana's holy heart has been assuaged. The light was sweet for her, delight extended over her, she was full of fairest beauty. Like the light of the rising moon, she exuded delight. Nanna came out to gaze at her properly, and her mother Ningal blessed her. The door posts greeted her. Everyone's speech to the mistress is exalted. Praise be to the destroyer of foreign lands, endowed with divine powers by An, to my lady enveloped in beauty, to Inana!

A hymn to Inana (Inana C): c.4.07.3 The great-hearted mistress, the impetuous lady, proud among the Anuna gods and pre-eminent in all lands, the great daughter of Suen, exalted among the Great Princes (a name of the Igigi gods), the magnificent lady who gathers up the divine powers of heaven and earth and rivals great An, is mightiest among the great gods -- she makes their verdicts final. The Anuna gods crawl before her august word whose course she does not let An know; he dare not proceed against her command. She changes her own action, and no one knows how it will occur. She makes perfect the great divine powers, she holds a shepherd's crook, and she is their magnificent pre-eminent one. She is a huge shackle clamping down upon the gods of the Land. Her great awesomeness covers the great mountain and levels the roads.

A hymn to Inana (Inana C): c.4.07.3 At her loud cries, the gods of the Land become scared. Her roaring makes the Anuna gods tremble like a solitary reed. At her rumbling, they hide all together. Without Inana great An makes no decisions, and Enlil determines no destinies. Who opposes the mistress who raises her head and is supreme over the mountains? Wherever she ……, cities become ruin mounds and haunted places, and shrines become waste land. When her wrath makes people tremble, the burning sensation and the distress she causes are like an ulu demon ensnaring a man.

A hymn to Inana (Inana C): c.4.07.3 She stirs confusion and chaos against those who are disobedient to her, speeding carnage and inciting the devastating flood, clothed in terrifying radiance. It is her game to speed conflict and battle, untiring, strapping on her sandals. Clothed (?) in a furious storm, a whirlwind, she …… the garment of ladyship. When she touches …… there is despair, a south wind which has covered ……. Inana sits on harnessed (?) lions, she cuts to pieces him who shows no respect. A leopard of the hills, entering (?) the roads, raging (?), ……, the mistress is a great bull trusting in its strength; no one dare turn against her. ……, the foremost among the Great Princes, a pitfall for the disobedient, a trap for the evil, a …… for the hostile, wherever she casts her venom …….

A hymn to Inana (Inana C): c.4.07.3 Her wrath is ……, a devastating flood which no one can withstand. A great watercourse, ……, she abases those whom she despises. The mistress, an eagle that lets no one escape, ……, Inana, a falcon preying on the gods, Inana rips to pieces the spacious cattle-pens. The fields of the city which Inana has looked at in anger ……. The furrows of the field which the mistress …… grass. An opposes her, ……. Setting on fire, in the high plain the mistress ……. Inana ……. The mistress …… speeding …… fighting, …… conflict.

A hymn to Inana (Inana C): c.4.07.3 …… she performs a song. This song …… its established plan, weeping, the food and milk of death. Whoever eats …… Inana's food and milk of death will not last. Gall will give a burning pain to those she gives it to eat, …… in their mouth ……. In her joyful heart she performs the song of death on the plain. She performs the song of her heart. She washes their weapons with blood and gore, ……. Axes smash heads, spears penetrate and maces are covered in blood. Their evil mouths …… the warriors ……. On their first offerings she pours blood, filling them with death.

A hymn to Inana (Inana C): c.4.07.3 On the wide and silent plain, darkening the bright daylight, she turns midday into darkness. People look upon each other in anger, they look for combat. Their shouting disturbs the plain, it weighs on the pasture and the waste land. Her howling is like Iškur's and makes the flesh of all the lands tremble. No one can oppose her murderous battle -- who rivals her? No one can look at her fierce fighting, the speeding carnage. Engulfing (?) water, raging, sweeping over the earth, she leaves nothing behind. The mistress, a breaking plough opening hard ground, ……. The braggarts do not lift their necks, ……. Her great heart performs her bidding, the mistress who alone fashions (?) ……. Exalted in the assembly, she occupies the seat of honour, …… to the right and left.

A hymn to Inana (Inana C): c.4.07.3 Humbling huge mountains as if they were piles of litter, she immobilises ……. She brings about the destruction of the mountain lands from east to west. Inana …… wall …… gulgul stones, she obtains victory. She …… the kalaga stone …… as if it were an earthenware bowl, she makes it like sheep's fat. The proud mistress holds a dagger in her hand, a radiance which covers the Land; her suspended net catches fish in the deep, not even leaving the ahan in the subterranean waters. As if she were a clever fowler no bird escapes the mesh of her suspended net. The place ……, …… the divine plans of heaven and earth. The intention of her word does not …… to An. The context of her confusing advice in the great gods' assembly is not known. (2 lines fragmentary)

A hymn to Inana (Inana C): c.4.07.3 The mistress, a leopard among the Anuna gods, full of pride, has been given authority. Not having …… struggle ……, Inana ……. She …… the adolescent girl in her chamber, receiving her, …… heart …… charms. She evilly …… the woman she rejects. In the entire (?) country she ……. She lets her run around in the town square ……. …… of a house the wife sees her child.

A hymn to Inana (Inana C): c.4.07.3 When she had removed the great punishment from her body, she invoked blessings upon it; she caused it to be named the pilipili. She broke the spear and as if she were a man …… gave her a weapon. When she had …… punishment, it is not ……. She …… the door of the house of wisdom, she makes known its interior. Those who do not respect her suspended net do not escape …… when she suspends the meshes of her net. The man she has called by name she does not hold in esteem. Having approached the woman, she breaks the weapon and gives her a spear. The male ĝišgisaĝkeš, the nisub and the female ĝišgi ritual officiants, after having …… punishment, moaning ……. The ecstatic, the transformed pilipili, the kurĝara and the saĝursaĝ ……. Lament and song ……. They exhaust themselves with weeping and grief, they …… laments.

A hymn to Inana (Inana C): c.4.07.3 Weeping daily your heart does not ……. 'Alas' …… heart …… knows no relaxation. Beloved lady of holy An, your …… in weeping ……. In heaven ……. On your breast ……. You alone are majestic, you have renown, heaven and earth …… not ……. You rival An and Enlil, you occupy their seat of honour. You are pre-eminent in the cult places, you are magnificent in your course.

A hymn to Inana (Inana C): c.4.07.3 Ezina …… august dais ……. Iškur who roars from the sky ……. His thick clouds ……. When …… the great divine powers of heaven and earth, Inana, your victory is terrifying ……. The Anuna gods bow down in prostration, they abase themselves. You ride on seven great beasts as you come forth from heaven. Great An feared your precinct and was frightened of your dwelling-place. He let you take a seat in the dwelling-place of great An and then feared you no more, saying: "I will hand over to you the august royal rites and the great divine rites."

A hymn to Inana (Inana C): c.4.07.3 The great gods kissed the earth and prostrated themselves. The high mountain land, the land of cornelian and lapis lazuli, bowed down before you, but Ebiḫ did not bow down before you and did not greet you. Shattering it in your anger, as desired, you smashed it like a storm. Lady, pre-eminent through the power of An and Enlil, ……. Without you no destiny at all is determined, no clever counsel is granted favour.

A hymn to Inana (Inana C): c.4.07.3 To run, to escape, to quiet and to pacify are yours, Inana. To rove around, to rush, to rise up, to fall down and to …… a companion are yours, Inana. To open up roads and paths, a place of peace for the journey, a companion for the weak, are yours, Inana. To keep paths and ways in good order, to shatter earth and to make it firm are yours, Inana. To destroy, to build up, to tear out and to settle are yours, Inana. To turn a man into a woman and a woman into a man are yours, Inana. Desirability and arousal, bringing goods into existence and establishing properties and equipment are yours, Inana. Profit, gain, great wealth and greater wealth are yours, Inana. Profit and having success in wealth, financial loss and reduced wealth are yours, Inana. { Observation } { (1 ms. has instead:) Everything }, choice, offering, inspection and embellishment are yours, Inana. Assigning virility, dignity, guardian angels, protective deities and cult centres are yours, Inana. (6 lines fragmentary)

A hymn to Inana (Inana C): c.4.07.3 …… mercy and pity are yours, Inana. …… are yours, Inana. To cause the …… heart to tremble, …… illnesses are yours, Inana. To have a favourite wife, ……, to love …… are yours, Inana. Rejoicing, being haughty, …… are yours, Inana. Neglect and care, raising and bowing down are yours, Inana. To build a house, to create a woman's chamber, to possess implements, to kiss a child's lips are yours, Inana. To run, to race, to plot and to succeed are yours, Inana. To interchange the brute and the strong and the weak and the powerless is yours, Inana. To interchange the heights and valleys, and raising up and reducing, is yours, Inana. To give the crown, the throne and the royal sceptre is yours, Inana. (12 lines missing)

A hymn to Inana (Inana C): c.4.07.3 To diminish, to make great, to make low, to make broad, to …… and to give a lavish supply are yours, Inana. To bestow the divine and royal rites, to carry out the appropriate instructions, slander, untruthful words, abuse, to speak inimically and to overstate are yours, Inana.

A hymn to Inana (Inana C): c.4.07.3 The false or true response, the sneer, to commit violence, to extend derision, to speak with hostility, to cause smiling and to be humbled or important, misfortune, hardship, grief, to make happy, to clarify and to darken, agitation, terror, panic, awesome brilliance and radiance, triumph, pursuit, imbasur illness, sleeplessness and restlessness, submission, gift, …… and howling, strife, chaos, opposition, fighting and speeding carnage, ……, to know everything, to strengthen for the distant future a nest built ……, to instill fear in the …… desert like a …… poisonous snake, to subdue the hostile enemy, …… and to hate …… are yours, Inana.

A hymn to Inana (Inana C): c.4.07.3 …… the runners, when you open your mouth, …… turns into ……. At your glance a deaf man does not …… to one who can hear. At your anger what is bright darkens; you turn midday into darkness. When the time had come you destroyed the place you had in your thoughts, you made the place tremble. Nothing can be compared to your purposes (?); who can oppose your great deeds? You are the lady of heaven and earth! Inana, in (?) the palace the unbribable judge, among the numerous people …… decisions. The invocation of your name fills the mountains, An (?) cannot compete with your …….

A hymn to Inana (Inana C): c.4.07.3 Your understanding …… all the gods ……. You alone are magnificent. You are the great cow among the gods of heaven and earth, as many as there are. When you raise your eyes they pay heed to you, they wait for your word. The Anuna gods stand praying in the place where you dwell. Great awesomeness, glory ……. May your praise not cease! Where is your name not magnificent? (9 lines missing)

A hymn to Inana (Inana C): c.4.07.3 Your song is grief, lament ……. Your …… cannot be changed, your anger is crushing. Your creation cannot be ……, An has not diminished your …… orders. Woman, with the help of An and Enlil you (?) have granted …… as a gift in the assembly. Unison …… An and Enlil ……, giving the Land into your hand. An does not answer the word you have uttered to him.

A hymn to Inana (Inana C): c.4.07.3 Once you have said 'So be it', great An does not …… for him. Your 'So be it' is a 'So be it' of destruction, to destroy ……. Once you have said your …… in the assembly, An and Enlil will not disperse it. Once you have made a decision ……, it cannot be changed in heaven and earth. Once you have specified approval of a place, it experiences no destruction. Once you have specified destruction for a place, it experiences no approval.

A hymn to Inana (Inana C): c.4.07.3 Your divinity shines in the pure heavens like Nanna or Utu. Your torch lights up the corners of heaven, turning darkness into light. The men and women form a row for you and each one's daily status hangs down before you. Your numerous people pass before you, as before Utu, for their inspection. No one can lay a hand on your precious divine powers; all your divine powers ……. You exercise full ladyship over heaven and earth; you hold everything in your hand. Mistress, you are magnificent, no one can walk before you. You dwell with great An in the holy resting-place. Which god is like you in gathering together …… in heaven and earth? You are magnificent, your name is praised, you alone are magnificent!

A hymn to Inana (Inana C): c.4.07.3 Advice ……, grief, bitterness ……, 'alas' ……. My lady, …… mercy …… compassion …… I am yours! This will always be so! May your heart be soothed towards me! May your understanding …… compassion. May …… in front of you, may it be my offering. Your divinity is resplendent in the Land! My body has experienced your great punishment. Bitter lament keeps me awake with …… anxiety. Mercy, compassion, care, lenience and homage are yours, and to cause flood storms, to open hard ground and to turn darkness into light.

A hymn to Inana (Inana C): c.4.07.3 My lady, let me proclaim your magnificence in all lands, and your glory! Let me praise your ways and greatness! Who rivals you in divinity? Who can compare with your divine rites? May great An, whom you love, say for you "It is enough!". May the great gods calm your mood. May the lapis lazuli dais, fit for ladyship, ……. May your magnificent dwelling place say to you: "Be seated". May your pure bed say to you: "Relax". Your ……, where Utu rises, …….

A hymn to Inana (Inana C): c.4.07.3 They proclaim your magnificence; you are the lady ……. An and Enlil have determined a great destiny for you throughout the entire universe. They have bestowed upon you ladyship in the assembly chamber. Being fitted for ladyship, you determine the destiny of noble ladies. Mistress, you are magnificent, you are great! Inana, you are magnificent, you are great! My lady, your magnificence is resplendent. May your heart be restored for my sake!

A hymn to Inana (Inana C): c.4.07.3 Your great deeds are unparallelled, your magnificence is praised! Young woman, Inana, your praise is sweet!

A hymn to Inana as Ninegala (Inana D): c.4.07.4 Great light, heavenly lioness, always speaking words of assent! Inana, great light, lioness of heaven, who always speaks words of assent! Ninegala! As you rise in the morning sky like a flame visible from afar, and at your bright appearance in the evening sky, the shepherd (i.e. the king) entrusts (?) the flocks of Sumer to you. Celestial sign, …… glory of heaven! All the countries are building a house for you as for the risen sun; a shining (?) torch is assigned to you, the light of the Land.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 When bright …… had raised its head in the Land, and when you live …… with ……, the young woman …… the hero for you, she has grasped …… for you. …… has brought the numerous …… to you. They raise …… to your ……; kids …… are ordered, and your Egal-edina, the place of calm, has been arranged for you. You are the good woman who appears radiantly throughout the Land.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 After the first watch of the night has passed, as like a shepherd you get up from the grass, you seize your battle-mace like a warrior, you fasten the guma cloth on your arms, and you bind on your indefatigable strength. Thus you appear brilliantly, together with An, in the city (probably Unug). On earth, Inana, you emit awe-inspiring splendour from the holy dais. Your feet are placed on seven dogs, your seat is set upon a lion and a leopard. Cattle and sheep are brought to you for inspection. Lulal stands by your feet, bearing in battle the pitiless (?) mace. Beside them the cultic attendants stand at your service, lined up for you beside the dogs. They have taken over the temple Gu-ena-ida, to provide for you.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 The …… dog (?) has brought the sheep close to you; the powerful dog (?) has …… a wild bull …… in its paws, (2 lines unclear)the lion, the warrior …….

A hymn to Inana as Ninegala (Inana D): c.4.07.4 Inana, in heaven you are lightning, on earth you move swiftly …… against the foreign land that you are angry with, ……. When in your precinct and shrine the Ibgal you regulate the divine ordinances like the divine powers of An, when you regulate the heavenly ordinances like the divine powers of Enki and cause awe of you to reach up to the heavens, then your seat is on the …… dais on the terrace by your Gate of Four Faces. Inana, you go into the interior of heaven like your father Suen; Ninegala, you appear like moonlight in your shrine the Ibgal, placing your foot on your ordinances, and dividing them among the …… dogs (?).

A hymn to Inana as Ninegala (Inana D): c.4.07.4 When you slip through where brambles and foul great thorns grow, when you stride along all the mountains, when you drink from puddles with the dogs, when you share the stall with the horses, when with the storm you reduce everything to a mere shadow, Inana, when you cause the rain to fall all day long, then your seat is in your E-kug-nuna at Eridug, on the dais where destinies are determined.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 At the New Year, at the festival of Dumuzid, your spouse Ama-ušumgal-ana, Lord Dumuzid, steps forward to you. …… of weeping are brought to you, Inana, as offerings. The tubes of the underworld are opened for you, and memorial libations are poured down them for you. The en priests, the lumaḫ priests and the nindiĝir priestesses, and the dead luzid and amalu, eat meals for you, to keep away the ghosts, and drink water for you, to keep away the ghosts. Your holy dais is set up beside them.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 Inana, when you give judgment with An and Enlil; Ninegala, when you decide destinies on earth with Enki, when you shimmer (?), when you …… to a mere shadow, when you come forth from the corner, when you come forth from the side, when you are to be seen on the horizon, Inana, when in your destructiveness you make storm-floods wash over everything, then the great en priests ……, then the igi-dua priestesses wear the tonsure for you, then your seat is on your Dais of Silence.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 The young men fastened in neck-stocks …… before you, the mother of the sick lays her child in your arms, the mother of the uprooted (?) …… in your great hall. You cut the …… of the weak, you release (?) …… the weak.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 When you act as a shepherd with the herdsman, when …… with the cowherd you throw the halters on the cows, when you mix the butter, when you purify the milk, when you find joy in the embrace of your spouse Dumuzid, when you have pleasure in the embrace of your spouse Dumuzid, when you take your seat on the high dais in the great hall in your Kura-igi-ĝal where judgment is passed, then the people of the holy uzga stand there at your service. (1 line unclear)They cannot compete with you, Inana. As a prostitute you go down to the tavern and, like (?) a ghost who slips in through the window, you enter there.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 When the servants let the flocks loose, and when cattle and sheep are returned to cow-pen and sheepfold, then, my lady, like the nameless poor, you wear only a single garment. The pearls of a prostitute are placed around your neck, and you are likely to snatch a man from the tavern. As you hasten to the embrace of your spouse Dumuzid, Inana, then the seven paranymphs share the bedchamber with you.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 In the evening, when the stars return together again and when Utu enters into his chamber, when in heaven, Inana, you diffuse awesomeness like fire, and when on earth, Ninegala, you screech like a falcon, then you …… in play and dancing. (1 line unclear)You go from moonlight to star, you go from star to moonlight.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 (13 lines missing or unclear) The slavegirl …… her mistress. …… her house and property. …… her child.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 (7 lines unclear) …… you are the great goddess. (2 lines unclear)The levy of troops is brought into the broad square like a crouching dragon. The young woman abandons the E-maḫ, destroying the temple like my ……. The young man who has come to know your eminence makes a gesture of obeisance.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 (5 lines unclear) (20 lines missing) (1 line fragmentary)…… has presented (?) …… to you there. Your position ……. If …… beside the Egal-edina, then the evil demons and demonesses oppose it.

A hymn to Inana as Ninegala (Inana D): c.4.07.4 (1 line fragmentary) Inana, you are an object of admiration, like a charming young maiden. …… has been opened for you. Mistress, your …… priestess hangs the šuba jewels on you. The great ……, responsible for the ordinances, (1 line unclear)You enter house after house, you peer into lane after lane. Lady, when ……, when your emblem is displayed, maiden, when you stand in ……, you are covered in loveliness. Who …… finds …… in the sheepfold, ……, …… prayer …….

A hymn to Inana as Ninegala (Inana D): c.4.07.4 Inana, you are the lady of the great divine powers. Your mother Ningal …… great attributes. Your father Suen …… great holy cows. Your brother, the youth Utu ……. Your spouse Ama-ušumgal-ana, the shepherd, Lord Dumuzid, ……. Your beloved minister (?) Ninšubur ……. Your beloved sister-in-law Ĝeštin-ana ……. (3 lines fragmentary or missing)

A tigi to Inana (Inana E): c.4.07.5 Lady whom Ningal has joyously made attractive with beauty, speed has been given to you as to a dragon. Inana whom Ningal has joyously made attractive with beauty, speed has been given to you as to a dragon.

A tigi to Inana (Inana E): c.4.07.5 Riding on the south wind, you are she who has received the divine powers from the abzu. You have seated King Ama-ušumgal-ana upon your holy dais. Inana, riding on the south wind, you are she who has received the divine powers from the abzu. You have seated King Ama-ušumgal-ana upon your holy dais.

A tigi to Inana (Inana E): c.4.07.5 Goddess, you have provided …… to the hero and made your divine powers excel in heaven. Since your mother's womb, you have wielded the šita mace and the mitum mace. Inana, you have provided …… to the hero and made your divine powers excel in heaven. Since Ningal's womb, you have wielded the šita mace and the mitum mace.

A tigi to Inana (Inana E): c.4.07.5 My lady, he has been given as your husband -- rejoice with him! Enlil has given a mountain of greatness into your hands. Inana, he has been given as your husband -- rejoice with him! Enlil has given a mountain of greatness into your hands.

A tigi to Inana (Inana E): c.4.07.5 When he goes out to the rebel lands, to the distant mountains, he spends his time in the mêlée of battle. When Ama-ušumgal-ana goes out to the distant mountains, he spends his time in the mêlée of battle. He thickens good butter for you, as Utu rises from the fragrant cedar mountains! Ama-ušumgal-ana thickens good butter for you, as Utu rises from the fragrant cedar mountains!

A tigi to Inana (Inana E): c.4.07.5 Lady whom no one can withstand in battle, great daughter of Suen who rises in heaven and inspires terror, he who for you stands complete in his manhood rejoices in battle as at a festival, and for you he destroys the rebel lands and houses ……. For you Ama-ušumgal-ana, the mighty hero, kills everyone with his shining šita mace.

A tigi to Inana (Inana E): c.4.07.5 Inana, lady whom no one can withstand in battle, great daughter of Suen who rises in heaven and inspires terror, he who for you stands complete in his manhood rejoices in battle as at a festival, and for you he destroys the rebel lands and houses ……. For you Ama-ušumgal-ana, the mighty hero, kills everyone with his shining šita mace.

A tigi to Inana (Inana E): c.4.07.5 Lady, throughout heaven and earth who knows from you the intentions of your heart, those great matters? All heaven trembles (?) at your word, a double-twined thread which cannot be separated. Your father Enlil has given this to you. Ama-ušumgal-ana competes majestically for you in battle, cutting a swathe like a dragon.

A tigi to Inana (Inana E): c.4.07.5 Inana, lady, throughout heaven and earth who knows from you the intentions of your heart, those great matters? All heaven trembles (?) at your word, a double-twined thread which cannot be separated. Your father Enlil has given this to you. Ama-ušumgal-ana competes majestically for you in battle, cutting a swathe like a dragon.

A tigi to Inana (Inana E): c.4.07.5 My lady, Ama-ušumgal-ana trusts in you. He cloaks his body as if in your royal robe of office. Monthly at the crescent moon An recreates him for you like Suen. People praise King Ama-ušumgal-ana, the beloved of your heart, like Utu as he rises.

A tigi to Inana (Inana E): c.4.07.5 Inana, my lady, Ama-ušumgal-ana trusts in you. He cloaks his body as if in your royal robe of office. Monthly at the crescent moon An recreates him for you like Suen. With you, people praise King Ama-ušumgal-ana like Utu as he rises.

A balbale (?) to Inana (Inana F): c.4.07.6 My father gave me the heavens and he gave me the earth. I am Inana! Which god compares with me?

A balbale (?) to Inana (Inana F): c.4.07.6 Enlil gave me the heavens and he gave me the earth. I am Inana! He gave me lordship, and he gave me queenship. He gave me battles and he gave me fighting. He gave me the stormwind and he gave me the dust cloud. He placed the heavens on my head as a crown. He put the earth at my feet as sandals. He wrapped the holy ba garment around my body. He put the holy sceptre in my hand.

A balbale (?) to Inana (Inana F): c.4.07.6 When I enter the E-kur, the house of Enlil, the gate-keeper does not lift his hand against my breast; the minister does not tell me," Rise!".

A balbale (?) to Inana (Inana F): c.4.07.6 The heavens are mine and the earth is mine: I am heroic! In Unug the E-ana is mine, in Zabalam the Giguna is mine, in Nibru the Dur-an-ki is mine, in Urim the E-Dilmuna is mine, in Ĝirsu the Ešdam-kug is mine, in Adab the E-šara is mine, in Kiš the Ḫursaĝ-kalama is mine, in Kisiga the Amaš-kuga is mine, in Akšak the Anzagar is mine, in Umma the Ibgal is mine, in Agade the Ulmaš is mine. Which god compares with me?

A šir-namšub to Inana (Inana G): c.4.07.7 When I go, when I go -- the mighty queen who ……, who ……; when I, the queen, go to the Abzu, when I, Inana, go to the Abzu, when I go to the Abzu, the E-nun, when I go to Eridug the good, when I go to E-engura, when I go to E-ana, the temple of Enlil, when I go to ……, when I go to where the great offering bowls stand in the open air, when I go to where the …… pure …… bowls, when I go to where …… is honoured, when I go to where Lord Enki is honoured, when I go to where Damgalnuna …… is honoured, when I go to where Asarluḫi …… is honoured -- then I bring a dog with me, I bring a lion (?) with me, I bring boxwood with me, I bring ḫalub wood with me. I, Inana, receive the little ……, when I travel there, when I travel there.

A šir-namšub to Inana (Inana G): c.4.07.7 I go as one who brings forth water; I go as one who brings forth water. When I, the queen, go into the marshes, I go as the …… of the marshes. When I go into the hub of the battle, I go as one who brings forth its brightest light (?). When I go into the van of the battle, I go as one who brings forth its brightest light (?). When I follow at the rear of the battle, I go for …… the evil of the ……. When I enter the temple of Enlil, I go as its woman who triumphed over the mountains. I (?) utter hostile words against the foreign lands; I seat my husband before me. I utter a challenge in (?) the temples of the gods (?); I utter a challenge against Utu, against Nanna; I utter a challenge against Sud in its holy …….

A šir-namšub to Inana (Inana G): c.4.07.7 The river, the river, good as the vast river, the ……, good as the city -- there is nothing as good as this! The river, the noble river, as the vast river, the river, the Euphrates, as the vast river, the …… of the Euphrates, as the vast river, (2 lines fragmentary)-- good as the ……, good as the city -- there is nothing as good as this! Just as when Enki, the wild bull of Eridug, arrives; as when the mother of the E-maḫ, Damgalnuna, arrives; as when Asarluḫi, the son of Eridug, arrives; as when Enlil eats, as when he drinks, …… good as ……, good as the city -- there is nothing as good as this!

A šir-namšub to Inana (Inana G): c.4.07.7 (Inana speaks:) "…… this is in (?) my heart. To where …… is honoured, …… to where the just man honours him, its man prepares a flowered bed within the house."

A šir-namšub to Inana (Inana G): c.4.07.7 In E-ana the linen-clad priests prepare an altar for him. Water is placed there for the lord; they address him. Bread is placed there; they address him. He is refreshed in the palace; they address him as follows: "Dumuzid, radiant in the temple (?) and on earth! Mother Inana, Mother Inana, your mounds, your mounds (?)! Mother Inana, Inana of heaven, your garments, your garments, your black garment, your white garment!" (Inana (?) speaks:) "Oh my man who has come to the house: approach (?)!" (The priests (?) speak:) "Bring forward a chant, a melody of the heart! Bring forward their ……, as they seat the ……! Approach their place, where they are stationing, where they are stationing, where they are stationing, where they are stationing Enlil in the Ki-ur!"

A šir-namšub to Inana (Inana G): c.4.07.7 (Inana speaks:) "Wild bull, face of the Land! I will give life to its man! I will fulfil all its needs (?)! I will make its man produce correct speech in the shrine, …… correct speech in the interior hall of the palace."

A šir-namšub to Inana (Inana G): c.4.07.7 (The priests (?) speak:) "Oh mistress, let your breasts be your fields! Inana, let your breasts be your fields, your wide fields which pour forth flax, your wide fields which pour forth grain! Make water flow from them! Provide it from them for the man! Make water flow and flow from them! Keep providing it from them for the man! …… for the specified man, and I will give you this to drink."

A balbale to Inana as Nanaya (Inana H): c.4.07.8 "Let me …… on your …… -- Nanaya, its …… is good. Let me (?) …… on your breast -- Nanaya, its …… flour is sweet. Let me put …… on your navel -- Nanaya, ……. Come with me, my lady, come with me, come with me from the entrance to the shrine. May …… for you. { (ms. c adds 1 line:) Come my beloved sister, let my heart rejoice. }"

A balbale to Inana as Nanaya (Inana H): c.4.07.8 "Your hand is womanly, your foot is womanly. Your conversing with a man is womanly. Your looking at a man is womanly. { (ms. c adds 4 lines:) Your …… a hand towards a man is womanly. Your …… a foot is womanly. Your …… forearm makes my heart rejoice. Your …… a foot brings me pleasure. } As you rest against the wall, your patient heart pleases. As you bend over, your hips are particularly pleasing."

A balbale to Inana as Nanaya (Inana H): c.4.07.8 " { (mss. a and c add 2 lines:) My resting against the wall is one lamb. My bending over is one and a half giĝ. } Do not dig a canal, let me be your canal. Do not plough a field, let me be your field. Farmer, do not search for a wet place, my precious sweet, let this be your wet place. ……, let this be your furrow. ……, let this be your desire! Caring for ……, I come ……. I come …… with bread and wine."

A balbale to Inana as Nanaya (Inana H): c.4.07.8 "You come to me with bread and wine. Come, my beloved sister, let me …… this heart. Nanaya, let me kiss you."

A balbale to Inana as Nanaya (Inana H): c.4.07.8 A balbale of { Nanaya } { (ms. a has instead:) Inana }.

A šir-namšub to Inana (Inana I): c.4.07.9 When I …… as I travel by boat, when I …… as I travel by boat, when I, the queen, journey to the abzu, when I enter the house of Enlil, I am indeed the queen who is pre-eminent in the mountains. When I stand before the face of Enlil, I am indeed the emanating light. When I stand in the mouth of the battle, I am indeed also the foremost one of all lands. When I stand in the thick of the battle, I am indeed also the very guts of battle, the heroic strength. When I walk about at the rear of the battle, I am indeed also the flood bearing ……. When I take my stand behind the battle, I am the woman who comes (?).

A šir-namšub to Inana (Inana I): c.4.07.9 I am milk of the god. I am pre-eminent in the mountains. I am the milk of the god, of Dumuzid. I am pre-eminent in the mountains. The mountains in my hands, the mountains at my feet, Elam in my hands; I have a pointed dagger in my belt. The gods are small birds, and I am the falcon. The Anuna gods butt each other, but I am the wild cow. I am the grandiloquent daughter of Enlil. I am the formidable one of my father Suen. I am the queen created by Nudimmud. My eye ……. My eye ……. (1 line fragmentary) (unknown no. of lines missing)

A šir-namšub to Inana (Inana I): c.4.07.9 The life of the lord ……. The life of the king ……. Filling throat and heart ……. The city which is restored ……. The beauteous countenance ……. A foot placed on the earth ……. On its full lips …….

A šir-namšub to Inana (Inana I): c.4.07.9 Imbued (?) with my awesomeness! Imbued (?) with my awesomeness! The life of the lord, imbued (?) with my awesomeness! The life of the king, imbued (?) with my awesomeness! Filling throat and heart, imbued (?) with my awesomeness! The marsh reeds of Kuara, imbued (?) with my awesomeness! The most beautiful marsh reeds, imbued (?) with my awesomeness! The city which is restored, imbued (?) with my awesomeness! The beauteous countenance, imbued (?) with my awesomeness! A foot placed on the earth, imbued (?) with my awesomeness! On its full lips, imbued (?) with my awesomeness!

A šir-namšub to Inana (Inana I): c.4.07.9 We shall go! We shall go! We shall go in supplication! We shall go for the supplication of the lord! We shall go for the supplication of the king! Those of the supplication of the corner …… at the corner. Those of the supplication of the side …… at the side. Mother Inana of heaven …… with beauty. The Mistress …… with beauty in the shrine.

A hymn to Inana: c.4.07.a Lady ……! Returning heroic youth, Inana ……. At the shrine, in Nibru, in the E-du-kug …… by An, with the holy crown of An placed on her head, the most holy ba garment of An draped around her torso, and the holy sceptre of An placed in her hand -- seated on a seat in the assembly, rendering great judgments in the mountains, and reaching majestic decisions in all the lands!

A hymn to Inana: c.4.07.a Holy Inana gazes as she shines (?) down from heaven like a light. Together with her father Suen, the mistress issues commands to the E-kiš-nu-ĝal of Urim. In her hands she holds prosperity for all the lands. The lady ……. Holy Inana …….

A hymn to Inana: c.4.07.a ……, you are endowed with beauty, (5 lines fragmentary)

A hymn to Inana: c.4.07.a You are she who raises …… in their prayers. You are she who displays shining cornelian from the mountains to be admired. Bringing shining lapis lazuli from the bright mountain on special rafts, you are she who, like fire, melts (?) gold from Ḫarali. You are she who creates apples in their clusters (?). You are she who demands ……. You are she who creates the date spadices in their beauty.

A hymn to Inana: c.4.07.a (Inana speaks:) "When I was living in my dwelling place, when I was living in An's dwelling, my lover Ušumgal-ana called upon me to be his wife. In Bad-tibira, from the E-muš-kalama, …… for his crown." (6 lines fragmentary or unclear)…… his assembly, and brought …… into her holy shrine for her brother Ušumgal-ana.

A hymn to Inana: c.4.07.a (Inana speaks:) "…… stands ……. Dumuzid stands in beauty like an ildag tree. I will fill my heart with joy. The one who makes food plentiful …… in Du-šuba (?). My heart is filled with joy, …… in heaven and earth. The house of Arali ……." (3 lines fragmentary or unclear) …… the houses in the broad streets. (One blank line on the tablet)

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 A): c.4.08.01 " { Brother } { (1 ms. has instead:) My brother }, when you have brought me flax from the garden beds, who will ret it for me? Who will ret it for me? Who will ret that flax for me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "My sister, I will bring it to you already retted! Inana, I will bring it to you already retted!"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 " { Brother } { (1 ms. has instead:) My brother }, when you have brought it to me already retted, who will spin it for me? Who will spin it for me? Who will spin that flax for me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "My sister, I will bring it to you already spun! Inana, I will bring it to you already spun!"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 " { Brother } { (1 ms. has instead:) My brother }, when you have brought it to me already spun, who will twine it for me? Who will twine it for me? Who will twine that flax for me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "My sister, I will bring it to you already twined! Inana, I will bring it to you already twined!"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "Brother, when you have brought it to me already twined, who will warp it for me? Who will warp it for me? Who will warp that flax for me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "My sister, I will bring it to you already warped! Inana, I will bring it to you already warped!"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "Brother, when you have brought it to me already warped, who will weave for me? Who will weave for me? Who will weave that flax for me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "My sister, I will bring it to you already woven! Inana, I will bring it to you already woven!"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "Brother, when you have brought it to me already woven, who will bleach it for me? Who will bleach it for me? Who will bleach that linen for me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "My sister, I will bring it to you already bleached! Inana, I will bring it to you already bleached!"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "Brother, when you have brought it to me already bleached, who will lie down on it with me? Who will lie down on it with me? Who will lie down on that linen with me?"

A balbale to Inana (Dumuzid-Inana A): c.4.08.01 "Is it true?-- He is the man of my heart! He is the man of my heart! Brother, he is the man who has spoken to my heart! He does no hoeing, yet heaps up piles of grain; he delivers grain regularly to the storehouse, a farmer who has numerous piles of { grain } { (1 ms. has instead:) plentiful grain }; a shepherd whose sheep are heavy (?) with wool."

A balbale to Inana (Dumuzid-Inana B): c.4.08.02 "My dearest, my dearest, my dearest, my darling, my darling, my honey of her own mother, my sappy vine, my honey-sweet, my honey-mouthed of her mother!"

A balbale to Inana (Dumuzid-Inana B): c.4.08.02 "The gazing of your eyes is pleasant to me; come my beloved sister. The speaking of your mouth is pleasant to me, my honey-mouthed of her mother. The kissing of your lips is pleasant to me; come my beloved sister."

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 B): c.4.08.02 "For as long as you live, as long as you live, you shall take an oath for me, brother of the countryside, for as long as you live you shall take an oath for me. You shall take an oath for me that you will not touch another. You shall take an oath for me that you will not …… your head on anyone else."

A balbale to Inana (Dumuzid-Inana B): c.4.08.02 "My one who wears the …… niĝlam garment, my beloved, man of my heart! I shall impose an oath …… on you, my brother of the beautiful eyes. My brother, I shall impose an oath on you, my brother of the beautiful eyes."

A balbale to Inana (Dumuzid-Inana B): c.4.08.02 "You are to place your right hand on my genitals while your left hand rests on my head, bringing your mouth close to my mouth, and taking my lips in your mouth: thus you shall take an oath for me. This is the oath of women, my brother of the beautiful eyes."

A balbale to Inana (Dumuzid-Inana C): c.4.08.03 "I have put lots of kohl on my eyes, I have arranged …… the nape of my neck. I have washed my dangling hair, I have tested my weapons that make his reign propitious. I have straightened my tousled head of hair, I have tightened my loosened hairgrips, and let my hair fall down the back of my neck. I have put a golden bracelet on my wrist. I have put little lapis-lazuli beads round my neck, and arranged their buttons over my neck muscles."

A balbale to Inana (Dumuzid-Inana C): c.4.08.03 "Sister! I will bring you whatever you desire. I will bring the loving heart of your heart. Your goddess has given you good looks. Sister, shining bright, you are the honey of your own mother. My sister, to whom I shall bring five things, my sister, to whom I shall bring 10 things, she has perfected your appearance for you; sister, shining bright, she has really made it a delight."

A balbale to Inana (Dumuzid-Inana C): c.4.08.03 "When my brother enters from the palace, the singers shall ……, and I shall pour wine into his mouth. That should gladden his heart, should please his heart."

A balbale to Inana (Dumuzid-Inana C): c.4.08.03 "Let him bring, let him bring, now let him bring pats of butter and cream!" "My sister, I will bring them with me to the house." "Let him bring, let him bring me lambs like ewes." "My sister, I will bring them with me to the house." "Let him bring, let him bring me kids like goats." "My sister, I will bring them with me to the house!" "Let the lambs be as comely as ewes!" "My sister, I will bring them with me to the house!" "Let the kids be as fine as goats!" "My sister, I will bring them with me to the house!"

A balbale to Inana (Dumuzid-Inana C): c.4.08.03 "See now, { our } { (1 ms. has instead:) my } breasts stand out; see now, hair has grown on { our } { (1 ms. has instead:) my } genitals, signifying (?) my progress to the embrace of a man. Let us be very glad! Dance, dance! O Bau, let us be very glad about my genitals! Dance, dance! Later on it will delight him, it will delight him!"

A balbale to Inana (Dumuzid-Inana C): c.4.08.03 "Let him bring, let him bring, come let him bring pats of butter and cream!"

A balbale to Inana (Dumuzid-Inana D): c.4.08.04 "What did the brother say to you and speak to you? He of the loving heart and most sweet charms offered you a gift, my holy Inana. As I looked in that direction, my beloved man met you, and he fell in love with you, and he delighted in you alone! The brother brought you into his house and had you lie down on a bed dripping with honey."

A balbale to Inana (Dumuzid-Inana D): c.4.08.04 When my sweet precious, my heart, had lain down too, each of them in turn kissing with the tongue, each in turn, then my brother of the beautiful eyes did it fifty times to her, exhaustedly waiting for her, as she trembled underneath him, dumbly silent for him. My dear precious passed the time with my brother laying his hands on her hips.

A balbale to Inana (Dumuzid-Inana D): c.4.08.04 "Let me go, my sister! Let me go! Come, my beloved sister, let me go { to the palace } { (1 ms. has instead:) to our house }!"

The song of the lettuce: a balbale to Inana (Dumuzid-Inana E): c.4.08.05 He has sprouted, he has burgeoned, he is well-watered lettuce, my shaded garden of the desert, richly flourishing, { his mother's favourite } { (1 ms. has instead:) he is well-watered lettuce }; my grain lovely in beauty in its furrows, he is well-watered lettuce; my first-class fruitful apple tree, he is well-watered lettuce.

The song of the lettuce: a balbale to Inana (Dumuzid-Inana E): c.4.08.05 Navel! My altogether immediately sweet, my favourite of his mother! Beautiful thighs, raised arms! My ……, he is well-watered lettuce.

A balbale to Inana (Dumuzid-Inana F): c.4.08.06 I, the queen, will look with wonder at the foliage. I, Inana, will gaze at the open foliage. May my bridegroom speak to me …… kindly words such as a farmer or a shepherd would speak.

A balbale to Inana (Dumuzid-Inana F): c.4.08.06 I am perfect for the lord in E-kur. We are a fitting ornament in the joyful palace. In the house of Enlil ……. In the house of Enlil ……. …… in E-kur ……. (approx. 3 lines missing)I shall decree a good destiny …… from the abzu for my king, a meš tree properly ……, …… verdant, full of beauty, of his mother and father, my …… who was born ……:

A balbale to Inana (Dumuzid-Inana F): c.4.08.06 …… good semen, good seed; when he comes forth from the brickbuilt abzu, I will make him sprout forth like a meš tree. Ama-ušumgal-ana, may An create ……. …… shall supply you with ……. Your sweet beauty, like foliage ……. I shall cherish you ……. I will make Ama-ušumgal-ana sprout forth as just such a meš tree!

A balbale to Inana (Dumuzid-Inana F): c.4.08.06 I shall perform laments for you with the balaĝ drum (?) ……. I shall lean against you …… as against a wood of cypresses. May you (?) rejoice …… in E-kur. May they stand at your service ……, man of my heart. For your sake I shall take my seat (?) in E-kur. I shall stand (?) in prayer for you in E-kur, the house of Enlil. In his exalted location, An gave you to me. Lord Enlil, the Great Mountain, …….

A balbale to Inana (Dumuzid-Inana G): c.4.08.07 You are our brother, you are our brother. You are our brother in charge of the palace gate, you are our captain of the barge, you are our commander of the chariot, you are our servant of the hunting chariot; you are our city father and judge, you are the son-in-law of five things, the son-in-law of 10 things. Brother, you are the son-in-law of our father, you are our son-in-law supreme; our mother speaks favourably with you.

A tigi to Inana (Dumuzid-Inana H): c.4.08.08 "Let me teach you, let me teach you! Inana, let me teach you the lies of women: "My girlfriend was dancing with me in the square. She ran around playfully with me, banging the drum. She sang her sweet songs for me. I passed the day there with her in pleasure and delight." Offer this as a lie to your own mother. As for us -- let me make love with you by moonlight! Let me loosen your hairgrip on the holy and luxuriant couch. May you pass a sweet day there with me in voluptuous pleasure."

A tigi to Inana (Dumuzid-Inana H): c.4.08.08 (1 line fragmentary) (1 line unclear)There he is, standing at our mother's gate, while I am rushing around in excitement. There he is standing at Ningal's gate, while I am rushing around in excitement. Oh that someone would tell my mother! May our neighbour come to sprinkle water on the floor! Oh that someone would tell my mother Ningal! May our neighbour come to sprinkle water on the floor: the fragrance of her dwelling is pleasant, and her words are delightful.

A tigi to Inana (Dumuzid-Inana H): c.4.08.08 My lord is perfect for the holy embrace. Ama-ušumgal-ana, the son-in-law of Suen, Lord Dumuzid, is perfect for the holy embrace. Ama-ušumgal-ana, son-in-law of Suen, my lord: how pleasing is your lavishness, and how sweet-tasting are your green plants from the plain! Ama-ušumgal-ana, how pleasing is your lavishness, and how sweet-tasting are your green plants from the plain!

A kunĝar to Inana (Dumuzid-Inana I): c.4.08.09 The words they speak are words towards desire; provoking a quarrel is the desire of his heart!

A kunĝar to Inana (Dumuzid-Inana I): c.4.08.09 He of the šuba jewels, he of the šuba jewels is indeed ploughing with the šuba jewels! Ama-ušumgal-ana, he of the šuba jewels, is indeed ploughing with the šuba jewels! He lays down like seeds the little jewels among his jewels. He piles up (?) like grain piles the large jewels among his jewels. He will carry them to the roof for his …… who is leaning towards him from the roof; he will carry them to the wall for Inana who is leaning towards him from the wall.

A kunĝar to Inana (Dumuzid-Inana I): c.4.08.09 …… calls out to Ama-ušumgal-ana: "Ploughing with the jewels, ploughing with the jewels, for whom is he ploughing? Ama-ušumgal-ana, ploughing with the jewels, for whom is he ploughing? May the little jewels among his jewels be on our throat! May the large jewels among his jewels be on our holy breast!"

A kunĝar to Inana (Dumuzid-Inana I): c.4.08.09 "Ploughing with the jewels, ploughing with the jewels, for whom is he ploughing? Ama-ušumgal-ana, ploughing with the jewels, for whom is he ploughing? The beard of the one whom he will create for me, the one whom he will create for me, is of lapis-lazuli, the beard of the …… whom An will create for me is lapis-lazuli, the beard of the …… is of lapis-lazuli, his beard is of lapis-lazuli."

A song of Inana and Dumuzid (Dumuzid-Inana J): c.4.08.10 "…… beloved sister of Dumuzid, beloved …… of Durtur, …… seed implanted into the womb by a good bull, my lady, born to ladyship! With her aid the cattle-pen was filled with butter and cream, with her aid the sheepfold was long provided with milk. On the high plain, my ……, you are Ĝeštin-ana. O girl, …… indeed! Your little ones …… indeed! Unug …… indeed! Kulaba …… indeed! …… you are ……."

A song of Inana and Dumuzid (Dumuzid-Inana J): c.4.08.10 The minister who was coming out of the palace answered the girl: "Those endowed with divine powers, 10 incantation priests, prostration priests, bathed priests and ablution priests will never cease coming every month, once a month, to the great shrine, for (?) your brother, who has taken possession of the en priesthood, the en priesthood of Unug ……, for (?) your brother, who has taken possession of the en priesthood."

A song of Inana and Dumuzid (Dumuzid-Inana J): c.4.08.10 At that time there were seven, there were seven, the song performers of Unug were seven; in Zabalam the lament singers were fifty. They knew the stars of the heavens, and they knew the roads of the earth. In the broad heavens, they carried the first-fruit offerings. They raised songs, and they lowered songs; they did not declare the beginning of the song to them. They were elders not yet assigned to their positions.

A song of Inana and Dumuzid (Dumuzid-Inana J): c.4.08.10 The little sister dwelling among them spoke to them (1 line unclear)"While we raise the song, you will lower the song." …… she did not dwell among them ……. She dwelt in the …… of the eršema (?). She dwelt …… the eršema (?), of precious metal and lapis lazuli, of the goldsmith.

A song of Inana and Dumuzid (Dumuzid-Inana L): c.4.08.12 My valiant Nanna, who ……, my dear one, you love me; joy ……. …… Bau loves you. (3 lines fragmentary) (unknown no. of lines missing)

A šir-namšub to Inana (Dumuzid-Inana M): c.4.08.13 (1 line unclear) Belonging to Inana ……. Belonging to the gatherer (?) of divine powers ……. Belonging to my good woman ……. My good young woman ……. Plenty …… Dumuzid ……. Ušumgal-ana ……. Belonging to the lady ……. Ninegala ……. (1 line fragmentary) (approx. 6 lines missing)

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 O): c.4.08.15 May "There is enough, there is enough" { be your blessing } { (1 ms. has instead:) is a splendid utterance }, and may "There is none" be your abomination. May you be the owner of a house where there is enough, with (?) a beautiful sister, beautiful children! A beautiful storehouse …… like a rope (?). May you be, may you be a male among men, among men. May you be, may you be the son of your god, may you be handsome, may you be praised!

A balbale to Inana (Dumuzid-Inana O): c.4.08.15 May you be one who pleases his city's god, may you be a son who delights his mother, may you be the life-force of your city, may you be an honourable man, good offspring, may you be prosperous and …… destiny, may you own silver there, may you own grain there! Owning silver, may you delight in silver; owning grain, may you delight in grain! May you be valiant and joyous, may you not be blighted by ……. May you be a soother of hearts, who never wearies of words!

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 I gazed over all the people, and chose Dumuzid as god of the Land. For Dumuzid, beloved by Enlil, I exalted his name and decreed his destiny. My mother cherishes him constantly, and my father speaks his praise.

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 The queen ……. Outside (?) the city, the house (?) …… lapis lazuli ……. In my sanctuary, …… in prayer, in holy prayer, ……. I am Inana …… powerful garment. The gala singer …… in song, the musician performs a hymn. My bridegroom rejoices beside me, the { wild bull } { (1 ms. has instead:) lord } Dumuzid rejoices beside me.

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 "These genitals, ……, like a horn, …… a great waggon, this moored Boat of Heaven …… of mine, clothed in beauty like the new crescent moon, this waste land abandoned in the desert ……, this field of ducks where my ducks sit, this high well-watered field of mine: my own genitals, the maiden's, a well-watered opened-up mound -- who will be their ploughman? My genitals, the lady's, the moist and well-watered ground -- who will put an ox there?"

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 "Plough in my genitals, man of my heart!" …… bathed her holy hips, …… holy ……, the holy basin (1 line fragmentary) (approx. 3 lines missing)

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 His wife dwelt happily with him in E-namtila, the king's house; Inana dwelt happily with him in E-namtila, Dumuzid's house. Rejoicing in his house, Inana pleads with the king:

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 "My spouse, …… the pleasant building. Inana, I will place them at your disposal, I will place them there before you in your E-namtila, the amazing source of the Land's radiance, the house where the destiny of all the lands is decreed, where the living people are correctly guided. Ninegala, I will place them at your disposal, I will place them there before you in your E-namtila. Inana, I will place them at your disposal in E-namtila, the building which grants long life. I will place them there before you in your E-namtila. (3 lines missing) (1 line fragmentary)"

A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16 "Inana, I will place them at your disposal, I will place them there before you in your E-namtila, the house whose splendour covers the Land, the house in which the purification rites are most holy, the house with appropriately grand treasures." …… with his butter and cheese, …… will place at your disposal there ……. (11 lines fragmentary)…… of Inana.

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 R): c.4.08.18 I am the queen, I shall go with him to his ……. I am Inana, I shall go with him to his ……. I shall go with him to his ……. I shall go with him to his …… shrine. I shall go with him to the house with its measuring jars.

A song of Inana and Dumuzid (Dumuzid-Inana R): c.4.08.18 Let me learn the way to the man, my milk, my cream! Let me learn the way to my Ama-ušum, my milk, my cream! Let me learn the way to Ama-ušumgal-ana, my milk, my cream! Let me learn the way to the esparto grass, my milk, to my milk, my milk! Let me learn the way to the poplars, the cool place, my milk! Let me learn the way to the innuš plants, the pure plants, my milk! Let me learn the way to the grasslands, the frosty place, my milk! Let me learn the way to the holy sheepfold, my man's sheepfold! Let me learn the way to the holy sheepfold, my Dumuzid's sheepfold!

A song of Inana and Dumuzid (Dumuzid-Inana R): c.4.08.18 I will speak …… (this line is probably a catch-line to the second (sa-ĝara) section, not preserved)

A song of Inana and Dumuzid (Dumuzid-Inana R): c.4.08.18 …… the small things, …… the small things, …… the great things, …… the small things, …… my property that has to be brought ……; my sheep that eat ……. The cowherd …… will not find the cow-pen, the shepherd …… will not find the sheepfold. My butter carrier will not carry the butter, my milk carrier will not carry the milk. My …… to the evil ones. (2 lines fragmentary) (unknown no. of lines missing)

A song of Inana and Dumuzid (Dumuzid-Inana R): c.4.08.18 Let me learn the way to the man, my milk, my cream! Let me learn the way to my Ama-ušum, my milk, my cream! Let me learn the way to Ama-ušumgal-ana, my milk, my cream! Let me learn the way to the esparto grass, my milk, ……, my milk! Let me learn the way to the poplars, the cool place, my milk! Let me learn the way to the grasslands, the frosty place, my milk! Let me learn the way to the innuš plants, the pure plants, my milk! Let me learn the way to the holy sheepfold, my bridegroom's sheepfold! Let me learn the way to the holy sheepfold, my Dumuzid's sheepfold!

A kunĝar to Inana (Dumuzid-Inana T): c.4.08.20 …… he who cools, who cools ……. He who uproots the grass for holy Inana, who uproots ……. He who gathers the dates, …… the date palm. He who gathers the dates for holy Inana, …… the date palm. Let him bring her water, let him bring her water, and black emmer seeds. With the water let him bring Inana a heap, and white emmer seeds. The man brings, the man brings, he brings a heap of stones to choose from. The man brings to the maiden Inana, he brings a heap of stones to choose from. He gathers the lapis lazuli from the top of the heap. He gathers the lapis lazuli for Inana from the top of the heap.

A kunĝar to Inana (Dumuzid-Inana T): c.4.08.20 She chooses the buttocks beads and puts them on her buttocks. Inana chooses the head stones and puts them on her head. She chooses the lumps of translucent lapis lazuli and puts them on the nape of her neck. She chooses the golden genitals and puts them on the hair of her head. She chooses the ribbons (?) of gold for the ears and puts them on her ears. She chooses the burnished bronze and puts it in her ear lobes (?). She chooses that which drips with honey and puts it on her face. She chooses that of the outer shrine and puts it on her nose. She chooses the …… and puts it on her mouth. She chooses the beautiful …… ring and puts it in her navel. She chooses a well of honey and fresh water and puts it on her hips. She chooses bright alabaster and puts it on her thighs. She chooses black { …… willow (?) } { (1 ms. has instead:) fleece (?) } and puts it on her genitals. She chooses ornate sandals and puts them on her toes.

A kunĝar to Inana (Dumuzid-Inana T): c.4.08.20 The lord meets her for whom lapis lazuli was gathered from the heap. Dumuzid meets Inana for whom lapis lazuli was gathered from the heap. The shepherd of An, the servant of Enlil, the lord meets her. The servant of An, the herdsman of Enlil, Dumuzid meets her. The lord meets her at the lapis lazuli door which stands in the ĝipar shrine. Dumuzid meets her at the narrow door which stands in the storehouse of E-ana.

A kunĝar to Inana (Dumuzid-Inana T): c.4.08.20 When she turns from the top of the heap, when Inana turns from the top of the heap, may the woman enter (?) with her songs, decorated (?). The maiden, singing, sends a messenger to her father. Inana, dancing from joy, sends a messenger to her father:

A kunĝar to Inana (Dumuzid-Inana T): c.4.08.20 "Let them …… for me into my house, my house. Let them …… into my house, my house for me, the queen. Let them …… for me into my ĝipar shrine. Let them erect for me my flowered bed. Let them spread it for me with herbs like translucent lapis lazuli. For me let them bring in the man of my heart. Let them bring in to me my Ama-ušumgal-ana. Let them put his hand in my hand, let them put his heart by my heart. As hand is put to head, the sleep is so pleasant. As heart is pressed to heart, the pleasure is so sweet."

A song of Inana and Dumuzid (Dumuzid-Inana V): c.4.08.22 The young lady, the king's kohl, Inana, Dumuzid's kohl, full of joy, adorned with loveliness, goes to the shepherd in the sheepfold, goes to Dumuzid in the cattle-pen. There on the road she …… the shepherd, the maiden Inana meets him on the path. Dumuzid comes forth like the daylight. …… extended his hand to ……; …… extended his hand to ……. …… extended hand. (1 line fragmentary)…… enfolded in numerous buds, …… sprouted branches, …… heart …….

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 W): c.4.08.23 May my sheep eat my aromatic plants of the fields, dripping with syrup, my plants, my licorice. May my sheep eat my …… waterskin hanging from the saddle, my plants, my ḫarub pods. May my sheep eat my grass spread out like a mantle, my plants, my meadow grass. May my sheep eat my native-born (?) of flourishing Sumer, my plants, my kali plants. May my sheep eat my unkempt long hair, my plants, my esparto grass. May my sheep eat my plants that ignore winter and summer, my plants, my date palm saplings. May my sheep eat my beautiful …… plants with a head of fine hairs, my plants, my lilangi plants. May my sheep eat my …… growing in the desert, my plants, my apple grass.

A song of Inana and Dumuzid (Dumuzid-Inana W): c.4.08.23 …… and smeared milk and honey on it. The youth is gentle towards his spouse; the wild bull stands in prayer before her. He is gentle towards holy Inana. Embracing ……, he treats her gently. Dumuzid stands in prayer before her. (approx. 5 lines missing)

A song of Inana and Dumuzid (Dumuzid-Inana Y): c.4.08.25 (Utu speaks:)"Our brother-in-law, the daytime will pass; our brother-in-law, night will come. Then I shall make the moonlight enter its house, I shall make the stars become dimmed in their house. Our brother-in-law, when the daytime has passed, our brother-in-law, when the night comes, and after the moonlight has entered its house, after the stars have become dimmed in their house, I shall draw the bolt from the door for you ……." (5 lines missing)

A song of Inana and Dumuzid (Dumuzid-Inana Y): c.4.08.25 "My elder sister! ……." "My sweet! ……." "My elder sister! ……." "My brother with kindly eyes!" (2 lines unclear)"Here is our parapet! Tear down our parapet! Our spouse, exert (?) yourself, exert (?) yourself! If you are captured, what will become of us? They have let you go: come into our house!"

A song of Inana and Dumuzid (Dumuzid-Inana Y): c.4.08.25 "My one distinguished by a shock of hair, my one distinguished by a shock of hair! My sweet, my one distinguished by a shock of hair! My one distinguished by a shock of hair like a palm tree! My shaggy-necked one like a tamarisk, my one distinguished by a shock of hair! My man distinguished in the assembly by your shock of hair! Rub it against our breast, my sweet! Noble one (?), honoured in the assembly with your shock of hair! Rub it against our breast, my brother with kindly eyes! My lapis lazuli beard, my fermenting-vat shock of hair! My beard mottled like lapis lazuli! My shock of hair sturdy as a fermenting vat! My ivory figurine, my golden figure! My object fashioned by a skilled carpenter! My one worked on by a skilled metal worker!"

A song of Inana and Dumuzid (Dumuzid-Inana Y): c.4.08.25 "Come (?), my beloved sister! I will …… mouth. Her genitals are as sweet as her mouth. Her mouth is as sweet as her genitals. …… beautiful. …… eyes. (3 lines fragmentary or missing)"

A song of Inana and Dumuzid (Dumuzid-Inana Y): c.4.08.25 "May you be sweet words in the mouth! May you be a reign which brings forth happy days! May you be a feast which brightens the countenance! May you be a shining mirror! Beloved of Enlil, may { the heart of your god } { (1 ms. has instead:) your god } be assuaged towards you! Come at night, stay at night! Come with the sun, stay with the sun! May your god pave the road for you, may he level the hills and depths for you!"

A song of Inana and Dumuzid (Dumuzid-Inana Z): c.4.08.26 My own mother gave birth to me for your sake, my Ningal gave birth to me for your sake. ……, my beloved heart will come. ……, my beloved heart will come there. May …… come to me (?), and I will rejoice over him. May Dumuzid come to me (?), and I will rejoice over him. (1 line unclear) Dumuzid …… (1 line fragmentary) (unknown no. of lines missing)

A song of Inana and Dumuzid (Dumuzid-Inana Z): c.4.08.26 (1 line fragmentary) Let us embrace, my bridegroom! Come, let us rejoice in play! Let us embrace, my Ama-ušum! Come, let us rejoice in play! Friend of An, lord, my heart's desire, cheering the mood, gladdening the heart: may you be our sun god! I will go to the lord, I will talk with him, I will say to the lord of my heart:

A song of Inana and Dumuzid (Dumuzid-Inana Z): c.4.08.26 "…… with Enlil, and my father, Suen, chose you in his heart. I myself chose you in my heart; you are the man of the heart. He has placed on your head for me the good headdress and the holy crown. You shall stand in service before the great gods, the Anuna gods who shine forth radiantly. Let us embrace, my bridegroom! Let us lie on my flowered bed! Let us embrace, my Ama-ušum! Let us lie on my flowered bed!"

A song of Inana and Dumuzid (Dumuzid-Inana B1): c.4.08.28 It was in the days of abundance, it was in the nights of plenty; it was in the months of luxuriance, it was in the years of rejoicing. In those days the shepherd, the shepherd Dumuzid decided in his holy heart to make his heart joyful, to go to the cattle-pen, to brighten its mood, to make the holy sheepfold shine like the day. He of decision and resolve spoke to the queen of heaven, the queen of earth. Ama-ušumgal-ana addressed words to her:

A song of Inana and Dumuzid (Dumuzid-Inana B1): c.4.08.28 Then the shepherd went out into the desert. The young man Dumuzid …… in the cattle-pen. His sister, the queen of scribes, went to …… heaven and earth. The shepherd and his sister entered there into the holy sheepfold inside which the sheep live. He was living there, the shepherd was living there; and his sister, the singer expert in song, was living in that dwelling. Abundance filled the cattle-pen, plenty flowed in the sheepfold. They ate, they ate pure food -- pressed oil, honey and ghee. They drank emmer beer and strong liquor.

A song of Inana and Dumuzid (Dumuzid-Inana B1): c.4.08.28 Dumuzid, the shepherd Dumuzid decided in his holy heart to make the heart of his sister overflow with joy. He fastened …… and brought them into the cow-pen. He brought …… for her, a ewe with its lamb. The lamb jumped up on its mother, and then mounted her and copulated with her. The shepherd said to his sister:

A song of Inana and Dumuzid (Dumuzid-Inana B1): c.4.08.28 "Look, my sister! What is the lamb seeking from his mother?" His sister replied to him: "He is mounting on the back of his mother, and making her sing out." (Dumuzid speaks:) "If he is mounting on her back, and making her sing out, what it really is ……: he is copulating with her and filling her to overflowing with his semen."

A song of Inana and Dumuzid (Dumuzid-Inana B1): c.4.08.28 The kid jumped up on his sister and then mounted her and copulated with her. The shepherd said to his sister: "Look, my sister! What is the kid seeking from his sister?" His sister, not grasping the meaning, replied to him: "He is mounting on the back of his sister, and making her sing out." (Dumuzid speaks:) "If he is mounting on her back, and making her sing out, what it really is: he is filling her genitals with his ejaculated semen." "My brother, …… to me derisively …… mount! Who will cause …… to have …… in the future?"

A song of Inana and Dumuzid (Dumuzid-Inana C1): c.4.08.29 "I will send a messenger to the shepherd: let him treat me to the best butter and the best milk! I will send a messenger to my farmer: let him treat me to …… and wine! I, the lady, will send a messenger to the fowler, whose bird-nets are spread out: let him treat me to fine birds! I, Inana, will send a messenger to the fisherman too whose nets are set up in the reedbeds: let him treat me to fat carp!"

A song of Inana and Dumuzid (Dumuzid-Inana C1): c.4.08.29 The mistress ……. She stepped forward to her own mother, and stood …… expert in song: (Ningal speaks:) "He will be just like ……. He will be just like ……. He will be just like …… for you. He will be just like your father. He will be just like your mother. His mother too will …… just like your mother! His father too will …… just like your father!" (Dumuzid speaks:) "Open the house, my lady! Open the house!"

A song of Inana and Dumuzid (Dumuzid-Inana C1): c.4.08.29 At her mother's bidding, Inana bathed in water and anointed herself with sweet oil. She covered her body with a grand robe; she also took her pin. She straightened the lapis lazuli stones on her neck, and grasped her cylinder seal in her hand. The young lady stepped forward as Dumuzid pushed open the door, and like a moonbeam she came forth to him from the house. He looked at her and rejoiced in her; he embraced her and kissed her. (1 line fragmentary) (approx. 9 lines missing)

A song of Inana and Dumuzid (Dumuzid-Inana C1): c.4.08.29 "My bride, come forth from the ……. Inana, …… the house of my personal god. I shall bring you to the house of my god. I shall get you to lie down before my god and, Inana, you shall sit with me in my god's seat of honour!"

A song of Inana and Dumuzid (Dumuzid-Inana C1): c.4.08.29 "I have not carried you off to be my slave girl! ……, your table will be a splendid table. You will eat at a splendid table. Your table will be a splendid table, a splendid table. You will eat ……. My mother does not eat there, Durtur's brother does not eat there, my sister Ĝeštin-ana does not eat there; but you will eat ……."

A song of Inana and Dumuzid (Dumuzid-Inana C1): c.4.08.29 "My bride, you should not weave cloth for me! ……, you should not spin yarn for me! ……, you should not comb out goat's wool for me! ……, you should not warp threads for me!" (3 lines fragmentary) "You should not (?) …… bread for me!" Ninegala, ……. The wild bull Dumuzid ……. …… holy radiance on the horizon ……, …… radiance in heaven ……, (2 lines fragmentary) (up to 5 lines missing)

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 On the day of the moon's disappearance, the day appointed (?), the day when the couch will be inspected, the day when the lord will make love, grant life to the lord and give the staff and the crook to the lord!

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 She desires it, she desires it, she desires the couch. She desires the couch of heart's joy, she desires the couch. She desires the couch of the sweet embrace, she desires the couch. She desires the kingly couch, she desires the couch. She desires the queenly couch, she desires the couch.

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 When she makes comfortable, when she makes comfortable, when she makes the couch comfortable; when she makes the couch of heart's joy comfortable, when she makes the couch comfortable; when she makes the couch of the sweet embrace comfortable, when she makes the couch comfortable; when she makes the kingly couch comfortable, when she makes the couch comfortable; when she makes the queenly couch comfortable, when she makes the couch comfortable,

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 she covers the couch for him ……, covers the couch for him; she covers the couch for him ……, covers the couch for him; she calls the king to her sweet couch, she calls the beloved to her sweet couch, and speaks to him words of life, words of long days.

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 Ninšubur, the good minister of E-ana, clasps him by his right hand and brings him in bliss to Inana's embrace: "May the lord whom you have chosen in your heart, the king, your beloved husband, enjoy long days in your holy and sweet embrace! Give him a propitious and famous reign, give him a royal throne of kingship on its firm foundation, give him the sceptre to guide the Land, and the staff and crook, and give him the righteous headdress and the crown which glorifies the head! From the rising of the sun to the setting of the sun, from the south to the north, from the upper sea to the lower sea, from where the ḫalub tree grows to where the cedar grows, over all Sumer and Akkad, grant him the staff and the crook!"

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."

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 "May high flood-waters flow in the Tigris and Euphrates, may the grasses grow tall on their banks, and may the meadows be covered. May the holy lady Nisaba pile high the grain heaps and mounds. My lady, queen of heaven and earth, queen who encompasses heaven and earth, may he enjoy long days …… embrace."

A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30 With head high, the king goes now ……, with head high he goes to the holy embrace of Inana. The king going now with head high ……, going now to my lady with head high, (1 line fragmentary) he embraces the mistress.(the ends of a number of further lines are preserved) (unknown no. of lines missing)

A balbale to Inana (Dumuzid-Inana E1): c.4.08.31 (16 lines fragmentary or unclear)

A balbale to Inana (Dumuzid-Inana E1): c.4.08.31 The young maiden …… a tiara. The young man …… sword belt. Let my girlfriend …… to the place of the festival. She rides on a beast, …… on a beast. …… on a lion ……. …… on a great beast ……. (unknown no. of lines missing)

A balbale to Inana (Dumuzid-Inana E1): c.4.08.31 (1 line fragmentary) …… gathers ……, …… on her ears. She blends (?), she blends (?) ……. She blends (?) kohl. She lets down her hair which was combed up. She bathes and rubs herself with soap. She rubs herself with soap from the white bowl, she bathes with water from the holy ewer. She anoints herself with sweet oil from the stone bowl. She dresses in her laundered clothes. She combs up her hair which was let down. She paints her eyes with kohl. She puts the lapis lazuli beads on her neck, arranging their button on her neck sinews. She …… a cylinder seal on the nape of her neck. She covers her body with a queenly robe.

A song of Inana and Dumuzid (Dumuzid-Inana F1): c.4.08.32 The …… spoke to me among the apple trees. My precious sweet …… my head. The …… spoke to me among the fig trees. My precious sweet …… my ……. The …… spoke to me among the willow (?) trees. My precious sweet ……. The …… spoke to me ……. My precious sweet …… my …….

Dumuzid and Enkimdu: c.4.08.33 "My sister, let the shepherd marry you! Maiden Inana, why are you unwilling? { His butter is good, his milk is good } { (2 mss. have instead:) He of good butter, he of good milk } -- all the work of the shepherd's hands is splendid. Inana, let Dumuzid marry you. You who wear jewellery, who wear šuba jewels, why are you unwilling? { (1 ms. adds 2 lines:) His butter is good, his milk is good -- all the work of the shepherd's hands is splendid. } He will eat his good butter with you. Protector of the king, why are you unwilling?"

Dumuzid and Enkimdu: c.4.08.33 "Let him give me his best filtered beer, and I will give the farmer my curds (?). Let him give me his best bread, and I will give the farmer my …… milk for it. Let him give me his little beans, and I will give the farmer my small cheeses for them. { (1 ms. adds 2 lines:) Let him give me his large beans, and I will give the farmer my big cheeses for them. } After letting him eat and letting him drink, I will even leave extra butter for him, and I will leave extra milk for him. In what is the farmer superior to me?"

Dumuzid and Enkimdu: c.4.08.33 "Why should I compete against you, shepherd, I against you, shepherd, I against you? Let your sheep eat the grass of the riverbank, let your sheep graze on my stubble. Let them eat grain in the jewelled (?) fields of Unug, let your kids and lambs drink water from my Surungal canal."

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 Inana: c.4.08.a The rocking of the churn will sing for you, Inana, thus making you joyous. The holy churn will sound …… for you, thus making you joyous, Ninegala. The good shepherd, the man of sweet songs, will loudly (?) sing songs for you; lady, with the sweetest songs, Inana, may he make your heart joyous!

A balbale to Inana: c.4.08.a Lady, when you enter the cattle-pen, Inana, the cattle-pen indeed will rejoice over you. Mistress, when you enter the sheepfold, Inana, the sheepfold indeed will rejoice over you. When you enter the feeding-pen, healthy ewes will spread out their wool for you.

A balbale to Inana: c.4.08.a May your spouse, Ama-ušumgal-ana, …… on (?) your holy breast. May the holy sheepfold produce plentiful supplies of butter (?) for you. It will make butter plentiful (?), it will make milk plentiful (?), thus making you joyous, Inana. May the holy sheepfold make the butter extensive (?) for you, thus making you joyous, Ninegala.

A balbale to Inana: c.4.08.a For the king you have chosen with your heart, for Dumuzid, the son of Enlil, may the cattle-pen produce (?) butter and milk, may the sheepfold produce (?) abundance! May the days of the true shepherd be numerous! The true shepherd, Dumuzid …… days of prosperity!

A šir-gida to Martu (Martu A): c.4.12.1 Hero, august youth, who completely controls the distant mountains as far as their borders! Martu, august youth, who completely controls the distant mountains as far as their borders, who possesses the strength of a savage lion, who occupies a holy dais in the mountains, the pure place! Martu, who possesses the strength of a savage lion, who occupies a holy dais in the mountains, the pure place, who is imbued with great fearsomeness, whom holy An engendered, who appears gloriously with numerous divine powers! His own mother Ninḫursaĝa made his form excel Medim-ša's so that no one should threaten him. The Anuna, the great gods, enhanced his strength with warrior qualities, and spoke favourably to him. They invested (?) him with authority that accompanies him in battle like a coat of armour, …… to him mace, divine weapon, a great bow, arrows and quiver in his august hands, made his divinity magnificently perfect, and let him …… no adversaries.

A šir-gida to Martu (Martu A): c.4.12.1 He rears up, he …… the fields. He is greatly august, possessing the strength of a lion, ……. He is endowed with fearsomeness like a raging lion. Like a rampant wild bull, ……. He grasps the seven winds, makes fire ……, subduing all in battle and fight, …… like lightning. Acute fear of him seizes all the wicked, …… a southerly storm. The strength ebbs away from the city that he has cursed.

A šir-gida to Martu (Martu A): c.4.12.1 For the king, he annihilates all enemy lands that are not compliant to him. Martu, the son of An, extends a hand to the good shepherd whom he has chosen in his holy heart. His name is an august and ineffable name. No one ……. The god with hands pure from purification rites, whose divine powers are resplendent divine powers, annihilates evil and violence, and sets justice in their place. His father who inspired him, his own father, the lord of the gods, the prince who decides destinies, handed the distant sky and the broad earth to this savage god who gives just verdicts, who is knowledgeable in decision-making, an adviser; and he let him have no rivals. He presented to him the pure hills, the lapis-lazuli mountains; he presented to him the Martu lands, the lapis-lazuli mountains.

A šir-gida to Martu (Martu A): c.4.12.1 He is a lion-headed hero; he is the king's helper in battle ……. The just man on whom he has returned a …… verdict prays constantly to him. With the sceptre he leads …… to him, and has …… far away. He makes good …… come out of the ……. He sets calves in …… his great ……. …… in cow-pens and sheepfolds ……. He makes fish and birds ……, and makes fresh fruit grow. In the house in which the king …… silver, he ensures that it never ceases. He exceeds ……, and decides great destinies. …… he keeps guard over ……. In the river he causes …… to be available -- he drinks the fresh water that it brings. In the fields he produces …… for him -- he eats the grain that they bring. He makes …… increase in abundance for him. He is hostile to those who ……. His mind …… is reliable speech, and his exterior …… is glory.

A šir-gida to Martu (Martu A): c.4.12.1 He does not alter …… for the king, and prolongs his …… days. He hands him the staff for his right hand, and to his side he ties the mace that guides the thousands. (1 line unclear)He sets the king's feet in a well-ordered position (?), and causes him to have no opponents (?). Mankind also address him …… in the view of his god. …… him whom in his kindly heart he has called to kingship. All day long the protective goddess of justice stands unceasingly by his right side. In holy songs musicians sing of him -- the dearly cherished one, the god, the man of the hills, renowned everywhere -- and promote his name gloriously. Martu, son of An, it is sweet to praise you!

A hymn to Martu (Martu B): c.4.12.2 …… watching over ……, gathering together …… the divine powers, …… peerless dragon, …… named in heaven and earth with an august name, ……, engendered by great An and brought up on his holy knees, ……, born by Uraš, (1 line unclear) cherished and granted a favourable destiny by the Great Mountain Enlil, ……, not wearying of …… its beauty. Proud one among the great gods, …… hearts, …… pure ……, shining purification rites, his conduct ……. His words …… cannot be unravelled, his intelligence and counsel ……, …… distant ……, …… leader …… (at least 26 lines missing)

A hymn to Martu (Martu B): c.4.12.2 (3 lines fragmentary) …… cherish him ……. …… embellished ……, …… aromatic oil of cedar ……. …… raining on your body like dew ……. …… when you speak favourable words ……, …… when you speak favourable words ……, …… prayers and entreaties …….

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 Suen (Nanna A): c.4.13.01 His own mother, the lady of Nibru, speaks a prayer to the lord in his desert: "A prayer, O shepherd! A prayer! May the cows be numerous for you in the good desert. When you arrive at nightfall, may you renew the E-kur, the highly prized sanctuary."

A balbale to Suen (Nanna A): c.4.13.01 The mother who bore him speaks kindly from her loving heart to Suen: "You are the beloved of the heart who calms the heart, Suen, shining calf who grew fat on the holy lap; you can wish in your heart for anything! You can desire everything precious to the heart! ……, splendour of the E-kur, make your wish on Enlil's lap. May you create glory in heaven! May the E-kur sing a song of joy about you, may the people call upon your life, Suen, may you be supreme in heaven and earth!"

A balbale to Suen (Nanna A): c.4.13.01 His mother speaks kindly in joy to the king, the holy barge which travels across the sky: "My wild bull whom An has well called, your name is respected in all lands. Lord of the holy herd who consecrates the purification rites, seed engendered in a holy shrine, shining halter, heroic child born by Ninlil! Nanna, seed engendered in the fields, beloved of holy An! An has conferred on you the shepherding of the Land!"

A balbale to Suen (Nanna A): c.4.13.01 "Enlil has named you with a good renown -- you are the son of Enlil whose speech is just. In his elevated heart An has bestowed kingship on you. He has chosen your city Urim in his heart. For you he has brought fish and birds to the princely river. First-born of Enlil, who …… the rank of lord, he has bestowed on you the kingship of heaven. You are a god dressed in beauty in the heavens. Your moonlight is holy and bright, and because like Utu you are a shepherd of the Land, Nanna, it shines forth for the king like the daylight."

A balbale to Nanna (Nanna B): c.4.13.02 (Ningal speaks:) "I …… for the ……. (approx. 19 lines missing)The embrace of my spouse ……. The young man ……. Among his cows ……. My beloved who ……. I shall go ……! There with the lord ……."

A balbale to Nanna (Nanna B): c.4.13.02 "……, the reedbeds, the playground ……. I shall …… sharp knives to the …… and reed fences. I shall …… to the beautiful young reeds. Mistress, …… the treasures (?) of the ubi birds. I will gather their eggs for you, and I shall …… the nest. High priestess of Nanna, …… the ubi birds."

A balbale to Nanna (Nanna B): c.4.13.02 "After I have …… butter into the container, after I have …… for cakes in the morning (?), after I have …… carp in the great marsh, young lady, after I have …… little turtles (?), then I will …… your own mother Ningikuga. Ningal, I shall go with you to your house."

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 O eastern (?) house of Sumer, I will declare your greatness! O E-kiš-nu-ĝal, whose purification rites are brilliant, O house of Nanna! O shrine Urim, I shall glorify your name. Emerging from the holy heart of the pure hills, Urim, wisdom of An and Uraš, appropriate for E-temen-ni-guru! With An you bestow kingship; your majesty …… the foreign lands. I shall glorify your name far and wide!

A balbale to Nanna (Nanna C): c.4.13.03 He keeps in order the lordly purification rites ……. He has taken his seat …… in Urim. Your name is sweet! The Prince ……. Your holy word is pleasing to An. May my En-ḫedu-ana excel even An. …… the purification rites of the ĝipar. …… the lordly divine powers. …… the excellent ĝipar. Ašimbabbar ……. (probably 1 line missing) (2 lines fragmentary)

A balbale to Nanna (Nanna C): c.4.13.03 …… holy songs ……. The Prince ……. …… wisdom ……. …… the great divine powers. An and Enlil ……. Ningal …… May he excel ……. Aš-im-babbar ……. Like the sweet moonlight ……. …… the ĝipar, my delight, ……. An and Enlil ……. Mother Ningal …… charm ……. The high priestess of the moon god ……. En-ḫedu-ana ……. My king ……. …… the great divine powers ……. …… holy songs, light …… (1 line fragmentary) En-ḫedu-ana …… (1 line fragmentary) (probably 1 line missing)

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 balbale to Nanna (Nanna D): c.4.13.04 They are as numerous, as numerous as the grasses which break through the earth. Nanna, in the …… they are as numerous as the grasses which break through the earth. Their …… are translucent lapis lazuli. Their …… are the colour of the rising moon. The cows with their calves are numerous and are precious šuba stone. …… built and …… together. In their …… he chooses …….

A balbale to Nanna (Nanna D): c.4.13.04 He who loves the cows herds them into the pen. …… who loves the cows rounds up the cows. He has …… his great cows for her, and their butter ……. Seven { (1 ms. adds:) small } churns resound with …… and sweet butter for her. …… their butter is holy butter, their milk is holy milk.

A balbale to Nanna (Nanna D): c.4.13.04 …… { from the holy pen } { (1 ms. has instead:) in my holy pen }, the woman does not drink. …… in the holy ……, the woman does not eat. When he sits …… in the pen, he fills the pen with praise. When he sits …… in the pen, he is an ornament of the pen. …… the temple, the cattle-pen is a glory -- Nanna is the master. The …… is Suen's -- Nanna is the master.

A balbale to Nanna (Nanna D): c.4.13.04 He has planted …… so that the calves may feed for me. He has planted …… so that the cows may feed for me. …… eats. …… drinks. (12 lines fragmentary or missing)

A hymn to Nanna (Nanna E): c.4.13.05 Princely son, you are radiant as you come forth from the sacred bathing chamber (?), ……. …… the mountain of pure divine powers, the abzu shrine, ……. …… the majestic foundation platform, ……. Bringing terrifying radiance from the marshes, you …… a fearsome …….

A hymn to Nanna (Nanna E): c.4.13.05 Lifting your head in your goodness, greatness and majesty, majestically you extend your arm in order to determine destinies: great An has liberally bestowed on you your kingship over heaven and earth, and Enlil has perfected for you your great and noble filial status and lordship. Enlil has made majestic divinity manifest for you. Determining a destiny for your flowing waters, the majestic lower (?) waters, Enki from within the sacred bathing chamber (?) has placed the good earth, the good mother, at your feet. Enlil has sired you in majesty and lordship.

A hymn to Nanna (Nanna E): c.4.13.05 O Nanna, your crescent moon is called "the crescent moon of the seventh day (?)". Enlil has made known throughout heaven and earth your name, which is a sacred name. Princely son, he has made your greatness manifest throughout heaven and earth. The majestic assembly has bestowed on you his status as Enlil. And from the place of the sanctuary Eridug, Enki has determined for you your lordship and majesty. King of heaven and earth who adorns heaven and earth (?), from the majestic abzu, the place of the sanctuary Eridug, he has declared your great lordship and your greatness.

A hymn to Nanna (Nanna E): c.4.13.05 O Nanna, he has chosen as your inheritance that you should surpass the Anuna gods. He has seated you in a sacred dwelling amid their pure divine powers which gladden the heart. He has grandly called the great gods to the food offerings. He has seated them for the ritual which fills the heart with majestic pleasure. He has presented to (?) the gods their offerings which gladden the heart. He has seated you in a majestic place, a sacred place. O Nanna, he has seated you in a sacred place, a sacred dwelling.

A hymn to Nanna (Nanna E): c.4.13.05 Enki purifies the dwelling for you, he makes the dwelling shine for you. He consecrates the heavens for you, he makes the earth shine for you. He makes the E-kiš-nu-ĝal, the house of the cedar forests, tower straight upward for you. He makes your majestic residence into a sacred place for you, the foundation of heaven and earth.

A hymn to Nanna (Nanna E): c.4.13.05 He puts your ritual plans and majestic lustration rituals in order for you. …… he makes the offering table resplendent for you in the sacred place. …… he puts in order for you …… evening meals, your evening meals and morning meals. He consecrates the lustration rituals and makes them shine for you. After ……, he has made the …… beautiful. He has called ……. Enki sets up for you the lustration rituals created in his abzu; Kusu establishes the lustration rituals created in their specific house -- the oven for oxen, sheep and bread beside the interior of the bathing chamber (?), those sacred lustration rituals beside the shrine!

A hymn to Nanna (Nanna E): c.4.13.05 Kusu purifies the oil for the house. It is placed in readiness and the limbs are ……. To ensure the sacred lustration rituals are not neglected, from the majestic marshes, the vast, sacred bathing chamber (?), this destiny emerges: the E-kiš-nu-ĝal, with its majestic, sacred dais, perfects the great, majestic divine powers of heaven and earth. You bathe on the majestic banks by (?) the sacred bathing chamber (?); you put mountain oil on your sacred body; O Nanna, you are placed upon your majestic dais -- wrapped in majestic linen, with raised head, shining horns and the diadem of lordship!

A hymn to Nanna (Nanna E): c.4.13.05 With the majestic oil of the sacred body, the oil of lordship, oil from your great treasury, Lord Ningublaga consecrates the hands on his lapis-lazuli quay, the majestic quay, the sacred quay. But from Eridug the stag of the abzu (Enki) purifies the oil for those hands. So that you should place sacred hands upon your offering table in the banqueting hall, the great place, your steward Kusu -- she who purifies hands and cleanses hands -- consecrates the hands. But from Eridug the stag of the abzu purifies the oil for those hands.

A hymn to Nanna (Nanna E): c.4.13.05 Ningal is the majestic lady of the abzu shrine, of the majestic dais of Urim determining good and great destinies, and of the E-kiš-nu-ĝal, the sacred and good dwelling. O, the sacred dwelling is the place of your ladyship for Nanna its king! The E-kiš-nu-ĝal, the Agrun-kug, is your house of royalty! Nanna and Ningal bring joyfulness to the dwelling.

A hymn to Nanna (Nanna E): c.4.13.05 O Suen, sage, majestic lord throughout heaven and earth, your crown is a majestic crown! O Ašimbabbar who puts a terrifying radiance in heaven and earth! May his hands be consecrated for him. May they be consecrated like heaven for him, may they be made to shine like the earth for him. May they be as resplendent as the centre of heaven for him. May he lift his head with its crown (?) of heaven and earth, the sacred crown.

A hymn to Nanna (Nanna E): c.4.13.05 Suen, the sage lord, majestic throughout heaven and earth, who perfects the pure dais, Ašimbabbar who wears (?) the diadem and just crown with majestic, shining horns, lifts his head.

A hymn to Nanna (Nanna E): c.4.13.05 Sacred oil, pure oil, cleansing oil!(This line is written on the left edge of the tablet and may represent an accidentally omitted line, or else the catchline to another composition, possibly an incantation.)

The herds of Nanna (Nanna F): c.4.13.06 The lord has burnished (?) the heavens; he has embellished { the night } { (1 ms. has instead:) the earth }. Nanna has burnished the heavens; he has embellished { the night } { (1 ms. has instead:) the earth }. When he comes forth from the turbulent mountains, he stands as Utu stands at noon. When Ašimbabbar comes forth from the turbulent mountains, he stands as Utu stands at noon.

The herds of Nanna (Nanna F): c.4.13.06 His father, whose word is true, speaks with him day and night. Enlil, whose word is true, speaks with him day and night, and in decision determines the fates with him.

The herds of Nanna (Nanna F): c.4.13.06 His lofty ĝipar shrines number four. There are four { platforms } { (1 ms. has instead:) cattle pens } which he has established for him. His great temple cattle pens, one eše in size, number four. They play for him { on the drumsticks } { (1 ms. has instead:) on the churn }.

The herds of Nanna (Nanna F): c.4.13.06 The cows are driven together in herds for him. His various types of cow number 39600. { His young (?) cows and calves } { (1 ms. has instead:) His fattened cows } number 108000. His young bulls number 126000. The sparkling-eyed cows number 50400. The white cows number 126000. The cows for the evening meal (?) are in four groups of five each (?). Such are the various types of cow of Father Nanna.

The herds of Nanna (Nanna F): c.4.13.06 They give praise to the lord, singing paeans (?) as they move into the ĝipar shrines. Nisaba has taken their grand total; Nisaba has taken their count, and she is writing it on clay. The holy cows of Nanna, cherished by the youth Suen, be praised!

The herds of Nanna (Nanna F): c.4.13.06 He is ever able to increase the butter of abundance in the holy animal pens of …… and goats. He is able to provide abundantly the great liquor of the mountains, and syrup, and alcoholic drink for the king on his lofty pure platform.

The herds of Nanna (Nanna F): c.4.13.06 Mighty one, trusted one of Enlil, youth, god of living creatures, leader of the Land, and Ningal, lady of the ĝipar shrines -- O Father Nanna, be praised!

A hymn to Nanna (Nanna G): c.4.13.07 Lord, sweet wonder ……! The woman perfect in beauty ……. Nanna, lord, sweet wonder ……! The woman perfect in beauty …….

A hymn to Nanna (Nanna G): c.4.13.07 Ninḫursaĝa ……, the great mother Ninḫursaĝa ……. Nanna, ……, the great mother Ninḫursaĝa …….

A hymn to Nanna (Nanna G): c.4.13.07 …… you have shown your attractiveness to me. May your beauty cover my body like a …… garment. Nanna, …… you have shown your attractiveness to me. May your beauty cover my body like a …… garment.

A hymn to Nanna (Nanna G): c.4.13.07 Lord whose pure hands befit the milk churn, what you accomplish is pleasing to An and Enlil. Nanna, lord whose pure hands befit the milk churn, what you accomplish is pleasing to An and Enlil.

A hymn to Nanna (Nanna G): c.4.13.07 May you build enduringly the eternal (?) house. May you build enduringly Nanna's eternal (?) house, the …… quarters (?) and the courtyard of Nanna -- the temple whose shadow extends out into the midst of the sea, the E-kiš-nu-ĝal, the sweet wonder, the temple of Nanna built on empty land! ……, Suen …… among the gods. …… Enlil (?). ……, Nanna, lord, great son of An, beloved …… of Enlil and Ninlil, (unknown no. of lines missing)

An adab to Nanna (Nanna H): c.4.13.08 Your father, holy An, has bestowed upon you divine powers to which other gods cannot aspire. Enlil has decreed them to you in destiny. The lord of the holy lustration rites, An, has established them. ……, sacred lion of the gods, justly honoured, you are the light of heaven. (1 line fragmentary) (unknown no. of lines missing)

A tigi to Suen (Nanna I): c.4.13.09 My king …… in his reed marshes. He …… in the silent (?) reed marshes. He extended his house over a huge reed marsh, over a …… reed marsh. Its …… is green (?); he has built …… by the water. He called his city the shrine Urim. In his city, the lord of the long days, Suen, founded a dwelling-place. In Urim, the city chosen in his heart, bull-like the house gives praise.

A tigi to Suen (Nanna I): c.4.13.09 "O Nanna, Nanna, where have you tended your cows, Lord Ašimbabbar?" "In the chosen city, the shrine of my heart which I have founded in joy like Aratta ……. In my shrine Urim I have tended my cows." "First-born son of Enlil, where have you tended the people, Lord Ašimbabbar?"

A tigi to Suen (Nanna I): c.4.13.09 "In the chosen city, the shrine of my heart which I have founded in joy, like Aratta ……; in my E-mud-kura I have tended my cows." "First-born son of Enlil, where have you tended the people, Lord Ašimbabbar?" "In a place founded on a good day and given a good name, in the place chosen in my heart, my E-mud-kura, I, Ašimbabbar, have tended my cows." "First-born son of Enlil, where have you tended the people, Lord Ašimbabbar?" "In a place founded on a good day and given a good name, in the place chosen in my heart, my E-mud-kura, I, Ašimbabbar, have tended my cows." "King of the holy cattle-pen, where have you tended your cows, youthful, noble shepherd?" "In the meadow where I have built a dais for my shrine Urim and have let date palms grow as in the land of Dilmun -- there in its holy reedbeds I have tended my cows." "First-born son of Enlil, where have you tended the people, youthful, noble shepherd?" "In the meadow where I have built a dais for my shrine Urim and have let date palms grow as in the land of Dilmun -- there in its holy reedbeds I have tended my cows."

A tigi to Suen (Nanna I): c.4.13.09 (instead of lines 22-40, 1 ms. has:) "…… where have you tended your cows, youthful, noble shepherd?" "…… for my shrine Urim …… as in the land of Dilmun -- there in the house's cattle-pen I have tended my cows." "King of the holy cattle-pen (?), where have you tended your cows, youthful, noble shepherd, Lord Ašimbabbar?" "In a place founded on a good day and given a good name, in the place chosen in my heart, E-kiš-nu-ĝal, the …… house, I, Ašimbabbar, have tended my cows (?)."

An ululumama to Nanna (Nanna J): c.4.13.10 Lord, glory of heaven, suited to ……, Nanna, whose appearance in the high heavens is adorned with radiance! King, glittering light, crown of Urim, Nanna, glittering light, crown of Urim!

An ululumama to Nanna (Nanna J): c.4.13.10 Great lion of holy An, first-born of Enlil, seed of a bison, beloved of the gods, great strength inspiring awe in the Land, with the just crown and the shining sceptre, sparkling over the high mountains, …… of Enlil filled with princely divine powers, …… in the centre of Nibru, highly skilled at examining ……, (7 lines fragmentary)

An ululumama to Nanna (Nanna J): c.4.13.10 Butting …… aggressively, ……, never tiring, …… in heaven and on earth; giving princely commands to ……, …… like a bull, ……, looking down upon his rivers grand and small! Lion uttering hostile words to the enemy, supplying evening light to dark places! Youthful Suen, glorious moonlight, the people gaze at you in wonder.

An ululumama to Nanna (Nanna J): c.4.13.10 The ewe with its lambs expresses deep affection. The goat with its kids honours you. The young man is able to make love with his wife. Suen relaxes with beautiful Ningal. Praise be to youthful Suen, to Father Nanna!

A šir-namšub to Suen (Nanna K): c.4.13.11 As remote as heaven, …… as the earth! Lord Nanna, as remote as heaven, …… as the earth! Lord Ašimbabbar, as remote as heaven, …… as the earth!

A šir-namšub to Suen (Nanna K): c.4.13.11 (Ningal speaks:) "The lord of the just word ……. The lord of the E-kiš-nu-ĝal ……. When he fills the rivers with the spring floods, ……, establishing fine grain in the fields, ……, …… the marshes with various carp, ……, …… the reedbeds with mature and fresh reeds, ……, …… the woods with fallow deer and wild sheep, ……, …… the high desert with mašgurum bushes, ……, …… the irrigated orchards with syrup and wine, ……, …… the garden plots with lettuce and cress, ……, …… the palace with long life, ……, I will live there, ……, I will live there in the …… place."

A šir-namšub to Suen (Nanna K): c.4.13.11 "…… in your brick-built Urim, in your …… of Nanna, in your Dubla-maḫ, the place where judgments are given, in your storehouse of wine and syrup, at your Kar-zida, the quay of the barges, in your house of heaven, in your beloved house, I will live!"

A šir-namšub to Suen (Nanna K): c.4.13.11 "Nanna, in the upper lands I will live on your mountain of fragrant cedars. Lord Nanna, I will live in your city. I will live where your cows are numerous, where your calves are numerous. Nanna, I will live in your Urim. Lord, the bed is already …… there. Lord, ……, lord, king, son of An, hero who …… the great earth!"

A šir-namgala to Nanna (Nanna L): c.4.13.12 Princely son, respected one in heaven spreading amply over the high mountains, rising high as he casts a glowing radiance, majestic ……, his head reaching the sky, fixing the new moon and the months, shining forth, Nanna! Versed in numbers, may you look down graciously! Ašimbabbar, great light of holy An, mighty one (?) spreading wide, you cover (?) the numerous people.

A šir-namgala to Nanna (Nanna L): c.4.13.12 …… light, prince lifting his head with (?) the crown, not changing ……, making the Land firm forever, august …… who …… in abundance, …… kingship ……, …… with shining horns, in the sky ……, …… the month …… Sumer, on earth ……, …… of (?) the E-kur, radiance ……. …… on the other side, holy countenance which he alone ……, true light, filling the wide sky, Ašimbabbar …… greatly.

A šir-namgala to Nanna (Nanna L): c.4.13.12 Nanna, dragon of heaven and earth, standing ……, fixing the months and the new moon, sets the year in its place. Suen, lord, in heaven you alone are majestic. Lord, light of heaven, you are positioned forever. To prolong years of abundance, causing the early flood and unceasing abundance, to make firm the quays, to regulate the nipples of heaven, to establish celebration, …… to bring speckled grain, to ……, ……, to make firm the lofty dais of E-kiš-nu-ĝal, Nanna, to make firm the seat of kingship of the Land, (3 lines fragmentary)

A šir-namgala to Nanna (Nanna L): c.4.13.12 …… with (?) a remote heart ……, …… Urim, the city you have chosen, in the …… of An and Enlil ……, his lofty ……, may he (?) look favourably upon you. …… when you reside in the place where you find rest, …… in the Agrun-kug a just destiny is determined. The Great Mountain Enlil has set his mind on Lord Ašimbabbar. …… in his Ḫursaĝ-galama, …… as he instills terror and inspires fearsome awe, in the …… of the shrine Urim he determines favourable destinies.

A šir-namgala to Nanna (Nanna L): c.4.13.12 …… widespread people …… may he until distant times make the power majestic. …… speckled grain ……, …… abundance ……; may he raise raise his head …… like ……. May …… the restored place. May he bestow …… unapproachable …….

A šir-namgala to Nanna (Nanna L): c.4.13.12 Majestic ……, born of Ninlil, ……, Lord Ašimbabbar, holy son of An, …… luxuriance, majestic …… whose just word cannot be changed, ……, Nanna, may you exert great power!

A hymn to Nanna (Nanna M): c.4.13.13 Princely lord ……, great lord of heaven ……! In the city which like the sea inspires awe! Far-seeing Suen, ruler of Urim! O Suen, princely lord ……, great lord of heaven ……! In the city which like the sea inspires awe! Far-seeing Suen, ruler of Urim!

A hymn to Nanna (Nanna M): c.4.13.13 In the ĝipar (?) …… perfect reputation. My king, having …… and sat upon the dais, in his great banqueting hall he arranges the table of An. Nanna, in the ĝipar (?) …… perfect reputation. My king, having …… and sat upon the dais, in his great banqueting hall he arranges the table of An.

A hymn to Nanna (Nanna M): c.4.13.13 …… has gathered the divine powers in joy. ……, the black-headed have lifted their eyes to you, { the first-born son of Enlil } { (the other ms. has instead:) Suen }. …… has gathered the divine powers in joy. ……, the black-headed have lifted their eyes to you, the first-born son of Enlil.

A hymn to Nanna (Nanna N): c.4.13.14 …… that fills the holy heavens, an adept (?) exuding radiance (?), Nanna, your crown is holy! Unique lord, …… lord who …… the heavens, shining in the high heavens, ……, spreading advice throughout heaven and earth, ……, you are the god who ……, …… the place of creation. (1 line fragmentary)

A hymn to Nanna (Nanna N): c.4.13.14 …… for (?) the ruler whom you (?) have chosen, you have made your holy …… manifest. …… without ceasing, he has attained …….

A hymn to Nanna (Nanna N): c.4.13.14 The sweet-sounding tigi instruments are arranged in the majestic forecourt where your food-offerings are presented. In the heavenly assembly (?), the tigi instruments resound for you. Nanna, the sweet-sounding tigi instruments are arranged in the majestic forecourt where your food-offerings are presented. In the heavenly assembly (?), the tigi instruments resound for you.

A hymn to Nanna (Nanna N): c.4.13.14 May your city experience prosperity under you! In Urim may you raise your head high, unique lord, …… lord, into the distant future! Nanna, may your city experience prosperity under you! In Urim may you raise your head high, unique lord, …… lord, into the distant future!

A hymn to Nanna (Nanna O): c.4.13.15 (4 lines missing) (1 line fragmentary)You possess ……! An, Enlil, Enki and Ninḫursaĝa treat you with deserved affection in your place of creation. Exalted Nanna ……, adviser in heaven and on earth ……! An, Enlil, Enki and Ninḫursaĝa treat you with deserved affection in your place of creation.

A hymn to Nanna (Nanna O): c.4.13.15 Youthful Suen, as you move the Anuna gods stand in attendance. In the four quarters of the world the black-headed people raise their eyes to you, the first-born son of Enlil. Nanna, youthful Suen, as you move the Anuna gods stand in attendance. In the four quarters of the world the black-headed people raise their eyes to you, the first-born son of Enlil.

A hymn to Nanna (Nanna O): c.4.13.15 As you become manifest in the holy heavens, you …… broadly over all the lands. Your light is holy and purifies. Oh, ah, it has come forth for the king like the sunlight! Nanna, as you become manifest in the holy heavens, you …… broadly over all the lands. Your light is holy and purifies. Oh, ah, it has come forth for the king like the sunlight!

A hymn to Nanna (Nanna O): c.4.13.15 Nanna, ……, for (?) the lord you have chosen, you have made the …… manifest. …… without ceasing (?), (unknown no. of lines missing)

A hymn to Nanna (Nanna O): c.4.13.15 We are going, we are going, …… we are going to the house, to the …… of the lord, to the …… of Prince Šulgi, to the city that has been restored, to where speech and opinions are good, to where lips and hearts are pure, to where feet are firm on the ground.

A hymn to Nanna (Nanna O): c.4.13.15 The abzu has flourished, the abzu is beautiful. The abzu shall establish the lord as its lord. Lord Nanna, Lord Ašimbabbar, to the lord of the courtyard, noble Alamuš, may ……! May ……! May …… Inana of heaven …… in beauty! May the mistress …… in beauty in the shrine! May …… as desired! May ……! May you ……! …… of Ninsumun ……! (unknown no. of lines missing)

A hymn to Nanna: c.4.13.a Princely lord, foremost in the E-kur, …… fearsomeness! Suen, beneficent one of Enlil, …… the living! Cornelian calf, adorned with beauty, …… brilliance! …… prince whose forehead flourishes and whose countenance ……! Suen, warrior possessing great strength whose solidity ……, ……, radiance in (?) the pure heavens, …… fear over the broad earth, making …… manifest among the gods, ……, …… greatly ……, …… in heaven and on earth ……, (4 lines fragmentary)

A hymn to Nanna: c.4.13.a (Suen speaks:) " (2 lines fragmentary) I am the …… of Enlil, ……. In fear (?) of my lordship and greatness ……. O my mother, speak to my father ……, speak to the Great Mountain Enlil ……. Like the god, my brother, ……."

A hymn to Nanna: c.4.13.a His mother Ninlil spoke (?) to her spouse, she addressed her words to the Great Mountain Enlil: "O my spouse, your son Suen ……. The beneficent son, the song of the heart, ……. You …… born of mother and father, ……. Prince, glory of the E-kur, fruitful one of the Ki-ur ……, the cowherd …… cows, Suen ……, the princely son ……."

A fragment of a hymn to Nanna: c.4.13.b (2 lines fragmentary) …… puts in order the great cattle pens …… for him. …… the breeding bulls of the teeming cows …… bellow loudly. …… prepares butter, milk and eggs. The …… of his celebration which has been multiplied for you, …… their prince, …… put in order the …… for Suen, the abundance of heaven and earth. ……, the king befitting the holy heavens, …… in the interior of heaven, (unknown no. of lines missing)

A fragment of a hymn to Nanna: c.4.13.b (4 lines fragmentary) The foremost ……, …… in heaven and on earth, …… moonlight. …… radiance. The lord …… dignity ……. Ningal ……. The lord …… splendour. (unknown no. of lines missing)

An excerpt from a hymn to Nanna: c.4.13.c God who …… among the gods, coming forth on high, perfecting the divine powers of heaven! Outstanding crown, radiance, ……, prince, …… of heaven, justly cherished by An and Uraš! Born in Dur-an-ki! Light, radiance and crown of Urim!

An excerpt from a hymn to Nanna: c.4.13.c Now in addition he desired something good, something good. The lord wearied Enlil to determine the fate of his city: "My father, may you restore my city for me!"

An excerpt from a hymn to Nanna: c.4.13.c No one should escape the grasp of Father Nanna, him of most just words! Princely lord, princely lord, great princeliness among the gods! In the temple that, like the heavens, inspires terror and fear, you are awesome.

A hymn to Nanše (Nanše A): c.4.14.1 She is beer mash (?), the mother is yeast (?), Nanše is the cause of great things: her presence makes the storehouses of the land { bulge } { (1 ms. has instead:) prosper } and makes the honey …… like resin in the storerooms. Because of her, there stand vessels with ever-flowing water; because of Nanše, the baskets containing the treasures of the Land cover the ground like the silt of the river. She is the lady of ……. (1 line unclear)Nanše is the lady who raises high the channels for the meadows and the irrigation ditches.

A hymn to Nanše (Nanše A): c.4.14.1 She is concerned for the orphan and concerned for the widow. She does not forget the man who helps (?) others, she is a mother for the orphan; Nanše, a carer for the widow, who always finds advice for the debt-slave; the lady who gives protection for refugees. She seeks out a place for the weak. She swells his collecting basket for him; she makes his collecting vessel profitable for him. For the righteous maiden who has taken her path, Nanše chooses a young man of means. Nanše raises a secure house like a roof over the widow who could not remarry.

A hymn to Nanše (Nanše A): c.4.14.1 There is perfection in the presence of the lady. Lagaš thrives in abundance in the presence of Nanše. She chose the šennu in her holy heart and seated Ur-Nanše, the beloved lord of Lagaš, on the throne. She gave the lofty sceptre to the shepherd. She adorned Gudea with all her precious divine powers. The shepherd chosen by her in her holy heart, Gudea, the ruler of Lagaš, placed the lyre (?) Cow-of-Abundance among the tigi drums and placed the holy balaĝ drum at its side. While sacred songs and harmonious songs were performed before her, the kintur instrument praised the temple. The chief musician played the ibex horn for her: the song 'The house has been granted powers from the abzu', the sacred song of the house of Sirara about the princely powers was performed.

A hymn to Nanše (Nanše A): c.4.14.1 The dream interpreteter went into the sacristy and made glittering silver ešde cups ready for her. The temple cook ……, and prepared hot and cold food for her. He …… of the oven for her (?) and …… made the great shovel bellow for her. After the meat had arrived in large bowls and cool water had been brought from the Sirara-canal, after the festival trappings had arrived from Lagaš and wine had been brought from the countryside, her great oven which vies with the great dining hall, Nanše's shrine of food offerings, was humming.

A hymn to Nanše (Nanše A): c.4.14.1 If (?) the grain does not suffice for these rites and the vessels are empty and do not pour water, the person in charge of the regular offerings does not receive extra. After what was distributed from the foods and what was distributed from the drinks, after what was left over from the regular offerings and was not used by the house, after what was expended from the taxed fish, after what …… one iku of reedbeds ……, and after what was received in nuts and green plants from within the garden has entered (?), no mouth (?) may touch them. No one should carry the bread of the shrines in the district as bread allotment. …… prime beer, …… cool water.

A hymn to Nanše (Nanše A): c.4.14.1 He who confirms or contradicts what is uttered, who enters Nanše's house from outside (?), and does not leave it, the caretaker of Nanše's house, the child born to Utu, Lord Ḫendursaĝa ……. The king discriminates between the good and the evil deeds, Ḫendursaĝa discriminates between the good and the evil deeds. The …… which might be obstructed by evil he ……. …… (incompletely preserved name of a goddess) ……, the heroic child of youthful Suen, …… the evil utterances for Nanše.

A hymn to Nanše (Nanše A): c.4.14.1 At new year, on the day of rites, the lady libates water on the holy ……. On the day when the bowls of rations are inspected, Nanše also inspects the servants during the appointments. Her chief scribe Nisaba places the precious tablets on her knees and takes a golden stylus in her hand. She arranges the servants in single file for Nanše and then it will be decided whether or not a leather-clad servant can enter before her in his leather, whether or not a linen-clad servant can pass before her in his linen. Any registered and …… hired (?) person about whom observers (?) and witnesses claim to witness his fleeing from the house will be terminated in his position ……. The king who always cares for the faithful servants, Haia, the man in charge of registration, registers on a tablet him who is said to be a faithful servant of his lady but deletes from the tablet her who is said not to be the maidservant of her lady.

A hymn to Nanše (Nanše A): c.4.14.1 If the vessels pour no water, the roads are not in order, the dough trough is not kept clean, the fire is …… in the house during (?) the night-time, the incantations are …… in the house during (?) the day-time, then the šita-eša priest serving his term will be terminated from his office. For a susbu priest who serves his term administering food allotments and against whom a complaint has been lodged and for a saĝĝa priest who while living in the house did not make her holy songs and thoughts manifest (?), …… further rations are denied and thereby Mother Nanše's ordinances will become apparent. These words are ultimate; nothing is to be added to these rites. No one should …… other powers to these powers. Since not even one ……, no …… enters Nanše's house. (1 line unclear)

A hymn to Nanše (Nanše A): c.4.14.1 At Nanše's house, the river of the ordeal cleanses a person. After the oracular messages and (?) the holy songs have come out of …… of the abzu, …… the songs, and the enkum and ninkum priests choose (?) the purification rites. No …… or …… are to be added its words. No obstinate or threatening utterance shall arise.

A hymn to Nanše (Nanše A): c.4.14.1 Anyone who …… his hand and reaches out (?) for something forcefully (?), and whose hand matches (?) his mouth and who commits violence, who changes a firm foundation or alters a marked out border, who is rushing (?) to the place of oath, (1 line unclear)who …… a small weight in place (?) of a large weight, and …… a small ban measure in place (?) of a large ban measure, who desire something after having acquired something, who does not say "I have eaten" after having eaten, and does not say "I have drunk" after having drunk, and then says," I will set a bowl before you, I will filter beer for you"; a maidservant of a god who …… and …… from the house, an untrustworthy person who …… while living in the house; if anyone says "Serve (?) me, I want to eat", or says "Serve (?) me, I want to drink", then Nanše does not allow him to eat any bread with fat or shining eggs, because of the violation (?).

A hymn to Nanše (Nanše A): c.4.14.1 If the violent person was allowed to eat ……, with (?) …… eyes, grinding his teeth and shuffling his feet, he does not …… and does not ……. The powerful one who ……, the rich one who …… on the street, the married one who …… his wife for (?) the widow, who laughed one day in his rage, who makes fun of his calamity another day -- this person does not raise his …… for (?) the lady.

A hymn to Nanše (Nanše A): c.4.14.1 For the lady who cares for all the countries, the queen, Mother Nanše, sees into their hearts: the orphan who ……, the widow who ……, the waif delivered up to the powerful, the powerful delivered to the powerless, the mother who scolds at her child, the child who talks obstinately to his mother, the younger brother who talks against his elder brother or talks back to his father. The lady, who ……, Nanše, who ……, Nanše sees into the heart of the Land as if it were a split reed. (1 line unclear)

A hymn to Nanše (Nanše A): c.4.14.1 He who extends his staff of office, the one respected within the abzu, the lord who has no opposition in the terraced tower (?) of Nanše's house, the king, Lord Ḫendursaĝa, promulgates the decrees of Nanše's house. They are heavy smoke settling on the ground; the commands of the house are thick clouds covering the sky as if they were joined together with the needle of matrimony, yet the king, Lord Ḫendursaĝa, tears them apart. He can discriminate between the just and the wicked, and he can bring justice to the orphan as well as to the widow.

A hymn to Nanše (Nanše A): c.4.14.1 He decides justly any lawsuits between mother and child: if the mother has given to the child what she had to eat, has given to it what she had to drink, has ……, (1 line unclear) and his mother …… the firewood carrier's delivery from the open country, and yet the child does not speak to the mother who bore him in the great city with black looks (?) or in anger; and if the mother ordered her child to the place where the offence happened and the mother struck him at his ……, but nevertheless she has given him suck from her milk-filled breast, (2 lines unclear)then, after the king who loves justice, Ḫendursaĝa, has evaluated their testimonies and examined the case, he will place the blame on the mother of the child so that she will not be able to bear the weight of heavy blame, and there will be no god such a person could pray to.

A hymn to Nanše (Nanše A): c.4.14.1 If the mother has not given to the child what she had to eat, has not given to it what she had to drink, has not …… (1 line unclear)and his mother …… the firewood carrier's delivery from the open country, and the child speaks to the mother who bore him in the great city with black looks (?) and in anger, then the king who hates violence, Ḫendursaĝa, will treat such a person like water in a filthy place, and will reject that child for her sake as grain is rejected by acid soil. …… the words of his own mother …….

A hymn to Nanše (Nanše A): c.4.14.1 The guarantor of boundaries, the expert in (?) righteous words, lady, wise woman who founded Lagaš …… with Ĝatumdug. …… righteous words for (?) Nanše. The exalted lady whose commands are ……, the lady who like Enlil determines fates, who is seated on the throne of Sirara -- she, the pure one, looks at her powers.

A hymn to Nanše (Nanše A): c.4.14.1 At the house which has been granted powers from the abzu, in Sirara, the gods of Lagaš gather around her. To weigh silver with standard weights, to standardise the size of reed baskets, they establish an agreed ban measure throughout the countries. The shepherd, the expert of the Land, the wise one (?) of the countries, Ištaran, who decides lawsuits justly, who lives in the Land …… Ninĝišzida ……. (2 lines unclear)

A hymn to Nanše (Nanše A): c.4.14.1 To weigh silver with standard weights, to standardise the size of reed baskets, they establish an agreed ban measure throughout the countries. …… of (?) all the great rites. (1 line unclear)After …… in (?) the established storerooms, the lady of the storerooms …… her lofty …… with (?) vessels with ever-flowing water and with (?) …… of (?) reed containers which never become empty, she ordered her herald, Lord Ḫendursaĝa to make them profitable (?).

A balbale to Nanše (Nanše B): c.4.14.2 A fish is held in her hand as a staff ……. Fishes are put on her feet as sandals ……. Fishes light up the interior of the sea like fires ……. Fishes play on instruments for her like (?) sur priests. Fishes call out loudly for her like (?) oxen. She has fish wrapped around her body as a regal garment. The runner-fish (kaškaš) hastens (kaš) to her. The gurgur fish makes the sea surge up (gurgur) for her. The flash-fish (ĝir) makes the sea sparkle (ĝir) for her. She heaps up fish spawn so that …… fish will grow for her in the sea. Fishes fly around for her like swallows.

A balbale to Nanše (Nanše B): c.4.14.2 "I, the lady, will ride on my boat, I will ride home. I will ride on the prow of the boat, I will ride home." Its canopy of gold and fragrant cedarwood sparkles for her on the sea. Its cabin shines for her like rejoicing moonlight on the sea." My husband is the tax collector of the sea, Nindara is the tax collector of the sea." (2 lines unclear)

Nanše and the birds (Nanše C): c.4.14.3 The pelican (?) came forth from the holy reedbeds. It came forth from the holy reedbeds. The wise pelican (?) spent the day high in the skies. The pelican (?) cried out in the sky: its singing was sweet and its voice was pleasing. My lady …… her pelican (?) with beauty. The mistress, Mother Nanše, …… her pelican (?) with beauty.

Nanše and the birds (Nanše C): c.4.14.3 She herself …… upon the water like a large pelican (?). Stepping onto earth from heaven, she …… in the water like a holy cow. A holy pelican (?), a white cow, she drank by the water's side. With the towering flood ……. Nanše, shining …… of the Anuna, the great gods! Mistress, Mother Nanše, good woman, ……! Nanše, sister praised by the Anuna! Mother, beautiful matriarch of Enlil! { Nanše } { (1 ms. has instead:) My lady }, delighting in her pelican (?), erected a lapis lazuli shrine, and set the holy pelican (?) by her feet.

Nanše and the birds (Nanše C): c.4.14.3 "I am the mistress, so let my birds assemble for me where the sheaves are gathered! I am Nanše, so let my birds assemble for me where the sheaves are gathered! Let the birds of heaven and earth stand at my service! Let every bird without a name bring offerings! Let every bird not caught in nets ……!"

Nanše and the birds (Nanše C): c.4.14.3 The voiceless bat ……, a bird that darts by in the heavens. The Anzud bird decides the fates with (?) the Anuna gods.

Nanše and the birds (Nanše C): c.4.14.3 The peacock spends the day keeping watch. The holy bird, the peacock, spends the day calling 'ḫaya'. A bird red from cornelian, blue from lapis lazuli, white (?) from chalcedony (?), with all kinds of gold, and leather inlaid with gold -- may the coppersmith fashion the peacock for you thus.

Nanše and the birds (Nanše C): c.4.14.3 O bird in the sky! O vulture, weaver, vulture, weaver! O uz vulture in the sky! O vulture, weaver, vulture, weaver! Its wings together, its feet together, (1 line fragmentary) Its call …… to the ear (?) ……. …… its call ……. (4 lines fragmentary) (unknown no. of lines missing)

Nanše and the birds (Nanše C): c.4.14.3 (3 lines fragmentary) The misaz bird …… cries out ……. (1 line fragmentary) The snake-eater bird is green ……. Its wings …… a barge ……. The …… bird ……. The gubi bird ……. (5 lines fragmentary) (unknown no. of lines missing)

Nanše and the birds (Nanše C): c.4.14.3 (1 line fragmentary) …… of Ninḫursaĝa (?) he brings as his property to the mountains. Since it was searching for its property, the bird is called niĝgurmudum ('He brings his property'). The niĝgurmudum bird calls out and laments in the desert of Keš.

Nanše and the birds (Nanše C): c.4.14.3 The twittering birds flocking in the palace ……. The salsal bird cries in lament over itself. The egret (?), seemly in a …… linen garment, is present at the quayside. The heron (?) is brown, and clad in …… in the reedbeds. The …… bird catches azagur fish. The giri-ilu bird, dread of the people, …… its 'giri-ilu'. The stork …… picks up (?) …… like grass. The sa bird names …… its young ……. The dubdubu bird ……. The šegšeg bird sheds tears like a crying baby. The gubiguzaga bird …… like an angry man. (unknown no. of lines missing)

Nanše and the birds (Nanše C): c.4.14.3 (2 lines fragmentary) …… green ……. …… birds, like ants in crevices ……. …… Bau takes a bath ……. The tigilu bird …… the split roots ……. The dove …… gently in the broad fields. The pigeon …… bitterly in the vacant lot of the king. The ubi bird and the udar bird …… ants ……. The bird ……. …… in the gutter like beasts. (1 line unclear) …… humbly like an orphaned child ……. The ḫamun bird …… in harmony …… is dressed in linen. …… wine, like wine …… (unknown no. of lines missing)

Nanše and the birds (Nanše C): c.4.14.3 The heron (?) ……. The girgid bird ……. The dur bird ……. (1 line fragmentary)The dar bird …… guard ……. The dar bird …… 'tikutikumae'. The …… bird …… in the marshes. The adardara bird …… the swallow ……. The …… bird, when the net is suspended ……. The …… bird …… marshes ……. The šu-ur bird …… its extended wings and its head. The sleep bird spends its time crying 'dilibipila'. The shepherd bird cries 'uludig uludig'. The shepherd bird is brightly coloured like the durdar bird, and has a crest on its head. The nu-erimla bird does not live in windows or reed huts. The tirida bird calls the name 'tirida' in the reedbeds.

A hymn to Nergal (Nergal B): c.4.15.2 Hero, majestic, awe-inspiring son of Enlil, battering like a storm and roaring against the rebel lands! Immense at his front, at his rear surging as a flood, after he ……, …… this place; Lord Mešlamta-ea inspiring terrifying awe, his …… not releasing the hostile land, his luxuriant horn …… in the Land, struck …… with weapons.

A hymn to Nergal (Nergal B): c.4.15.2 ……, sired by Enlil, great ……, …… flood ……; he has placed you ……, he has positioned you in your heroic strength.

A hymn to Nergal (Nergal B): c.4.15.2 Raising his head, authoritative with a ringing voice, knowing the divine powers of the gods, …… of the Land, he travels through heaven and organises everything.

A hymn to Nergal (Nergal B): c.4.15.2 When …… you command the storm which flattens the hostile land, you devastate its evil; you pour it over for as long as it disobeys. You are the great hero of the lands, you speak ……, you go …… where no foot has previously been placed. …… like a vessel with seven spouts. The black-headed gather together at the front. You outpace the pigeons with ……. You outpace the black and white swallows (?).

A hymn to Nergal (Nergal B): c.4.15.2 Then Erra welcomed his king: "They have come! You surpass An! Perform the stewardship for An the king! In accordance with destiny you determine fates with him, Nergal!" Ninšubur, the minister of the great place, the underworld, greeted Nergal: "You are the lord who has made the bandits come forth (?) from the mountains. As with Enlil ……, no part of a foreign land escapes your grasp. Hero, for Enlil you piled up Enlil's enemies (?) in a single day. Hating ……, Nergal, …… as fire, you rise up in the lands where the sun rises." The Anuna gods stepped forward: "Like …… cracks ……, ……, you are Nergal!"

A tigi to Nergal (Nergal C): c.4.15.3 Lord who inspires awe in heaven and on earth, who is resplendent in the Land, engendered for kingship by your father, your awesomeness weighs upon the black-headed. The Anuna, the great gods, cower together before your awesomeness and radiance. Nergal, lord who inspires awe in heaven and on earth, who is resplendent in the Land, engendered for kingship by your father, your awesomeness weighs upon the black-headed. The Anuna, the great gods, cower together before your awesomeness and radiance.

A tigi to Nergal (Nergal C): c.4.15.3 Hero, after your father begot you, your father Enlil bestowed on you the mountain of the earth and all of the people. He definitively handed the deciding of destinies to you. Hero, Nergal, you are their king! Nergal, hero, after your father begot you, your father Enlil bestowed on you the mountain of the earth and all of the people. He definitively handed the deciding of destinies to you. Hero, Nergal, you are their king!

A tigi to Nergal (Nergal C): c.4.15.3 Lord who imposes silence, son of Enlil, who in his heroism like a flood demands respect (?)! May the people of Lagaš spread on your pure table everything you need. Nergal, may you stretch forth your arm over the place Lagaš. Nergal, lord who imposes silence, son of Enlil, who in his heroism like a flood demands respect (?)! May the people of Lagaš spread on your pure table everything you need. Nergal, may you stretch forth your arm over the place Lagaš.

A tigi to Nergal (Nergal C): c.4.15.3 (1 line fragmentary) (2 lines missing) (1 line fragmentary)…… heroism, …… Uzarpara (?), the shrine ……, you are Mešlamta-ea, ……. Nergal, lord, you are the Enlil of his Land. Like Alla (?), you have no rival. Like Ištaran, it has been given to you to reach correct judgments.

A tigi to Nergal (Nergal C): c.4.15.3 Enlil, shepherd of the black-headed, has given you as your name "Lord who leads away the enemies of Enlil, avenger of his father, strong hero". The gods have determined your fate. They have given …… to you. On earth you are ……, in heaven you are ……. Because of your noise no god opposes you. Just young man who …… the plague, provider for the place Lagaš, Mešlamta-ea, may people praise you in song!

A tigi to Nergal (Nergal C): c.4.15.3 Lord of the just word, lord of abundance, hero! At your name, people obey. Frightening sea like a rising ……, with your kingship you inspire terrifying fear. Hero, with your magnificent strength …… you pile up the rebel lands in heaps. Nergal, your name is praised in song. May the lady, An's daughter, the lady who loves her city, Bau who concerns herself with you, in Iri-kug, her city of ladyship, make your appointed …… famous for a reign of distant days.

A hymn to Nisaba (Nisaba A): c.4.16.1 Lady coloured like the stars of heaven, { holding } { (3 mss. have instead:) perfectly endowed with } a lapis-lazuli tablet! Nisaba, great wild cow born by Uraš, wild sheep nourished on good milk among holy alkaline plants, opening the mouth for seven …… reeds! Perfectly endowed with fifty great divine powers, my lady, most powerful in E-kur!

A hymn to Nisaba (Nisaba A): c.4.16.1 Dragon emerging in glory at the festival, Aruru (mother goddess) of the Land, …… from the clay, calming { …… } { (1 ms. has instead:) the region with cool water }, lavishing { fine oil } { (3 mss. have instead:) plenty } on the foreign lands, engendered in wisdom by the Great Mountain (Enlil)! Good woman, chief scribe of An, record-keeper of Enlil, wise sage of the gods!

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 hymn to Nisaba (Nisaba A): c.4.16.1 In order to establish bread offerings where none existed, and to pour forth great libations of alcohol, so as to appease the god of grandeur, Enlil, and to appease merciful Kusu and Ezina, she will appoint a great en priest, and will appoint a festival; she will appoint a great en priest of the Land.

A hymn to Nisaba (Nisaba A): c.4.16.1 He (Enki (?)) approaches the maiden Nisaba in prayer. He has organised pure food-offerings; he has opened up Nisaba's house of learning, and has placed the lapis-lazuli tablet on her knees, for her to consult the holy tablet of the heavenly stars. In Aratta he has placed E-zagin at her disposal. You have built up Ereš in abundance, founded from little …… bricks, you who are granted the most complex wisdom!

A hymn to Nisaba (Nisaba A): c.4.16.1 In the Abzu, the great crown of Eridug, where sanctuaries are apportioned, where elevated …… are apportioned -- when Enki, the great princely farmer of the awe-inspiring temple, the carpenter of Eridug, the master of purification rites, the lord of the great en priest's precinct, occupies E-engura, and when he builds up the Abzu of Eridug; when he takes counsel in Ḫal-an-kug, when he splits with an axe the house of boxwood; when the sage's hair is allowed to hang loose, when he opens the house of learning, when he stands in the street of the door of learning; when he finishes (?) the great dining hall of cedar, when he grasps the date-palm mace, when he strikes (?) the priestly garment with that mace, then he utters seven …… to Nisaba, the supreme nursemaid:

A hymn to Nisaba (Nisaba A): c.4.16.1 "O Nisaba, good woman, fair woman, woman born { in the mountains } { (1 ms. has instead:) by the mountains }! Nisaba, may you be the butter in the cattle-pen, may you be the cream in the sheepfold, may you be keeper of the seal in the treasury, may you be a good steward in the palace, may you be a heaper up of grain among the grain piles and in the grain stores!"

A hymn to Nisaba (Nisaba A): c.4.16.1 Lady coloured as the stars, holding a lapis-lazuli tablet! Nisaba, born by Uraš in the great sheepfold (?), …… nourished on good milk among holy alkaline plants, opening the mouth on seven …… reeds! Perfectly endowed with fifty great divine powers, my lady, the most powerful in E-kur! Aruru (mother goddess) of the Land, …… from the clay!

A šir-namšub to Nisaba (Nisaba B): c.4.16.2 …… is destroyed. …… is destroyed. It is destroyed. …… of Nisaba is destroyed. The house of Nisaba, her of the tablets, is destroyed. The house of …… is destroyed. The house of Nun-bar-še-gunu is destroyed. ……, the E-ḫamun is destroyed. The plants of lamentation have sprouted; the šumunda grass has sprouted. By the walls the long grass has sprouted. Amongst them, the willow trees are everywhere. As for the word of An and the word of Enlil, the angry heart of great An is everywhere, and the malign heart of Enlil is everywhere.

A šir-namšub to Nisaba (Nisaba B): c.4.16.2 (Nisaba speaks:) "In my house, may the moonlight in my house, the moonlight, the glorious sky in my house, the moonlight, the glorious night in my house -- may the glorious sky, the glorious night in my house not leave me (?)! The moonlight is obscured by the walls from my man, from my man. The moonlight, the glorious sky, from my man, the moonlight, the glorious night, from my man, the glorious sky, the glorious night is obscured by the walls from my man."

A balbale to Ninazu (Ninazu A): c.4.17.1 Lord Ninazu, may Nanna rejoice over you that the earth was created. Powerful and of great intelligence, you were engendered by Nanna. May Ašimbabbar make the shining branches of your sceptre radiant in your grasp. He has strengthened the foundations of the throne which An gave you. May he make the way straight for you as far as the ends of heaven and earth, may he make it as straight for you as the sunlight. My lord Ninazu, may he make it as straight for you as the sunlight, may he make it as straight for you as the sunlight. Suen has perfected your lordly staff, the lofty sceptre which shines over all the foreign countries, and guides the people. Your protective goddess has …… great power for you in E-kiš-nu-ĝal.

A balbale to Ninazu (Ninazu A): c.4.17.1 Ninazu, born in Urim, may Nanna rejoice over you. Lord Ninazu, born in Urim, may Nanna rejoice over you. The father who engendered you, the Great Mountain Enlil, has made your name glorious. Your own mother, the august lady, has decided your destiny in the Ki-ur. May you take your seat in your house, in your city -- the mountain, the pure place! May you take your seat in Enegir, in your city -- the mountain, the pure place! My lord Ninazu, may you take your seat there, may you take your seat there!

A balbale to Ninazu (Ninazu A): c.4.17.1 He has fixed the golden headdress on your head, making you truly perfect with it. He has …… the lordly son of his own father, the beloved of his heart. He has looked with best favour on ……. An has determined a good destiny for you. Son of Enlil king of the lands, may your splendour shine forth! My lord Ninazu, may your splendour shine forth, may your splendour shine forth! May your wife, the maiden, the good woman, Lady Ningirida, say to you: "Your house, your city!" as she steps before you in prayer, god of the Land, my lord Ninazu!

A balbale to Ninĝišzida (Ninĝišzida A): c.4.19.1 Hero, lord of field and meadow, lion of the distant mountains! Ninĝišzida, who brings together giant snakes and dragons! Great wild bull who, in the murderous battle, is a flood that ……! Beloved by his mother, he to whom Ningirida gave birth from her luxurious body, who drank the good milk at her holy breast, who sucked in lion's spittle, who grew up in the abzu! August išib priest who holds the holy ešda vessels, checker of tablets, who secures justice ……! King, wild bull with tall limbs (?), who directs speech aright, and who hates wickedness! Mighty power, whom no one dare stop when he spreads confusion! Mighty Ninĝišzida, whom no one dare stop when he spreads confusion!

A balbale to Ninĝišzida (Ninĝišzida A): c.4.19.1 The troops are constantly at your service. Shepherd, you understand how to keep a check on the black-headed. The sheep and lambs come to seek you out, and you understand how to wield the sceptre over the goats and kids, into the distant future. Ninĝišzida, you understand how to wield the sceptre, into the distant future.

A balbale to Ninĝišzida (Ninĝišzida A): c.4.19.1 The merciful king (i.e. Enki) entrusted you from your birth with your words of prayer. He let you have life and creation. Prince endowed with attractiveness, Ninĝišzida, when taking your seat on the throne-dais in an elevated location, lord, god, youth, right arm -- clothed in your ……, with the shining sceptre grasped in your hands -- then …… performs a šir-namšub song to you, addressing you intimately: "(1 line missing) You bring calming of the heart to …… who …… lies. You fall upon the many …… and you burn them like fire."

A balbale to Ninĝišzida (Ninĝišzida A): c.4.19.1 The king who is the lord of broad understanding (i.e. Enki) has determined a good destiny for you on your elevated throne-dais; the god who loves justice (probably Utu) has spoken these favourable words: "Foremost one, leader of the assembly, glory of ……, king endowed with awesomeness, sun of the masses, advancing in front of them! Who can rival you in the highest heaven? What can equal you?" Hero who, after surveying the battle, goes up to the high mountains! Ninĝišzida, who, after surveying the battle, goes up to the high mountains! King, you who carry out commands in the great underworld, you who carry out the underworld's business! Any youth who has a personal god is at your disposal, there where your commands are issued. O king, honeyed mouth of the gods! Praise be to Enki. Ninĝišzida, son of Ninazu! Praise be to Father Enki.

A balbale to Ninĝišzida (Ninĝišzida B): c.4.19.2 Lord with holy dignity, imbued with great savage awesomeness! My king, Lord Ninĝišzida, imbued with great savage awesomeness! Hero, falcon preying on the gods, my king -- dignified, with sparkling eyes, fully equipped with arrows and quiver, impetuous leopard, murderous, howling mušḫuš, { …… } { (1 ms. has instead:) …… }, dragon snarling (?) in the lagoon, raging storm { reaching } { (1 ms. has instead:) covering } all people! Lofty-headed prince, resting in the midst of the mountains, …… smashing heads!

A balbale to Ninĝišzida (Ninĝišzida B): c.4.19.2 Lord, your mouth is that of { a pure magician } { (1 ms. has instead:) a snake with a great tongue, a magician } { (1 ms. has instead:) a poisonous snake }, Lord Ninĝišzida, ……! Ninĝišzida, your mouth is that of a pure magician, Lord Ninĝišzida, ……! My linen-clad one, when you ……, who can find out your intentions? Ninĝišzida, when you ……, who can find out your intentions? Your holy word is known to them that know it, but is unknown to them that do not know it. To them that do not know it, to them that do not know it, ……. Ninĝišzida, to them that do not know it, …… When your great word comes to the earth, you are indeed a { (1 ms. adds:) great } mušḫuš …….

A balbale to Ninĝišzida (Ninĝišzida B): c.4.19.2 You fall upon the river as a flood-wave, you rise in the fields as a devastating flood. Magilum boat, high flood of battle { which cuts down } { (1 ms. has instead:) which chops down }. …… in his own heart ……, (1 line fragmentary) …… as a dead man …… (2 lines fragmentary)Lord Ninĝišzida, your praise is sweet.

A hymn to Ninĝišzida (Ninĝišzida C): c.4.19.3 Lord Ninĝišzida, …… (1 line fragmentary)Hero, …… beloved of holy An, …… born in the shining great mountains, lord …… with sparkling eyes, with the attractiveness of a young man, great hero, the king's right arm on the battlefield, Lord Ninĝišzida, your praise is sweet. They praise you in song.

A hymn to Ninĝišzida (Ninĝišzida C): c.4.19.3 Hero, as you wander on the earth, Ninĝišzida, beloved of An, through you the early flood occurs, and Enki rejoices at you. Through you fine grains are in the fields, and …… rejoices at you. …… head held high, Lord Ninĝišzida. You ……, Lord Ninĝišzida. You extend ……, and you stretch out your claws. Lord Ninĝišzida, your praise is sweet, …….

A hymn to Ninĝišzida (Ninĝišzida C): c.4.19.3 …… he has poured his good seed. Enlil says "Hail!" to Ninĝišzida. He makes known ……, and creates it for you in the Land. ……, born like ……. He looks at your joyful …… Lord Ninĝišzida, your praise is sweet. They praise you in song.

A hymn to Ninĝišzida (Ninĝišzida C): c.4.19.3 Hero who gains (?) victories …… in greatness. (1 line fragmentary) …… my king ……. (3 lines fragmentary)Lord Ninĝišzida, your praise is sweet. They praise you in song.

A hymn to Ninĝišzida (Ninĝišzida C): c.4.19.3 (1 line fragmentary) …… in your elevated (?) house, …… life. Ninĝišzida, in your elevated (?) house, …… life. …… from the great place ……. …… throne-dais …… (unknown no. of lines missing)

A balbale (?) to Ninĝišzida (Ninĝišzida D): c.4.19.4 Holding …… high, lordly one of holy An, holding …… high on the lofty throne-dais, ……, Lord Ninĝišzida, lord ……! …… the Anuna gods, gods of the earth ……. Ninĝišzida, the Anuna gods, gods of the earth ……. An has given power to you, princely son, ……. An has given power to you, Ninĝišzida, ……. …… the Anuna gods …… (unknown no. of lines missing)

A hymn to Ninimma (Ninimma A): c.4.21.1 You are the seal-holder of the treasury of the ……. You are the caretaker of the great gods, you are ……. Ninimma, you are the lady of all the great rites in the E-kur. Lady, you are the …… of Enlil, you are the heavenly scribe. You …… the tablet of life. (1 line fragmentary) You who bring the best corn are the lady of the E-sara. The surveyor's gleaming line and the measuring rod suit you perfectly. You can hold your head high among the great princes. You are ……. You are ……, the cherished one. (1 line fragmentary) ……; you are exceptional in wisdom. …… joy ……. My lady, you were exalted already in the womb; you are resplendent like the sunlight. You are suited to the lapis-lazuli crown (?); you are the heavenly ……. …… adorned with loveliness ……. (1 line fragmentary) (approx. 10 lines missing)

A hymn to Ninimma (Ninimma A): c.4.21.1 …… like a strong (?) ……. …… of the E-kur …… lady ……. …… the forceful one of Nanna ……. You are profoundly intelligent, one who knows everything. You are the shining light which fills the exalted sanctuary. You are she who …… by Enlil. You are ……. You are ……. You are most apt for the holy susbu rites and lustration rites. (1 line unclear)Ninimma of the holy divine plans, it is sweet to praise you!

A šir-gida to Ninisina (Ninisina A): c.4.22.1 …… who has taken her seat on an exalted dais, ……, imbued with awesomeness, an amazing sight, …… Ninisina, joyously fresh, ……, gathering up the divine powers, she announces the rites. …… Ninisina …… with intricate skill. ……, ministering with intricate skill, she gathers up the divine powers; Ninisina, ministering with intricate skill, she gathers up the divine powers. She takes in her hands the august divine powers. She attaches the incrustations to the great garment, while speaking favourable words. She tests the surgical lancet; Ninisina sharpens the scalpel. She has made perfect the divine powers of medicine, and hands them over to her son, the king of Ĝirsi, the kindly Damu:

A šir-gida to Ninisina (Ninisina A): c.4.22.1 "My son, pay attention to everything medical! Damu, pay attention to everything medical!" He takes the bandages and wipes them; he treats the bandages with embrocation, and softens the plaster that had been put on them. He mops up the blood and suppuration, and places a warm hand on the horrid wound. My lady, the midwife of the mothers of the Land, is the chief doctor of the black-headed; Ninisina, the daughter of An, hands this all over to her son, the king of Ĝirsi, the kindly Damu:

A šir-gida to Ninisina (Ninisina A): c.4.22.1 "My son, pay attention to everything medical! Damu, pay attention to everything medical! You will be praised for your diagnoses." Holy Ninisina performs for him her role as incantation priest, which Enki bestowed on her from the princely abzu. Because of the anxiety and intestinal disease which pursue mankind, this person writhes like a snake on scorching ground, hissing like a snake in waste ground, always calling out anew: "My heart! My stomach!"

A šir-gida to Ninisina (Ninisina A): c.4.22.1 My lady performs the incantations perfectly. Ninisina speaks the incantation formula over them and they become better. She performs the incantation with ghee, and pours it into her great bowl, bringing it along in her cooling hands. She makes the illness leave this person's body like wind. Like a raging fire of esparto grass, it dies out of its own accord. The personal gods of mankind stand before her pleading and praying; at their request, holy Ninisina intercedes before An and Enlil for them at his highest cult place:

A šir-gida to Ninisina (Ninisina A): c.4.22.1 "The evil demons and the evil demonesses who beset mankind, Dim-me and Dim-mea who enter by night, Namtar and Asag who will not leave a man alone, stand before the man. He is robbed of sleep (?). His god who smites all (1 line unclear)"

A šir-gida to Ninisina (Ninisina A): c.4.22.1 That man calls a dream interpreter, wishing to have knowledge of the future. The man for whom the demonic illness has been too great utters pleas to holy Ninisina, utters prayers to her: "My lady, I come to do homage to you!" Then your incantation descends onto the man, and you will treat him like a youth who has a protective deity. Afterwards, when you have stretched out your finger over him, he will himself praise you fittingly and call upon your name favourably!

A šir-gida to Ninisina (Ninisina A): c.4.22.1 My lady searched intensively on her own (?), concerned herself with things that otherwise one does not bother with, directed her attention to things that otherwise one does not do. Proudly she …… the rank of Mistress, and my lady took away all the divine powers established for it. At that time, the jewellery of šuba stones did not exist; no jewellery of šuba stones was worn on the neck. Ninisina invented it: it was she who ploughed with the šuba stones, she who made them into seeds. For (?) the goddess, the great mistress of heaven, she invented the jewellery of šuba stones. Radiating terrifying splendour as she grasped it, she placed it joyously on her head.

A šir-gida to Ninisina (Ninisina A): c.4.22.1 To create offspring for thousands of young women, to make things in order like a potter, to cut the umbilical cord, to determine destinies, to place a hand on the door of the Niĝin-ĝar (a part of Ninisina's temple at Isin), ……, to let the human child scream loud and long after it is received in the embrace, to turn its belly downwards and to turn it upside down, to …… the office of Mistress, to treat it quickly, to wash …… -- after she has made all these great divine powers appear gloriously, and my lady has spoken praise …… in addition, Ninisina praises herself fittingly:

A šir-gida to Ninisina (Ninisina A): c.4.22.1 "I am the lady, the youthful woman, the great strength of Enlil! I am the beautiful woman Ninisina, daughter of holy An! My father An the king, shepherd of the gods, sat me in the Land on a holy dais. My mother Uraš, the lady of the gods, had momentous sexual intercourse with An, relaxing in the holy bedchamber; my place of engendering by holy An was a holy place."

A šir-gida to Ninisina (Ninisina A): c.4.22.1 "My house is the house of Isin, the cosmic border of heaven and earth, a fragrant cedar forest whose perfume does not diminish; its interior is a mountain established in plenteousness. Before the land of Dilmun ever existed, my house was created from a date palm. Before the land of Dilmun ever existed, Isin was created from a date palm. Its dates are like a great linen garment that hangs on a tree, heaped up into piles. The Anuna, the great gods, eat together with me. My house is a place of healing, full of opulence, the place of the formation of the Land. At night it shines to me like the moonlight; in the noonday heat it shines to me like the sunlight. My husband, Lord Pabilsaĝ, the son of Enlil, lies inside with me ……, enjoying his rest there. My watercourse is the Kir-sig watercourse, which produces plenty for eating, which spreads out over the wheat; in it the flowing water always rises high for me. Its banks make syrup and wine grow there, and make their produce rich for me."

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 šir-gida to Ninisina (Ninisina A): c.4.22.1 "I am the lady who sits upon terrifying divine powers! I am she who is endowed from holy heaven with the office of incantation priestess! I am she who withdraws the first fruits from the palace, I am she who has received the divine powers from the most elevated dais. I am mighty, I am the forceful one of An and Uraš, I am the great lady of the gods! My terror is fearsome as it weighs on the Land; my terrifying splendour burdens all the foreign lands. No man anticipates my commands. I am the lady, I am heroic, I am youthful, I am the powerful one of the Land! The heavens fold themselves in my presence like a mourning garment; the earth is more and more submerged as if by the water of a flood when I am present. I am the neck-stock of the Land which grips mankind. I am she who hastens like a north wind storm into the midst of the people! I am she who hears prayer and pleading!"Praise be to holy Ninisina.

A šir-namšub to Ninisina (Ninisina B): c.4.22.2 Softened with the finest oils, softened with the finest oils -- for her let the finest oils be brought! So that she can be softened with the finest oils, let flowing oil be brought for her. For my beautiful ……, who is luxuriance, for my lady Ninsirsir, Ama-ugu-kuku, for my lady sitting in wine, for Ninisina sitting in wine, to make the fire blaze in the sky; for my lady bathing like a swallow, let cedar oil and cypress oil, and cedar oil, the aromatic which is beloved of the gods, and šimgig oil, and …… oil, and holy cow's butter and dairy cow's milk, and ghee brought from the holy cattle-pen and milk brought from (?) the sheepfold, oils wafting up into the heart of heaven like aromatic resins, and ligidba plant oil and white cedar oil -- let them all glisten on her!

A šir-namšub to Ninisina (Ninisina B): c.4.22.2 May she dribble with aromatic cedar resin upon her throat, with white cedar oil on her breasts, with oil on her eyes! Let the finest oils be sprinkled for her! May her neck be made to dribble with aromatic cedar resin! May the finest oils be sprinkled for her on her combed pubic hair and the hair of her head! May the finest oils besprinkle the lustrous nape of her neck as it turns! May the finest oils wash her hands and feet and her rich and fruitful parts! May her limbs and her perfect features lie in the oil! May the woman drip with oil as a cow that has been stood in the water!

A hymn to Ninisina (Ninisina D): c.4.22.4 Lady, surpassing with august divine powers, with head high, full of awesomeness, beloved daughter of great An! Ninisina, born of Uraš, from the great womb …… a great destiny, grandiloquent counsellor of her own father, good stewardess of E-kur! Beautiful ……, glory of the holy throne-dais, merciful, …… of the black-headed! Holy Ninisina, making everything manifest! My lady, …… in a white garment and cloak! The impressive course of your outstandingly great deeds, which surpass description, is praised.

A hymn to Ninisina (Ninisina D): c.4.22.4 Your own father …… holy An has assigned to you supreme divine powers ……. Lady, …… mercy, who …… man, who lets …… stand up (?), you brought …… from the womb. Your medical skills heal a man, …… a man. Lady who benefits a man …… with her incantations, and gives ……! Sores …… a man's body, her spells ……. A pin at her (?) throat, …… on her (?) body. Lady, the plant of life ……. The dying man ……. Nintilmud, …… man …… shining ……. He is entrusted (?) into the good hands of his god, …… (1 line fragmentary) (approx. 40 lines missing)

An adab to Ninisina (Ninisina E): c.4.22.5 I will praise the greatness of the …… who was engendered vigorous by great An -- holy Ninisina, who brought youthful power from the womb, who was brought up sitting on the holy knees of Uraš; who was copiously given divine powers of ladyship, and who is girded with fearsomeness and awesome radiance: Ninisina.

An adab to Ninisina (Ninisina E): c.4.22.5 I will praise the greatness of …… my Ninisina, who was engendered vigorous -- holy Ninisina, who brought ladyship from the womb, who was brought up sitting on the holy knees of Uraš; who was copiously given divine powers of ladyship, and who is girded with fearsomeness and awesome radiance: Ninisina.

An adab to Ninisina (Ninisina E): c.4.22.5 The lord wise in all matters, the Great Mountain, Father Enlil, the foremost among the Anuna gods, looked favourably on her who offered him salutations in all humility. The respected god …… the office of accountant …… lapis lazuli …… who provides the great gods with food, …… Ninisina, …… the rank of lady …… her greatness.

An adab to Ninisina (Ninisina E): c.4.22.5 The lord wise in all matters, the Great Mountain, Father Enlil, the foremost among the Anuna gods, looked favourably on Ninisina offering him salutations in humility. The respected god …… the office of accountant …… lapis lazuli …… who provides the great gods with food, …… Ninisina, …… the office of ladyship …… her greatness. (unknown no. of lines missing)

Ninisina and the gods (Ninisina F): c.4.22.6 They …… stood around her. The holy and pure divine powers befit Ninisina, lady of the great divine powers. Her divine powers are divine powers bestowed on her by An. The Great Mountain Enlil determined a fate for her.

Ninisina and the gods (Ninisina F): c.4.22.6 Having left the temple of Enlil, she entered Eridug, the pleasant place, and took her seat in the abzu shrine. Her father, Enki, seated her upon his knees. He truly cherished Ninisina -- as soon as …… took a fancy to jewels of šuba stone, they were hung around the neck of Ninisina; as soon as she took a fancy to a white linen garment, he dressed the daughter of holy An in it. Lord Nudimmud determined a fate for her. (unknown no. of lines missing)

Ninisina and the gods (Ninisina F): c.4.22.6 "…… with your beloved spouse, Lord Pabilsaĝ, …… your chosen ……!" This is what the Great Mountain Enlil determined as her fate for …… perfect with the great divine powers, the fifty divine powers, …… perfect …… adorned with jewels of šuba stone, the lady whose great name …….

Ninisina and the gods (Ninisina F): c.4.22.6 …… she is indeed ……. In ……, the …… of An, …… she is indeed Ĝatumdug. In ……, her …… that reaches the heavens, she is indeed ……, the firstborn child. In …… Ĝirsu, the shrine which first brought forth the seed of mankind, my lady is indeed Mother Bau. In …… Umma, in the Šeg-kuršaga, …… she is indeed ……. In …… (unknown no. of lines missing)

A hymn to Ninkasi (Ninkasi A): c.4.23.1 Having founded your town upon wax, she completed its great walls for you. Ninkasi, having founded your town upon wax, she completed its great walls for you.

A hymn to Ninkasi (Ninkasi A): c.4.23.1 It is you who handle the …… and dough with a big shovel, mixing, in a pit, the beerbread with sweet aromatics. Ninkasi, it is you who handle the …… and dough with a big shovel, mixing, in a pit, the beerbread with sweet aromatics.

A hymn to Ninkasi (Ninkasi A): c.4.23.1 It is you who bake the beerbread in the big oven, and put in order the piles of hulled grain. Ninkasi, it is you who bake the beerbread in the big oven, and put in order the piles of hulled grain.

A hymn to Ninkasi (Ninkasi A): c.4.23.1 It is you who water the earth-covered malt; the noble dogs guard it even from the potentates (?). Ninkasi, it is you who water the earth-covered malt; the noble dogs guard it even from the potentates (?).

A hymn to Ninkasi (Ninkasi A): c.4.23.1 It is you who spread the cooked mash on large reed mats; coolness overcomes ……. Ninkasi, it is you who spread the cooked mash on large reed mats; coolness overcomes …….

A hymn to Ninkasi (Ninkasi A): c.4.23.1 It is you who hold with both hands the great sweetwort, brewing it with honey and wine. Ninkasi, it is you who hold with both hands the great sweetwort, brewing it with honey and wine.

A hymn to Ninkasi (Ninkasi A): c.4.23.1 You place the fermenting vat, which makes a pleasant sound, appropriately on top of a large collector vat. Ninkasi, you place the fermenting vat, which makes a pleasant sound, appropriately on top of a large collector vat.

An adab to Ninlil (Ninlil A): c.4.24.1 Ninlil, comprehensively replete with numerous divine powers! Equal to the Great Mountain; deciding destinies with Lord Nunamnir; suited to the Great Lion; pre-eminent over heaven and earth! Joyous princess (?), lady with the princely divine powers; conveying terror; wise with advice! Mother Ninlil, whose speech is a storm (?), you are a pleasure to Enlil's heart -- he has embraced you! Overseeing everything, Lord Nunamnir loves (?) you. You occupy a holy dais, Mother Ninlil; you provide the …… of prosperity. All the great lords and sovereigns have paid homage to you. Riding in princely style under a broad shelter in coolness, Mother Ninlil, you are the goddess who provides the divine powers of joy and prosperity.

An adab to Ninlil (Ninlil A): c.4.24.1 Ninlil, you are more majestic than the other great gods, you are elevated with great and terrifying divine powers.

An adab to Ninlil (Ninlil A): c.4.24.1 …… equal to the great gods, (1 line fragmentary) (approx. 6 lines missing) (1 line fragmentary)Mother Ninlil, righteous woman of Enlil, you dwell in the Ki-ur. In his heart filled with pleasure at your joyous divine powers, he has embraced you. The Enki and Ninki deities have perfected their divine powers throughout all countries for you. My lady, your speech is majestic -- take pleasure in your E-kur!

An adab to Ninlil (Ninlil A): c.4.24.1 Good woman, Mother Ninlil, you ride across heaven and earth.

An adab to Ninlil (Ninlil A): c.4.24.1 My lady, unique and outstanding goddess throughout heaven and earth! Mother Ninlil, majestic lady, unique and outstanding goddess throughout heaven and earth! In his heart filled with pleasure at your joyous divine powers you are his beloved, …… into the future.

A šir-gida (?) to Ninšubur (Ninšubur A): c.4.25.1 Lady, good seed of the Land, minister of An! Minister of An, Mother Ninšubur! From the interior of heaven, An bestowed upon you (?), and Enlil destined as your (?) fate, that you should take a lapis-lazuli sceptre in your hand and proceed in front of An.

A šir-gida (?) to Ninšubur (Ninšubur A): c.4.25.1 As if you were a fecund ewe caring for its lambs, a fecund goat caring for its kids, or a fertile bearing mother caring for her children, through your powers folds are erected and pens are fenced off. In the folds erected through your powers and in the pens fenced off through your powers, (1 line fragmentary) (unknown no. of lines missing)

A šir-gida (?) to Ninšubur (Ninšubur A): c.4.25.1 "I will soothe hearts, I will soothe spirits. I will appease the Anuna gods ……. I, who am to serve -- I, the tutelary deity, who am to serve ……, I will make the young lady, Inana, born in the shining mountains, rejoice. I, the lady, ……, will make her rejoice. I will soothe hearts, I will soothe spirits. I will appease the Anuna gods ……." This is how the lady celebrated in Akkil.

A hymn to Ninšubur (Ninšubur B): c.4.25.2 The servant (šubur), the wise suppliant, …… the servant, the wise suppliant, the …… of Akkil, the wise suppliant has taken her seat in her city Akkil. The servant has taken her seat in Akkil. The servant ……, Ninšubur, …… Nintur, the servant ……, Ninšubur …… to An.

A hymn to Ninšubur (Ninšubur B): c.4.25.2 For Father Enlil, lord of all the lands; for Ninlil, lady of Ki-ur, the majestic place; for Enki, the bull of Eridug; for the good woman, …… Damgalnuna; for Ašimbabbar in Urim; for Ningal in her Agrun-kug; …… the Great Mountain Enlil; for ……, Ninurta, for …… Ninḫursaĝa, for youthful Utu in the shrine of E-babbar ……, for …… Ninirigal, for Inana in Zabalam, Enlil …… the great gods …….

A hymn to Ninšubur (Ninšubur B): c.4.25.2 Servant, as you took your seat on the lofty dais, Ninšubur, as you took your seat, as you took your seat on the dais like Father Enlil, as you took your seat like Enlil and Ninlil, (you said:) "I, like my mother, I, Kaka, will ride high in joy like my mother! I, Ninšubur I, Kaka, will ride high in joy like my mother."

A tigi to Nintur (Nintur A): c.4.26.1 Lady Aruru of the house Keš, born in the mountains, the pure place! Nintur, supreme mother of all lands, Mother Nintur, Lady Aruru of the house Keš, born in the mountains, the pure place! Nintur, supreme mother of all lands, has appeared with the hair-raising fearsomeness of a lion. She has given birth to the en priest, has given birth to the lagar priest. On the holy throne-dais, Nintur has given birth to the king. Nintur has appeared with the hair-raising fearsomeness of a lion. She has given birth to the en priest, has given birth to the lagar priest. On the holy throne-dais, Nintur has given birth to the king.

A tigi to Nintur (Nintur A): c.4.26.1 Nintur has placed upon his head the …… that excels all; ……, who has established giving birth in joy. Mother Nintur, Nintur, has placed upon his head the …… that excels all; Nintur, who has established giving birth in joy.

A tigi to Nintur (Nintur A): c.4.26.1 Forceful lady with the nobility of heaven and earth, …… born …… Nintur! ……, which the prince has put in the abzu, she who has contended with the Great Mountain Enlil! Nintur, forceful lady with the nobility of heaven and earth, …… born …… Nintur! ……, which the prince has put in the abzu, she who has contended with the Great Mountain Enlil! The cow cries aloud to her about her calf and, because of her distress, Mother Nintur looks for him, Mother Nintur, the august lady of Keš, she who has contended with the Great Mountain Enlil. The cow cries aloud to her about her calf and, because of her distress, Nintur -- Mother Nintur -- looks for him, Mother Nintur, the august lady of Keš, she who has contended with the Great Mountain Enlil.

A tigi to Nintur (Nintur A): c.4.26.1 When Mother Nintur sat upon the throne-dais on the holy seat of joy, the seat from which she has made everything numerous, it was then that the highest divine powers, which are golden, the glory of the numerous people -- the en priesthood and the kingship -- were created for Enlil. When Nintur, Mother Nintur, sat upon the throne-dais on the seat of joy, the seat from which she has made everything numerous, it was then that the highest divine powers, which are golden, the glory of the numerous people -- the en priesthood and the kingship -- were created for Enlil.

A šir-gida to Ninurta (Ninurta A): c.4.27.01 The warrior, the lordly son of Enlil, Ninurta, the fierce bull, fit to be a prince, the hero manifest in E-šu-me-ša, the glory of E-kur, the rigorous judge, king, …… of the gods, the butting bull, placing his foot on the rebel lands, Ninurta, the lord of E-šu-me-ša, has taken his seat on the throne-dais of An.

A šir-gida to Ninurta (Ninurta A): c.4.27.01 Like the new moon he comes forth over the people. Like Nanna he is …… in heaven and earth. He holds in his hand a sceptre of shining precious metal, and the true crown of An is placed on his head. Like Utu he comes forth over the cypresses; like Nanna he stands over the high mountains. { The lord in the courtyard } { (1 ms. has instead:) The lord, the king }, ……, the king who was born in the women's chambers in the mountains, second in rank …… (at least 6 lines missing)

A šir-gida to Ninurta (Ninurta A): c.4.27.01 …… playing ……, …… roaring ……, in the remote …… Lord Ninurta …… all the divine powers …… ornament of šuba stone, Inana ……, beautiful charms ……. The lord of the great place of An, ……. …… in the abzu constantly, the lord, the foremost one of the house of the excellent divine powers ……, greeting Enki in the abzu shrine.

A šir-gida to Ninurta (Ninurta A): c.4.27.01 August wisdom filling the Land like the abzu, …… of his pure house, …… he tends carefully, …… he calls. { The house of cedar …… } { (1 ms. has instead:) The lord …… }. He pours light over the fields. The lord with the holy mouth (?) standing on the high mountains, the light keeping guard over ……, present constantly every month in the great shrine, Uta-ulu, lord of the gods, great hero of An's, great lord of Enlil's, Ninurta, august son of E-kur, lordly son of his own father, your praise is sweet!

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 To determine a destiny of abundance, to improve ……, to see that vegetation should grow lushly in the spacious land, to see that the cow-pens and sheepfolds should be heavy with butter and cream to make the shepherds rejoice, the warrior Ninurta went to Eridug.

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 To see that the Tigris and the Euphrates should roar, to see that ……, to see that the subterranean waters should be terrifying, to see that in the lagoons the carp and the goat-fish ……; to see that in the reed thickets mature and fresh reed, first fruits, ……; to see that the numerous animals, the creatures of the plain, the ……, the stag, the deer, the great ……; to see that ……; to see that the living creatures should not diminish, to see that ……; to see that the divine powers of Sumer shall not be forgotten, nor the divine plans of all the lands altered; to see that ……, to see that faithfulness will prevail (?), Ninurta, the son of Enlil, in order to make judgments …… (unknown no. of lines missing)

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 As a king, Ninurta, the son of Enlil, wore a crown and ……; as a lord, he tied on the shining headgear and held abundance in his hands. He came forth radiantly, raised his head high in the abzu, in Eridug. A youth who is the glory of the E-kur ……, he is the …… of kingship; he is the prayer of heaven and earth. With An and Enki he sits joyfully in the courtyard ……. (unknown no. of lines missing)

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 (1 line fragmentary) Ninurta, you are the great wall of Sumer. You are respected because of your heroism.

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 Ninurta, who together with An determines the destiny in the abzu, in Eridug, what you say takes the breath away; the fate you determine is immutable. Just as (?) for your statements, so also for your determining of fates, the heroic gods of the abzu salute you. O king, just as (?) you raise your head in the abzu, so, Ninurta, may you raise your head in Eridug! The Anuna gods speak in praise of your heroism. King, …… the E-kur; Ninurta, …… the E-kur; …… great …… its house. Dragon, lion, its abundance …….

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 At the word of Enlil, you rise up (?), warrior Ninurta. Your kingship's fearsomeness and awesome radiance covers the rebellious lands. Warrior, you harrow and you fortify the Land. From the heart of the mountains you bring down silver and lapis lazuli, the treasures of the mountains ……, to your father Enlil. On the horizon ……. At evening ……, …… companion ……. Lord who destroys the foreign lands, who always claims (?) victory, Ninurta you are the warrior of Enlil; you are authoritative in heaven, warrior ……. (unknown no. of lines missing)

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 He gave …… to you. He gave …… into your hands. …… the fifty great divine powers, the pure cleansing rites; fifty is the number of the divine powers of the E-igi-šu-galam ……, in which you determine the fates; fifty is the number of the divine powers of the hall of the evening meal, where your table is erected. No one can declare the great divine powers; no one …… the good divine powers.

Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02 Your grandeur pleases Enlil; Ninurta, your grandeur pleases Enlil. It pleases him that you give firm commands ……. It pleases him that you determine fates ……. It pleases him that you make the royal throne firm. It pleases him that you …….

A hymn to Ninurta (Ninurta C): c.4.27.03 (1 line fragmentary) ……. ……, lordly son of Enlil, ……. ……, hero who appears in glory, who ……. …… in Enlil's house ……. …… no one ……. …… of E-kur, the rebel lands ……. ……, lord ……. ……, captain, ……. …… king of Urim, ……. ……, king of Adab ……. ……, king of ……. …… E-kur ……. (1 line fragmentary) …… of Ninlil ……. …… to the …… of Enlil ……. …… heaven and earth, the mother who bore ……. …… Enlil ……. …… of the hero ……. (1 line fragmentary) …… Zababa ……. …… hero ……. (20 lines missing)

A hymn to Ninurta (Ninurta C): c.4.27.03 …… favourable before Ninurta, the great governor of Enlil, and Ninnibru, the beloved child of An. (4 lines missing)May …… the beloved spouse, Ninnibru, the great queen, be favourable towards you.

A hymn to Ninurta (Ninurta C): c.4.27.03 Ninurta, lord of the gods, glory of E-šu-me-ša, speaks most generously in praise: "My father Enlil!" Ninurta …… himself like a lion: "I am the hero belonging to Enlil, I am he who controls the affairs of Nibru. ……, and do not let the birds escape. I am a man after the heart of my father Enlil, and I am the hero beloved by my mother Ninlil. I was born in the mountains; I am strong in the mountains."

A hymn to Ninurta (Ninurta C): c.4.27.03 You desire everything in your heart, you wish for everything valuable in your heart. Hero, Enlil's right arm, youth without rival! Ninurta, Enlil's right arm, youth without rival, grandly heaping up …… with the fifty-headed ……, letting no enemies escape from the mountains! Wild raging lion, overpowering the enemy, Ninurta, wild raging lion, overpowering the enemy -- who like a foul moving storm …… the rebel lands and territories! Hero, first choice of his father, Lord Ninurta, first choice of his father! He is the hero, he is the hero, the hero who does not let the mountains escape! He (?) is the hero! He is Ninurta who does not let the mountains escape!

A hymn to Ninurta (Ninurta C): c.4.27.03 He is great in his anger (?)! He (?) alone is a hero! No superior god raises himself against him! King who is great in heaven, great on earth, lordly in the east! Ninurta who is great in heaven, great on earth, lordly in the east! Mighty hero Ninurta! Praise be to Father Enlil! Praise be to the …… of intelligence, the lord who decides destinies, to Father Enki! …… Anuna gods ……, favourable before Ninurta, the great governor of Enlil, and Ninnibru, the beloved child of An.

A tigi to Ninurta (Ninurta D): c.4.27.04 "I will fell trees, I will strike down forests. Let my mother know it. I, Ninurta, will fell trees, I will strike down forests. Let my mother know it. I will clear them away like an …… axe. Let my mother know it. I will strike down …… walls like a huge axe. Let my mother now it. I will make their troops tremble like ……. Let my mother know it. I will devour them like storm and flood. Let my mother know it."

A tigi to Ninurta (Ninurta D): c.4.27.04 The warrior, …… in furious battle, smashes heads. The lord curses the disobedient, rebellious lands: "I will …… battering ram, I will …… your venom. I will destroy (?) your city gate ……, and reach your ……. I will …… shield on (?) your tower, and reduce it to a pile of dust. I will …… your ……, like a city cursed by Enlil. I will …… you into ruin mounds, like a city hated by Ninurta."

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 King, your headdress hangs loose upon your neck, your kingship is gloriously manifest! Hero Ninurta, your headress hangs loose upon your neck! Hero Pabilsaĝ, your headress hangs loose upon your neck! Hero Ninĝirsu, your headdress hangs loose upon your neck; your kingship is manifest! Your kingship exists in the heavens, exists on the earth. You sit with Enki upon the holy throne-dais.

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 The hero, devastator of the mountains, pillager of cities, batters at the rebel lands. The hero Ninurta, devastator of the mountains, pillager of cities, the hero Pabilsaĝ, devastator of the mountains, pillager of cities, the hero Ninĝirsu, devastator of the mountains, pillager of cities, batters at the rebel lands. A king, a storm beating down from above: you are an unrivalled lord. Hero, you are the towering wall of your city; may your august name be invoked! Hero Ninurta, you are the towering wall of your city. Hero Pabilsaĝ, you are the towering wall of your city. Hero Ninĝirsu, you are the towering wall of your city; may your august name be invoked!

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 Since the day it was so decreed, your donkey-foals have …… gardens and meš trees. Šakkan, the lord of donkeys, has positioned them at your feet. Hero, your awesomeness is spread over the mountains; your grandeur covers all foreign lands. Hero Ninurta, your awesomeness is spread over the mountains. Hero Pabilsaĝ, your awesomeness is spread over the mountains. Hero Ninĝirsu, your awesomeness is spread over the mountains; your grandeur covers all foreign lands. Since the day it was so decreed, your donkey-foals …… gardens and meš trees. Šakkan, the lord of donkeys, has positioned them at your feet.

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 You have taken your place upon the throne-dais of Nibru, where you sit with Father Enlil. You are the heroic son of Father Enlil. He made you stand in service in E-kur. You have taken your place upon the throne-dais of Lagaš. Speak to holy Mother Nanše, so she will cast her protecting arms over you like Utu! May she indicate your station for you! May she who has no fear of your splendour embrace your limbs! May my lady of the beneficent divine powers, with the ornaments of šuba stone about her neck, …… (1 line missing)

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 The hero is most precious; his word is august. He is the sun of the Land; the discloser of great counsel in E-ama-lamma. Ninurta is most precious. Pabilsaĝ is most precious. Ninĝirsu is most precious; his word is august. He is the sun of the Land; the discloser of great counsel in E-ama-lamma.

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 Hero, on the battlefield the cities of the foreign lands have dedicated (?) a house to you: E-ama-lamma, a house of sanctuary (?). Ninurta, a house of sanctuary (?), Pabilsaĝ, a house of sanctuary (?), Ninĝirsu, on the battlefield the cities of the foreign lands have dedicated (?) a house to you: E-ama-lamma, a house of sanctuary (?). It is a most distant forest whose edges are widespread (?). Its extent is indeed with the king, E-ama-lamma. It is a forest, a most distant boat moored on the mountains.

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 The hero is a powerful force; may his storm leave no rain behind! The hero Ninurta is a powerful force. The hero Pabilsaĝ is a powerful force. The hero Ninĝirsu is a powerful force; may his storm leave no rain behind! My king is the pillager of cities for his father. O his valour! The hero Ninurta is the pillager of cities for his father. The hero Pabilsaĝ is the pillager of cities for his father. The hero Ninĝirsu is the pillager of cities for his father. O his valour! My king, …… the mountains, you ……. Hero Ninurta, before you the land swells (?) as if …….

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 My king, you covered the edge of the sea with rays of light. On that day from the gold (?) of Ḫarali you are Ena-tum. From the cornelian and lapis lazuli of the land of Meluḫa you are Ena-tum. From the dušia stone of the land of Marḫaši you are Enakam. From the silver of fifteen cities you are Enakam. From the copper and tin of Magan you are Enakam. From the bronze of …… you are Enakam (?). From the silver of Dilmun you are Ena-tum. From the im-kalaga clay of the mouth of the hills you are Enakam. From the gypsum of the shining hills you are Enakam. (10 lines missing or fragmentary)

A šir-namšub to Ninurta (Ninurta G): c.4.27.07 House of the rebel lands! Ah you! You! Ah me! Me! House of the rebel lands, when will your clay return to its abzu? House of the rebel lands, when will your reeds return to their reedbeds? House of the rebel lands, when will your beams return to their forests?

A hymn to Nungal (Nungal A): c.4.28.1 House, furious storm of heaven and earth, battering its enemies; prison, jail of the gods, august neck-stock of heaven and earth! Its interior is evening light, dusk spreading wide; its awesomeness is frightening. Raging sea which mounts high, no one knows where its rising waves flow. House, a pitfall waiting for the evil one; it makes the wicked tremble! House, a net whose fine meshes are skillfully woven, which gathers up people as its booty! House, which keeps an eye on the just and on evildoers; no one wicked can escape from its grasp. House, river of the ordeal which leaves the just ones alive, and chooses the evil ones! House, with a great name, nether world, mountain where Utu rises; no one can learn its interior! Big house, prison, house of capital offences, which imposes punishment! House, which chooses the righteous and the wicked; An has made its name great!

A hymn to Nungal (Nungal A): c.4.28.1 House whose foundations are laden with great awesomeness! Its gate is the yellow evening light, exuding radiance. Its stairs are a great open-mouthed dragon, lying in wait for men. Its door jamb is a great dagger whose two edges …… the evil man. Its architrave is a scorpion which quickly dashes from the dust; it overpowers everything. Its projecting pilasters are lions; no one dare rush into their grasp. Its vault is the rainbow, imbued with terrible awe. Its hinges are an eagle whose claws grasp everything. Its door is a great mountain which does not open for the wicked, but does open for the righteous man who was not brought in through its power. Its bars are fierce lions locked in stalwart embrace. Its latch is a python, sticking out its tongue and hissing. Its bolt is a horned viper, slithering in a wild place. House, surveying heaven and earth, a net spread out! No evildoer can escape its grasp, as it drags the enemy around.

A hymn to Nungal (Nungal A): c.4.28.1 Nungal, its lady, the powerful goddess whose aura covers heaven and earth, resides on its great and lofty dais. Having taken a seat in the precinct of the house, she controls the Land from there. She listens to the king in the assembly and clamps down on his enemies; her vigilance never ends.

A hymn to Nungal (Nungal A): c.4.28.1 Great house! For the enemy it is a trap laying in wait, but giving good advice to the Land; fearsome waves, onrush of a flood { that overflows the river banks } { (1 ms. has instead:) which never stops raging, huge and overflowing (?) }. When an individual is brought in, he cannot resist its aura. The gods of heaven and earth bow down before its place where judgments are made. Ninegala takes her seat high on its lapis-lazuli dais. She keeps an eye on the judgments and decisions, distinguishing true and false. Her battle-net of fine mesh is indeed cast over the land for her; the evildoer who does not follow her path will not escape her arm.

A hymn to Nungal (Nungal A): c.4.28.1 When a man of whom his god disapproves (?) arrives at the gate of the great house, which is a furious storm, a flood which covers everybody, he is delivered into the august hands of Nungal, the warden of the prison; this man is held by a painful grip like a wild bull with spread (?) forelegs. He is led to a house of sorrow, his face is covered with a cloth, and he goes around naked. He …… the road with his foot, he …… in a wide street. His acquaintances do not address him, they keep away from him.

A hymn to Nungal (Nungal A): c.4.28.1 The interior of the temple gives rise to weeping, laments and cries. Its brick walls crush evil men and give rebirth to just men. Its angry heart causes one to pass the days in weeping and lamentation. When the time arrives, the prison is made up as for a public festival; the gods are present at the place of interrogation, at the divine river ordeal, to separate the just from the evildoers; a just man is given rebirth. Nungal clamps down on her enemy, so he will not escape her clutches.

A hymn to Nungal (Nungal A): c.4.28.1 Then the lady is exultant; the powerful goddess, holy Nungal, praises herself: "An has determined a fate for me, the lady; I am the daughter of An. Enlil too has provided me with an eminent fate, for I am his daughter-in-law. The gods have given the divine powers of heaven and earth into my hands. My own mother, Ereškigala, has allotted to me her divine powers. I have set up my august dais in the nether world, the mountain where Utu rises. I am the goddess of the great house, the holy royal residence. I speak with grandeur to Inana, I am her heart's joy. I assist Nintur at the place of child-delivery (?); I know how to cut the umbilical cord and know the favourable words when determining fates. I am the lady, the true stewardess of Enlil; he has heaped up possessions for me. The storehouse which never becomes empty is mine; ……."

A hymn to Nungal (Nungal A): c.4.28.1 "Mercy and compassion are mine. I frighten no one. I keep an eye upon the black-headed people: they are under my surveillance. I hold the tablet of life in my hand and I register the just ones on it. The evildoers cannot escape my arm; I learn their deeds. All countries look to me as to their divine mother. I temper severe punishments; I am a compassionate mother. I cool down even the angriest heart, sprinkling it with cool water. I calm down the wounded heart; I snatch men from the jaws of destruction."

A hymn to Nungal (Nungal A): c.4.28.1 "My house is built on compassion; I am a life-giving (?) lady. Its shadow is like that of a cypress tree growing in a pure place. Birtum the very strong, my spouse, resides there with me. Taking a seat on its great and lofty dais, he gives mighty orders. The guardians of my house and the fair-looking protective goddesses ……. My chief superintendent, Ig-alim, is the neck-stock of my hands. He has been promoted to take care of my house; ……. My messenger does not forget anything: he is the pride of the palace. In the city named after (?) Enlil, I recognise true and false. Ninḫarana brings the news and puts it before me. My chief barber sets up the bed for me in the house imbued with awesomeness. Nezila arranges joyous { (1 ms. adds:) and valued (?) } occasions (?)."

A hymn to Nungal (Nungal A): c.4.28.1 "When someone has been brought into the palace of the king and this man is accused of a capital offence, my chief prosecutor, Nindimgul, stretches out his arm in accusation (?). He sentences that person to death, but he will not be killed; he snatches the man from the jaws of destruction and brings him into my house of life and keeps him under guard. No one wears clean clothes in my dusty (?) house. My house falls upon the person like a drunken man. He will be listening for fanged (?) snakes in the darkness of the house. My house gives birth to a just person, but exterminates a false one. Since there are pity and tears within its brick walls, and it is built with compassion, it soothes the heart of that person, and refreshes his spirits."

A hymn to Nungal (Nungal A): c.4.28.1 "When it has appeased the heart of his god for him; when it has polished him clean like silver of good quality, when it has made him shine forth through the dust; when it has cleansed him of dirt, like silver of best quality ……, he will be entrusted again into the propitious hands of his god. Then may the god of this man praise me appropriately forever! May this man praise me highly; may he proclaim my greatness! The uttering of my praise throughout the Land will be breathtaking! May he provide …… butter from the pure cattle-pen, and bring the best of it for me! May he provide fattened sheep from the pure sheepfold, and bring the best of them for me! Then I will never cease to be the friendly guardian of this man. In the palace, I will be his protector; I shall keep watch over him there."

A hymn to Nungal (Nungal A): c.4.28.1 Because the lady has revealed her greatness; because she has provided the prison, the jail, her beloved dwelling, with awesome radiance, praise be to Nungal, the powerful goddess, the neck-stock of the Anuna gods, whose …… no one knows, foremost one whose divine powers are untouchable!

A šir-gida to Nuska (Nuska A): c.4.29.1 (2 lines missing or fragmentary) You who bundle together the divine powers, …… the divine powers, articulate …… house of the king ……, who give instruction throughout the breadth of heaven and earth, adviser of the Land, Nuska! The Great Mountain Enlil has summoned you to his divine powers. He has made long life issue gloriously in heaven and earth for you who were fathered by Lord Nunamnir; you are his beloved lord. He has entrusted the princely divine powers of the E-kur, the august shrine, the holy divine powers, the august and most complex divine powers, the divine powers of the father, of the Great Mountain to you. Lord Nuska, summoned by the Prince! He has truly installed you Nuska as leader of the assembly, and has truly installed you to make most brilliant the holy precinct and the pure lustrations, to position the holy vessels, to perfect the divine powers of his status as Enlil, and to amplify the great divine powers.

A šir-gida to Nuska (Nuska A): c.4.29.1 The Great Mountain has entrusted you with organising the divine plans of heaven and earth, throughout the breadth of heaven and earth, setting on their course the great decisions and perfecting the cultic ordinances, Nuska, good lord of Enlil! Impressively strong minister of Enlil, wielding the holy sceptre, pre-eminent leader of the gods, who broadens heaven and earth, good minister, lord of the great words, honourable son of An, with broad chest, endowed with great strength by the Prince, perfecting the divine powers of all that is great! Cup-bearer who makes the holy copper bowls shine, lord of the divine powers of the offering-table, you of great terrifying splendour! Temple cleaner, šita priest of the abzu, you sprinkle the temple courtyard! Great ……, working industriously on the Holy Mound to prepare best butter and best milk, reciting …… to cool the …… with incantation formulae, to perfect the holy prayers, making …… shine, hurrying about, organising food offerings, (approx. 11 lines missing)

A šir-gida to Nuska (Nuska A): c.4.29.1 (4 lines fragmentary) E-kur ……. The great divine powers …… (2 lines fragmentary) The great divine powers ……. Nuska ……. E-kur ……. Nuska ……. (3 lines fragmentary) (approx. 7 lines missing)

A šir-gida to Nuska (Nuska A): c.4.29.1 (2 lines fragmentary) Your verdicts are great verdicts, ……. Important lord, wise ……. My god, …… like the rainbow ……, in Ubšu-unkena, ……, the great gods of heaven and earth …… (3 lines fragmentary) Hero, you have the …… sceptre …… (3 lines fragmnetary) …… has declared a name for you. (9 lines fragmentary) (approx. 4 lines missing)

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.

A šir-gida to Nuska (Nuska A): c.4.29.1 You make truly perfect your divine powers which are bound to the foreign lands, and you make very great your divine powers of enormous importance, Nuska, great lord, son of An. May you be praised appropriately. You who make the holy princely šita vessels look especially fine, who search out decisions, august in heaven and earth, protective deity of E-kur, glory of E-kur, who make great verdicts, decision maker in heaven and earth, lord who identifies the great claims, arms wielding a battle net over the enemy but which lead the just correctly! Hero who bears all the great terrifying divine powers, who covers the earth with awesome splendour like a mighty storm -- An be praised for your very great eminence! Your own father has declared your fame: immensely complex lord who has taken his seat, who perfects the divine powers, lion of the far distance, lion standing by, leader of the assembly, Nuska, it is sweet to praise you.

A šir-gida to Nuska (Nuska B): c.4.29.2 You are the light of the good shepherd Enlil, and you have been given a majestic name by Ninlil. You have been given wisdom by Enki. You were born to Enul and Ninul, and so you are united with the lordly seed. You are the E-kur's song. You are a minister fit for his king: Nuska, you are the man of Enlil's heart.

A šir-gida to Nuska (Nuska B): c.4.29.2 (4 lines fragmentary) You make pleasing the offering table of Nintur. You issue orders for Ennugi. You …… life for the king. You …… over the single path of heaven and earth.

A šir-gida to Nuska (Nuska B): c.4.29.2 At the command of the household of Enlil, you …… the great divine powers, you …… the good divine powers, you are the good provider of the majestic divine powers, you make manifest the everlasting divine powers; you are clothed in the divine powers of ba garments and linen garments; you make the princely divine powers prosper, you perfect the multitude of the divine powers.

A šir-gida to Nuska (Nuska B): c.4.29.2 The Anuna, the great gods, all honour you with due praise: "Minister, you are endowed with princely strength …… the lustration rites. You gladden Father Enlil's heart!" Praise be to Nuska, the leader of the assembly!

A balbale to Šara (Šara A): c.4.30.1 (29 lines missing) (1 line fragmentary)…… great radiance ……. Šara, the song praising you befits you. Šara, your divine powers are most precious; Father An, who has engendered you …….

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 Hero, who shines forth like moonlight over the upper city! Hero Šul-pa-e, who shines forth like moonlight over the upper city! Eminent and famous Šul-pa-e, who shines forth like moonlight over the upper city! Lord of great divine powers, god who appears in glory, Šul-pa-e, of great divine powers, god who appears in glory, lordly in battle, who makes vegetation grow tall in the Land! Lord who raises his great arms, battle-club that smashes all enemies! Pre-eminent brother-in-law of Father Enlil, good youth! Enlil has named your august name.

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 Lordly with weapons in the thick of battle! Owner of the rebel lands, lordly in the rebel lands, my king, you are an august god! You are an august god, and your wife is an august queen. You are beloved by Ninḫursaĝa. You are a hero before whom the gods are very fearful. Hero Šul-pa-e, lordly in heaven and on earth, my ……, may your name be truly called upon in all the foreign lands! My king, may your greatness be truly called upon in all the foreign lands!

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 August ……, rising flood, storm which approaches mankind! People tremble (?) in prayer before you like frightened birds. Rising ……, imbued with awesomeness, no one …… you. Of terrifying appearance, endowed with fearsome splendour, you are imbued with great awesomeness. You are a hurricane that approaches mankind, a great …… that sweeps men down, …… that …… mankind! In the mountains you measure the fields like a ……. …… emitted from heaven, without compare, ……, who brings daylight to the mountains, ……, battering ……, ……, who flashes like lightning.

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 Falling upon mankind like a …… bird of grief, a namtar demon with no hands or feet, suited (?) to the night, prowling at night like a namtar demon, ……, shaped like a …… -- you, hero Šul-pa-e, are the lord of orchards and gardens, plantations and green reedbeds, of the quadrupeds of the wide high desert, of the animals, the living creatures of the plains. An, king of the gods, has put them in your hands; he has put them in your hands, and you are their lord. Hero Šul-pa-e, they cannot escape your clutches.

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 It is his food that anyone who has food eats; it is his water that anyone who has water drinks. And so people no longer call upon the name of their personal gods, but …… in every mouth the name of him who is their only god. The hand …… of his god ……. He does not …… the hand, he does not …… the mouth. He takes away ……. ……, he gives you your …….

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 You are the throne-bearer of An and Enlil, the fierce constable of the gods, and the table-steward of Enlil. You do not …… these people what you have placed. He brings (?) to you ……. …… that he has handed you. ……, after you have …… from above; the heavy …… cover …… like a garment. ……, after …… has said ……, ……, he addresses a prayer to you. After he has declared his …… of lament to you, he calls (?) to you like a …… of a boat in an inundation, and raises …… to you.

A hymn to Šul-pa-e (Šul-pa-e A): c.4.31.1 You make him shine like gold, and polish him like bronze, then you restore him to the benign hands of his god. …… shining, and lifts his head proudly. …… appears gloriously in the Land. (5 lines fragmentary) ……, you release …… for your beloved. ……, you place …… for your little ones. ……, you release …… for your little ones. ……, you release …… for your great ones. (2 lines fragmentary) …… on the fifteenth day. (4 lines fragmentary) You are the merciful king of the foreign lands ……, looking mercifully ……. (1 line fragmentary)

A hymn to Utu (Utu B): c.4.32.2 Emerging …… below and gazing upwards, Utu, great physician, father of the black-headed, wearing a lapis-lazuli beard in the E-babbar! Utu, great hero, focus of the assembly, king, bison running over the mountains! Utu, bison running over the mountains!

A hymn to Utu (Utu B): c.4.32.2 A young wild cow ……, a young gazelle (?) caught in a trap, Utu, the son born with the city to Ningal in the E-nun-ana, a bull, a cedar fed with water thriving among cypresses, holy (?), patient-hearted, playful, radiating light, he is iridescent radiance!

A hymn to Utu (Utu B): c.4.32.2 Then, as my king comes forth, the heavens tremble before him and the earth shakes before him. After he has left the palace he ……. The heavens ……. May the bolt of heaven ……. The stars …… are awe-struck. His mother …… in the streets. She spreads her protection towards Utu. He has raised his head over the mountains; he is indeed their king!

A hymn to Utu (Utu B): c.4.32.2 Utu who decrees judgments for all countries, the lord, the son of Ningal, who renders decisions for all countries, the lord who is highly skilled at verdicts, the son of Enlil, highly knowledgeable and majestic Utu, the son of …… -- Utu has placed the …… on his head.

A hymn to Utu (Utu B): c.4.32.2 The lord, the son of Ningal, holds the 50 …… in his hand and thunders over the mountains like a storm. He has lifted his head over the Land. My king Utu, you cross the shining mountains, the shining mountains like an eagle! He has lifted his gaze over the mountains.

A šir-namšub to Utu (Utu E): c.4.32.e Whoever has eaten good bread has also drunk good beer, in the house where the righteous man has filled the bowls with liquor -- the lord of the storehouse, the Great Mountain Enlil; the lady of the storehouse, the great mother Ninlil; youthful Utu, lord of the mountain; Šerida, youthful leader of battle; the Enki and Ninki deities; Enmul and Ninmul.

A šir-namšub to Utu (Utu E): c.4.32.e Unto distant days, indeed forever, stand by the righteous man who gives you bread, O exalted one, O exalted one, O exalted one -- elalu! Unto distant days, indeed forever, stand by the most righteous of men who gives you bread, O lord of the storehouse, Great Mountain Enlil! O lady of the storehouse, great mother Ninlil! O youthful Utu, lord of the mountain! O Šerida, youthful leader of battle! O exalted one, O exalted one, O exalted one -- elalu!

A šir-namšub to Utu (Utu E): c.4.32.e Auamma! -- in the house -- ulili! Alliliamma! -- in the house -- ulili! Pour out beer for him, pour out liquor for him, O minister, pour out liquor for your lord, O Nuska, pour out liquor for Enlil! Beer has now been poured out: let me give you this beer to drink. Liquor has now been poured out: let me give you this liquor to refresh yourself. O lord, eat and drink! May it be acceptable (?) to you! O Enlil, eat and drink! May it be acceptable (?) to you!

A šir-namšub to Utu (Utu E): c.4.32.e As you eat, flax comes into being, grain comes into being. As you drink, early floods come into being in the rivers. As you eat, mottled grain comes into being in the fields. Accept what the righteous man has brought to you! Accept the flour that the most righteous man has brought to you! He has paid homage to you. He says to you "Eat", he says to you "Drink".

A šir-namšub to Utu (Utu E): c.4.32.e The beer for the bur-gia offerings has been filled to overflowing. Among the offerings of the house, at the place where the huge bowls have been stood under the heavens, where bread has been offered by pure hands, at the house where the righteous man has offered prayers, where the most righteous of men has offered prayers, where the god of the man has offered prayers, where Lord Enki has offered prayers, there the righteous man has filled to overflowing the beer for the bur-gia offerings.

A šir-namšub to Utu (Utu E): c.4.32.e The righteous man, the most righteous of men, has filled them to overflowing. O lord of the storehouse, Great Mountain Enlil, he has filled them to overflowing. O lady of the storehouse, great mother Ninlil, he has filled them to overflowing. The most righteous of men has …… the bowls with your beer. May this bronze vessel increase his long life. When Nibru had been fully built, when …… had been ……, when the brickwork of this house had been ……, the living spouse ……, the seed of the house, the seed …….

A šir-namšub to Utu (Utu E): c.4.32.e Gaze upon him, gaze upon him! O Utu, gaze upon him, gaze upon him! O wild bull of the E-babbar, gaze upon him, gaze upon him! O bearded one, son born to Ningal, ……, gaze upon him! When you gaze upon the bulls in the cattle-pen, bulls fill the cattle-pen. When you gaze upon the sheep in the fold, sheep fill the fold. When you have gazed upon the man, …….

A šir-namšub to Utu (Utu E): c.4.32.e For you, I will clear away from the malt the droppings of the little birds. For you, I will clear away from the grain the droppings of the rodents. For you, I will clear away from the grain ears the beaks of the locusts. May the lord eat this produce -- he has eaten ……. May the hero, youthful Utu, drink -- he has drunk ……. May youthful Utu …… -- he will give it to me to eat; may he …… -- he will give it to me to drink.

A šir-namšub to Utu (Utu E): c.4.32.e The beer …… your seat in the brewery. Over your brewing vats ……. The good minister …… the gala priest. The minister of the good house ……. Youthful Utu …….

A šir-namšub to Utu (Utu E): c.4.32.e When the heart ……, the precious seed ……. The holy offerings ……. Youthful Utu …….

A šir-namšub to Utu (Utu F): c.4.32.f (Inana speaks:) "My brother, awe-inspiring lord, let me ride with you to the mountains! Lord of heaven, awe-inspiring lord, lord, let me ride with you to the mountains; to the mountains of herbs, to the mountains of cedars, to the mountains; to the mountains of cedars, the mountains of cypresses, to the mountains; to the mountains of silver, the mountains of lapis lazuli, to the mountains; to the mountains where the gakkul plants grow, to the mountains; to the distant source of the rolling rivers, to the mountains."

A šir-namšub to Utu (Utu F): c.4.32.f "My brother, come, let me ……. My brother, the midst of the sea …… my eyes. My brother, women ……. Utu, women ……."

A šir-namšub to Utu (Utu F): c.4.32.f "Whatever exists in the mountains, let us eat that. Whatever exists in the hills, let us eat that. In the mountains of herbs, in the mountains of cedars, in the mountains of cedars, the mountains of cypresses, whatever exists in the mountains, let us eat that."

A šir-namšub to Utu (Utu F): c.4.32.f "After the herbs have been eaten, after the cedars have been eaten, put your hand in my hand and then escort me to my house. Escort me to my house, to my house in Zabalam. Escort me to my mother, to my mother Ningal. Escort me to my mother-in-law, to Ninsumun. Escort me to my sister-in-law, to Ĝeštin-ana."

A hymn to Sadarnuna (Sadarnuna A): c.4.33.1 The just woman dwelling among the great divine powers is the lady unsurpassed in ladyship! Sadarnuna, the just woman of far-reaching and just counsel, is the beloved of An!

A hymn to Sadarnuna (Sadarnuna A): c.4.33.1 The great authority (?), the majestic quay, made fitting for the Eš-maḫ by Enul and Ninul, the just woman has erected her majestic dais in the courtyard of Enlil. As she stands in the holy storehouse Eš-maḫ, the …… place, she conveys terrifying awesomeness. The beloved offspring of An the king, as she is worthy of the Pada-nunus (?), …… the Eš-maḫ (?).

A hymn to Sadarnuna (Sadarnuna A): c.4.33.1 In his E-melem-ḫuš conveying great awesomeness, …… fear, serving the great gods of heaven and earth, her spouse, the assembly leader Nuska, ……. (4 lines fragmentary) (unknown no. of lines missing)

A hymn to Sadarnuna (Sadarnuna A): c.4.33.1 (1 line fragmentary) Enlil (?) ……. (1 line fragmentary)The heart of Ninlil …….

A hymn to Kusu (Kusu A): c.4.33.2 O angry great butting bull! O torch! O great bull of Enki, standing aggressively, coming forth from the abzu, the pure place! O Gibil (the god of fire), …… the palace and hall, as he radiates great awesomeness, his countenance ……! O Nun-bar-ana, angry avenger (?) ……, bringing forth the great torch from the abzu, lifting his head with the noble divine powers!

A hymn to Kusu (Kusu A): c.4.33.2 In their …… Kusu has consecrated the ……, she has purified the oven. ……, she has filled the …… purified ……. Kusu has then put numerous bulls and numerous sheep into the great oven. Kusu has then put numerous bulls and numerous loaves into the great oven.

A hymn to Kusu (Kusu A): c.4.33.2 Destiny, prosperity -- the wood of destiny, wood of prosperity, and the reeds of destiny, reeds of prosperity, adorn the holy cattle-pen. Through the wool from a fair lamb and the wool from a fair kid, Gibil, the foremost, the right arm, lifting his head to heaven receives water from the holy teats of heaven.

A hymn to Kusu (Kusu A): c.4.33.2 This water consecrates the heavens, it purifies the earth. It purifies the cattle in their pen. It purifies the sheep in their fold. It purifies Utu at the horizon. It purifies Nanna at the zenith of heaven. Thus may it cleanse, may it cleanse the …… of the house.

The temple hymns: c.4.80.1 O E-unir (House which is a ziqqurat), grown together with heaven and earth, foundation of heaven and earth, great banqueting hall of Eridug! Abzu, shrine erected for its prince, E-du-kug (House which is the holy mound) where pure food is eaten, watered by the prince's pure canal, mountain, pure place cleansed with the potash plant, Abzu, your tigi drums belong to the divine powers.

The temple hymns: c.4.80.1 Your great …… wall is in good repair. Light does not enter your meeting-place where the god dwells, the great ……, the beautiful place. Your tightly constructed house is sacred and has no equal. Your prince, the great prince, has fixed firmly a holy crown for you in your precinct -- O Eridug with a crown placed on your head, bringing forth thriving thornbushes, pure thornbushes for the susbu priests (?), O shrine Abzu, your place, your great place!

The temple hymns: c.4.80.1 At your place of calling upon Utu, at your oven bringing bread to eat, on your ziqqurat, a magnificent shrine stretching toward heaven, at your great oven rivalling the great banqueting hall, your prince, the prince of heaven and earth …… can never be changed, the ……, the creator, the ……, the wise one, the ……, Lord Nudimmud, has erected a house in your precinct, O E-engura (House of the subterranean waters), and taken his seat upon your dais.

The temple hymns: c.4.80.1 O ……, shrine where destiny is determined, ……, foundation, raised with a ziqqurat, ……, settlement of Enlil, your ……, your right and your left are Sumer and Akkad. House of Enlil, your interior is cool, your exterior determines destiny. Your door-jambs and architrave are a mountain summit, your projecting pilasters a dignified mountain. Your peak is a …… peak of your princely platform. Your base serves heaven and earth.

The temple hymns: c.4.80.1 Your prince, the great prince Enlil, the good lord, the lord of the limits of heaven, the lord who determines destiny, the Great Mountain Enlil, has erected a house in your precinct, O shrine Nibru, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O Tummal, exceedingly worthy of the princely divine powers, inspiring awe and dread! Foundation, your pure lustration extends over the abzu. Primeval city, reedbed green with old reeds and new shoots, your interior is a mountain of abundance built in plenitude. At your feast held in the month of the New Year, you are wondrously adorned as the great lady of Ki-ur rivals Enlil. Your princess, Mother Ninlil, the beloved wife of Nunamnir, has erected a house in your precinct, O E-Tummal (Tummal House), and taken a place upon your dais.

The temple hymns: c.4.80.1 O E-melem-ḫuš (House of terrifying radiance) exuding great awesomeness, Eš-maḫ (Magnificent shrine), to which princely divine powers were sent from heaven, storehouse of Enlil founded for the primeval divine powers, worthy of nobility, lifting your head in princeship, counsellor of E-kur, parapeted buttress, your house …… the platform with heaven. The decisions at its place of reaching the great judgment -- the river of the ordeal -- let the just live and consign to darkness the hearts that are evil. In your great place fit for pure lustration and the rites of išib priests, you dine with Lord Nunamnir.

The temple hymns: c.4.80.1 Your prince, the prince who is the counsellor of Enlil and worthy of Eš-maḫ, the udug demon of E-kur, the leader Nuska, has erected a house in your precinct, O house of Enlil, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-me-ur-ana (House which gathers the divine powers of heaven) standing in a great place, the just divine powers which the warrior ……, strength of battle, heroic mace, carrier of the quiver, mighty bustling brick building, your foundation is eternal. Founded by the primeval lord, with decisions which belong to the princely divine powers, holy soil filling the mountain, lifting your head among the princes, magnificent house, the wonder coming from you is like the sun whose glow spreads. E-šu-me-ša (House which …… the divine powers), Enlil has instilled your name with terrifying awesomeness.

The temple hymns: c.4.80.1 Your prince, the great ……, the warrior whose strength is boundless, the great ruler for Enlil, the noble who rivals heaven and earth, the provisioning (?) seal-keeper of Father Enlil who makes the great divine powers perfect, the ……, the leader for Father Enlil, the foremost, the lion engendered by the Great Mountain, who destroys the hostile lands for Enlil, Lord Ninurta, has erected a house in your precinct, O E-šu-me-ša, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-ĝa-duda (House, chamber of the mound), ……, crown of the high plain, holy place, pure place, house, your foundation is a great princely mooring pole. Du-saĝ-dili (Singular mound), your lady, the singular woman who keeps the chamber and the dais full, gladdens your platform in princely style. Your princess who avoids anger and is exceedingly wise, the princely daughter who prospers together with the Great Mountain, Šu-zi-ana, the junior wife of Father Enlil, has erected a house in your precinct, O Du-saĝ-dili, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O mighty Keš, form of heaven and earth, arousing terror like a great horned viper, house of Ninḫursaĝa, built in a terrifying place! Respected Keš, your interior is a deep interior while your exterior is tall. Great lion …… on the high plain and roving about on the plain, great hill established by incantations, twilit interior in which moonlight does not shine, Nintur has made you beautiful -- O house Keš, your brickwork and your moulding of it! Your terrace! Your exterior, a lustrous suḫ crown, and your building of it!

The temple hymns: c.4.80.1 Your princess, the silencing princess, the true and great lady of heaven -- when she talks heaven trembles, when she opens her mouth a storm thunders -- Aruru, the sister of Enlil, has erected a house in your precinct, O house Keš, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O Urim, bull standing in the wet reeds, E-kiš-nu-ĝal (House sending light to the earth (?)), calf of a great cow, …… light of holy heaven, ……, trap laid in a nest, Urim, container feeding all lands, you are a shrine in a pure place, earth of An -- O house of Suen, at your front a prince, at your back a ruler, your dining hall with adab songs, your great, holy banqueting hall with šem and ala drums! The light coming from you and your true lordship is a precious destiny.

The temple hymns: c.4.80.1 Ĝipar, princely shrine of the holy divine powers, shining like the …… sun, E-kiš-nu-ĝal, beaming moonlight which comes forth in the Land, broad light of midday which fills all lands, house, your platform is a great snake, a marsh of snakes. Your foundation is the abzu, fifty in number, and the engur, seven in number, a shrine which looks into the heart of the gods. Your prince, the prince who makes decisions, the crown of the wide heaven, the sovereign of heaven, Ašimbabbar, has erected a house in your precinct, O shrine Urim, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-mu-maḫ (House with a magnificent name), rising mountain of heaven, your holy sides and your great foundation are a precious destiny. Interior full with princely divine powers, a beaming light which shines, shrine with your back to the blue sky and your prominent front to all people, in the Land it represents a binding agreement and a single track. Magnificent river with open mouth gathering together your …… divine powers, your base is great in awesomeness, a righteous hill grown in a broad place. Your lofty dwelling-place of magnificence with all the divine powers of princeship, ……, shouting ……; house of celebration, your platform gladdens the settlements.

The temple hymns: c.4.80.1 House, your prince Šulgi has made it great and most princely. The perfect and magnificent ……, the mighty and great wind, adorned with the divine powers, determining destiny, Šulgi of An, has erected a house in your precinct, O E-ḫursaĝ (House which is a hill), and taken his seat upon your dais.

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 Your prince, the most precious prince Asarluḫi, the most precious one, is a warrior, born a noble prince, a leopard who seizes prey. He is like an onrushing storm battering the rebel land. As long as it remains disobedient, he pours spittle upon it. Asar-alim-nuna, the son of the abzu, has erected a house in your precinct, O house Kuara, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-gud-du-šar (House with numerous perfect oxen) of holy nir stone in which its sovereign sits, raising a magnificent door decoration for the princely son, whose best fine oil is holy and well-prepared, Ĝa-bura (Chamber of bowls), holy cattle-pen pasturing cows with munzer plants, your prince is a great wild bull, an elephant rejoicing in its own strength, a wild cow growing horns and and delighting in its shining horns. The incantation priest of opposed languages who put clouds in the sky, the storm which roars in the sky, as the sunlight giving …… to the earth, Ningublaga, the son of Nanna, has erected a house in your precinct, O Ki-abrig, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O shrine, great sanctuary founded at a cattle-pen, small shining city of Suen, Kar-zida (Pure quay), your interior is a mighty place, your foundation is holy and clean. Shrine, your ĝipar is founded in purity. Your door is of strong copper set up at a great place. Lowing cattle-pen, you raise your horns like a bull. Your prince, the lord of heaven standing in joy, …… at midday and ……, Ašimbabbar, has erected a house in your precinct, O Kar-zida, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O house which comes forth from heaven, resplendent in Kulaba, shrine E-babbar (Shining house), shining bull, lift your neck to Utu who …… in the sky! Your shining horns are aggressive, holy and lustrous. Bearing a beard of shining lapis lazuli, ……, your prince, the mighty sunlight, the lord who …… the true word, who lightens the horizon, who lightens the sky's …… vault, Utu, the sovereign of E-babbar, has erected a house in your precinct, O house Larsam, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O Enegir, great libation pipe, libation pipe to the underworld of Ereškigala, Gudua (Entrance to the nether world) of Sumer where mankind is gathered, E-gida (Long house), in the land your shadow has stretched over the princes of the land. Your prince, the seed of the great lord, the sacred one of the great underworld, given birth by Ereškigala, playing loudly on the zanaru instrument, sweet as the voice of a calf, Ninazu of the words of prayer, has erected a house in your precinct, O house Enegir, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O primeval place, deep mountain founded in an artful fashion, shrine, terrifying place lying in a pasture, a dread whose lofty ways none can fathom, Ĝišbanda, neck-stock, meshed net, shackles of the great underworld from which none can escape, your exterior is raised up, prominent like a snare, your interior is where the sun rises, endowed with wide-spreading plenty. Your prince is the prince who stretches out his pure hand, the holy one of heaven, with luxuriant and abundant hair hanging at his back, Lord Ninĝišzida. Ninĝišzida has erected a house in your precinct, O Ĝišbanda, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O house with the great divine powers of Kulaba, ……, its platform has made the great shrine flourish. Green fresh fruit, marvellous, filled with ripeness, descending from the centre of heaven, shrine built for the bull, E-ana (House of heaven), house with seven corners, with seven fires lifted at night-time, surveying seven pleasures (?), your princess is on the pure horizon.

The temple hymns: c.4.80.1 Your lady Inana who ……, who adorns the woman and covers the man's head with a cloth, the one with a lustrous …… suḫ crown, the dragon of Niĝin-ĝar, the queen of heaven and earth, Inana, has erected a house in your precinct, O E-ana, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O house where lustrous herbs are strewn upon the flowery bed, the bed-chamber of holy Inana, where the lady of the plain refreshes herself! Brick-built E-muš (House which is the precinct) is flowery and holy, its …… clay established for him who tends the ewes on the high plain. Your …… house of Arali (House which is the nether world) gives shade (?) to the shepherd. Your prince, a raging lion on the plain, the šuba jewel of the Mistress whose breast is holy and marvellous, the lord who is holy Inana's husband, Dumuzid, the sovereign of E-muš, has erected a house in your precinct, O Bad-tibira, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-igizu-uru (House, your face is mighty), with plenty coming from within, your well-stocked chamber is a mountain of abundance. House, your fragrance is a mound of vines. Your true minister is a leader in heaven. House, your princess is prominent among the gods, the true minister of E-ana who holds a holy sceptre in her hand. Ninšubur, the true minister of E-ana, has erected a house in your precinct, O E-akkil (House of lamentation), and taken her seat upon your dais.

The temple hymns: c.4.80.1 O city, founded upon a dais in the abzu, established for the rites of išib priests, house where incantations of heaven and earth are recited, (4 lines fragmentary)

The temple hymns: c.4.80.1 …… lustration water in the holy heaven and on the pure earth. Ningirim, the lady of the shining lustration water, has erected a house in your precinct, O house Murum, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O E-ninnu (House of 50), right hand of Lagaš, foremost in Sumer, the Anzud bird which gazes upon the mountain, the šar-ur weapon of …… Ninĝirsu, …… in all lands, the strength of battle, a terrifying storm which envelops men, giving the strength of battle to the Anuna, the great gods, brick building on whose holy mound destiny is determined, beautiful as the hills, your canal ……, your …… blowing in opposition (?) at your gate facing towards Iri-kug, wine is poured into holy An's beautiful bowls set out in the open air.

The temple hymns: c.4.80.1 Whatever enters you is unequalled, whatever leaves endures. ……, terrifying facade, house of radiance, a place of reaching judgment which Lord Ninĝirsu has filled with great awesomeness and dread! All the Anuna gods attend your great drinking-bouts.

The temple hymns: c.4.80.1 Your prince, a raging storm which destroys cities in hostile lands, your sovereign, a terrifying wild ox which will manifest its strength, a terrifying lion which smashes heads, the warrior who devises strategies in lordship and attains victory in kingship, the mighty one, the great warrior in battle, the lord without rival, the son of Enlil, Lord Ninĝirsu, has erected a house in your precinct, O E-ninnu, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O Iri-kug (Holy city), shrine of holy An, which caused the human seed to come forth, called by a good name, within you is the river of ordeal which vindicates the just man. E-ĝalga-sud (House which spreads counsel far and wide), storehouse which eternally possesses silver and lapis lazuli, E-tar-sirsir, from which decisions and the divine powers come forth, where the hero performs obeisance, your princess, the merciful princess of the Land, is the mother of all lands. The lady, the great healer of the black-headed who determines the destiny of her city, the first-born daughter of holy An, the maiden, Mother Bau, has erected a house in your precinct, O house Iri-kug, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O house, wild cow ……, city which appears in splendour adorned for the princess, Sirara, great and princely place, your …… by the shrine, your lady Nanše, a great storm, a mighty flood, born on the shore of the sea, who laughs on the foam of the sea, who plays on the water of the flood, who ……, Nanše, the …… lady, has erected a house in your precinct, O house Sirara, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O E-ab-šaga-la (House which stretches over the midst of the sea) built in a holy place, Gu-aba, your interior produces everything and is a well-established storehouse. Holy shrine, wild cow for which everything endures, your princess is Ninĝagia, the magnificent …… stewardess, the mighty …… of Father Enlil, who takes counsel with Lord Nunamnir. Born in ……, …… in the flood of the sea, like her …… father a controller of the pure sea, holy Ninmarki has erected a house in your precinct, O house Gu-aba, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O house Kinirša, suited for its lady, ……, beautiful as a hill, standing by the ziqqurat, house, ……, place resounding loudly with happiness, house, your princess is a storm, riding on a lion, ……. Exalted in holy song and antiphony, singing with a loud voice, the child, the true wild cow, taken care of at the holy breast of the mother who begot her, Dumuzid-abzu, has erected a house in your precinct, O shrine Kinirša, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O E-bur-sigsig (House with beautiful bowls) set up under heaven, mighty banqueting hall, fulfilling (?) the commands, abundance of the midst of the sea in ……, at whose holy …… there is entreaty and joy. The faithful man has enlarged E-maḫ (Magnificent house), the house of Šara, for you in plenty. Your house E-maḫ -- whose prince is the princely son of the Mistress -- continues (?) in good fortune, an area of abundance and well-being.

The temple hymns: c.4.80.1 The one who arranges the hair at the nape of the neck, with the gaze of a wild cow, Šara, who …… good things, the son who allots the divine powers to his mother, has erected a house in your precinct, O house Umma, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-šerzi-guru (House clad in splendour) dressed with ornaments of šuba stone, great awesomeness, Niĝin-ĝar of holy Inana, adorned throughout with the divine powers which are true, Zabalam, shrine of the shining mountain, shrine of …… dawn, which has resounded with pleasure (?), the Mistress has founded your good banqueting hall for you in pleasure (?).

The temple hymns: c.4.80.1 Your lady Inana, the ……, the singular woman, the dragon who speaks hostile words to ……, who shines in brightness, who goes against the rebel land, through whom the firmament is made beautiful in the evening, the great daughter of Suen, holy Inana, has erected a house in your precinct, O house Zabalam, and taken her seat upon your dais.

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 temple hymns: c.4.80.1 The ……, the seed of the Land, the ……, the …… prince, the canal inspector of heaven and earth, the …… living, the numerous people, the ……, Iškur, has erected a house in your precinct, O house Karkara, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O ……, bolt founded by An, (4 lines fragmentary) (1 line missing) (1 line fragmentary) (approx. 2 lines missing)…… has erected a house in your precinct, O ……, and taken a seat upon your dais.

The temple hymns: c.4.80.1 (2 lines missing) (1 line fragmentary)An has …… your platform. E-maḫ (Exalted house), house of the universe, suited for its lady, your front inspires great awesomeness, your interior is filled with radiance. Mother Nintur, Enlil and Enki have determined your destiny. E-suga (Joyous (?) house) which ……, life of the black-headed, An has given you the magnificent divine powers from the interior of heaven. As in Keš, Ninḫursaĝa has blessed your priests maintaining the shrine in the holy uzga precinct. House with great divine powers, a pure platform and cleansing lustration, Ašgi, the god of Adab, has erected a house in your precinct, O Adab, O house situated at a canal, O house Adab, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O Isin, city founded by An which he has built on an empty plain! Its front is mighty, its interior is artfully built, its divine powers are divine powers which An has determined. Shrine which Enlil loves, place where An and Enlil determine destinies, place where the great gods dine, filled with great awesomeness and terror: all the Anuna gods attend your great drinking-bouts. Your princess, the mother, the Mistress adorned with jewels of šuba stone, who maintains the holy place's Niĝin-ĝar, who binds the suḫ crown on the nugig priestess, who causes the seven teats to flow for the nubar priestess, has resounded with seven pleasures (?).

The temple hymns: c.4.80.1 Your lady, the great healer of the Land, Ninisina, the daughter of An, has erected a house in your precinct, O house Isin, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O Kazallu, your crown reaches to the centre of heaven, shining, …… an object of admiration. Your prince is the seed of a bull, engendered by a wild bull in ……, a magnificent …… with sparkling eyes, a lord with the teeth of a lion, who snatches the calf with his claws, who snatches ……. …… who snatches ……, the …… who gives strength to the ……, the great lord Numušda, has erected a house in your precinct, O Kun-satu (Threshold of the mountain), O Kazallu, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-igi-kalama (House which is the eye of the Land), your foundation is firmly laid, growing hill which stands broadly on the earth, …… the enemies' land, (3 lines fragmentary) (approx. 1 line missing)…… has erected a house in your precinct, O ……, and taken a seat upon your dais.

The temple hymns: c.4.80.1 O Dēr (Akkadian name; a Sumerian name is unknown), taking extreme care of decisions, ……, on your awesome and radiant gate a decoration displays a horned viper and a mušḫuš embracing. Your prince, a leader of the gods, fit for giving counsel and grand speech, the son of Uraš who knows thoroughly the true divine powers of princeship, Ištaran, the …… sovereign of heaven, has erected a house in your precinct, O E-dim-gal-kalama (House which is the great pole of the Land), and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-sikil (Pure house) whose pure divine powers are supreme in all lands, whose name is high and mighty, magnificent dwelling of the warrior, holy house of Ninazu, house of the holy divine powers! House, your divine powers are pure divine powers, your lustration is a cleansing lustration. The warrior refreshes himself in your dwelling. Ninazu dines on your platform. Your sovereign, the great lord, the son of Enlil, is a towering lion spitting venom over hostile lands, rising like the south wind against enemy lands, snarling like a dragon against the walls of rebel lands, a storm enveloping the disobedient and trampling on the enemy.

The temple hymns: c.4.80.1 When he strides forth, no evil-doer can escape. When he establishes his triumph, the cities of the rebel lands are destroyed. When he frowns, their people are cast into the dust. House, your prince is a great lion from whose claws the enemy hangs. Your sovereign is a terrifying, mighty storm, the vigour of the battle, in combat …… like a …… with a shield on his lofty arm, a net over the widespread people from whose reach the foe cannot escape. When the great lord is resplendent, his magnificence has no equal. The true seed born of the Great Mountain and Ninlil, your sovereign, the warrior Ninazu, has erected a house in your precinct, O E-sikil, O Ešnunna, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O house built in plenitude, Kiš, raising its head among the princely divine powers, established settlement, your great foundation cannot be scattered. Your plinth is a vast oppressive cloud floating in the midst of the sky. Your interior is a weapon, a mace decorated with ……. Your right hand makes mountains tremble, your left thins out the enemy. Your prince, mighty and magnificent, a great storm overpowering the earth, inspiring great and terrifying awe, your sovereign, the warrior Zababa, has erected a house in your precinct, O E-dub (Storage house), O house Kiš, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-ĝiškešda-kalama (House which is the bond of the Land), bull …… great strength among the gods, terrifying wild cow, wild bull which causes lament, Gudua, your quay is a low quay which bestows water, your interior is artfully built, your mace is a …… mace released from heaven, your platform is a lustrous platform spreading over Mešlam. Your prince, the mighty god, the sovereign of Mešlam, the fierce god of the underworld, the sovereign of Ud-šuš (Sunset), Nergal, Mešlamta-ea, has erected a house in your precinct, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O mighty Urum where Suen pronounces judgment, E-ab-lua (House with teeming cattle), wide cattle-yard, Ašimbabbar acts as your shepherd. House, my sovereign, your sceptre reaches to heaven, …… to the earth, moonlight ……, celebration, your …… may …… the light. Your prince, the prince of holy celebration, ……, who appears in the lapis lazuli coloured sky, a celebration, to whom the hero pays homage ……, who brightens the Land, …… Suen, has erected a house in your precinct, O house Urum, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O Zimbir, dais upon which Utu sits daily, E-nun-ana (House of the prince of heaven), star of heaven, crown given birth by Ningal, house of Utu, your prince, the …… of the universe, fills heaven and earth. When the lord sleeps, the people sleep; when he rises, the people rise. The bull …… and the people prostrate themselves. Before Utu the herds pasture ……. The black-headed have bathed before him, the Land has …… before him. He measures out the divine powers -- your shrine is a flood.

The temple hymns: c.4.80.1 Pronouncing judgment where the sun rises, mighty sunlight, wearing a beard, tying on the suḫ crown at night, Utu, the sovereign of E-babbar (Shining house), has erected a house in your precinct, O house Zimbir, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O E-ḫursaĝ (House which is a mountain) beautiful as greenery, …… (The Sumerian name of this city is unknown), your interior is plenitude. At the place where destiny is determined you determine destiny. May the crown bring joy to your platform. May your roots glisten like an immense saĝkal snake in your holy foundations.

The temple hymns: c.4.80.1 Mother Nintur, the lady of creation, performs her task within your dark place, binding the true suḫ crown on the new-born king, setting the crown on the new-born lord who is secure in her hand. The midwife of heaven and earth, Ninḫursaĝa, has erected a house in your precinct, O house ……, and taken her seat upon your dais.

The temple hymns: c.4.80.1 O Ulmaš, upper land, …… of the Land, terrifying lion battering a wild bull, net spreading over an enemy, making silence fall upon a rebel land on which, as long as it remains insubmissive, spittle is poured! House of Inana of silver and lapis lazuli, a storehouse built of gold, your princess is an arabu bird, the Mistress of the Niĝin-ĝar.

The temple hymns: c.4.80.1 Arrayed in battle, jubilantly (?) beautiful, ready with the seven maces, washing her tools for battle, opening the door of battle and ……, the extremely wise one of heaven, Inana, has erected a house in your precinct, O house Ulmaš, and taken her seat upon your dais.

The temple hymns: c.4.80.1 Your prince, the warrior who ……, who defeats (?) all in battle, exulting ……, Aba, the god of Agade, has erected a house in your precinct, O house Agade, and taken his seat upon your dais.

The temple hymns: c.4.80.1 O house of stars, bright E-zagin (Lapis lazuli house), reaching into all lands, establishing …… in the shrine, Ereš! The primeval lords raise their heads to you every month. …… the potash plant, great Nanibgal, Nisaba, has brought divine powers from heaven and added to your divine powers.

The temple hymns: c.4.80.1 Sanctuary established for ……! To the true woman who possesses exceeding wisdom, soothing …… and opening the mouth, always consulting a tablet of lapis lazuli, giving advice to all lands, the true woman, the holy potash plant, born of the stylus reed, applies the measure to heaven and places the measuring-rope on the earth -- to Nisaba be praise!

The temple hymns: c.4.80.1 The compiler of the tablets was En-ḫedu-ana. My king, something has been created that no one has created before.

The Keš temple hymn: c.4.80.2 The princely lord, the princely lord came forth from the house. Enlil, the princely lord, came forth from the house. The princely lord came forth royally from the house. Enlil lifted his glance over all the lands, and the lands raised themselves to Enlil. The four corners of heaven became green for Enlil like a garden. Keš was positioned there for him with head uplifted, and as Keš lifted its head among all the lands, Enlil spoke in praise of Keš.

The Keš temple hymn: c.4.80.2 Nisaba was its decision-maker (?); with its words she wove it intricately like a net. Written on tablets it was held in her hands: House, platform of the Land, important fierce bull! House Keš, platform of the Land, important fierce bull! Growing as high as the hills, embracing the heavens, growing as high as E-kur, lifting its head among the mountains! { Rooted in the abzu } { (2 mss. have instead:) Colourful as the abzu }, verdant like the mountains! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 Good house, built in a good location, house Keš, { (some mss. add here:) good house, } built in a good location, floating in the heavens like a princely barge, like a holy barge furnished with a …… gate, like the boat of heaven, the platform of all the lands! …… from the riverbank like a …… boat cabin! House roaring like an ox, bellowing loudly like a breed-bull! House in whose interior is the power of the Land, and behind which is the life of Sumer!

The Keš temple hymn: c.4.80.2 House, great enclosure, reaching to the heavens, great, true house, reaching to the heavens! House, great crown reaching to the heavens, house, rainbow reaching to the heavens! House whose diadem extends into the midst of the heavens, whose foundations are fixed in the abzu, whose shade covers all lands! House founded by An, praised by Enlil, given an oracle by Mother Nintur! House Keš, green in its fruit! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 House, 10 šar at its upper end, five šar at its lower end; house, 10 bur at its upper end, five bur at its lower end! House, at its upper end a bison, at its lower end a stag; house, at its upper end a wild sheep, at its lower end a deer; house, at its upper end a dappled wild sheep, at its lower end a beautiful deer! House, at its upper end green as a snake-eater bird, at its lower end floating on the water like a pelican! House, at its upper end rising like the sun, at its lower end spreading like the moonlight; house, at its upper end a warrior mace, at its lower end a battle-axe; house, at its upper end a mountain, at its lower end a spring! House, at its upper end threefold indeed! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 { (1 ms. adds here the following lines:) House …… inspiring great awe, called with a mighty name by An; house …… whose fate is grandly determined by the Great Mountain Enlil! House of the Anuna gods possessing great power, which gives wisdom to the people; house, reposeful dwelling of the great gods! House, which was planned together with the plans of heaven and earth, …… with the pure divine powers; house which underpins the Land and supports the shrines! House, mountain of abundance which passes the days in glory; house of Ninḫursaĝa which establishes the life of the Land! House, great hillside worthy of the purification rites, altering (?) all things; house without whom no decisions are made! House, good …… carrying in its hands the broad Land; house which gives birth to countless peoples, seed which has sprouts! House which gives birth to kings, which determines the destinies of the Land; house whose royal personages are to be revered! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur? }

The Keš temple hymn: c.4.80.2 It is indeed a city, it is indeed a city! Who knows its interior? The house Keš is indeed a city! Who knows its interior? The heroes make their way straight into its interior and perform its oracle rites perfectly. Frisking cattle are gathered at the house in herds. The house consumes many cattle; the house consumes many sheep. (1 line unclear) Those who sit on daises bow their necks before it. It wears a crown to vie with the boxwood tree, it spreads out to vie with the poplar ……; it is { (1 ms. adds here:) growing } as green as the hills! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 House given birth by a lion, whose interior the hero has embellished (?)! House Keš, given birth by a lion, whose interior the hero has embellished (?)! The heroes make their way straight into its interior. Ninḫursaĝa sits within like a great dragon. Nintur the great mother assists at births there. Šul-pa-e the ruler acts as lord. Ašgi the hero consumes the contents of the vessels (?). Urumaš, the great herald of the plains, dwells there too. Stags are gathered at the house in herds. Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 House positioned over its foundations like a storm, like white bulls standing about on the plain; house founded by the prince, in praise on the tigi instrument! House in whose interior is the power of the Land, and behind which { is the life of Sumer } { (some mss. have instead:) it is filled with life }; at whose gate is a lion reclining on its paws, at whose gate is the ruler who decides cases (?)! House at whose door is the Great Mountain without adversary; { at whose bolt } { (some mss. have here instead:) at whose bar } is a great frisking wild bull { (some mss. add here the line:), at whose bolt is a beast …… a man } { (1 ms. adds here instead the line:), at whose …… is an awe-inspiring lion } ! { Whose well-founded storehouse is a corner of heaven, a corner of earth } { (1 ms. has here instead:) Whose storehouse established as a household is a lance (?) }; whose terrace is supported by laḫama deities; whose princely { (1 ms. adds:) great } wall …… the shrine of Urim! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 { (1 ms. (which uses a different numbering of the sections) adds here the following lines:) House imbued with radiance, …… excellence! House ……! Lord Nudimmud in heaven and earth …… brickwork of the Land, brickwork …… grandly in the abzu. Terrace, relaxing abode, …… holy splendour rising over the people! House which is seemly for the foreign lands! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur? }

The Keš temple hymn: c.4.80.2 The holy house whose …… is the shrine, the holy house Keš, whose …… is the shrine; the house whose lords are the Anuna gods, whose nueš priests are the sacrificers of E-ana! In the house the king places stone bowls in position; the good en priest …… holds the lead-rope dangling. The a-tu priest holds the staff; the …… brings the gathered (?) waters. The …… takes his seat in the holy place; the enkum priests bow down ……. The pašeš priests beat the drumskins; they recite powerfully, powerfully.

The Keš temple hymn: c.4.80.2 The bull's horn is made to growl; the drumsticks are made to thud. The singer { cries out } { (1 ms. has instead:) declaims } to the ala drum; { the grand sweet tigi is played for him } { (some mss. have instead:) the sweet tigi is well tuned }. The house is built; its nobility is good! The house Keš is built; its nobility is good! Its lady has taken a seat in its ……. Ninḫursaĝa, its lady, has taken her seat in its ……. Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2 Draw near, man, to the city, to the city -- but do not draw near! Draw near, man, to the house Keš, to the city -- but do not draw near! Draw near, man, to its hero Ašgi -- but do not draw near! Draw near, man, to its lady Nintur -- but do not draw near! Praise be to well-built Keš, O Ašgi! Praise be to cherished Keš and Nintur!

A hymn to the E-kur: c.4.80.4 The great house is as great as a mountain. The house of Enlil is as great as a mountain. The house of Ninlil is as great as a mountain. The bedchamber is as great as a mountain. The house which knows no daylight is as great as a mountain. The house at the Lofty Gate is as great as a mountain. The house at the Gate of Well-being is as great as a mountain. The courtyard of Enlil is as great as a mountain. The Ḫursaĝ-galama is as great as a mountain. The holy Renowned Gate is as great as a mountain. The Gate from which Grain is never Diverted is as great as a mountain. The Ubšu-unkena is as great as a mountain. The Ĝa-ĝiš-šua is as great as a mountain.

A hymn to the E-kur: c.4.80.4 The house of Ninlil is as great as a mountain. The gate Kan-innamra is as great as a mountain. The E-itida-buru is as great as a mountain. The courtyard of the Egal-maḫ is as great as a mountain. The lofty E-itida-buru is as great as a mountain. The Entum-galzu is as great as a mountain. The Innam-gidazu is as great as a mountain. The Suen Gate is as great as a mountain. The Du-kug, the holy place, is as great as a mountain. The field of E-dima is as great as a mountain. The Ane-ĝara is as great as a mountain. The Ašte, the pure place, is as great as a mountain. The E-tilla-maḫ is as great as a mountain. The Ĝa-apina is as great as a mountain.

A hymn to the E-kur: c.4.80.4 He declares: "Heavenward (?)!"

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 (The supervisor speaks:) "One-time member of the school, come here to me, and let me explain to you what my teacher revealed."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "Like you, I was once a youth and had a mentor. The teacher assigned a task to me -- it was man's work. Like a springing reed, I leapt up and put myself to work. I did not depart from my teacher's instructions, and I did not start doing things on my own initiative. My mentor was delighted with my work on the assignment. He rejoiced that I was humble before him and he spoke in my favour."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "I just did whatever he outlined for me -- everything was always in its place. Only a fool would have deviated from his instructions. He guided my hand on the clay and kept me on the right path. He made me eloquent with words and gave me advice. He focused my eyes on the rules which guide a man with a task: zeal is proper for a task, time-wasting is taboo; anyone who wastes time on his task is neglecting his task."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "He did not vaunt his knowledge: his words were modest. If he had vaunted his knowledge, people would have frowned. Do not waste time, do not rest at night -- get on with that work! Do not reject the pleasurable company of a mentor or his assistant: once you have come into contact with such great brains, you will make your own words more worthy."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "And another thing: you will never return to your blinkered vision; that would be greatly to demean due deference, the decency of mankind. Worthy plants calm the heart, and sins are absolved. An empty-handed man's gifts are respected as such. Even a poor man clutches a kid to his chest as he kneels. You should defer to the powers that be and …… -- that will calm you."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "There, I have recited to you what my teacher revealed, and you will not neglect it. You should pay attention -- taking it to heart will be to your benefit!"

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 The learned scribe humbly answered his supervisor: "I shall give you a response to what you have just recited like a magic spell, and a rebuttal to your charming ditty delivered in a bellow. Do not make me out to be an ignoramus -- I will answer you once and for all! You opened my eyes like a puppy's and you made me into a human being. But why do you go on outlining rules for me as if I were a shirker? Anyone hearing your words would feel insulted!"

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "Whatever you revealed of the scribal art has been repaid to you. You put me in charge of your household and I have never served you by shirking. I have assigned duties to the slave girls, slaves and subordinates in your household. I have kept them happy with rations, clothing and oil rations, and I have assigned the order of their duties to them, so that you do not have to follow the slaves around in the house of their master. I do this as soon as I wake up, and I chivvy them around like sheep."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "When you have ordered offerings to be prepared, I have performed them for you on the appropriate days. I have made the sheep and banquets attractive, so that your god is overjoyed. When the boat of your god arrives, people should greet it with respect. When you have ordered me to the edge of the fields, I have made the men work there. It is challenging work which permits no sleep either at night or in the heat of day, if the cultivators are to do their best at the field-borders. I have restored quality to your fields, so people admire you. Whatever your task for the oxen, I have exceeded it and have fully completed their loads for you."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "Since my childhood you have scrutinised me and kept an eye on my behaviour, inspecting it like fine silver -- there is no limit to it! Without speaking grandly -- as is your shortcoming -- I serve before you. But those who undervalue themselves are ignored by you -- know that I want to make this clear to you."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 (The supervisor answers:) "Raise your head now, you who were formerly a youth. You can turn your hand against any man, so act as is befitting." (The scribe speaks:) "Through you who offered prayers and so blessed me, who instilled instruction into my body as if I were consuming milk and butter, who showed his service to have been unceasing, I have experienced success and suffered no evil."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 (The supervisor answers:) "The teachers, those learned men, should value you highly. { (2 mss. add 3 lines, 1 of the 2 mss. adds 2 more lines which correspond to lines 67 and 68 in this edition:) They should …… in their houses and in prominent places. Your name will be hailed as honourable for its prominence. For your sweet songs even the cowherds will strive gloriously. For your sweet songs I too shall strive and shall ……. The teacher will bless you with a joyous heart. } You who as a youth sat at my words have pleased my heart."

The advice of a supervisor to a younger scribe (E-dub-ba-a C): c.5.1.3 "Nisaba has placed in your hand the honour of being a teacher. { For her, the fate determined for you will be changed and so you will be generously blessed } { (1 ms. has instead:) You were created by Nisaba! May you …… upwards }. May she bless you with a joyous heart and free you from all despondency. …… at whatever is in the school, the place of learning. The majesty of Nisaba …… silence. For your sweet songs even the cowherds will strive gloriously. For your sweet songs I too shall strive and shall ……. They should recognise that you are a practitioner (?) of wisdom. The little fellows should enjoy like beer the sweetness of decorous words: experts bring light to dark places, they bring it to culs-de-sac and streets."

A man and his god: c.5.2.4 A person should steadfastly proclaim the exaltedness of his god. A young man should devoutly praise the words of his god; the people living in the righteous Land should unravel them like a thread. May the balaĝ singer assuage the spirit of his neighbour and friend. May it soothe their (?) hearts, bring forth ……, utter ……, and measure out ……. Let his mouth shaping a lament soothe the heart of his god, for a man without a god does not obtain food.

A man and his god: c.5.2.4 He speaks …… of his suffering. In his total exhaustion ……, …… he weeps. ……, …… he weeps bitterly. He was able to fill the …… for him. He …… to him and addresses him:

A man and his god: c.5.2.4 "Grief ……, despair ……, and …… has been put in place. I am a young man, I am knowledgeable, but what I know does not come out right with me. The truth which I speak has been turned (?) into a lie. A man of deceit has overwhelmed me like the south wind and prostrated me before him. My unwitting arm has shamed me before you. You have doled out to me suffering ever anew. When I go into the house I despair. When I, a young man, go out into the street, I am depressed."

A man and his god: c.5.2.4 "My righteous shepherd has become angry with me, a youth, and looked upon me with hostility. My herdsman has plotted malice against me although I am not his enemy. My companion does not say a true word to me. My friend falsifies my truthfully spoken words. A man of deceit has spoken insulting words to me while you, my god, do not respond to him and you carry off my understanding. An ill-wisher has spoken insulting words to me -- he angered me, was like a storm and created anguish. I am wise -- why am I tied up with ignorant youths? I am discerning -- why am I entangled among ignorant men?"

A man and his god: c.5.2.4 "Food is all about, yet my food is hunger. When shares were allotted to all the people, my allotted share was suffering. A brother …… insulted me, created anguish. He …… my ……, raised up …… and carried off ……. A hostile …… without wisdom wrote on clay (?). He sought the …… of the journey. He cut down the …… of the road like a tree. He …… the supervisor and …… my steward."

A man and his god: c.5.2.4 "My god, …… before you. I would speak to you: my tears are excess and my words are supplication. I would tell you about it, would unravel to you like a thread the evil of my path. …… the confusion of what I have done (?). Let the wise …… in my plans; tears will not cease. I am less qualified than my friend; I am inferior to my companion."

A man and his god: c.5.2.4 "Now, let my mother who bore me not cease lamenting for me before you. Let my sister, truly a sweet-voiced balaĝ singer, narrate tearfully to you the deeds by which I was overpowered. Let my wife voice my suffering …… to you. Let the singer expert in chanting unravel my bitter fate to you like a thread."

A man and his god: c.5.2.4 "My god, the day shines bright over the Land, but for me the day is black. The bright day has become (?) a …… day. Tears, lament, anguish and despair are lodged within me. Suffering overwhelms me like a weeping child. In the hands of the fate demon my appearance has been altered, my breath of life carried away. The asag demon, the evil one, bathes in my body."

A man and his god: c.5.2.4 "In the overwhelming bitterness of my path I never see a good dream -- but unfavourable (?) visions daily never stop for me. Anguish embraced me though I am not its wife and ……. Grief spread its lap for me though I am not its small child. Lamentation sweeps over me as if it were a southerly wind-storm and ……. My brother cried "Alas"." (10 lines fragmentary) (5 lines missing)

A man and his god: c.5.2.4 "My god -- the …… of forgetting which I have …… against you, the …… of releasing which I have prepared before you -- may you utter words of grace on a young man who knows the holy words "May he not consume me". When the day is not bright, in my vigour, in my sleep, may I walk before you. May I …… my impurities and uncleanliness in the health of the city. May you utter words of grace on him who knows the words "When anger and the evil heart came about". Indeed he speaks joyously to him who knows the words "When fear and …… burned"."

A man and his god: c.5.2.4 "My god, …… after you have made me know my sins, at the city's (?) gate I would declare them, ones forgotten and ones visible. I, a young man, will declare my sins before you. In the assembly may tears (?) rain like drizzle. In your house may my supplicating mother weep for me. May your holy heart (?) have mercy and compassion for me, a youth. May your heart, an awe-inspiring wave, be restored towards me, the young man."

A man and his god: c.5.2.4 The man's god heard his bitter weeping. After his lamentation and prolonged wailing had soothed the heart of his god towards the young man, his god accepted the righteous words, the holy words he had spoken. The words of supplication which the young man had mastered, the holy prayers, delighted his god like fine oil. His god stretched his hand away from the hostile words. He …… the anguish which had embraced him though he was not its wife and had ……, and scattered to the winds the grief which had spread its arms round him. He let the lamentation which had swept over him as if it were a southerly wind-storm (?) be dissipated. He eradicated the fate demon which had been lodged in his body.

A man and his god: c.5.2.4 He turned the young man's suffering into joy. He set by him as guardian a benevolent protective demon that keeps guard at the mouth (?). He gave him kindly protective goddesses. The young man steadfastly proclaims the exaltedness of his god. He (?) brings forth …… and makes known ……. He refreshes himself ……. He trusts in you and …….

A man and his god: c.5.2.4 "I have set my sights on you as on the rising sun. Like Ninmaḫ ……, you have let me exert great power. My god, you looked on me from a distance with your good life-giving eyes. May I proclaim well your …… and holy strength. May your …… heart be restored towards me. May you absolve my sin. May your heart be soothed towards me."

The poem of early rulers: c.5.2.5 (up to 5 lines missing) …… is not made ……. …… those men were overthrown. …… the king? He reigned 36,000 years! …… the king, the one who ascended to heaven? …… he who, like Zi-ud-sura, tried to find life? …… he who was honoured and then seized? …… was not rivalled in the Land? …… the kings, the leaders of former days? ……, have they not been born? …… can my hand reach them? …… no one knows it.

The poem of early rulers: c.5.2.5 …… is like the twinkling of an eye. Who would consider …… without cheerfulness to be superior to death? 36,000 years of silence …… just one day of happiness. Having been given …… the gods, life was sought for ……. …… the share of mankind, …… live in the house of the young men.

The debate between Hoe and Plough: c.5.3.1 O the Hoe, the Hoe, the Hoe, tied together with thongs; the Hoe, made from poplar, with a tooth of ash; the Hoe, made from tamarisk, with a tooth of sea-thorn; the Hoe, double-toothed, four-toothed; the Hoe, child of the poor, …… bereft even of a loin-cloth (?) -- the Hoe started a quarrel …… with the Plough.

The debate between Hoe and Plough: c.5.3.1 The Hoe having engaged in a dispute with the Plough, the Hoe addressed the Plough: "Plough, you draw furrows -- what does your furrowing matter to me? You break clods -- what does your clod-breaking matter to me? When water overflows you cannot dam it up. You cannot fill baskets with earth. You cannot press (?) clay to make bricks. You cannot lay foundations or build a house. You cannot strengthen an old wall's base. You cannot put a roof on a good man's house. Plough, you cannot straighten the town squares. Plough, you draw furrows -- what does your furrowing matter to me? You make clods -- what does your clod-making matter to me?"

The debate between Hoe and Plough: c.5.3.1 The Plough addressed the Hoe: "I am the Plough, fashioned by great strength, assembled by great hands, the mighty registrar of Father Enlil. I am mankind's faithful farmer. To perform my festival in the fields in the harvest month, the king slaughters cattle and sacrifices sheep, and he pours beer into a bowl. The king offers the gathered (?) libation. The ub and ala drums resound. { (1 ms. adds 1 line:) (1 line fragmentary) } The king takes hold of my handles, and harnesses my oxen to the yoke. All the great high-ranking persons walk at my side. All the lands gaze at me in great admiration. The people watch me in joy."

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 Hoe and Plough: c.5.3.1 "Hoe, digging miserably, weeding miserably with your teeth; Hoe, burrowing in the mud; Hoe, putting its head in the mud of the fields, spending your days with the brick-moulds in mud with nobody cleaning you, digging wells, digging ditches, digging ……!"

The debate between Hoe and Plough: c.5.3.1 "Wood of the poor man's hand, not fit for the hands of high-ranking persons, the hand of a man's slave is the only adornment of your head. You deliver deep insults to me. You compare yourself to me. When I go out to the plain, everyone looks on but { (2 mss. add 1 line:) the Hoe does not …… the Plough, and } insultingly you call me "Plough, the digger of ditches"."

The debate between Hoe and Plough: c.5.3.1 Then the Hoe addressed the Plough: "Plough, what does my being small matter to me, what does my being exalted matter to me, what does my being powerful matter to me? -- at Enlil's place I take precedence over you, in Enlil's temple I stand ahead of you."

The debate between Hoe and Plough: c.5.3.1 "I build embankments, I dig ditches. I fill all the meadows with water. When I make water pour into all the reedbeds, my small baskets carry it away. When a canal is cut, or when a ditch is cut, when water rushes out at the swelling of a mighty river, creating lagoons on all sides (?), I, the Hoe, dam it in. Neither south nor north wind can separate it."

The debate between Hoe and Plough: c.5.3.1 "The fowler gathers eggs. The fisherman catches fish. People empty bird-traps. Thus the abundance I create spreads over all the lands."

The debate between Hoe and Plough: c.5.3.1 "After the water has been diverted from the meadows and the work on the wet areas is taken in hand, Plough, I come down to the fields before you. I initiate the opening up of the field for you. I clear the recesses of the embankment for you. I remove the weeds in the field for you. I heap up the stumps and the roots in the field for you. But when you work the field, there is a procession (?): your oxen are six, your people four -- you yourself are the eleventh ……. …… the preparatory work in the field. And you want to compare yourself with me?"

The debate between Hoe and Plough: c.5.3.1 "When you come out to the field after me, your single furrow brings you pleasure. When you put your head to work and get entangled in roots and thorns, your tooth breaks. Once your tooth is fixed, you cannot hold onto your tooth. Your farmer calls you "This Plough is done for". Carpenters have to be hired again for you, people …… for you. A whole workshop of artisans surrounds you. The fullers depilate a …… fleece for you. They stretch it over the wringer for you. They toil at the straps for you -- then they place the foul hide on your head."

The debate between Hoe and Plough: c.5.3.1 "Upon your boat (?) you make a hut. When you are put on board and your 'hands' rip out the beams, your 'face' has to be pulled from the water like a wine-jar. After I have made a pile of logs (?) my smoke dries you out in the house. What happens to your seeding-funnel if it once falls? Anyone who drops you smashes it, making it a completely destroyed tool."

The debate between Hoe and Plough: c.5.3.1 "When I have gone through the city and built its sturdy walls, have made the temples of the great gods splendid and embellished them with brown, yellow and decorative (?) clay, I build in the city of the palace where the inspectors and overseers live."

The debate between Hoe and Plough: c.5.3.1 "When the weakened clay has been built up and the fragile (?) clay buttressed, they refresh themselves when the time is cool in houses I have built. When they rest on their sides by a fire which a hoe has stirred up, you do not come to the joyous celebration (?). They feed the labourer, give him drink and pay him his wages: thus I have enabled him to support his wife and children."

The debate between Hoe and Plough: c.5.3.1 "I make a kiln for the boatman and heat pitch for him. By fashioning magur and magilum boats for him, I enable the boatman to support his wife and children."

The debate between Hoe and Plough: c.5.3.1 "I plant a garden for the householder. When the garden has been encircled, surrounded by mud walls and the agreements reached, people again take up a hoe. When a well has been dug, a water lift constructed and a water-hoist hung, I straighten the plots. I am the one who puts water in the plots. After I have made the apple-tree grow, it is I who bring forth its fruits. These fruits adorn the temples of the great gods: thus I enable the gardener to support his wife and children."

The debate between Hoe and Plough: c.5.3.1 "After I have worked on the watercourse and the sluices, put the path in order and built a tower there on its banks, those who spend the day in the fields, and the field-workers who match them by night, go up into that tower. These people revive themselves there just as in their well-built city. The waterskins I made they use to pour water. I put life into their hearts again."

The debate between Hoe and Plough: c.5.3.1 "Insultingly you call me "Plough, the digger of ditches". But when I have dug out the fresh water for the plain and dry land where no water is, those who have thirst refresh themselves at my well-head."

The debate between Hoe and Plough: c.5.3.1 "What then does one person say to another? What does one tell another in detail?: "The shepherd adorns the plain with his ewes and lambs. After the heavens had been turned upside down, after bitter lament had been imposed on Sumer, after, as houses were overwhelmed by the rivers and Enlil frowned in anger upon the land, Enlil had flooded the harvest, after Enlil had acted mightily thus, Enlil did not abandon us -- the single-toothed Hoe was struck against the dry earth.""

The debate between Hoe and Plough: c.5.3.1 ""For us you raise winter like the harvest-time. We take away the hand of summer and winter. Hoe, the binder, ties the sheaves. Binding bird-traps, it ties the reed-baskets. The solitary labourer and the destitute are supported. { (2 mss. add 1 line:) They glean the scattered ears. }""

The debate between Hoe and Plough: c.5.3.1 Then the Storm spoke: "The mortar lies still while the pestle pounds. People fight with grinding stones. The sieve disputes with the strainer. What have you done to the one who is angry? Why are you scornful of Ezina? { Why do you swap names (?) over the ripened grain } { (1 ms. has instead:) Why, Plough, is the ripened grain in your seeding-funnel }?"

The debate between Hoe and Plough: c.5.3.1 Enlil adressed the Hoe: "Hoe, do not start getting so mightily angry! Do not be so mightily scornful! Is not Nisaba the Hoe's inspector? Is not Nisaba its overseer? The scribe will register your work, he will register your work. Hoe, whether he enters five or 10 giĝ in your account, Hoe -- or, Hoe, whether he enters one-third or one-half mana in your account, Hoe, like a maid-servant, always ready, you will fulfil your task."

The debate between Grain and Sheep: c.5.3.2 When, upon the hill of heaven and earth, An spawned the Anuna gods, since he neither spawned nor created grain with them, and since in the Land he neither fashioned the yarn of Uttu (the goddess of weaving) nor pegged out the loom for Uttu -- with no sheep appearing, there were no numerous lambs, and with no goats, there were no numerous kids, the sheep did not give birth to her twin lambs, and the goat did not give birth to her triplet kids --, the Anuna, the great gods, did not even know the names Ezina-Kusu (Grain) or Sheep.

The debate between Grain and Sheep: c.5.3.2 There was no muš grain of thirty days; there was no muš grain of forty days; there was no muš grain of fifty days; there was no small grain, grain from the mountains or grain from the holy habitations. There was no cloth to wear; Uttu had not been born -- no royal turban was worn; Lord Niĝir-si, the precious lord, had not been born; Šakkan (the god of wild animals) had not gone out into the barren lands. The people of those days did not know about eating bread. They did not know about wearing clothes; they went about with naked limbs in the Land. Like sheep they ate grass with their mouths and drank water from the ditches.

The debate between Grain and Sheep: c.5.3.2 At that time, at the place of the gods' formation, in their own home, on the Holy Mound, they created Sheep and Grain. Having gathered them in the divine banqueting chamber, the Anuna gods of the Holy Mound partook of the bounty of Sheep and Grain but were not sated; the Anuna gods of the Holy Mound partook of the sweet milk of their holy sheepfold but were not sated. For their own well-being in the holy sheepfold, they gave them to mankind as sustenance.

The debate between Grain and Sheep: c.5.3.2 At that time Enki spoke to Enlil: "Father Enlil, now Sheep and Grain have been created on the Holy Mound, let us send them down from the Holy Mound." Enki and Enlil, having spoken their holy word, sent Sheep and Grain down from the Holy Mound.

The debate between Grain and Sheep: c.5.3.2 Sheep being fenced in by her sheepfold, they gave her green plants generously. For Grain they made her field and gave her the plough, yoke and team. Sheep standing in her sheepfold was a shepherd of the sheepfolds brimming with charm. Grain standing in her furrow was a beautiful girl radiating charm; lifting her raised head up from the field she was suffused with the bounty of heaven. Sheep and Grain had a radiant appearance.

The debate between Grain and Sheep: c.5.3.2 They brought wealth to the assembly. They brought sustenance to the Land. They fulfilled the ordinances of the gods. They filled the storerooms of the Land with stock. The barns of the Land were heavy with them. When they entered the homes of the poor who crouch in the dust they brought wealth. Both of them, wherever they directed their steps, added to the riches of the household with their weight. Where they stood, they were satisfying; where they settled, they were seemly. They gladdened the heart of An and the heart of Enlil.

The debate between Grain and Sheep: c.5.3.2 Grain called out to Sheep: "Sister, I am your better; I take precedence over you. I am the glory of the lights of the Land. I grant my power to the saĝursaĝ (a member of the cultic personnel of Inana) -- he fills the palace with awe and people spread his fame to the borders of the Land. I am the gift of the Anuna gods. I am central to all princes. After I have conferred my power on the warrior, when he goes to war he knows no fear, he knows no faltering (?) -- I make him leave …… as if to the playing field."

The debate between Grain and Sheep: c.5.3.2 "I foster neighbourliness and friendliness. I sort out quarrels started between neighbours. When I come upon a captive youth and give him his destiny, he forgets his despondent heart and I release his fetters and shackles. I am Ezina-Kusu (Grain); I am Enlil's daughter. In sheep shacks and milking pens scattered on the high plain, what can you put against me? Answer me what you can reply!"

The debate between Grain and Sheep: c.5.3.2 Thereupon Sheep answered Grain: "My sister, whatever are you saying? An, king of the gods, made me descend from the holy place, my most precious place. All the yarns of Uttu, the splendour of kingship, belong to me. Šakkan, king of the mountain, embosses the king's emblems and puts his implements in order. He twists a giant rope against the great peaks of the rebel land. He …… the sling, the quiver and the longbows."

The debate between Grain and Sheep: c.5.3.2 "The watch over the élite troops is mine. Sustenance of the workers in the field is mine: the waterskin of cool water and the sandals are mine. Sweet oil, the fragrance of the gods, mixed (?) oil, pressed oil, aromatic oil, cedar oil for offerings are mine."

The debate between Grain and Sheep: c.5.3.2 "In the gown, my cloth of white wool, the king rejoices on his throne. My body glistens on the flesh of the great gods. After the purification priests, the pašeš priests and the bathed priests have dressed themselves in me for my holy lustration, I walk with them to my holy meal. But your harrow, ploughshare, binding and strap are tools that can be utterly destroyed. What can you put against me? Answer me what you can reply!"

The debate between Grain and Sheep: c.5.3.2 "Your shepherd on the high plain eyes my produce enviously; when I am standing in stalks in the field, my farmer chases away your herdsman with his cudgel. Even when they look out for you, from the open country to the hidden places, your fears are not removed from you: fanged (?) snakes and bandits, the creatures of the desert, want your life on the high plain."

The debate between Grain and Sheep: c.5.3.2 Again Sheep answered Grain: "You, like holy Inana of heaven, love horses. When a banished enemy, a slave from the mountains or a labourer with a poor wife and small children comes, bound with his rope of one cubit, to the threshing-floor or is taken away from (?) the threshing-floor, when his cudgel pounds your face, pounds your mouth, like crushed …… your ears (?) ……, and you are …… around by the south wind and the north wind. The mortar ……. As if it were pumice (?) it makes your body into flour."

The debate between Grain and Sheep: c.5.3.2 "When you fill the trough the baker's assistant mixes you and throws you on the floor, and the baker's girl flattens you out broadly. You are put into the oven and you are taken out of the oven. When you are put on the table I am before you -- you are behind me. Grain, heed yourself! You too, just like me, are meant to be eaten. At the inspection of your essence, why should it be I who come second? Is the miller not evil? What can you put against me? Answer me what you can reply!"

The debate between Grain and Sheep: c.5.3.2 Then Grain was hurt in her pride, and hastened for the verdict. Grain answered Sheep: "As for you, Iškur is your master, Šakkan your herdsman, and the dry land your bed. Like fire beaten down (?) in houses and in fields, like small flying birds chased from the door of a house, you are turned into the lame and the weak of the Land. Should I really bow my neck before you? You are distributed into various measuring-containers. When your innards are taken away by the people in the market-place, and when your neck is wrapped with your very own loincloth, one man says to another: "Fill the measuring-container with Grain for my ewe!.""

The debate between Grain and Sheep: c.5.3.2 Then Enki spoke to Enlil: "Father Enlil, Sheep and Grain should be sisters! They should stand together! Of their threefold metal …… shall not cease. But of the two, Grain shall be the greater. Let Sheep fall on her knees before Grain. Let her kiss the feet of ……. From sunrise till sunset, may the name of Grain be praised. People should submit to the yoke of Grain. Whoever has silver, whoever has jewels, whoever has cattle, whoever has sheep shall take a seat at the gate of whoever has grain, and pass his time there."

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 He copulated with the great hills, he gave the mountain its share. He filled its womb with Summer and Winter, the plenitude and life of the Land. As Enlil copulated with the earth, there was a roar like a bull's. The hill spent the day at that place and at night she opened her loins. She bore Summer and Winter as smoothly as fine oil. He fed them pure plants on the terraces of the hills like great bulls. He nourished them in the pastures of the hills.

The debate between Winter and Summer: c.5.3.3 Enlil set about determining the destinies of Summer and Winter. For Summer founding towns and villages, bringing in harvests of plenitude for the Great Mountain Enlil, sending labourers out to the large arable tracts, and working the fields with oxen; for Winter plenitude, the spring floods, the abundance and life of the Land, placing grain in the fields and fruitful acres, and gathering in everything -- Enlil determined these as the destinies of Summer and Winter.

The debate between Winter and Summer: c.5.3.3 By hand Winter guided the spring floods, the abundance and life of the Land, down from the edge of the hills. He set his foot upon the Tigris and Euphrates like a big bull and released them into the fields and fruitful acres of Enlil. He shaped lagoons in the sea. He let fish and birds together come into existence by the sea. He surrounded all the reedbeds with mature reeds, reed shoots and …… reeds.

The debate between Winter and Summer: c.5.3.3 Summer, the heroic son of Enlil, drained the large arable tracts. He …… cool water on the fields and fruitful acres like ……. (2 lines unclear) (5 lines fragmentary) (approx. 1 line missing) (1 line fragmentary)

The debate between Winter and Summer: c.5.3.3 Holy Winter ……. The ox …… its head in the yoke. Ninurta, Enlil's son, …… the fruitful acres. He …… grain in the large arable tracts. He fills the fields and fruitful acres of Enlil.

The debate between Winter and Summer: c.5.3.3 Winter made the ewe give birth to the lamb, he gave the kid to the goat. He made cows teem together with their calves, he provided butter and milk. On the high plain he made the deer and stag glad of heart. He made the birds of heaven set their nests in the broad spaces. The fish of the lagoons laid eggs in the reedbed. In all the orchards he made honey and wine drip (?) to the ground. He made the trees, wherever planted, bear fruit. He established gardens and provided plants. He made grain abundant in the furrows. He made Ezina appear radiant as a beautiful maiden. The harvest, the great festival of Enlil, rose heavenward.

The debate between Winter and Summer: c.5.3.3 Summer founded houses and farmsteads, he made the cattle-pens and sheepfolds wide. He brought great attractiveness to the broad arable tracts. At their edges he made …… flax …… ripen (?). He brought a plentiful harvest into the temples, he heaped up piles of grain. He founded towns and villages, he built the houses of the Land. He made the houses of the gods grow like the hills in a pure place. In E-namtila, the holy seat of kingship, fit for high daises, he established abundance for the Great Mountain Enlil.

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 Winter and Summer: c.5.3.3 Summer and Winter set about organising the animals and offerings for E-namtila, the house of Enlil. The two of them, like huge butting bulls, reared themselves triumphantly. But Winter, because his limbs had grown tired from the grain grown heavy in the furrows, and the wheat and the emmer which he had been watering by hand, turned away as from an enemy and would not draw near.

The debate between Winter and Summer: c.5.3.3 Consequently Winter was overcome by anger and he started a quarrel with Summer: "Summer, my brother, you should not praise yourself; whatever harvest produce you bring as gifts to the palace has not been made by your toil: you should not brag. As if you were the one who had done the hard work, as if you had done the farming, as if you had taken care of irrigation control during the spring floods, as if you had brought forth the …… grain in the arable tracts with the dew from heaven -- how much through my toil is it that you enter the palace!"

The debate between Winter and Summer: c.5.3.3 "After you have threshed it at your threshing floor, and have …… the cattle's dung, your carrying-nets are to hand, …… bearing your straw. …… the animals, the storehouses and their contents. After your houses and farmsteads …… sheep, …… from your cattle, after …… their reedbeds, after …… green briars and cut …… thorns, …… storehouse …… the dung of unyoked oxen -- the slave Summer, the duly-appointed labourer who will never rest from his toil, a hired man who has to return to the fields of the Land for his own sustenance!"

The debate between Winter and Summer: c.5.3.3 On that day Winter taunted Summer. Summer, the hero whom one does not challenge, searched for rude insults. He was confident in himself, considering the harvest time, and turned aside. Like a great bull eating rich grass, he raised his head.

The debate between Winter and Summer: c.5.3.3 Next, Summer replied to Winter: "Winter, you may have to stay by the side of the oven, ……; but you should not launch such serious insults against someone who does not lead a sedentary (?) life. …… for the work of tilling the Land, with its difficulties, you do not raise a cry in the gune (?) cult centre, you do not look after the house. The young scribe is neglectful, which is an abomination, and no rushes are plucked for the beds. The singer does not embellish the banquet, …… at its side."

The debate between Winter and Summer: c.5.3.3 "Winter, don't launch such insults! …… to the desert. I will make the strength of my power come forth in the house so that you recognise it. In my working term of duty, which is seven months of the year, …… does not speak softly. (2 lines missing) (1 line fragmentary)Tirelessly and constantly I place abundance upon the fields."

The debate between Winter and Summer: c.5.3.3 "After they …… my seed, Winter, do not …… noise, when water is cut off from the arable tracts, when the bowls lie placed, when the fishing place has been prepared, when the fish have been piled up, I am Father Enlil's great comptroller. I harrow the fields into fruitful acres. When the oxen have stopped working the fields, when you have concentrated your efforts on the damp areas and given the sign for the field work, I do not work for you in the large arable tracts and fruitful acres early in the season. If the spring grain bends its neck in the hollow of the furrows, no one provides a fence. Whatever your farmer brings to the oxen, he will not make the oxen angry with me. Winter …… in the uplands ……. The man of the bedroom ……."

The debate between Winter and Summer: c.5.3.3 Thereupon Winter replied to Summer: "Summer, the donkey grazing on grass at the harvest ground and braying noisily, the mule ……, the harvest ox chafing its neck in the pegs and tossing its head in the lead rope, the innkeeper going to the harvest ground carrying a bowl in his hands, the flour …… playing ……, the bragging fieldworker who does not know the extent of the field -- Summer, my brother, after you have gone out boasting about my toil, when at the turn of the year grain is brought into the houses and the granaries are packed full, when you bring the surplus, your bardul garment and your niglam garment are ……. When some one gives a two mana axe to you, you go off to your steppe."

The debate between Winter and Summer: c.5.3.3 "Summer, my brother, the wet spots must not be …… when tilling the field. A man from the storehouse stands in front of you and instructs you. When on the high plain …… the ash tree ……, …… yourself …… (1 line missing)When tribute is brought in your freight boats ……. When the grass has arrived in the storehouse, …… before me. What will the penned sheep eat? Your …… reeds are exhausted. The reed-cutter who sets about pruning with the sickle and splitting older reeds, the builder who places labourers in houses, never resting from his efforts, the potter who digs out clay, lights a fire and stokes it with wood …… the pot! Weaver, weave your bardul garment with the strength (?) of your aktum cloth. Brewer, bake your beer bread at the harvest ground as your assignment! Cook, produce great banquet loaves in summer! The building supervisor …… the …… of the roofs. People …… boots and shoes ……."

The debate between Winter and Summer: c.5.3.3 "Summer, my brother, as long as you go with my term of duty, great and small order you about and your string is not cut. Although you have gathered all things in the Land and filled the storehouses, in all my strength I am their owner when your limbs become tired. When the clouds have brought down the abundance of heaven, and the water of the first greening has descended from the hills, and the new grain has been put in the granary to be added to the old grain, the good farmer, having seen to his fields, shouts for joy, the carrier donkeys stand ready and he sets out confidently for the city."

The debate between Winter and Summer: c.5.3.3 "My brother, when you have put the holy plough away in the barn, the storehouse, everything you have gathered, you make a roar like fire. You sit down to plentiful food and drink. You obtain the choicest goods from the Land. For my king named by Nanna, the son of Enlil, Ibbi-Suen, when he is arrayed in the šutur garment and the ḫursaĝ garment, when you have taken care of the bardul garment and the niĝlam garment, when you have made a perfect feast for the gods, when the Anuna have placed garments on their holy bodies, in his E-namtila, the holy abode of kingship founded by An, at that place of content they prepare a choice banquet."

The debate between Winter and Summer: c.5.3.3 "When the šem and ala drums, …… and other instruments play together for him, he passes the time with your heart-gladdening tigi and zamzam instruments. But it is I who have made the wine plentiful and made much to eat and drink. I perfect the garments with fine oil. I bring up the ……, the šutur and aktum garments. As for safeguarding, the best in Sumer, in the oppressive heat (?) of Summer, where they had been put away in the bedrooms amongst the black-headed people, moths destroy the blankets and make the aktum cloth perish because of you. …… exhausts itself for you ……. The wooden chest ……. I am Ninkasi's help, for her I sweeten the beer, with as much cold water, the tribute of the hills, as you brought."

The debate between Winter and Summer: c.5.3.3 "After …… pots, after …… pots, after the plump grapes have been laid out in the cool breeze, I make my king's great palace …… pleasant. I am the one who cools down my king. I fill the fish-hook. My comrade, grasp your leather bag, go out ……. The farmer …… hardship. The farmer …… the rain. The gardener does not know how to plant purslane, your …… basket ……. How can you compare yourself to me while seeking a roof under which to rest?"

The debate between Winter and Summer: c.5.3.3 Then Summer replied to Winter: "Winter, you should not be so self-important about your superior strength after you have explained the grounds for your bragging. I shall speak about your abode in the city which I shall ……. You seem like a man of office but you are an inept one. Your nets are for the oven-side, hearth and kiln. Like a herdsman or shepherd encumbered by sheep and lambs, helpless people run like sheep from oven-side to kiln, and from kiln to oven-side, in the face of you (?). In sunshine …… you reach decisions, but now in the city people chomp and chew because of you."

The debate between Winter and Summer: c.5.3.3 "When the day is half done, nobody walks about in the streets. The servant, basking by the side of the oven, is in the house until sunset. The maid, not attending to the flow of the water-container, passes the day on garments. As for the fields not worked in winter, their furrows are not cut straight and their grain, having not been cast into a wholesome place, is taken away by huge flocks of rooks. The vegetable cutter …… does not …… those vegetables at the market. Carrying old reeds, the labourer is halt and lame. Don't speak with a gaping mouth of your superior strength -- I will make known its shape and essence."

The debate between Winter and Summer: c.5.3.3 For a second time Summer had taunted Winter. On that day of the E-kur's festival and Sumer's plenty, the two of them stretched (?) their legs and stood combatively. Summer and Winter, like great bulls about to tear at each other's horns, bent forward like wild bulls in the main courtyard and took up their positions.

The debate between Winter and Summer: c.5.3.3 Like a great bull Winter raised his head to speak: "Father Enlil, you gave me control of irrigation; you brought plentiful water. I made one meadow adjacent to another and I heaped high the granaries. The grain became thick in the furrows. Ezina came forth in splendour like a beautiful maiden. Summer, a bragging field-administrator who does not know the extent of the field, …… my thighs grown tired from toil. …… tribute has been produced for the king's palace. Winter admires the heart of your …… in words."

The debate between Winter and Summer: c.5.3.3 Summer pondered everything in his head and calmed down. Summer spoke respectfully to Enlil: "Enlil, your verdict is highly valued, your holy word is an exalted word. The verdict you pronounce is one which cannot be altered -- who can change it? There was quarrelling of brother with brother but now there is harmony. For as long as you are occupying the palace, the people will express awe. While you live there, far be it from me to mock -- in fact I shall praise you."

The debate between Winter and Summer: c.5.3.3 Enlil answered Summer and Winter: "Winter is controller of the life-giving waters of all the lands -- the farmer of the gods produces everything. Summer, my son, how can you compare yourself to your brother Winter?" The import of the exalted word Enlil speaks is artfully wrought, the verdict he pronounces is one which cannot be altered -- who can change it?

The debate between Winter and Summer: c.5.3.3 Summer bowed to Winter and offered him a prayer. In his house he prepared emmer-beer and wine. At its side they spend the day at a succulent banquet. Summer presents Winter with gold, silver and lapis lazuli. They pour out brotherhood and friendship like best oil. By bringing sweet words to the quarrel (?) they have achieved harmony with each other.

The debate between Winter and Summer: c.5.3.3 In the dispute between Summer and Winter, Winter, the faithful farmer of Enlil, was superior to Summer -- praise be to the Great Mountain, Father Enlil!

The debate between Bird and Fish: c.5.3.5 In those ancient days, when the good destinies had been decreed, and after An and Enlil had set up the divine rules of heaven and earth, then the third of them, ……, the lord of broad wisdom, Enki, the master of destinies, gathered together …… and founded dwelling places; he took in his hand waters to encourage and create good seed; he laid out side by side the Tigris and the Euphrates, and caused them to bring water from the mountains; he scoured out the smaller streams, and positioned the other watercourses. …… Enki made spacious sheepfolds and cattle-pens, and provided shepherds and herdsmen; he founded cities and settlements throughout the earth, and made the black-headed multiply. He provided them with a king as shepherd, elevating him to sovereignty over them; the king rose as the daylight over the foreign countries.

The debate between Bird and Fish: c.5.3.5 …… Enki knit together the marshlands, making young and old reeds grow there; he made birds and fish live in the pools and lagoons ……; he gave …… all kinds of living creatures as their sustenance, …… placed them in charge of this abundance of the gods. When Nudimmud, august prince, the lord of broad wisdom, had fashioned ……, he filled the reedbeds and marshes with fish and birds, indicated to them their positions and instructed them in their divine rules.

The debate between Bird and Fish: c.5.3.5 Then Fish laid its eggs in the lagoons; Bird built its nest in a gap in the reedbeds. But Bird frightened the Fish of the lagoons in its ……. Fish took up a stand and cried out. Grandiosely it initiated hostilities. It roused the street by quarrelling in an overbearing manner. Fish addressed Bird murderously:

The debate between Bird and Fish: c.5.3.5 "…… Bird, …… there is no insult ……! Croaking, …… noise in the marshes …… squawking! Forever gobbling away greedily, while your heart is dripping with evil! Standing on the plain, you can keep pecking away until they chase you off! The farmer's sons lay lines and nets for you in the furrows. The gardener sets up nets against you in gardens and orchards. He cannot rest his arm from firing his sling; he cannot sit down because of you. You cause damage in the vegetable plots; you are a nuisance. In the damp parts of fields, there are your unpleasing footprints. Bird, you are shameless: you fill the courtyard with your droppings. The courtyard sweeper-boy who cleans the house chases after you with ropes. By your noise the { house } { (1 ms. has instead:) palace } is disturbed; your din drives people away."

The debate between Bird and Fish: c.5.3.5 "They bring you into the fattening shed. They let you moo like cattle, bleat like sheep. They pour out cool water in jugs for you. They drag you away for the daily sacrifice. The fowler brings you with bound wings. { (1 ms. adds:) The fisherman brings you into the palace. } They tie up your wings and beak. Your squawking is to no profit; what are you flapping about? With your ugly voice you frighten the night; no one can sleep soundly. Bird, get out of the marshes! Get this noise of yours off my back! Go out of here into a hole on the rubbish heap: that suits you!"

The debate between Bird and Fish: c.5.3.5 Thus Fish insulted Bird on that day. But Bird, with multicoloured plumage and multicoloured face, was convinced of its own beauty, and did not take to heart the insults Fish had cast at it. As if it was a nursemaid singing a lullaby, it paid no attention to the speech, despite the ugly words that were being uttered. { Then Bird answered Fish: } { (1 ms. has instead:) It …… insulted Fish; …… said ……: }

The debate between Bird and Fish: c.5.3.5 "How has your heart become so arrogant, while you yourself are so lowly? Your mouth is flabby (?), but although your mouth goes all the way round, you cannot see behind you. You are bereft of hips, as also of arms, hands and feet -- try bending your neck to your feet! Your smell is awful; you make people throw up, they sneer at you! No trough would hold the kind of prepared food you eat. He who has carried you dare not let his hand touch his skin! In the great marshes and the wide lagoons, I am your persecuting demon. You cannot eat the sweet plants there, as my voice harasses you. You cannot travel with confidence in the river, as my storm-cloud covers you. As you slip through the reedbeds you are always beneath my eyes. Some of your little ones are destined to be my daily offering; you give them to me to allay my hunger. Some of your big ones are just as certainly destined for my banqueting hall …… in the mud. (1 line unclear)"

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 debate between Bird and Fish: c.5.3.5 Thus Bird insulted Fish on that occasion. Fish became angry, and, trusting in its heroic strength and solidness, swept across the bottom like a heavy rain cloud. It took up the quarrel. It did not take to heart the insults that Bird had cast at it. It could not bring itself to submit, but spoke unrestrainedly. Again Fish replied to Bird:

The debate between Bird and Fish: c.5.3.5 "Chopped-off beak and legs, deformed feet, cleft mouth, thin tongue! You clatter away in your ignorance, with never any reflection! Gluttonous, malformed, filling the courtyard with droppings! The little sweeper-boy sets nets in the house and chases you with ropes. The baker, the brewer, the porter, all those who live in the house are annoyed with you. Bird, you have not examined the question of my greatness; you have not taken due account of my nature. You could not understand my weakness and my strength; yet you spoke inflammatory words. Once you have really looked into my achievements, you will be greatly humbled. Your speech contains grave errors; you have not given it due consideration."

The debate between Bird and Fish: c.5.3.5 "I am Fish. I am responsibly charged with providing abundance for the pure shrines. { To the great offerings at the lustrous E-kur } { (1 ms. has instead:) To the august platform of the great offerings of the gods }, I go proudly with head raised high! Just like Ezina I am here to satisfy the hunger of the Land. I am her helper. Therefore people pay attention to me, and they keep their eyes upon me. As at the harvest festival, they rejoice over me and take care of me. Bird, whatever great deeds you may have achieved, I will teach you their pretentiousness. I shall hand back to you in your turn your haughtiness and mendacious speech."

The debate between Bird and Fish: c.5.3.5 Thereupon Fish conceived a plot against Bird. Silently, furtively, it slithered alongside. When Bird rose up from her nest to fetch food for her young, Fish searched for the most discreet of silent places. It turned her well-built nest of brushwood into a haunted house. It destroyed her well-built house, and tore down her storeroom. It smashed the eggs she had laid and threw them into the sea. Thus Fish struck at Bird, and then fled into the waters. Then Bird came, lion-faced and with an eagle's talons, flapping its wings towards its nest. It stopped in mid-flight. Like a hurricane whirling in the midst of heaven, it circled in the sky. Bird, looking about for its nest, spread wide its limbs. It trampled over the broad plain after its well-built nest of brushwood. Its voice shrieked into the interior of heaven like the Mistress's.

The debate between Bird and Fish: c.5.3.5 Bird sought for Fish, searching the marshes. Bird peered into the deep water for Fish, watching closely. Extending its claws, it just snatched from the water Fish's tiny fish-spawn, gathering them all together and piling them up in a heap. Thus Bird took its revenge and …… its heart. Again Bird replied to Fish:

The debate between Bird and Fish: c.5.3.5 "You utter fool! Dolt, muddle-headed Fish, you are out of ……! The mouths of those who circle (?) the quay never get enough to eat, and their hunger lasts all day. Swine, rascal, gorging yourself upon your own excrement, you freak!"

The debate between Bird and Fish: c.5.3.5 "You are like a watchman living on the walls (?), ……! Fish, you kindled fire against me, you planted henbane. In your stupidity you caused devastation; you have spattered your hands with blood! Your arrogant heart will destroy itself by its own deeds! But I am Bird, flying in the heavens and walking on the earth. Wherever I travel to, I am there for the joy of its …… named. ……, O Fish, …… bestowed by the Great Princes (a name for the Igigi). I am of first-class seed, and my young are first-born young! …… went with uplifted head …… to the lustrous E-kur. …… until distant days. …… the numerous people say. How can you not recognise my pre-eminence? Bow your neck to the ground."

The debate between Bird and Fish: c.5.3.5 And so with the two of them jostling and continuing the evil quarrel in order to establish, the one over the other, their grandness and pre-eminence, the litigation was registered within Eridug, and they { put forward their argumentation } { (1 ms. has instead:) stood there in dispute }. …… thrashing about (?) amid roaring like that of a bull, …… rushed forward like ……. They requested a verdict …… from King Šulgi, son of Enlil.

The debate between Bird and Fish: c.5.3.5 (Bird speaks:)"You ……, lord of true speech, pay attention to my words! I had put …… and laid eggs there. …… had bestowed …… and had given as their sustenance. After …… had started ……, …… he destroyed my house. He turned my nest of brushwood into a haunted house. He destroyed my house, and tore down my storeroom. He smashed my eggs and threw them into the sea. …… examine what I have said. Return a verdict in my favour." …… investigating ……, she prostrated herself to the ground.

The debate between Bird and Fish: c.5.3.5 …… announced (?) the word. …… august, spoke from the heart: "Your words are sterling words, such as delight the heart." (Šulgi speaks:) "For how long are { they } { (1 ms. has instead:) you } going to persist (?) in quarrelling?" Like …… came out supreme. Like butting ……, they jostled each other.

The debate between Bird and Fish: c.5.3.5 (Fish speaks:)"……, let it be favourable to me!" (Šulgi speaks:)"I shall instruct you in the divine rules and just ordinances of our dwelling-place. Like (?) Enki, king of the abzu, I am successful in finding solutions, and am wise in words." He answered Bird and Fish:

The debate between Bird and Fish: c.5.3.5 "To strut about in the E-kur is a glory for Bird, as its singing is sweet. At Enlil's holy table, Bird …… precedence over you ……! It shall utter its cries in the temple of the great gods. The Anuna gods rejoice at its voice. It is suitable for banquets in the great dining hall of the gods. It provides good cheer in { the king's } { (1 ms. has instead:) Šulgi's } palace. …… with head high, at the table of Šulgi, son of Enlil. The king …… long life. (1 line fragmentary)Fish …… in splendour ……."

The debate between Copper and Silver: c.5.3.6 (5 lines fragmentary) (Silver (?) speaks:) "Powerful with huge arms, does he have any rival? He walks carrying the precious hammer stone and anvil stone. He can create …… and thus make it larger -- ……, a brother, is your right arm; ……, a mother (?), is your left (?). He has created ……; let him show it off. Constantly digging ……, let him accumulate goods. After exalted …… conceived (?) him, after …… like a breast, after …… towards the abzu, …… to the edge of the horizon, may …… bring …… for you. After …… made ……." (2 lines fragmentary) (31 lines missing)

The debate between Copper and Silver: c.5.3.6 (Copper speaks:) "Hills and depths ……. My harrow ……. Levelling all the mounds ……, Strong Copper directs (?) the way. A dragon ……. Strong Copper …… the fields. Turbulent waters …… ewes. Strong Copper …… the mighty waters." Enlil ……. (1 line fragmentary) Silver …… Strong Copper …… (10 lines fragmentary) (8 lines missing)

The debate between Copper and Silver: c.5.3.6 Enlil …… called for his minister Nuska: "My minister, Nuska!" (Nuska answered:) "Always at your service!" (Enlil replied:) "Strong Copper …… the throne and serves -- let him sit in his ……." He had barely finished speaking thus to him, when Nuska and the minister's retinue went together to …… and said to Strong Copper "Come in!" Then Strong Copper clasped against his chest the labours of his huge arms, the abundance of heaven and earth, as an offering and a gift.

The debate between Copper and Silver: c.5.3.6 Against Strong Copper, the strong heir of Father Enlil, he hurled vile insults, and cast vile curses: "The porters with their arms tied to their work; the potter, digging the hoe in the ground, for days on end extracting the clay with his hands; the …… worker from daybreak in a pit unfit for washing or bathing; the shipbuilder, caulking a boat, heating up fish oil, with garments not easy to clean; the cook, heating up oil, carrying …… water, standing by the place of testimony; the brewer, who does not untie his belt in warm weather, whose hands do not dry the clay; the maltster, never resting in winter, ……; the nest hunter (?), spreading the nets, working in hollows; the barber, cutting the growth, removing the flourishing roots; the freight waggon oxen shaking their heads; the donkeys submitting their necks to the yoke, ……, carrying firewood; ……." (7 lines fragmentary) (7 lines missing) The oven …… warm food. (2 lines fragmentary) (unknown no. of lines missing)

The debate between Copper and Silver: c.5.3.6 (9 lines fragmentary) (Silver speaks:) "…… one who neither …… foundations nor erects reed fences. Get out! You wander about ……. But my assigned task is in houses, in …… and at banquets." Silver did not …… in the …… which he had ……. He spoke this way in the matter of the …… strength.

The debate between Copper and Silver: c.5.3.6 Then Strong Copper, the warrior of heaven (?), kept his body firm, and did not take ……; he did not show hate, but kept quiet (?). He kept his neck firm, and did not ……. He …… his rejoicing face to the gods.

The debate between Copper and Silver: c.5.3.6 Strong Copper answered Silver: "Silver, to make lead shine (?) is not an important achievement. Restitution according to the tablets does not do the work of Copper. A hand without a wrist cannot (?) work. A weak neck carries nothing, does not …… a thing to a load. A heart ……, mankind ……. No one …… a boat with bitumen …… in the river." (unknown no. of lines missing)

The debate between Copper and Silver: c.5.3.6 (Copper speaks:) " (1 line fragmentary) …… the oil jar, …… trap that ties someone up, …… all full of lies, …… his hand bringing taxes, …… erasing restitutions, …… people are deceived. A …… organised by you goes to the desert, ……. No one should put in a dwelling a …… by you. A …… by you should not make grain grow with the labours of the soil. It should not fill the silos with grain, it makes no one rejoice. It should not fill the hairy sacks with grain."

The debate between Copper and Silver: c.5.3.6 "No king should ride on a barge built by you. No one should carry things from afar on a trip in a chariot of yours. In the palace, no one should place on a table your edible ……. No young man of …… should be pleased by …… your soil (?). No …… of assorted woods or fine oils from you should stand on the streets. You should not work with wood, you should not work with reeds!" (3 lines fragmentary) (unknown no. of lines missing)

The debate between Copper and Silver: c.5.3.6 (Copper speaks:) "…… the heavens were separated from the earth, there was no drinking water ……. In order that the people should eat food ……, my father Enlil created me in a single day, and then the Tigris charged like a great wild bull."

The debate between Copper and Silver: c.5.3.6 "Men caulk tiny, very strong boxes for you, as they do a boat. They cover you over with their oldest rags, and someone digs a hole for you in the middle of the cattle-pen. Or they pour clay on top of you, as on a jar with a sealed mouth, and then, in the darkest place inside the house, someone buries you in the most obscure corner of a grave."

The debate between Copper and Silver: c.5.3.6 "When the time of wet ground has arrived for me, you do not supply the copper hoes that chop plants in the hard ground, so no one concerns themselves with you. When sowing time has arrived for me, you do not supply the copper adzes that make ploughs, so no one concerns themselves with you. When winter time has arrived for me, you do not supply the copper axes that chop firewood, so no one concerns themselves with you. When harvest time has arrived for me, you do not supply the copper sickles that reap grain, so no one concerns themselves with you. For your harvest or winter, you do not supply the copper adzes and chisels which build houses, not even a female lamb, so no one concerns themselves with you."

The debate between Copper and Silver: c.5.3.6 "Silver, you are forgotten in the soil inside the house. A scared mouse in a silent house, …… -- Silver, the palace is not your station! An obscure place, a grave, such is your station. Silver, banquets are not your assigned task -- fasting is your assigned task. Silver, to make lead shine (?) is not an important achievement. The task of making divine statues is not likely to fall within your capabilities. Why do you keep attacking me like a dog? You snake, get back in the darkest part of the house and lie down in your grave!"

The debate between Copper and Silver: c.5.3.6 Silver answered Strong Copper: "You do not give blades to the …… wooden hoe that breaks the …… ground. The wooden …… tool mixes the clay (?) ……; wedges are not written by you. The wooden shovels pile up the sheaves -- match your measuring devices to the measuring stick! Just approach the cargo boat that …… the canal banks, just keep knocking on the great door of the house at night! The coppersmith wrestles with stones and with beads -- they are too hard and he has to stop because of you. Work away with your tines at the dirt by the oven instead!"

The debate between Copper and Silver: c.5.3.6 "When you keep hitting the soil, like someone falling from a roof; when they carry (?) you out from the big brambles and …… thorns, like a dog with a ……, as if they were catching a thief at midnight; when the great, turbulent waters, regularly, yearly (?), fill the desert; when they carry the grain from the dry ground to the canal banks; when they carry the sesame from the furrows to the canal banks; when they carry to the …… red onions, white onions, edible bulbous leeks (?) and turnips flourishing in the furrows; when they transport the salt and spice seeds lying at the edges of the fields; when they feed the various grains to cattle and sheep; when they bring …… to the pigs born at the fattener's; when they feed dough to the porcupine's litter; when they crush coarse flour for the huge wild boars, straight-tailed fish, il (?) fish, carp, fish with bellies (?), giraba fish laying their eggs in large amounts in the shallows (?), gurgal birds, suda birds, large u birds from the middle of the sea, eggs of ducks and all kinds of birds, all the good things which thrive in the desert, at peace there. (unknown no. of lines missing)"

The debate between Copper and Silver: c.5.3.6 (5 lines fragmentary) …… in aromatic oil of cedar ……. …… humans, the black-headed people. Let him anoint each with my …… aromatic oil of cedar. …… it is an abomination to my king. (2 line fragmentary) (unknown no. of lines missing)

The debate between Copper and Silver: c.5.3.6 (9 lines fragmentary) Silver and Strong Copper having carefully had a debate, Strong Copper had the lead over Silver in Enlil's house -- Father Enlil be praised!

The debate between Copper and Silver: c.5.3.6 Then the days passed, the year grew long, the silos filled up and flax was beaten ……. The year, the faraway days, ……. The heavens …… stars and lengthening shadows. …… the shadows ……. The stars of heaven …… did not ……. The records, to be found in the sacred tablets of the stars, ……. The heavens, ……, having been separated from the earth ……. (8 lines fragmentary) (1 line missing)

The debate between Copper and Silver: c.5.3.6 Enlil joyfully addressed Sumer. In a …… of abundance he raised …… to the duties of shepherd. In order to build the …… of Enlil, to bring forth the houses of the great gods, to raise the banks of the levees and ditches, Enlil gave strength to the shepherd Ur-Namma in his majestic arms.

The debate between Copper and Silver: c.5.3.6 On Ur-Namma receiving …… and kingship, after he …… a good ……, Strong Copper helped him mightily. With it, the shepherd Ur-Namma …… in great amounts. With it, he …… the great temple of Suen in Urim. With it, he …… the E-kur, the house of Enlil in Nibru. He made famous the houses of the great gods, and raised high the banks of the levees and ditches.

The debate between Copper and Silver: c.5.3.6 Under him, his city ……. Under him, wool ……. Under him, oil ……. Under him, the people eat excellent food. Ur-Namma …… broad wisdom. Strong Copper …… great ……. When raising ……, he ……. He called the one giving …… as his …… singer. The …… of bright ……. He investigated the …… of Strong Copper. …… their helpers. In order to build his ……. Not neglecting ……. (1 line fragmentary) (unknown no. of lines missing)

The debate between Date Palm and Tamarisk: c.5.3.7 The Tamarisk opened his mouth and spoke. He addressed the Date Palm: "My body …… the bodies of the gods. (The reference is to statues of tamarisk wood.) You grow your fruits but someone places them before me like a maid approaching her mistress. You do not provide the measuring vessels. You are …… minor crops, but I ……. Your attendants …… before me for you."

The debate between Date Palm and Tamarisk: c.5.3.7 In his anger the Date Palm answered him. He addressed his brother the Tamarisk: "You say: "If people build daises for me and beautify them too, they certainly do not swear by the gods before clay (?)." -- You may be the body of the gods in their shrines and people may name with a good name the daises of the gods, but it is silver that can pride itself as the overlay of the gods. ……, describe your beauty!" (unknown no. of lines missing)

A diatribe against Engar-dug (Diatribe B): c.5.4.11 Engar-dug, ……, fool, ……, child raised in ……, disgraced man, madman …… leather, dropping …… from a wall!

A diatribe against Engar-dug (Diatribe B): c.5.4.11 Engar-dug, croaker (?) among singers, a man without good judgment, braggart, ……, a man ……! -- open (?) the house, I have a quarrel with you! In appearance a monkey, a rogue, a witness without shame, not accepting a verdict, a slippery place which respected men avoid, despising (?) the leader of the work-force, a man who does not …… a festival, a pig spattered with mud, ……! Loving crosstalk and deceit, ……, having got stuck into a quarrel he …… coming out mouthing insults. A warrior on duty but holding back, …….

A diatribe against Engar-dug (Diatribe B): c.5.4.11 Engar-dug, blocked at the anus, …… speech, …… vomit (?)! A man without ……, a tail stuck in its mouth, ……, limping cripple who …… people in the broad streets! Choosing words carefully, weak, bragging and constantly shifty in his advice and counsel, …… the lamentation priest and snake-charmer ……, a disgraced reputation among the singers, a dog not producing sound from the lyre but emitting a battle-cry! ……, he sweeps (?) the house. He gives instructions, ……, and does not speak to ……, turning …… to evil ……. (unknown no. of lines missing)

A diatribe against Engar-dug (Diatribe B): c.5.4.11 Engar-dug, your holy song is finished, your greatness ……, your insults …… the city squares, your lies are made obvious! ……, Engar-dug, ……, …… like a francolin ……, ……, the snake-charmer ……. (2 lines fragmentary) (unknown no. of lines missing)

He is a good seed of a dog (Diatribe C): c.5.4.12 He is a good seed of a dog, the offspring of a wolf! He is the stench of a mongoose, an unruly (?) hyena cub, a fox with a covering like a crab's, a monkey not pleasing to its homeland, its judgment confused. His face is disfigured, his judgment is muddled, his intelligence is ……. I would …… with the dog (?), a smitten man who makes himself important. He is negligent, a cripple, the son of a hound. A madman, crazy, a man who …… -- he is a pitfall, …… evil words, denouncing …… with an evil mouth and a forked tongue.

He is a good seed of a dog (Diatribe C): c.5.4.12 ……, he lies on the bank of a river, allowing the grappling-poles (?) to drown. …… a silent house, …… an open hand (?), he is a thief, breaking into houses, removing (?) the door and tearing out the door pivot. One who daily spreads evil talk among his clan, …… not entering the house of another man, he sets up …… and signs (?) for him and …… him altogether. ……, he quarrels with him and disturbs his household. …… their advice is not good for him nor is their …… favourable for him. He prepares …… for him and ……. He gave …… and ran (?) ……. Loving ……, he never calms a heated quarrel. (4 lines fragmentary) (approx. 10 lines missing)

The message of Lu-diĝira to his mother: c.5.5.1 Royal courier, start the journey! I want to send you to Nibru -- deliver this message! You are going on a long journey. My mother { is worried, she cannot sleep } { (1 ms. has instead:) is too (?) …… to sleep }. Although the way to { her } { (1 ms. has instead:) the closed } woman's domain is blocked, deliver my letter of greeting into her hands, { as she keeps asking } { (1 ms. has instead:) and then she will not keep asking } the { travellers } { (1 ms. has instead:) wayfarers } about my well-being. Then my mother will be delighted, and will treat you most kindly (?) for it.

The message of Lu-diĝira to his mother: c.5.5.1 In case you should not recognise my mother, let me describe her to you. Her name is { Šat-Eštar } { (1 ms. has instead:) Šimat-Eštar }, { …… by her words } { (some mss. have instead:) …… } ……. Her body, face and limbs, and outer appearance are ……. She is the fair goddess of her city-quarter. Her fate has been decided since the days of her youth. Single-handed she keeps in order the house of her father-in-law. She serves humbly before her divine mistress. She knows how to look after Inana's place. She never disobeys the { orders } { (1 ms. has instead:) wishes } of the king. She is energetic and causes possessions to multiply. She is loving, gentle, and lively. By nature she is a lamb, sweet butter, honey, flowing ghee.

The message of Lu-diĝira to his mother: c.5.5.1 Let me give you another description of my mother: My mother is like the bright light { in the sky } { (1 ms. has instead:) on the horizon }, a doe on the hillsides. She is the morning star, { shining even at noon-time } { (1 ms. has instead:) providing plenty of light }. She is precious cornelian, a topaz from Marḫaši. She is the jewellery of a king's brother, full of beauty. She is { a cylinder seal of nir stone, an ornament like the sun } { (1 ms. has instead:) a cornelian jewel, an ornamental drinking cup } { (1 ms. has instead:) a cornelian ……, an ornament of nir stone } { (1 ms. has instead:) a …… jewel, a beautiful drinking cup }. She is a bracelet of tin, a ring of antasura metal. She is a nugget of shining gold and silver, { but which is living and draws breath …… } { (1 ms. has instead:) …… and breathing } { (1 ms. has instead:) …… place …… }. She is an alabaster statuette of a protective goddess standing on a pedestal of lapis lazuli. She is { a polished rod of ivory } { (2 mss. have instead:) a living figurine (?) }, { with limbs full of beauty } { (1 ms. has instead:) …… } { (1 ms. has instead:) full of pleasure }.

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 message of Lu-diĝira to his mother: c.5.5.1 Let me give you a fourth description of my mother: My mother fills the festivals and offerings with joy. She is { an akitum offering } { (1 ms. has instead:) the akitum festival }, awesome (?) to look upon. She is the offspring, { the child } { (1 ms. has instead:) the daughter } of the king, a song of abundance. She is a place of entertainment set up for delights. { (1 ms. adds:) …… fruit …… abundance. } She is a lover, a loving heart who never becomes sated with pleasure. She is the good news that the captive will return { to his mother } { (1 ms. has instead:) to celebrate }.

The message of Lu-diĝira to his mother: c.5.5.1 Let me give you a fifth description of my mother: My mother is a palm-tree, with the sweetest fragrance. She is a chariot of juniper wood, a sedan chair of boxwood. She is { a fine cloth } { (1 ms. has instead:) a good …… } perfumed with refined oil. She is a bunch of grapes, a garland (?) { growing luxuriantly } { (1 ms. has instead:) perfect in luxuriant growth }. { She } { (1 ms. has instead:) My mother } is a phial made from an ostrich egg, { overflowing } { (1 ms. has instead:) full } with { finest } { (1 ms. has instead:) perfumed } oil. { (1 ms. adds:) She is a fair woman, accompanied by a protective goddess ……. She is a woman who will show you compassion like (?) Aruru, …… born ……. }

The message of Lu-diĝira to his mother: c.5.5.1 { When, thanks to the descriptions I have given you, you stand in her (?) radiant presence, tell her: "Your beloved son Lu-diĝira is in good health." } { (1 ms. has instead:) The descriptions I have given you describe (?) her (?) appearance. A most fair woman accompanied by many protective goddesses, she is my mother. Pay attention, …… joyfully ……: "Your beloved son Lu-diĝira is in good health ……", tell her ……. (1 line fragmentary) }

An elegy on the death of Nannaya: c.5.5.2 The city-dwelling father was stricken with illness. He, precious brilliance found in a distant mountain (?), was stricken with illness. He, attractive in ……, a man who made words pleasing, was stricken with illness. He who had a tall figure, and altogether was powerful, was stricken with illness. He, wise in divine plans and an ornament of the assembly, was stricken with illness. He who was a man of truth, god-fearing, was stricken with illness.

An elegy on the death of Nannaya: c.5.5.2 He, not eating, was stricken with illness and was languishing away (?). Having closed his mouth, he ate no food and lay famished. According to a tablet ……. The warrior, a wanderer (?), did not move a foot. From (?) his sick …… he was consumed with wailing for his children. Heart anguished, overcome by wailing, the scholar died a violent death in Nibru.

An elegy on the death of Nannaya: c.5.5.2 This matter reached his son on the distant journey. Like a son who does not depend closely on his father, he had not returned the message which had been sent (?) to him. Now the son shed tears, threw himself to the dust and performed a musical song for him.

An elegy on the death of Nannaya: c.5.5.2 Lu-diĝira out of his inflamed heart wrote a lament: "O father who has died a violent death, O { Nannaya } { (1 ms. has instead:) my Nannaya }, who through the evil planned against him has been carried off to the nether world, your wife's husband is a thing of the past, forever she will be a widow -- wheels (?) about you like a whirlwind, ……. She used to treat you as a foster-child -- now her reason is gone. Stupor has fallen upon her as if she were about to give birth. She turns the ……, moans (?) like a cow. She …… a lament, and sheds tears. She has covered up its …… and has taken (?) what is just (?). (1 line fragmentary)The one who gathers (?) ……. …… touches you, the heart ……."

An elegy on the death of Nannaya: c.5.5.2 "The one who (?) rises (?) …… at dawn (?) from among the …… who dwell in ……, the lukur priestess of Ninurta from the ……, has thrown ……. Like a mourning (?) god (?), she ……. Her shouts (?) …… evil. In the midst of the cloister (?) she (?) ……. (1 line fragmentary)…… has made (?) the widespread people …… grain and ……."

An elegy on the death of Nannaya: c.5.5.2 "The confusion of battles …… the nin-diĝir priestess of Nuska. She tears apart (?) …… for you, …… for you her (?) ……. (5 lines fragmentary)"

An elegy on the death of Nannaya: c.5.5.2 "Your sons who were treated (?) like king's sons, what do they (?) eat ……, what do they (?) drink ……? They (?) …… honey and ghee. They load the table with (?) oil for you. The tears which they shed for him are tears of compassion. Their mourning (?) for him is that of loving and pure-hearted ones. They are bent over like over-ripe grain. The fledglings return ……, raise ……."

An elegy on the death of Nannaya: c.5.5.2 "Over the brides of your sons who have said "Where, where is he now?" your …… has fallen. In their …… has been silenced (?) for you. On the laps of the household …… for you. Your …… sweet sounds …… sleep …… has been …… like ……. The …… lament for you …… does not (?) cease."

An elegy on the death of Nannaya: c.5.5.2 "O my father, may your heart be at rest. O Nannaya, may your spirit be pleased. The en and ensi ……. Those who have escaped the hand of death ……. The hand of death has been …… in their ……. Death is the favour of the gods, the place where fate is decreed ……. May your offspring …… your knee."

An elegy on the death of Nannaya: c.5.5.2 "Your daughters have …… for you in their ……. The elders of your city have set up (?) mourning (?) for you. The young women of your city have …… for you. The slave at the grindstone …… has shed (?) tears for you. The house where he is placed (?) ……. He has …… silver, has acquired grain, has …… wide possessions. May the eldest son …… for you your …… firm foundations."

An elegy on the death of Nannaya: c.5.5.2 "As for your murderer who …… like one who …… the heart, your …… who plotted malice against you -- true (?) execution belongs to the king, the shepherd, your god; true (?) counsel belongs to Utu. May that man be a man accursed, death ……. …… his bones. May the names of his offspring ……. May their possessions …… like birds flying away."

An elegy on the death of Nannaya: c.5.5.2 "May the …… of the Land ……. May he bring you favourable …… words, may they make you content. O Nannaya, may your spirit be pleased, may your heart be at rest."

An elegy on the death of Nannaya: c.5.5.2 "Utu, the great lord of the nether world, after turning the dark places to light, will judge your case. May Nanna decree your fate on the day of sleep. Nergal, the Enlil of the underworld, …… before it, may the …… utter your name, may he cause you to eat fresh food. May you be …… of the underworld, and may she have pity on you. May your household bring fresh water to the libation place. May Lord Ninĝišzida …… the house ……. May the mighty Gilgameš …… health for you. May Neti and Etana be your helpers. May the god of the underworld utter prayers for you."

An elegy on the death of Nannaya: c.5.5.2 "May your god say "Enough!", may he …… your fate. May the god of your city …… compassion on you. May he release you from wrath and sin. May he erase the reckoning of the guilt of your house. …… the evil planned against you ……."

An elegy on the death of Nannaya: c.5.5.2 "May your descendants be happy, ……. May ……. May the protective gods and goddesses …… your ……. May the children you begot be written down for privilege (?). May your daughters have divine favour. May your wife stay well, may your kin multiply. May prosperity and well-being (?) surround them day in day out. May good beer never cease in your libation tube. May the { invocation } { (1 ms. has instead:) incantation } of your house be forever the { invocation } { (1 ms. has instead:) incantation } of your god."

An elegy on the death of Nawirtum: c.5.5.3 Nibru is covered in fog (?); in the city ……. Over the multitudes a cry of woe (?) has fallen, ……. Lamenting …… like a war-cry in battle ……. (1 line unclear)They are overcome by pity for her whose life has ended. They are anguished (?) at her being laid out like a golden statue. Whoever looks upon her, will they not weep? The weeping women ……. The best songs …… of the bards of sweet words are altered everywhere into laments and moans.

An elegy on the death of Nawirtum: c.5.5.3 Because …… had been returned, they utter it as a song for her. Because from her small ……, she did not dispense advice the …… stone ……; it was lost (?). Because her days were not prolonged in the embrace of her husband and weeping never ceased, because Ninurta did not enjoy happiness from his ……, and because his beloved nin-diĝir priestess did not enter the ĝipar, the she-ass which had been chosen as a mate is not accepted as an offering.

An elegy on the death of Nawirtum: c.5.5.3 Because …… was brought to an end at his side, he rises in greatness and favour, uttering a lament for her. For her mother who bore her, the bright light turned to darkness, …… for her. He makes their shares (?), their ……, into a …… for her. Their souls have come forth before her, their evil bodies are torn apart. Their ……, workers and kin are ……, their …… are ……. (1 line unclear)they did not stand ……. Their nursemaids were ……. The …… fled (?). Like angry men, stones …… sick (?), the light from above …… did not increase from her city.

An elegy on the death of Nawirtum: c.5.5.3 Then her beloved husband all alone ……, in his city, in Nibru, the city ……, Lu-diĝira, her beloved husband, all alone ……, in his city, in Nibru, the city ……, approached her with suffering heart in ……, the great dwelling-place. They took his hand, their hearts were overwhelmed (?). His …… was excluded from nourishment, his breath was stifled (?). He uttered moans (?) like a cow, he who had no …… garments.

An elegy on the death of Nawirtum: c.5.5.3 He wears their ……, he weeps for her: "O where is ……? I would call upon you! Where are Meme and the alluring protective spirits? I would call upon you! Where is the ……, the ……, the gracious words? I would call upon you! Where are my …… weapon and gloriously fashioned quiver? I would call upon you! Where is that which brightens the …… face, my noble counsel? I would call upon you! Where is my ……, my precious brilliance? I would call upon you! Where are my sweet songs which make the heart rejoice? I would call upon you! Where are my …… weapon and golden quiver which brightens the spirit? I would call upon you! Where are my dancing, hand-waving, and frolicking (?)? I would call upon you!"

An elegy on the death of Nawirtum: c.5.5.3 "May your way of life not be forgotten, may your name be called on. May the guilt of your house be erased, may your sin be released. May your husband stay well, may he achieve valour and seniority. May the fate of your children be propitious, may well-being be in store for them. May your household progress, may its future be ample. May Utu bring forth for you bright light from the nether world, …… clear water. May Ninkura stand by you, may she raise you high. Concerning the bitter storm that has been turned against you, may it return to the horizon. May a cruel curse be uttered against the galla demon who has brought his hand against you. Concerning the kindly maiden who lies in her splendour like a bull, bitter is the lament for you."

The song of the hoe: c.5.5.4 Not only did the lord make the world appear in its correct form -- the lord who never changes the destinies which he determines: Enlil, who will make the human seed of the Land come { forth } { (3 mss. have instead:) up } from the { earth } { (2 other mss. have instead:) chamber } -- and not only did he hasten to separate heaven from earth, and hasten to separate earth from heaven, but, in order to make it possible for humans to grow in { 'Where Flesh Came Forth' } { (2 mss. have instead:) 'Where Flesh Grew' } (the name of a cosmic location), he first { suspended } { (2 mss. have instead:) raised } the axis of the world at Dur-an-ki.

The song of the hoe: c.5.5.4 He did this with the help of the hoe (al) -- and so daylight broke forth (aled). By distributing (altare) the shares of duty he established daily tasks, and for the hoe (al) and the carrying-basket wages were even established. Then Enlil praised his hoe (al), his hoe (al) wrought in gold, its top inlaid with lapis lazuli, his hoe (al) whose blade was tied on with a cord, which was adorned with silver and gold, his hoe (al), the edge of whose point (?) was a plough of lapis lazuli, whose blade was like a battering ram { standing up to a great (gal) wall } { (1 ms. has instead:) born for a great (gal) person (?) }. The lord evaluated the hoe (al), determined its future destiny and placed a holy crown on its head …….

The song of the hoe: c.5.5.4 Here, { in { 'Where Flesh Came Forth' } { (1 ms. has instead:) 'Where Flesh Grew' } (the name of a cosmic location), he set this very hoe (al) to work; } { (1 other ms. has instead:) in 'Where Flesh Grew' the unassailable (?), } he had it place the first model of mankind in the brick mould. His Land started to break through the soil towards Enlil. He looked with favour at his black-headed people. Now the Anuna gods stepped forward to him, and did (ĝal) obeisance to him. They calmed Enlil with a prayer, for they wanted to demand (al-dug) the black-headed people from him. Ninmena, the lady who had given birth to the ruler, who had given birth to the king, now set (alĝaĝa) human reproduction going.

The song of the hoe: c.5.5.4 The leader of heaven and earth, Lord Nunamnir, named the important persons and valued (kal) persons. He formed those persons into a row and recruited them to provide for the gods. Now Enki praised Enlil's hoe (al), and the maiden Nisaba was made responsible for keeping records of the decisions. And so people took (ĝal) the shining hoes (al), the holy hoes (al), into their hands.

The song of the hoe: c.5.5.4 The E-kur, the temple of Enlil, was founded by the hoe (al). By day it was building (aldue) it, by night it caused the temple to grow (almumu). In well-founded Nibru, the hero Ninurta entered into the presence of Enlil in the inner chamber of the Tummal -- the Tummal, the { bread basket (?) } { (1 ms. has instead:) …… masterpiece (?) } of Mother Ninlil -- the innermost chamber of the Tummal, with regular food deliveries. Holy Ninisina entered into the presence of Enlil with black kids and fruit offerings for the lord.

The song of the hoe: c.5.5.4 The shrine E-ana was cleaned up by means of the hoe (al) for the lady of E-ana, the good { cow (immal) } { (2 mss. have instead:) woman }. The hoe (al) deals with ruin mounds, the hoe (al) deals with weeds.

The song of the hoe: c.5.5.4 In the city of Zabalam, the hoe (al) is Inana's workman (?). She determined the destiny of the hoe (al), with its projecting lapis-lazuli { beard } { (1 ms. has instead:) tooth }. Utu was ready to help her with her building project (altar); it is the renowned (?) building project (altar) of youthful Utu.

The song of the hoe: c.5.5.4 The lady with broad (daĝal) intelligence, Nisaba, ordered the measuring of the E-ana for a construction project (altar), and then designed her own E-ḫamun for construction (altar).

The song of the hoe: c.5.5.4 The king who measured up the hoe (al) and who passes (zal) his time in its tracks, the hero Ninurta, has introduced working with the hoe (altar) into the rebel (bal) lands. He subdues (alĝaĝa) any city that does not obey its lord. Towards heaven he roars (algigi) like a storm, earthwards he strikes (alĝaĝa) like a dragon (ušumgal). Šara { sat down on } { (1 ms. has instead:) got onto } Enlil's knees, and Enlil gave him what he had desired (al-dug): { he had mentioned the mace, the club, arrows and quiver, and the hoe (al) } { (3 mss. have instead:) he desired (al-dug) the mace, the club, arrows and quiver }. Dumuzid is the one who makes the upper land fertile (allumlum). Gibil made his hoe (al) raise its head towards the heavens -- he caused the hoe (al), sacred indeed, to be refined with fire. The Anuna were rejoicing (alḫulḫuledeš).

The song of the hoe: c.5.5.4 The temple of Ĝeštin-ana resembled the drumsticks, the drumsticks of Mother Ĝeštin-ana that make a pleasant sound. The lord (Enlil) bellowed at his hoe (al) like a bull. As for the grave (irigal): the hoe (al) buries people, but dead people are also brought up from the ground by the hoe (al) (This may allude to Enkidu's ghost being put in contact with Gilgameš.). With the hoe (al), the hero honoured by An, the younger brother of Nergal, the warrior Gilgameš is as powerful as a hunting net. The { (1 ms. adds:) sage } son of Ninsumun is pre-eminent with oars (ĝisal) (This may allude to Gilgameš rowing across the waters of death.). With the hoe (al) he is the great barber (kindagal) of the watercourses. In the { chamber } { (1 ms. has instead:) place } of the shrine, with the hoe (al) he is the minister (sukkal). The wicked (ḫulĝal) …… are sons of the hoe (al); they are born in sleep from heaven.

The song of the hoe: c.5.5.4 In the sky there is the altirigu bird, the bird of the god. On the earth there is the hoe (al): a dog in the reedbeds, a dragon (ušumgal) in the forest. On the battlefield, there is the dur-allub battle-axe. By the city wall there is the battle-net (alluḫab). On the dining-table there is the bowl (maltum). In the waggon shed, there is the sledge (mayaltum). In the donkey stable there is the cupboard (argibil). The hoe (al)! -- the sound of the word is sweet: it also occurs (munĝal) on the hillsides: the tree of the hillsides is the allanum oak. The fragrance of the hillsides is the arganum balm. The precious stone of the hillsides is the algameš steatite.

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 song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! (6 lines fragmentary or missing)And now, may the mother …… with me; and now, may Nanše …… with me. May she put bread in my leather bag, may she pour water into my waterskin. May she stand by for me ……. May she say to me," Farmer, eat the bread!", may she say to me," Farmer, drink the water!"

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! In the temple he lay down to dream with Nanše. He said good night (?) to Nanše. He had his leather bag filled with bread, he had water poured into his waterskin. She stood by for him ……. The farmer had a vision (?): a young bull was talking ……, …… tied the feet (?). The farmer said to his mother," Bread was put for me in my leather bag, water was poured for me into my waterskin. …… stood by for me." (4 lines missing or fragmentary)

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! What ……? What ……? Who ……? Who ……? Who …… the clods? Who …… the birds? On the right ……, on the left ……. (1 line fragmentary)"My big hooves ……." The stars in the sky ……. …… will make straight its ……. The ox …… let his thick tongue hang down, …… he replied," I am an ox, but just a young ox, in whose muzzle hair has not yet grown. No dust has fallen yet on my shoulders. My master, why am I so valuable?" "My stalwart calf, I shall speak to you only once, so pay attention. What a plough (?)! Your fathers are four. What a plough (?)! Your mothers are eight. May Utu guide straight your fine plough!"

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! The early-working farmer, the shepherd of the holy cattle-pen, the young man who, since his youth, has had a wife and has had sons, does not …… alone.

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! I …… the stars in the sky, I …… a gleam in the sky. I …… the bedding on the roof. (22 lines fragmentary or missing)

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! Enkimdu, he of dykes and canals, says to the lord ……," My king, I want to ……. I will irrigate your fertile fields ……. The early rain ……" (11 lines fragmentary or missing)

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! The harrow, the comb of my field, must be fitted with large teeth to harrow the holy field. The mattock must dig the edges. Remove the stumps! The mattock must dig the edges. Once you have taken down from the beam your holy plough which was hanging from a beam, a skilled carpenter must tighten its bonds. …… its side boards. (12 lines missing or fragmentary)…… noises. …… the measuring reed in his right hand. Enkimdu, he of dykes and canals ……, should …… for you in …….

The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5 ellu mallu! Go, oxen, go, put your necks under the yoke! Go, …… oxen, go, put your necks under the yoke! Tread the furrows of the fertile field, walk the sides straight. In the alehouse, the joy ……, …… Inana …… a place of relaxation. …… is restored again …….

A drinking song: c.5.5.a The gakkul vat, the gakkul vat! The gakkul vat, the lamsare vat! The gakkul vat, which puts us in a happy mood! The lamsare vat, which makes the heart rejoice! The ugurbal jar, glory of the house! The šaggub jar, filled with beer! The amam jar, which carries the beer from the lamsare vat! The troughs made with bur grass and the pails for kneading the dough! All the beautiful vessels are ready on their pot stands!

A drinking song: c.5.5.a May the heart of your god be well disposed towards you! Let the eye of the gakkul vat be our eye, and let the heart of the gakkul vat be our heart! What makes your heart feel wonderful in itself also makes our hearts feel wonderful in themselves! We are in a happy mood, our hearts are joyful! You have poured a libation over the fated brick, and you have laid the foundations in peace and prosperity -- now may Ninkasi dwell with you! She should pour beer and wine for you! Let the pouring of the sweet liquor resound pleasantly for you!

A drinking song: c.5.5.a In the troughs made with bur grass, there is sweet beer. I will have the cupbearers, the boys and the brewers stand by. As I spin around the lake of beer, while feeling wonderful, feeling wonderful, while drinking beer, in a blissful mood, while drinking alcohol and feeling exhilarated, with joy in the heart and a contented liver -- my heart is a heart filled with joy! I clothe my contented liver in a garment fit for a queen! The heart of Inana is happy once again; the heart of Inana is happy once again!

The instructions of Šuruppag: c.5.6.1 In those days, in those far remote days, in those nights, in those faraway nights, in those years, in those far remote years, at that time the wise one who knew how to speak in elaborate words lived in the Land; Šuruppag, the wise one, who knew how to speak with elaborate words lived in the Land. Šuruppag gave instructions to his son; Šuruppag, the son of Ubara-Tutu, gave instructions to his son Zi-ud-sura: My son, let me give you instructions: you should pay attention! Zi-ud-sura, let me speak a word to you: you should pay attention! Do not neglect my instructions! Do not transgress the words I speak! The instructions of an old man are precious; you should comply with them!

The instructions of Šuruppag: c.5.6.1 You should not steal anything; you should not …… yourself. You should not break into a house; you should not wish for the money chest (?). A thief is a lion, but after he has been caught, he will be a slave. My son, you should not commit robbery; you should not cut yourself with an axe.

The instructions of Šuruppag: c.5.6.1 You should not pick a quarrel; you should not disgrace yourself. You should not …… lies; ……. You should not boast; then your words will be trusted. You should not deliberate for too long (?); you cannot bear …… glances.

The instructions of Šuruppag: c.5.6.1 You should not eat stolen food with { anyone } { (1 ms. has instead:) a thief }. You should not sink (?) your hand into blood. After you have apportioned the bones, you will be made to restore the ox, you will be made to restore the sheep.

The instructions of Šuruppag: c.5.6.1 You should not speak improperly; later it will lay a trap for you.

The instructions of Šuruppag: c.5.6.1 You should not scatter your sheep into unknown pastures. You should not hire someone's ox for an uncertain ……. A safe …… means a safe journey.

The instructions of Šuruppag: c.5.6.1 You should not draw up water which you cannot { reach } { (1 ms. has instead:) grasp }: it will make you weak. (1 line unclear)

The instructions of Šuruppag: c.5.6.1 My son, you should not use violence (?); ……. You should not commit rape on someone's daughter; the courtyard will learn of it.

The instructions of Šuruppag: c.5.6.1 You should not drive away a { powerful } { (1 ms. has instead:) strong } man; you should not destroy the outer wall. You should not drive away a young man; you should not make him turn against the city.

The instructions of Šuruppag: c.5.6.1 You should not boast in { beer halls } { (1 ms. has instead:) breweries } like a deceitful man: { (1 ms. adds:) then your words will be trusted. }

The instructions of Šuruppag: c.5.6.1 Having reached the field of manhood, you should not jump (?) with your hand. The warrior is unique, he alone is the equal of many; Utu is unique, he alone is the equal of many. With your life you should always be on the side of the warrior; with your life you should always be on the side of Utu.

The instructions of Šuruppag: c.5.6.1 A second time, Šuruppag gave instructions to his son. Šuruppag, the son of Ubara-Tutu, gave instructions to his son Zi-ud-sura: My son, let me give you instructions: you should pay attention! Zi-ud-sura, let me speak a word to you: you should pay attention! Do not neglect my instructions! Do not transgress the words I speak! { (1 ms. adds 1 line:) The instructions of an old man are precious; you should comply with them! }

The instructions of Šuruppag: c.5.6.1 The beer-drinking mouth ……. My little one ……. The beer-drinking mouth ……. Ninkasi ……. (5 lines unclear)

The instructions of Šuruppag: c.5.6.1 When it is about someone else's bread, it is easy to say "I will give it to you", but the time of actual giving can be as far away as the sky. If you go after the man who said "I will give it to you", he will say "I cannot give it to you -- the bread has just been finished up."

The instructions of Šuruppag: c.5.6.1 The { garrulous } { (1 ms. has instead:) liar } fills (?) his bread bag; the haughty one brings an empty bag and can fill his empty mouth only with boasting.

The instructions of Šuruppag: c.5.6.1 Who works with leather will eventually (?) work with his own leather.

The instructions of Šuruppag: c.5.6.1 The fool loses something. When sleeping, the fool loses something." Do not tie me up!" he pleads; "Let me live!" he pleads.

The instructions of Šuruppag: c.5.6.1 A weak wife is always seized (?) by fate.

The instructions of Šuruppag: c.5.6.1 If you hire a worker, he will share the bread bag with you; he eats with you from the same bag, and finishes up the bag with you. Then he will quit working with you and, saying "I have to live on something", he will serve at the palace.

The instructions of Šuruppag: c.5.6.1 You should not worry unduly about what leaves the house.

The instructions of Šuruppag: c.5.6.1 Heaven is far, earth is most precious, but it is with heaven that you multiply your goods, and all foreign lands breathe under it.

The instructions of Šuruppag: c.5.6.1 At harvest time, at the most priceless time, collect like a slave girl, eat like a queen; my son, to collect like a slave girl, to eat like a queen, this is how it should be.

The instructions of Šuruppag: c.5.6.1 Who insults can hurt only the skin; greedy eyes (?), however, can kill. The liar, shouting, tears up his garments. Insults bring (?) advice to the wicked. To speak arrogantly is like an abscess: a herb that makes the stomach sick. (1 line unclear)My words of prayer bring abundance. Prayer is cool water that cools the heart. Only (?) insults and stupid speaking receive the attention of the Land.

The instructions of Šuruppag: c.5.6.1 A third time, Šuruppag gave instructions to his son. Šuruppag, the son of Ubara-Tutu, gave instructions to his son Zi-ud-sura: My son, let me give you instructions: you should pay attention! Zi-ud-sura, let me speak a word to you: you should pay attention! Do not neglect my instructions! Do not transgress the words I speak! { (Some mss. add the line:) The instructions of an old man are precious; you should comply with them! }

The instructions of Šuruppag: c.5.6.1 You should not beat a farmer's son: he has constructed (?) your embankments and ditches.

The instructions of Šuruppag: c.5.6.1 You should not buy a prostitute: she is a mouth that bites. You should not buy a house-born slave: he is a herb that makes the stomach sick. You should not buy a free man: he will always lean against the wall. You should not buy a palace slave girl: she will always be the bottom of the barrel (?). You should rather bring down a foreign slave from the mountains, or you should bring somebody from a place where he is an alien; my son, then he will pour water for you where the sun rises and he will walk before you. He does not belong to any family, so he does not want to go to his family; he does not belong to any city, so he does not want to go to his city. { (1 ms. adds 2 lines:) He cannot knock at the door of ……, he cannot enter ……. } He will not …… with you, he will not be presumptuous with you.

The instructions of Šuruppag: c.5.6.1 My son, you should not travel alone eastwards. Your acquaintance should not …….

The instructions of Šuruppag: c.5.6.1 …… is well equipped. The poor man inflicts all kinds of illnesses on the rich man. The married man is well equipped; the unmarried makes his bed in a haystack (?). He who wishes to destroy a house will go ahead and destroy the house; he who wishes to raise up will go ahead and raise up.

The instructions of Šuruppag: c.5.6.1 When you bring a slave girl from the hills, she brings both good and evil with her. The good is in the hands; the evil is in the heart. The heart does not let go of the good; but the heart cannot let go of the evil either. As if it were a watery place, the heart does not abandon the good. Evil is a storeroom ……. { (1 ms. adds:) (2 lines unclear) } May the boat with the evil sink in the river! May his waterskin split in the desert!

The instructions of Šuruppag: c.5.6.1 A loving heart maintains a family; a hateful heart destroys a family.

The instructions of Šuruppag: c.5.6.1 To have authority, to have possessions and to be steadfast are princely divine powers. You should submit to the respected; you should be humble before the powerful. My son, you will then survive (?) against the wicked.

The instructions of Šuruppag: c.5.6.1 You should not choose a wife during a festival. Her inside is illusory (?); her outside is illusory (?). { The silver on her is borrowed; the lapis lazuli on her is borrowed } { (1 ms. has instead the line:) ……; the jewellery on her is borrowed, the jewellery on her is borrowed }. The dress on her is borrowed; the linen garment on her is borrowed. With …… nothing (?) is comparable.

The instructions of Šuruppag: c.5.6.1 You should not buy a donkey at the time of harvest. A donkey which eats …… will …… with another donkey.

The instructions of Šuruppag: c.5.6.1 A female burglar (?) …… ladder; she flies into the houses like a fly. A she-donkey …… on the street. A sow suckles its child on the street. A woman who pricked herself begins to cry and holds the spindle which pricked (?) her in her hand. She enters every house; she peers into all streets. …… she keeps saying "Get out!" She looks around (?) from all parapets. She pants (?) where there is a quarrel. (2 lines unclear)

The instructions of Šuruppag: c.5.6.1 Marry (?) …… whose heart hates (?). My son, …… (4 lines unclear)A heart which overflows with joy …….

The instructions of Šuruppag: c.5.6.1 You should not abuse a ewe; otherwise you will give birth to a daughter. You should not throw a lump of earth into the money chest (?); otherwise you will give birth to a son.

The instructions of Šuruppag: c.5.6.1 You should not speak arrogantly to your mother; that causes hatred for you. You should not question the words of your mother and your personal god. The mother, like Utu, gives birth to the man; the father, like a god, makes him bright (?). The father is like a god: his words are reliable. The instructions of the father should be complied with.

The instructions of Šuruppag: c.5.6.1 { To get lost is bad for a dog; but terrible for a man } { (1 ms. has instead:) An unknown place is terrible; to get lost is shameful (?) for a dog }. On the unfamiliar way at the edge of the mountains, the gods of the mountains are man-eaters. They do not build houses there as men do; they do not build cities there as men do. (1 line unclear)

The instructions of Šuruppag: c.5.6.1 For the shepherd, he stopped searching, he stopped bringing back the sheep. For the farmer (?), he stopped ploughing the field. (1 line unclear)

The instructions of Šuruppag: c.5.6.1 Praise be to the lady who completed the great tablets, the maiden Nisaba, that Šuruppag, the son of Ubara-Tutu, gave his instructions!

The farmer's instructions: c.5.6.3 When you have to prepare a field, inspect the levees, canals and mounds that have to be opened. When you let the flood water into the field, this water should not rise too high in it. At the time that the field emerges from the water, watch its area with standing water; it should be fenced. Do not let cattle herds trample there.

The farmer's instructions: c.5.6.3 After you cut back the plant bundles and establish the limits of the field, level it repeatedly with a thin hoe weighing two-thirds of a mina (approx. 650 g). Let a flat hoe erase the oxen tracks, let the field be swept clean. A maul should flatten the furrow bottoms of the area. A hoe should go round the four edges of the field. Until the field is dry it should be smoothed out.

The farmer's instructions: c.5.6.3 Your implements should be ready. The parts of your yoke should be assembled. Your new whip should hang from a nail -- the bindings of the handle of your old whip should be repaired by artisans. The adze, drill and saw, your tools and your strength, should be in good order. Let braided thongs, straps, leather wrappings and whips be attached securely. Let your sowing basket be checked, and its sides made strong. What you need for the field should be at hand. Inspect your work carefully.

The farmer's instructions: c.5.6.3 The plough oxen will have back-up oxen. The attachments of ox to ox should be loose. Each plough will have a back-up plough. The assigned task for one plough is 180 iku (approx. 65 ha), but if you build the implement at 144 iku (approx. 52 ha), the work will be pleasantly performed for you. 180 (?) sila of grain (approx. 180 litres; expressed in the cuneiform as 3 of an unwritten measure comprising 60 sila, gur indicating that the preceding signs specify a capacity) will be spent on each 18 iku area (approx. 6 1/2 ha).

The farmer's instructions: c.5.6.3 After working one plough's area with a bardili plough, and after working the bardili plough's area with a tugsaga plough, till it with the tuggur plough. Harrow once, twice, three times. When you flatten the stubborn spots with a heavy maul, the handle of your maul should be securely attached, otherwise it will not perform as needed.

The farmer's instructions: c.5.6.3 When you have to work the field with the seeder-plough, your plough should be properly adjusted. Put a leather sealing on the kašu of your plough. Provide your beam with narrow pegs. Your boards should be spread. Make your furrows.

The farmer's instructions: c.5.6.3 Where you have made vertical furrows, make slanted furrows, and where you have made slanted furrows, make vertical furrows. Straight furrows will give you edges that are wide enough and nice (?). Your crooked furrows should be straightened out. Make the furrows clear. Plough your portion of field. The clods should be picked out. The furrows should be made wide where the soil is open, and the furrows should be narrower where the soil is clogged: it is good for the seedlings.

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 (?).

The farmer's instructions: c.5.6.3 Let your prepared threshing floor rest for a few days. When you open the threshing floor, smooth its surface (?). When you thresh, the teeth of your threshing sledge and its leather straps should be secured with bitumen. When you make the oxen trample the grain, your threshers should be strong. When your grain is spread on the ground, perform the rites of the grain not yet clean.

The farmer's instructions: c.5.6.3 When the grain is clean, lay it under the measuring stick. Perform the rites in the evening and at night. Release the grain at midday.

The three ox-drivers from Adab: c.5.6.5 There were three friends, citizens of Adab, who fell into a dispute with each other, and sought justice. They deliberated the matter with many words, and went before the king.

The three ox-drivers from Adab: c.5.6.5 "Our king! We are ox-drivers. The ox belongs to one man, the cow belongs to one man, and the waggon belongs to one man. We became thirsty and had no water. We said to the owner of the ox," If you were to fetch some water, then we could drink!". And he said," What if my ox is devoured by a lion? I will not leave my ox!". We said to the owner of the cow," If you were to fetch some water, then we could drink!". And he said," What if my cow went off into the desert? I will not leave my cow!". We said to the owner of the waggon," If you were to fetch some water, then we could drink!". And he said," What if the load were removed from my waggon? I will not leave my waggon!"." Come on, let's all go! Come on, and let's return together!""

The three ox-drivers from Adab: c.5.6.5 "First the ox, although tied with a leash (?), mounted the cow, and then she dropped her young, and the calf started to chew up (?) the waggon's load. Who does this calf belong to? Who can take the calf?"

The three ox-drivers from Adab: c.5.6.5 "Three young men came before me and said: "Our king, we are ox-drivers. The ox belongs to one man, the cow belongs to one man, and the waggon belongs to one man. We became thirsty and had no water. We said to the owner of the ox," If you were to draw some water, then we could drink!". And he said," What if my ox is devoured by a lion? I will not leave my ox!". We said to the owner of the cow," If you were to draw some water, then we could drink!". And he said," What if my cow went off into the desert? I will not leave my cow!". We said to the owner of the waggon," If you were to draw some water, then we could drink!". And he said," What if the load were removed from my waggon? I will not leave my waggon!" he said." Come on, let's all go! Come on, and let's return together!"""

The three ox-drivers from Adab: c.5.6.5 ""First the ox, although tied with a leash (?), mounted the cow, and then she dropped her young, and the calf started to chew up (?) the waggon's load. Who does this calf belong to? Who can take the calf?""

The three ox-drivers from Adab: c.5.6.5 (The cloistered lady continues her reply to the king:) "Well now, the owner of the ox, …… his field ……. After his ox has been eaten by a lion ……, his field ……." (1 line missing)"The hero ……. Like a mountaineer ……. A dog …… the ox ……. A strong man (?) …… in his field ……."

The three ox-drivers from Adab: c.5.6.5 "Well now, the owner of the waggon, after he has abandoned his ……, and the load has been removed from his waggon, and …… from his waggon, and after he has brought his …… into his house, …… will be made to leave his house. His calf that began to chew up (?) the waggon's load will be …… in his house. When he has approached (?) …… the open-armed (?) hero, the king, having learnt about his case, will make his …… leave his { waste ground } { (1 ms. has instead:) location }. …… the ox, …… has partaken of my (?) wisdom, shall not oppose (?) it. His load, ……, will not return (?)."

The three ox-drivers from Adab: c.5.6.5 When the king came out from the cloistered lady's presence, each (?) man's heart was dissatisfied. The man who hated his wife left his wife. The man …… his …… abandoned his ……. With elaborate words, with elaborate words, the case of the citizens of Adab was settled. Pa-niĝin-ĝara, their sage, the scholar, the god of Adab, was the scribe.

Enlil and Nam-zid-tara: c.5.7.1 "I am Enlil." But Enlil had changed his appearance: he had turned into a raven and was croaking." But you are not a raven, you really are Enlil!" "How did you recognise that I am Enlil, who decrees the destinies?"

Enlil and Nam-zid-tara: c.5.7.1 "You may acquire precious metals, you may acquire precious stones, you may acquire cattle or you may acquire sheep; but the day of a human being is always getting closer, so where does your wealth lead? Now, I am indeed Enlil, who decrees the fates. What is your name?"

Enlil and Nam-zid-tara: c.5.7.1 "My name is Nam-zid-tara (Well-blessed)." "Your fate shall be assigned according to your name: leave the house of your master, and your heirs shall come and go regularly in my temple."

A dog for Nintinuga: c.5.7.2 Lugal-nesaĝe the son of Zuzu, the master-scribe of Nibru, has fashioned for Nintinuga his messenger (?) dog Tuni-lu-sag. That is why the dog will wag his tail or chew for his mistress the queen of heaven and earth, the provider of food, the stewardess of Enlil, the sweet breast satisfying all lands, the bringer of abundance, who can diagnose the intentions of the virulent asag demon and who checks people's bones; who examines the sinews of life and the sinews of death, comforting those joints; who knows every sick spot where there is affliction, torment or distress -- the kindly physician, the exorcist to the sick, who looks after the hearts of humans.

A dog for Nintinuga: c.5.7.2 My lady, what I have fashioned I have named with the name Tuni-lu-sag, I call by the name ……. He will …… the throat, and the asag demon will be pacified (?). My …… will be uttered alongside your name. Your importance ……. I have named him with the name Tuni-lu-sag. May Nintinuga look after me during my life, and when I die may she provide me with clear water in the nether world.

An axe for Nergal: c.5.7.3 Should it break, I will repair it for Nergal. Should it disappear, I will replace it for him. May Nergal look after me during my life, and may he provide me with clean water in the underworld after my death.

Public announcement of the loss of a seal: c.5.7.a A seal inscribed with the name of Ur-DUN, the merchant, was lost. In accordance with the word of the assembly, the herald has sounded the horn throughout all the streets: no one now has any claim against him.

Public announcement of the loss of a seal: c.5.7.a { Lu-Suena } { (1 ms. has instead:) Lu-gena } , the governor-general; Lugal-melem, the governor and temple administrator { (1 ms. adds:) were their …… and …… their seals }; Zuzu, the scholar; Si-du, the scribe; Allub, the steward; Bansagen, the lament singer; Ullia, the mayor; and the herald are the witnesses.

The home of the fish: c.5.9.1 Let your acquaintances come! Let your dear ones come! Let your father and grandfather come! Let the sons of your elder brother and the sons of your younger brother come! Let your little ones come, and your big ones too! Let your wife and your children come! Let your friends and companions come! Let your brother-in-law and your father-in-law come! Let the crowd by the side of your front door come! Don't leave your friends' children outside! Don't leave your neighbours outside, whoever they may be!

The home of the fish: c.5.9.1 Enter, my beloved son! Enter, my fine son! Don't let the day go by, don't let the night come! The moonlight should not enter that house! But if the day has gone by and the night comes, enter and I will let you relax there; I have made the grounds suitable for you! Inside, I have fixed up a seat for you. My fish, no one who sleeps there will be disturbed; no one who sits there will get involved in a quarrel.

The home of the fish: c.5.9.1 Now, just …… like a bull to your cattle-pen! Enter for me, and Suen will be delighted with you! Now, just …… like a sheep to your sheepfold! Enter for me, and Dumuzid will be delighted with you! When you lift your head like a bull towards your cattle-pen, Lord Ašimbabbar Suen will be delighted with you! When you raise your head like a sheep in the sheepfold, Dumuzid the shepherd will be delighted with you! (15 lines fragmentary or missing)

The home of the fish: c.5.9.1 The fish who ……. May all kinds of fish also enter with you, my fish! The one with handsome barbels who eats the honey plant, my suḫur-gal fish: may he also enter with you, my fish! The one who always eats …… reeds, ……, my suḫur-tur fish: may he also enter with you, my fish! The one with big lips, who sucks the gizi reeds, (1 line fragmentary)whose food ……, my eštub fish: may he also enter with you, my fish! The black punting-pole, engendered in the fields, the farrowing sow who takes away the dough from the river banks, my gubi fish (probably = eel): may he also enter with you, my fish!

The home of the fish: c.5.9.1 The one with a spiny (?) tail and a spiny (?) back, who goes ……, my še-suḫur-gal (?) fish: may he also enter with you, my fish! The fish who is like a crying child in its prayers, my še-suḫur-sig (?) fish: may he also enter with you, my fish! With a pickaxe as a head, and having a comb for teeth, the branches of a fir-tree as its bones, Dumuzid's waterskin for its stomach (?), with a dehaired skin that does not need processing, with its slender tail like the fishermen's whip, the jumping fish, with naturally smoothed skin, with no entrails in its nose, the fish that hides from its adversary, whose sting goes across like a nail, that is taboo and is not placed as an offering in the city's shrines, my mur fish (= sting-ray): may he also enter with you, my fish!

The home of the fish: c.5.9.1 The one whose fins (?) churn the troubled waters, a fish who seizes …… at a glance (?), my kiĝ fish: may he also enter with you, my fish! With a head like a small millstone, …… a dog's head, (1 line unclear)the fish who does not eat the …… plants, ……, my ĝir-gid fish: may he also enter with you, my fish! With the noise of his entrails ……, my gir fish: may he also enter with you, my fish! The fish who ……, the fish who knows how to escape through a reed barrier, the fish who despite being tasty is an abomination, my ab-suḫur fish: may he also enter with you, my fish! The fish that causes breaches in dykes, with venom in its jaws, my agargar fish: may he also enter with you, my fish! The one whom the merchants ……, my kamar fish: may he also enter with you, my fish! The one whom the Martu fetch away, my nunbar-gid (?) fish: may he also enter with you, my fish!

The home of the fish: c.5.9.1 The fish who does not eat edible plants, ……, my azagur fish: may he also enter with you, my fish! The one that …… a heavy skin, ……, my muš fish: may he also enter with you, my fish! (approx. 7 lines fragmentary or missing)

The heron and the turtle: c.5.9.2 At that time, the water was drained away from the reeds ……, and they were visible at the sheepfold. The aštaltal plant, spreading its seeds from the reedbeds, and the little kumul plants came out of the earth: they are good as little ones. The small enbar reed tighten her headdress: it is good as a young maiden. The ubzal reed goes about the city: it is good as a young man. The pela reed is covered from bottom to top: it is a good daughter-in-law. The pela reed turns from bottom to top: it is a good young son. The gašam reed digs in the ground: it is good as an old man. The zi reed …… on its own: it is good as an old woman. The reedbed lifts its head beautifully: it is a good Gudea. The ildag tree lifts its head in the irrigation ditch: it is good as a king. …… with bright branches: it is a good prince.

The heron and the turtle: c.5.9.2 It catches fish; it collects eggs and crushes them. It crushes the suḫur carp in the honey plants. It crushes the eštub carp in the little zi reeds. It crushes toads in the ligiligi grass. It crushes fish spawn, its offspring, its family. It strikes heron's eggs and smashes them in the sea.

The heron and the turtle: c.5.9.2 The gift-giving bird made a plea; the heron entered the house of King Enki and spoke to him: "Give me …… a wide-open place to lay my eggs in." He gave her ……, and did …… for her. …… is indeed …… (1 line fragmentary)She laid eggs in the ……. She laid eggs in the wide reedbeds of Tutub. She laid eggs in the marshes of Kiritaba. She laid eggs in the adara thickets of Akšak. She laid eggs in Enki's interconnecting (?) lagoons. She laid eggs in the smaller lagoon, the lagoon of Eridug. She laid eggs in Enki's barbar reeds. She laid eggs in the little zi reeds of Urim. She laid eggs in Urim, where cows and calves abound.

The heron and the turtle: c.5.9.2 The turtle, the trapper of birds, the setter of nets, overthrew the heron's construction of reeds for her, turned her nest upside down, and tipped her children into the water. The turtle scratched the dark-eyed bird's forehead with its claws, so that her breast was covered in blood from it. { (1 ms. adds 1 line:) …… in the dust. }

The heron and the turtle: c.5.9.2 The heron cried out, shedding tears: "If I, a bird, …… my empty nest and …… { (1 ms. adds:) I, a heron, ……; I shall take my case up to my king, …… }. Let my king judge my case, and give me verdict! Let Enki judge my case, and give me verdict! May the lord of Eridug …… my claim."

The heron and the turtle: c.5.9.2 "A second time, may the gift-bringing bird not be able to make a gift, may the gift-bringing heron not be able to make a gift!" It (the turtle) catches fish; it collects eggs and crushes them. It crushes the suḫur carp in the { honey plants } { (1 ms. has instead:) reedbeds }. It crushes the eštub carp in the little zi reeds. It crushes toads in the ligiligi grass. It crushes fish spawn, its offspring, its family.

The heron and the turtle: c.5.9.2 { It dug in the ground, …… its head upwards ……. } { (1 ms. has instead:) The heron ……, ……. } She (the heron) { (1 ms. adds:) entered the house and } cried out to King Enki: "My king, you gave me the wide reedbeds, and I laid eggs there. I laid eggs in the wide reedbeds of Tutub. I laid eggs in the marshes of Kiritaba. I laid eggs in the adara thickets of Akšak. I laid eggs in Enki's interconnecting (?) lagoons. I laid eggs in the smaller lagoon, the lagoon of Eridug. I laid eggs in Enki's barbar reeds. I laid eggs in the little zi reeds of Urim. I laid eggs in Urim, where cows and calves abound."

The heron and the turtle: c.5.9.2 "He turned my nest upside down, and tipped my children into the water. The turtle scratched my forehead -- me, the dark-eyed bird -- with its claws, so that my breast was covered with my blood { (1 ms. adds:) …… in the water }."

The heron and the turtle: c.5.9.2 The prince called to his minister, Isimud: "My minister, Isimud, my Sweet Name of Heaven!" "I stand at Enki's service! What is your wish?" "First …… is filtered on the left side, then a copper box is made, so that …… is covered. Then you tie ……, and you tie the top with string ……; then you …… with a piece of dough, and you irrigate the outer enclosure (?); and you put …… (?) Enki's interconnecting (?) lagoons. Then let him sit …… (1 line missing) (1 line fragmentary)"

The heron and the turtle: c.5.9.2 Isimud …… paid attention. First he filtered …… on the left side, then he made a copper box and covered ……. Then he tied the top with string ……; then he …… with a piece of dough, and he irrigated the outer enclosure (?); and he …… (?) Enki's interconnecting (?) lagoons. (Enki speaks:) "Then I, the prince, will make …… stand ……."

The heron and the turtle: c.5.9.2 The turtle called to the prince: "You are a prince! She ……. …… from fire. I am not a god; …… (1 line fragmentary) King Enki ……. You are a prince! She ……. My heart ……. You are a prince! She …… your word. My little one destroyed a wall ……; she ……. You are a prince! You are ……. …… brickwork. (16 lines missing) Your flax (?) is single (1 line unclear) Your …… is single; ……. …… the hero ……. Your seed is single ……. …… a tall tree. My strong copper ……. …… good semen ……"

The heron and the turtle: c.5.9.2 Then, on the ziggurat ……. King Enki was …… on the ziggurat. The great brickwork of the ziggurat …… the abzu; the brickwork of the abzu ……. He took dirt from his fingernail and created the dimgi vegetable. He made the dimgi …… in the ground. Your flax came out of the earth ……. He watered the little ones with his hand; he watered the big ones with his foot. The flax grew large. After the flax had grown tall, after he had bound (?) it …… (1 line fragmentary) (6 lines missing) The king ……. (1 line fragmentary) (1 line missing) (3 lines fragmentary) They seized …… for him. They …… for him. They confronted (?) …… in the desert. (1 line unclear) ……, they laid out the hunting net. …… did not catch; he caught in (?) the hunting net, …… did not catch; he spread out the hunting net. (5 lines fragmentary) …… of Enki (1 line fragmentary) May you be ……; may you be ……; may you be ……; may you be …… (unknown no. of lines missing)

Proverbs: collection 1: c.6.1.01 (cf. 6.2.3: UET 6/2 291 ll. 1-2, 6.2.5: YBC 8713 ll. 1-2)Who can compete with righteousness? It creates life.

Proverbs: collection 1: c.6.1.01 You should not cut the throat of that which has already had its throat cut.

Proverbs: collection 1: c.6.1.01 "Though I still have bread left over, I will eat your bread!" Will this endear a man to the household of his friend?

Proverbs: collection 1: c.6.1.01 (cf. 6.1.22: ll. 140-145, 6.2.3: UET 6/2 239, 6.2.3: UET 6/2 320, 6.2.3: UET 6/2 339 + UET 6/3 235 Seg. B l. 2)If bread is left over, the mongoose eats it. If I have any bread left over, then a stranger will eat it.

Proverbs: collection 1: c.6.1.01 You don't speak of that which you have found. You talk only about what you have lost.

Proverbs: collection 1: c.6.1.01 Wealth is far away, poverty is close at hand.

Proverbs: collection 1: c.6.1.01 Good fortune { is embedded in } { (3 mss. have instead:) reinforces } organisation and wisdom.

Proverbs: collection 1: c.6.1.01 What is eaten for today (?) was put there by the dog. What is eaten by the dog was put there for today (?).

Proverbs: collection 1: c.6.1.01 { One shouldn't } { (1 ms. has instead:) I will not } scorn bread which has turned bad.

Proverbs: collection 1: c.6.1.01 (cf. 6.2.3: UET 6/2 261 and UET 6/2 262, 6.2.3: UET 6/2 339 + UET 6/3 235 Seg. B l. 3, 4.14.1: l. 144)To be wealthy and insist (?) on demanding more is abominable.

Proverbs: collection 1: c.6.1.01 (1 line unclear)

Proverbs: collection 1: c.6.1.01 I always seem to be speaking about unpleasant things.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.07.82)That which does not eat grass is a wild bull of the mountains. That which does not drink water is a gazelle of the mountains.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.07.37)One does not return borrowed bread.

Proverbs: collection 1: c.6.1.01 The steward rejoices when the estate increases its income.

Proverbs: collection 1: c.6.1.01 Don't pick things now; they will bear fruit later.

Proverbs: collection 1: c.6.1.01 Bread is served but it is not used for wiping. Water is poured out, and then drunk by the ground. In the nether world, the most honoured place, since it is water and food, it is called a water libation.

Proverbs: collection 1: c.6.1.01 He broke it like bread and mixed it with …….

Proverbs: collection 1: c.6.1.01 (cf. 6.1.19.f4, 6.2.1: Ni 4469 Seg. A ll. 1-4)Let his bread be foul food; no man should eat it.

Proverbs: collection 1: c.6.1.01 Let his food be bread and …… eggs, so that it clogs his throat.

Proverbs: collection 1: c.6.1.01 Let his food be …… meat, so that it …… his throat.

Proverbs: collection 1: c.6.1.01 (cf. 1.103)He who eats too much …… cannot …….

Proverbs: collection 1: c.6.1.01 Break a bit of your lunch off for me like a …….

Proverbs: collection 1: c.6.1.01 …… a thick piece of bread …… mixed it with fat.

Proverbs: collection 1: c.6.1.01 Although the chickpea-flour of the home-born slaves …… is mixed with honey and ghee, there is no end to their lamentations.

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 Whatever food is available in the fields is to be eaten alone.

Proverbs: collection 1: c.6.1.01 Chickpea-flour is appropriate for every woman in the palace.

Proverbs: collection 1: c.6.1.01 His bread is finished.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.26.c5)My heart urged me to bake two loaves out of a half. My hands were unable to take them out of the oven.

Proverbs: collection 1: c.6.1.01 Bread is the boat, water is the punt-pole.

Proverbs: collection 1: c.6.1.01 Let the poor man die, let him not live. When he finds bread, he finds no salt. When he finds salt, he finds no bread. When he finds meat, he finds no condiments. When he finds condiments, he finds no meat. { (2 mss. add:) When he finds oil, he finds no jar. When he finds a jar, he finds no oil. }

Proverbs: collection 1: c.6.1.01 (cf. 6.1.25.5)The lives of the poor do not survive their deaths.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.19.f5)For morsels of bread and fine onions, the food of the school (?).

Proverbs: collection 1: c.6.1.01 For morsels of bread and fine onions, …… (1 line fragmentary)

Proverbs: collection 1: c.6.1.01 (cf. 6.1.14.15, 6.1.25.6)You should drive them like pack-asses into a death-stricken city.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.26.a13) To a curse that is uttered, a curse is not reciprocated. { A curse which is reciprocated will be retaliated against with yet another curse. } { (1 ms. has instead:) The curse with which I would respond would cause another curse to be uttered. }

Proverbs: collection 1: c.6.1.01 What has been spoken in secret will be revealed in the women's quarters.

Proverbs: collection 1: c.6.1.01 My girlfriend's heart is a heart made for me.

Proverbs: collection 1: c.6.1.01 Who can reveal the heart that is …… made for me?

Proverbs: collection 1: c.6.1.01 …… my heart …… let me go to that place.

Proverbs: collection 1: c.6.1.01 (cf. 6.2.1: Ni 13186 Seg. B l. 2)In my heart you are a human being, but in my eyes you are not a man.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.22: ll. 201-202) When the heart overflows, it is lamentable. { He who can keep it in his heart is a prince. } { (1 ms. has instead:) I am a prince who can keep it in the heart. }

Proverbs: collection 1: c.6.1.01 What comes out from the heart of the tree is known by the heart of the tree.

Proverbs: collection 1: c.6.1.01 He is at ease, he is pleased, he makes a living, he offers a prayer.

Proverbs: collection 1: c.6.1.01 (cf. 1.44)He who eats too much cannot sleep.

Proverbs: collection 1: c.6.1.01 A heart never created hatred; speech created hatred.

Proverbs: collection 1: c.6.1.01 The water dried up from the water meadows; there were no fishermen there. The fisherman caught no fish. The fisherman's wife …… could not bring it to her female friend's chamber.

Proverbs: collection 1: c.6.1.01 Across the heavens (an bal), across the earth, litter (anba) is distributed (anba) over the earth.(based on puns)

Proverbs: collection 1: c.6.1.01 (1 line unclear)

Proverbs: collection 1: c.6.1.01 A trough for kneading dough, not kept clean.

Proverbs: collection 1: c.6.1.01 A trough from which the pigs eat.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.14.41, 6.1.22: l. 33, 6.1.23.2)My husband heaps up for me, my child measures out for me; let my lover pick the bones from the fish for me.

Proverbs: collection 1: c.6.1.01 { …… pleasing …… divorce ……. } { (1 ms. has instead:) (2 lines fragmentary) }

Proverbs: collection 1: c.6.1.01 (cf. 6.1.22: ll. 146-147, 6.1.23.9, 6.2.3: UET 6/2 210)In the sky there is the raven; on the earth there is the mongoose; in the desert there is the lion ……; my husband! Where shall I go?

Proverbs: collection 1: c.6.1.01 (cf. 6.1.19.c4)Marry a wife according to your choice. Have children to your heart's content.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.11.7)Like my own affairs, antimony paste (?) is air: let …… fat be eaten in the mist.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.14.40, 6.1.28.17)When I married a malicious husband, when I bore a malicious son, an unhappy heart was assigned to me.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.14.44)A malicious wife living in the house is worse than all diseases.

Proverbs: collection 1: c.6.1.01 A male aroused eats salt. A female aroused is dragged in the mud (?).

Proverbs: collection 1: c.6.1.01 A disorderly son -- his mother should not have given birth to him. His god should not have created him.

Proverbs: collection 1: c.6.1.01 (cf. 6.1.07.52)I am a lady who wears large garments. Let me cut my loincloth!

Proverbs: collection 1: c.6.1.01 (cf. 6.1.07.53)You are the master of a broad river. You are eating …….

Proverbs: collection 1: c.6.1.01 When you are eating, may nothing lack. When you are in need of water, may things not dry up.

Proverbs: collection 1: c.6.1.01 …… pleasant thing ……. (approx. 2 lines missing)

Proverbs: collection 1: c.6.1.01 { Let not my mental powers …… be diminished. } { (1 ms. has instead:) …… far off …… deficient ……. }

Proverbs: collection 1: c.6.1.01 His gathered brushwood will be carried off. His destroyed parapet { will } { (1 ms. has instead:) will not } be plundered.

Proverbs: collection 1: c.6.1.01 You don't know how to spread it out. How your tresses hang down! Your hair …… one cubit ……. My lady, you …… not …….

Proverbs: collection 1: c.6.1.01 (cf. 6.1.19.c9) Fatty meat is good. Fatty mutton is good. -- What shall { I } { (1 ms. has instead:) we } give the slave girl?

Proverbs: collection 1: c.6.1.01 (cf. 6.1.21.c3)Let her eat the ham of a pig!

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 1: c.6.1.01 A brewing (?) trough not previously tried is put to the test by means of salt. A mixing jar (?) not previously tried is put to the test by means of water. A son-in-law whose behaviour (?) is unknown is put to the test by means of quarrels.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.07.1, 6.2.1: Ni 9824 Seg. A ll. 1-2, 6.2.3: UET 6/2 356 ll. 3-8)"In those places which have been destroyed, let more places be destroyed. And in those places which have not been destroyed, let a breach be made there. Let his place become like chopped-up turnips!" -- Their rituals were alienated. Where there were bonds, that place was destroyed. Their place in the universe was eradicated. -- You should not alienate their rituals! Where there are bonds, you should not destroy the place! You should not eradicate their place in the universe. You should not move the oxen from their places!

Proverbs: collection 2 + 6: c.6.1.02 Were I to tell my neighbour about my fate, he would heap insults upon me.

Proverbs: collection 2 + 6: c.6.1.02 I am one whose fate has not been determined, confronted by a sickness demon." I am one who knows wealth and possessions; let me take my position in front of you," he said to me.

Proverbs: collection 2 + 6: c.6.1.02 { Hard work } { (1 ms. has instead:) Fate } is a dog walking always behind a man.

Proverbs: collection 2 + 6: c.6.1.02 The poor man must always look to his next meal.

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 (cf. 6.1.17.b5)When someone is poor ……, they dine on the broth of the human breast.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 2.34A, 6.1.22: l. 236, 6.2.3: UET 6/2 260 l. 1)Moving about defeats poverty. He who knows how to move around becomes strong. He will live longer than the sedentary man.

Proverbs: collection 2 + 6: c.6.1.02 How lowly is the poor man! The area around the oven is a mill-house to him. His torn clothes will not be repaired. That which he has lost will not be searched for.

Proverbs: collection 2 + 6: c.6.1.02 The poor are the weak in the Land.

Proverbs: collection 2 + 6: c.6.1.02 It is the companion of the poor. It is the weakness of the widows.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 2.28, 6.1.22: l. 236, 6.2.3: UET 6/2 260 l. 1)Moving about defeats poverty.

Proverbs: collection 2 + 6: c.6.1.02 (A man speaks:) Were I to give food to the man who roves about, how could I bring it to him who does not rove about? (A woman speaks:) Were I to give food to the man who roves about, how could I bring it to him who does not rove about?

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.3: UET 6/2 268 ll. 3-4, 6.2.3: UET 6/2 290, 6.2.3: UET 6/3 452 ll. 1-2)If a singer knows only one song but makes the sound pleasant, he is indeed a singer!

Proverbs: collection 2 + 6: c.6.1.02 A chattering scribe's guilt is great.

Proverbs: collection 2 + 6: c.6.1.02 A scribe who does not know how to grasp the meaning -- from where will he produce a translation?

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.1: Ni 3318 ll. 2-3) The vixen quenched her thirst but still her { teats } { (1 ms. has instead:) motherly teats } were dry of milk.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.1: Ni 3318 ll. 4-5)Each fox is even more of a fox than its mother.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.1: Ni 3318 l. 6, 6.2.5: P 374)If the hearing of the fox is bad, its foot will be crippled.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.08.b26)The fox's tail is heavy: it carries a harrow.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.08.b27)The fox's door-bolt is a wooden beam.

Proverbs: collection 2 + 6: c.6.1.02 The fox had a stick: "Whom shall I hit?" He carried a seal: "What can I challenge?"

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.3: UET 6/2 216)The fox, having urinated into the sea, said: "The depths of the sea are my urine!"

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.3: UET 6/2 214)He has not yet caught the fox but he is already making a neck-stock for it.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 5.1.2: l. 162, 5.4.02: l. 127)A donkey eating its own bedding.

Proverbs: collection 2 + 6: c.6.1.02 A donkey beating its penis against its belly.

Proverbs: collection 2 + 6: c.6.1.02 A widow donkey distinguishes itself by breaking wind.

Proverbs: collection 2 + 6: c.6.1.02 One does not marry a three-year-old wife, as a donkey does.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.26.d8)Lying next to each other on a stake.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.05.17, 6.1.26.d6)Furrows are pleasant to a threshing ox.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.26.d5)He who eats during the harvest is not removing clods. He who tears out weeds (?) is not sowing seed.

Proverbs: collection 2 + 6: c.6.1.02 An ox with diarrhoea -- its dung is a long trail!

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.07.81, 6.2.3: UET 6/3 31 ll. 5-6)A stranger's ox eats grass, while my ox lies hungry.

Proverbs: collection 2 + 6: c.6.1.02 The milk will be carried away; that milk is near ……!

Proverbs: collection 2 + 6: c.6.1.02 The lamentation priest { hurled his son into the water } { (1 ms. has instead:) gave his son to the water }: "May the city build like me! May the Land live like me!"

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.22: ll. 280-283)When the lamentation priest met a lion in the desert: "Let him come to the town ……, to the gate of Inana, where the …… dog is beaten with a stick. What is your brother doing in the desert?"

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.11.8-9) { Although the lamentation priest's grain boat was sinking, he was walking on dry land. (1 line fragmentary) } { (1 ms. has instead:) When the lamentation priest's boat …… Enki ……. (2 lines fragmentary) }

Proverbs: collection 2 + 6: c.6.1.02 A dog eating unclean food is a dog which leaves nothing for the next (?) day.

Proverbs: collection 2 + 6: c.6.1.02 A dog eating …… ate a pig in the town square; …… jar …….

Proverbs: collection 2 + 6: c.6.1.02 Patting the neck of a treacherous dog -- patting from the back of the neck.

Proverbs: collection 2 + 6: c.6.1.02 A dog descends, a lance descends -- each does damage (?).

Proverbs: collection 2 + 6: c.6.1.02 I have found it -- a cause for celebration! I have lost it -- my heart does not ache!

Proverbs: collection 2 + 6: c.6.1.02 For his pleasure he got married. On his thinking it over he got divorced.

Proverbs: collection 2 + 6: c.6.1.02 Their pleasure -- their discomfort. Their discomfort -- their pleasure.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.11.6, 6.1.22: l. 80, 6.1.26.d3)Collecting firewood is for the strong man; the weak man waits for him on dry land.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.2.3: UET 6/2 293)He who shaves his head acquires ever more hair. And he who gathers firewood acquires ever more grain.

Proverbs: collection 2 + 6: c.6.1.02 A …… not returned and not placed in water -- its …… cannot be eaten.

Proverbs: collection 2 + 6: c.6.1.02 (cf. 6.1.19.b3) { Walk like a lord, walk at the front. Walk like a slave, walk like a lord. } { (1 ms. has instead:) Build like a lord, build like a slave. Build like a slave, build like a lord. } { (another ms. has instead:) Walk like a lord, walk like a slave. Walk like a slave, walk like a lord. }

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 2.142 = 6 Sec. A 1; cf. 6.1.23.7, 6.1.25.7)The house built by the upright man is destroyed by the treacherous man.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 2.146 = 6 Sec. A 5)One finds no rest (?) in a house in which a wife does not speak, in which the head of the household (?) does not utter joyous words.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 2.149 = 6 Sec. A 8; cf. 6.1.11.69, 6.1.26.d15)Those who live near the water look into the heart of the mountains. They don't look in their own direction.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 2.150 = 6 Sec. A 9 = Veldhuis 2000 2.150; cf. 6.1.11.70)Adapa knows no loss. …… in the heart of the mountains.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 2.157 = 6.5; cf. 6.1.14.20, 6.1.25.11, 6.2.3: UET 6/2 317)The palace cannot avoid the waste land. A barge cannot avoid straw. A freeborn man cannot avoid corvée work. A king's daughter cannot avoid the tavern.

Proverbs: collection 2 + 6: c.6.1.02 (= Veldhuis 2000 6.23)Four-legged creatures are as good as marsh rats.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.26)In the fowler's trap (?) is what he eats.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.29) { The um bird's voice is unpleasant. } { (1 ms. has instead:) …… sticking out its backside ……. }

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.30)The um bird's forehead is not …….

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.31; cf. 6.1.19.d4)He sneaks into the water like an um bird.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.39; cf. 6.1.07.30)The arabu fowl was not eaten in time.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.40) { (1 line fragmentary) } { (1 ms. has instead:) (1 line fragmentary) }

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.41) { …… does not come back, it comes back from the oven. } { (1 ms. has instead:) (1 line fragmentary) }

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.42; cf. 6.1.07.27) Let the head of a suḫur carp be eaten with the head of a { mašgurašeš fish } { (1 ms. has instead:) …… bird }.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.43; cf. 6.1.11.26)Now, you should not sleep in the reedbeds: the marsh rats will eat you.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.44) (1 line unclear)

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.47)Like a …… bird, I will strike your beard in anger.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.48; cf. 6.2.5: P 376) Two esig birds, two { gusura fish } { (1 ms. has instead:) gusura birds }, three suḫur carp, two eštub carp, and two suḫur carp, { (1 ms. adds:) two } sea fish, are present on Enlil's offering table.

Proverbs: collection 2 + 6: c.6.1.02 (= Alster 1997 6.50; cf. 6.1.07.78) Who { moved } { (1 ms. has instead:) removed } the dust? Who caulked the boat? Who …… while they sat singing?

Proverbs: collection 3: c.6.1.03 (cf. 6.2.5: TIM 10/1 2, 1.8.1.1: ll. 25-28)To stand and to sit, to spur on the donkeys, to support (?) the prince: who has the breath for that?

Proverbs: collection 3: c.6.1.03 { Because you draw water, the swamp may drink. } { (1 ms. has instead:) You draw water for pouring out, so that the swamp may drink water. }

Proverbs: collection 3: c.6.1.03 Unpleasant …… plants { grow towards } { (1 ms. has instead:) rise up to } a good field.

Proverbs: collection 3: c.6.1.03 { (1 ms. adds:) Wealth is exposed to the winds. } The churned milk, although it isn't river mud, is diverted into cracks in the ground.

Proverbs: collection 3: c.6.1.03 A shepherd-boy when weary cannot recognise his own mother.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.22: ll. 216-217)To eat modestly doesn't kill a man, but to covet will murder you. To eat a little is to live splendidly. When you walk about, keep your feet on the ground!

Proverbs: collection 3: c.6.1.03 As long as he is alive, he is his friend. When he is dead, he is his worst demon.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.16.d2) Friendship lasts for just { one day } { (1 ms. has instead:) three days } but collegiality lasts forever.

Proverbs: collection 3: c.6.1.03 Quarrelling occurs wherever { there are colleagues } { (1 ms. has instead:) one of the group is senior to the rest }. Slander occurs even where there has been purification.

Proverbs: collection 3: c.6.1.03 When travelling, a man does not tire of eating. He gathers in food all day long.

Proverbs: collection 3: c.6.1.03 There are bitter tears in human flesh.

Proverbs: collection 3: c.6.1.03 { Not buying vegetables (?) } { (1 ms. has instead:) Buying …… }, a promise (?) not fulfilled (?), handing over worthless money, not removing a mote from the eye.

Proverbs: collection 3: c.6.1.03 (cf. 6.2.5: YBC 4677 l. 11) Enlil, ……, my loincloth { is } { (1 ms. has instead:) is not } gone (?).

Proverbs: collection 3: c.6.1.03 { (2 lines fragmentary) } { (1 ms. has instead:) (2 lines fragmentary) }

Proverbs: collection 3: c.6.1.03 (cf. 6.1.21.c11-12)A slave girl is one who …… the door. The slave girl from the palace offers advice (?) continually. The slave from the palace eats the ex-voto offering (perhaps an idiom).

Proverbs: collection 3: c.6.1.03 A slave girl carried her release money with her. …… 30 minas.

Proverbs: collection 3: c.6.1.03 (cf. 6.2.3: UET 6/2 335 l. 1)You grind with the pestle like a fearful slave girl.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.22: ll. 278-279, 6.2.1: Ni 9824 Seg. C ll. 1-2, 6.2.5: YBC 8713 l. 7)When there is a dispute at the mill, a slave girl reveals (?) what she has stolen.

Proverbs: collection 3: c.6.1.03 He who sleeps with a slave girl …… with a strong male …… what the slave girl has stolen, what the lady …… with a man -- one person does not reveal to another.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.07.48, 6.1.11.5)As long as you live you should not increase evil by telling lies; for if you do, to succumb will be your lot.

Proverbs: collection 3: c.6.1.03 …… and I'm not a treasure chest or a …….

Proverbs: collection 3: c.6.1.03 (1 line unclear)

Proverbs: collection 3: c.6.1.03 Because of his arrogance, may his head be bowed to his neck like a damp reed.

Proverbs: collection 3: c.6.1.03 One cannot drag out the weak, one cannot hold back the strong.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.11.19, 6.1.19.b6, 6.1.24.5) (1 line unclear)…… its hands to the edge of the desert.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.26.b5-6)"Give me!" is what the king says." Do well!" is what the cupbearer's son says.

Proverbs: collection 3: c.6.1.03 What characterises the carpenter is the chisel. What characterises the reed weaver is the basket. What characterises the smith is the making of little ……. What characterises the singer are the sounds ua and alala.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.18.14, 6.1.24.7) He who tosses his head succeeds in crossing the river. { …… the Tigris …… } { (1 ms. has instead:) …… negligent …… (possibly belongs to a different proverb) }.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.11.25)If the foreman does not know how to assign the work, his workers will not stop shaking their heads.

Proverbs: collection 3: c.6.1.03 (cf. 6.2.4: VAT 21604 (+) 21605 Seg. B l. 3)Enlil's greatest punishment is hunger.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.05.93) She growls like a dog struck by a { throw-stick } { (1 ms. has instead:) ball (?) }.

Proverbs: collection 3: c.6.1.03 That which is made of evil threads grumbles.

Proverbs: collection 3: c.6.1.03 (cf. 3.101)You speak to me -- and I will speak to you!

Proverbs: collection 3: c.6.1.03 He who …… is the one who eats something.

Proverbs: collection 3: c.6.1.03 (cf. 3.99)You speak with me and I speak with you.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.28.26)Where there is no grain, this is a sign of vengeance turned towards a city. Where there are no reeds, it is the worst of all poverty.

Proverbs: collection 3: c.6.1.03 Were he to find where I put my rubbish heap, he would say: "You shouldn't go there!"

Proverbs: collection 3: c.6.1.03 All day long my food ration is kept away from me, my heart ……, but even a dog can satisfy its hunger. It's over for me, but should I be happy? My mother would not give me second helpings.

Proverbs: collection 3: c.6.1.03 Offerings create life.

Proverbs: collection 3: c.6.1.03 Punishment is assigned for the swaggerer; he is afflicted with diseases.

Proverbs: collection 3: c.6.1.03 { He spoke …… not …… his mouth is full of lies. } { (1 ms. has instead:) (2 lines fragmentary) }

Proverbs: collection 3: c.6.1.03 My fingernail that hurts is clutched in my embrace. My foot that hurts is in my sandal. But who will find my aching heart?

Proverbs: collection 3: c.6.1.03 May Inana pour oil on my heart that aches.

Proverbs: collection 3: c.6.1.03 If it is too sweet for him, let him eat salt. If it is not too sweet for him, let him eat licorice.

Proverbs: collection 3: c.6.1.03 (cf. 6.2.3: UET 6/2 255)A man's personal god is a shepherd who finds pasturage for the man. Let him lead him like sheep to the food they can eat.

Proverbs: collection 3: c.6.1.03 As long as the boasters haven't departed, their mouths make me uneasy.

Proverbs: collection 3: c.6.1.03 The heavens were destroyed, the earth was shaken. After the heavens were destroyed and the earth was shaken, the people were still standing there on their own.

Proverbs: collection 3: c.6.1.03 The rigging is not ship-shape, and the stern is not seaworthy.

Proverbs: collection 3: c.6.1.03 He who entered Elam -- his lips are sealed.

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 For him who is rejected by Inana, his dream is to forget.

Proverbs: collection 3: c.6.1.03 It is characteristic of your harvesting, it is characteristic of your gleaning, that they say: "He is gone, he is gone."

Proverbs: collection 3: c.6.1.03 (cf. 6.1.22: ll. 191-193, 6.1.28.27)"You should serve me" is typical of purification priests. Bowing over your hips is typical of leather-workers. To be stationed in all corners is typical of lukur women." I will be there with you" is typical of gardeners." I swear by Enki that your garments will take no time in this establishment" is typical of fullers.

Proverbs: collection 3: c.6.1.03 Cream and milk are multiplied by an axe.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.15.f7)Let the solitary one remain alone; he is forever treacherous.

Proverbs: collection 3: c.6.1.03 The goat spoke in the manner of a wise old woman but acted in the manner of an unclean woman.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.07.15)Let me drink beer shandy and sit in the seat of honour!

Proverbs: collection 3: c.6.1.03 (cf. 6.1.22: ll. 148-150)The figure is good. The father-in-law rejoices over it: "It is just like a real person!"

Proverbs: collection 3: c.6.1.03 The gecko wears a tiara.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.07.79)The sun never leaves my heart, which surpasses a garden.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.04.4, 6.1.22: l. 189, 6.2.4: VAT 21604 (+) 21605 Seg. B l. 2)He holds up the sky, letting the earth dangle from his hands.

Proverbs: collection 3: c.6.1.03 Wheat flour is sacred to his god.

Proverbs: collection 3: c.6.1.03 (cf. 6.1.25.13, 6.1.26.a10, 6.2.5: BM 57994 Seg. A ll. 1-3)If a man sailing downstream says "Give way!" (?) -- if the hand touches a woman's genitals over her clothes -- it is an abomination to Suen.

Proverbs: collection 3: c.6.1.03 Carrying bread to the oven whilst singing is an abomination to Inana.

Proverbs: collection 3: c.6.1.03 My …… speaks deceitfully with my man.

Proverbs: collection 3: c.6.1.03 Coveting and { reaching out for things } { (1 ms. has instead:) spying } are abominations to Ninurta.

Proverbs: collection 3: c.6.1.03 I am confronting Fate: "Speak in the way of a just man, or speak in the way of a wicked man, it makes no difference."

Proverbs: collection 3: c.6.1.03 { (2 lines fragmentary) } { (1 ms. has instead:) (2 lines fragmentary) }

Proverbs: collection 3: c.6.1.03 (cf. 6.1.07.105) A free weaver equals { two slave girls } { (1 ms. has instead:) one slave girl }. A free worker equals { three } { (1 ms. has instead:) two } slaves.

Proverbs: collection 3: c.6.1.03 (cf. 6.2.5: YBC 7347)If the leader is being devoured by a fire, those behind him don't say: "Where is the leader?"

Proverbs: collection 3: c.6.1.03 When righteousness is cut off, injustice is increased.

Proverbs: collection 4: c.6.1.04 What is placed in the fire has a valuable role to play but leaves nothing behind when it's gone.

Proverbs: collection 4: c.6.1.04 (cf. 6.1.03.167, 6.1.22: l. 189, 6.2.4: VAT 21604 (+) 21605 Seg. B l. 2)He holds up the sky, letting the earth dangle from his hands.

Proverbs: collection 4: c.6.1.04 (cf. 6.2.4: VAT 21604 (+) 21605 Seg. B l. 4)He bears the responsibility for it.

Proverbs: collection 4: c.6.1.04 (cf. 6.2.4: VAT 21604 (+) 21605 Seg. B l. 7)As a provisioner, I will come down upon those who speak proudly (?).

Proverbs: collection 4: c.6.1.04 (cf. 6.2.4: VAT 21604 (+) 21605 Seg. B ll 8-13)The north wind is a satisfying wind; the south wind is harmful (?) to man. The east wind is a rain-bearing wind; the west wind is greater than those who live there. The east wind is a wind of prosperity, the friend of Naram-Suen.

Proverbs: collection 4: c.6.1.04 Why should someone who knows something conceal it?

Proverbs: collection 4: c.6.1.04 He will …… which I have eaten (?).

Proverbs: collection 4: c.6.1.04 He could not overcome his fears, so he cut off what was fuelling them.

Proverbs: collection 4: c.6.1.04 …… anoints his body …… adds water to the subterranean waters.

Proverbs: collection 4: c.6.1.04 (1 line fragmentary)in order to cross …… when he lifts it up ……: "The weapon will take care of the oxen rent for me!"

Proverbs: collection 4: c.6.1.04 Beat the …… behind him they squeezed ……: "The water is too hot for me!" Then they brought up …… and entrusted …….

Proverbs: collection 4: c.6.1.04 A heart which does not know accounting -- is that a wise heart?

Proverbs: collection 4: c.6.1.04 Its mouth, like a seal (?), is half; its anus is the place amongst the grass where boats are pulled from the water.

Proverbs: collection 4: c.6.1.04 What are the dreams of a slave girl? What are the prayers of a striving (?) slave?

Proverbs: collection 4: c.6.1.04 (1 line unclear)Let my gifts never cease (?) in the presence of his god.

Proverbs: collection 4: c.6.1.04 To appreciate the earth is for the gods; I am merely covered in dust.

Proverbs: collection 4: c.6.1.04 The anus breaks wind; talking produces excessive words.

Proverbs: collection 5: c.6.1.05 { The elephant spoke to himself: "There is nothing like me among all the creatures of Šakkan!" The wren (?) answered him: "But I, in my own small way, was created just as you were!" } { (1 ms. has instead:) The elephant spoke to himself: "Among all the creatures of Šakkan, the one that can defecate like me has yet to be created!" The wren (?) answered him: "But I, in my own small way, can defecate just as much as you!" }

Proverbs: collection 5: c.6.1.05 { You go like an elephant to raise a sunken boat. } { (1 ms. has instead:) An elephant is led to a sunken boat to raise it. }

Proverbs: collection 5: c.6.1.05 "Like the wild bull, you only do what pleases you."

Proverbs: collection 5: c.6.1.05 The ox has been tamed; its tamers are great.

Proverbs: collection 5: c.6.1.05 (cf. 6.1.02.86, 6.1.26.d6)The furrows seem pleasant to an ox on the threshing floor.

Proverbs: collection 5: c.6.1.05 The cow jumps to her heart's content, but she does not gore.

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 287)The horse, after throwing off his rider, said: "Were my load to be like this forever, how weak I would become!"

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 315)While the donkey was swimming in the river, the dog was busy gathering food: "When will he climb out and eat?"

Proverbs: collection 5: c.6.1.05 He who rents a donkey for a whole year kindles a fire in the moonlight.

Proverbs: collection 5: c.6.1.05 If you keep beating a donkey on its back, what ……?

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 212) The lion had caught a helpless she-goat: "Let me go! I will give you my fellow ewe in return!" "If I am to let you go, tell me your name!" The she-goat answered the lion: "You do not know my name? 'I-am-cleverer-than-you' is my name!" When the lion came to the fold, { he } { (1 ms. has instead:) the lion } cried: "I release you!" She answered him from the other side: "You released me, but were you clever? As for the sheep, none live here!"

Proverbs: collection 5: c.6.1.05 When the lion came to the sheepfold, there was a dog wearing a leash of spun wool.

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 211)When the lion caught a wild boar, he roared: "Your flesh has not yet filled my mouth, but your squeals have deafened my ears!"

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 208 l. 2)In the reedbeds the lion does not eat his acquaintance.

Proverbs: collection 5: c.6.1.05 The lion …… the man who …… said: "I shall put in place a house without weapons."

Proverbs: collection 5: c.6.1.05 Is the lion accustomed to eating that which is milled?

Proverbs: collection 5: c.6.1.05 If the lion heats the soup, who would say "It is no good"?

Proverbs: collection 5: c.6.1.05 No-one walks for a second time at the place where a lion has eaten a man.

Proverbs: collection 5: c.6.1.05 He eats meat in the presence of a lion.

Proverbs: collection 5: c.6.1.05 (= Alster 1997 5 Vers. A 70 = 5 Vers. B 76) You should not eat the flesh of a wolf. { (Vers. B adds:) Let me subdue it with all my might. }

Proverbs: collection 5: c.6.1.05 (= Alster 1997 5 Vers. B 71)Imagine a wolf is eating. Utu looks down on it and says: "Provided you praise me you will grow fat" would be the reply.

Proverbs: collection 5: c.6.1.05 (= Alster 1997 5 Vers. A 72)The wolf …… the drain-pipe of a house's roof: "Last year we were nauseated (?) by your stench. Now this year we are still nauseated (?)! How much longer will we be cursed with your stench? -- Now, as for me, I am hungry! What can I eat?"

Proverbs: collection 5: c.6.1.05 (= Alster 1997 5 Vers. B 72)While the wolf sat stuck in a trap, he said to Utu: "When I come out, let me henceforth eat no more sheep. When I am hungry, the sheep I've taken, whatever you mention -- what will they mean to me? I shall be bound by a righteous oath. -- Now, what can I eat?"

Proverbs: collection 5: c.6.1.05 (= Alster 1997 5 Vers. B 75)The shepherd cannot increase his flock where the wolf takes sheep.

Proverbs: collection 5: c.6.1.05 To a dog a dream is a joy.

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 264)A dog said to his master: "If my pleasure is of no importance to you, then my loss should not be either!"

Proverbs: collection 5: c.6.1.05 The dog { wags his tongue (?) at a millstone } { (1 ms. has instead:) …… licks his tongue }, and says to his companion: "{ (1 ms. adds:) It is an omen from heaven! } Let me clothe you in the lid of a measuring bowl!"

Proverbs: collection 5: c.6.1.05 The dog …… winter ……: (1 line fragmentary)"The start of summer will tease my nose!"

Proverbs: collection 5: c.6.1.05 (cf. 6.2.3: UET 6/2 230 ll. 3-5)A dog went to a party. When he saw the bones there, he left, saying: "Where I am going, I shall get more to eat than this!"

Proverbs: collection 5: c.6.1.05 When a bitch eats …… food and drink, the puppies will have no teeth.

Proverbs: collection 5: c.6.1.05 When the bitch is weakened from ……, the puppies will not be able to open their eyes.

Proverbs: collection 5: c.6.1.05 Bitches advise their young: "You should not eat the food from a funeral offering. When the person has brought it here, they will eat it."

Proverbs: collection 5: c.6.1.05 Like a man's bitch you are walking behind a shaven-headed man.

Proverbs: collection 5: c.6.1.05 The bitch is a fool: bread is the food ration for her mouth, and a …… is the judge for her anus!

Proverbs: collection 7: c.6.1.07 (cf. 6.1.02.1, 6.2.1: Ni 9824 Seg. A ll. 1-2, 6.2.3: UET 6/2 356 ll. 3-8) "In those places which have been destroyed, let more places be destroyed. In those places which have not been destroyed, let a breach be made there. Let his place become like chopped-up turnips." Their place in the universe was destroyed. -- Where there are bonds, you should not destroy the place! You should not destroy their place in the universe. (approx. 14 lines missing)

Proverbs: collection 7: c.6.1.07 (cf. 6.1.03.155)Let me drink beer shandy and sit in the seat of honour!

Proverbs: collection 7: c.6.1.07 (cf. 6.1.02.d6)Let …… the head of a suḫur fish be eaten …… with the head of a mašgurašeš fish.

Proverbs: collection 7: c.6.1.07 (cf. 5.4.01: ll. 14-15)Linen is stretched out for the flea. The …… reed mat is woven for the fly. The storehouse is built for the gecko.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.02.d3)The duck was not eaten in time.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.01.31)You don't return borrowed bread.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.03.55, 6.1.11.5)As long as you live, you should not increase evil by lying; for if you do, to succumb will be your lot.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.01.176)I am a lady who wears large garments. Let me cut my loincloth!

Proverbs: collection 7: c.6.1.07 (cf. 6.1.01.177) You are the master of a broad river. You are eating ……. (approx. 23 lines missing)

Proverbs: collection 7: c.6.1.07 (1 line unclear) …… something belonging to Inana …… (1 line fragmentary)

Proverbs: collection 7: c.6.1.07 (cf. 6.1.03.179)He said: "Woe!" and the boat sank with him. He said: "Alas!" and the rudder broke. The young man said: "Ah god!" and the boat reached its destination.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.03.166)The sun never leaves my heart, which surpasses a garden.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.02.93, 6.2.3: UET 6/3 31 ll. 5-6)A stranger's ox eats grass while one's own ox lies hungry.

Proverbs: collection 7: c.6.1.07 (cf. 6.1.01.30) That which does not eat food is a wild bull of the mountains. (7 lines missing)

Proverbs: collection 7: c.6.1.07 (cf. 6.1.01.155)Conceived by no father, conceived by no mother, the reed came out of the breast of the storm.

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 7: c.6.1.07 (cf. 6.1.02.123)The pleasure -- it is the beer! The discomfort -- it is the journey!

Proverbs: collection 7: c.6.1.07 (cf. 6.1.03.33) He who says "Let me live today" is bound like a bull on a leash. (3 lines missing)

Proverbs: collection 7: c.6.1.07 (cf. 6.1.03.183)A free weaver equals two slave girls. A free worker equals three slaves.

Proverbs: collection 8: c.6.1.08 A pig which was about to be slaughtered by the pig-butcher squealed. (The butcher said:) "Your ancestors and forebears walked this road, and now you too are walking it, so why (?) are you squealing?"

Proverbs: collection 8: c.6.1.08 (cf. 6.2.3: UET 6/2 300 l. 2)The pig picks up morsels of bread.

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 (cf. 6.2.3: UET 6/2 240 l. 2)Wearing a long beard like a goat.

Proverbs: collection 8: c.6.1.08 A goat says to another goat: "I too butt my head."

Proverbs: collection 8: c.6.1.08 Some wolves were chasing a goat. It turned around and its feet clattered into each other.

Proverbs: collection 8: c.6.1.08 A stag wandering in the outlying areas.

Proverbs: collection 8: c.6.1.08 A gazelle not alert, a dog not on the watch. { (1 ms. adds:) A man raising his hand in anger does not see clearly. }

Proverbs: collection 8: c.6.1.08 "Get that bear away from us!" -- so he has gone to the mountains.

Proverbs: collection 8: c.6.1.08 (cf. 6.2.3: UET 6/2 241)A bear in the sixth month turned onto its side and said: "Were An not to give you, oh sleep, to a person, as he does to me -- they would die."

Proverbs: collection 8: c.6.1.08 (cf. 6.2.3: UET 6/2 294)Like a hyena, you will not eat it unless it stinks.

Proverbs: collection 8: c.6.1.08 As with a cat, it is its tongue that treats its skin.

Proverbs: collection 8: c.6.1.08 A fox demanded of Enlil the horns of a wild bull. While it was wearing the wild bull's horns, it started to rain. But the horns rose high above him, so he could not enter his burrow. Until midnight the wind kept blowing, and the clouds brought rain. Afterwards, when it had stopped raining on him, and he had dried off, he said: "I shall return this feature to its rightful owner!"

Proverbs: collection 8: c.6.1.08 (cf. 6.1.02.61A)The fox's tail is heavy: it carries a …….

Proverbs: collection 8: c.6.1.08 (cf. 6.2.3: UET 6/2 217)The fox set his mind on some treachery: "I am throwing it out. I am carrying it to the river."

Proverbs: collection 8: c.6.1.08 Someone cooking (?) meat at the den (?) of a fox said: "One doesn't mention this in front of the mongoose." (unknown no. of lines missing)

Proverbs: collection 8: c.6.1.08 (= Veldhuis 2000 p. 392) The man who owns much barley may sleep (?). (1 line unclear)

Proverbs: collection 8: c.6.1.08 (= Veldhuis 2000 p. 392)While the francolin calls out on the wall, the …… bird, not measuring two fingers, …….

Proverbs: collection 8: c.6.1.08 (= Alster 1997 8 Sec. C 1) (1 line fragmentary)…… speaking ……; …… said …….

Proverbs: collection 8: c.6.1.08 (= Alster 1997 8 Sec. C 3)Like an azag-gun bird you wear a tiara over your eyes.

Proverbs: collection 8: c.6.1.08 (= Alster 1997 8 Sec. D 7)On our trough full of grapes the ears are hanging outside.

Proverbs: collection 9: c.6.1.09 (cf. 6.1.10.1, 6.2.5: IM 43438 Seg. A l. 1)Whatever the man in authority said, it was not pleasant.

Proverbs: collection 9: c.6.1.09 (cf. 6.1.10.5, 6.1.22: l. 190, 6.2.3: UET 6/3 80 l. 18)The mighty man is master of the earth.

Proverbs: collection 9: c.6.1.09 He who knows but does not speak is a fool.

Proverbs: collection 9: c.6.1.09 No one can rival the wise man. (1 line fragmentary) { (1 line fragmentary) } { (1 ms. has instead:) ……, let him be cut down. }

Proverbs: collection 9: c.6.1.09 (cf. 6.1.19.b1, 6.1.21.b4, 6.1.24.2, 6.2.5: YBC 4677 ll. 1-2)When a fattened pig is about to be slaughtered, one says: "Let me replace what I eat."

Proverbs: collection 9: c.6.1.09 (cf. 6.1.19.b2, 6.1.21.b5, 6.1.24.2, 6.2.5: YBC 4677 ll. 3-4)As the piglet roots around (?), it says: "I do not eat for pleasure."

Proverbs: collection 9: c.6.1.09 (= Alster 1997 9 Sec. B 4 Version A; cf. 6.1.21.c16, l. 10)It is the one who wears a loincloth who will accept the ceremonial garment.

Proverbs: collection 9: c.6.1.09 (cf. 6.1.19.e2, 6.2.3: UET 6/3 464 ll. 1-2)The wise …… the knowledgeable …….

Proverbs: collection 9: c.6.1.09 …… saw ……." Let me go!" says the treacherous man.

Proverbs: collection 9: c.6.1.09 Oh Utu, you are my judge: pronounce my judgment! You are my decision-maker, decide my case! The dream that I have seen -- turn it into a favourable one!

Proverbs: collection 9: c.6.1.09 …… that man like an ignoramus (1 line fragmentary)…… reaches the little (?) …….

Proverbs: collection 9: c.6.1.09 …… rain from the heavens; …… what is its support beam?

Proverbs: collection 10: c.6.1.10 (cf. 6.1.09.a1, 6.2.5: IM43438 Seg. A l. 1)Whatever the man in authority said, it was not pleasant.

Proverbs: collection 10: c.6.1.10 (cf. 6.1.09.a4, 6.1.22: l. 190, 6.2.3: UET 6/3 80 l. 18)The mighty man is master of the earth.

Proverbs: collection 10: c.6.1.10 (cf. 6.1.17.b3, ll. 16-17, 6.1.19.a1, ll. 4-5, 5.6.7: l. 31) My mongoose, which used to eat strong-smelling { food } { (1 ms. has instead:) meat }, can no longer stretch its neck toward a jar of ghee.

Proverbs: collection 10: c.6.1.10 "The lap three (?) times, the eye (?) seven times" is what she says to the one about to breach her defences.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.03.55, 6.1.07.48)As long as you live you should not increase evil by lying; for if you do, to succumb will be your lot.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.02.133, 6.1.22: l. 80, 6.1.26.d3)To collect firewood is a job for the strong man. The weak man sits waiting for him on dry land.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.01.150) (1 line unclear)Let an articulate man live in the house with you like a wicked poor man. Like my own affairs, antimony paste (?) is air: let …… fat be eaten in the mist.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.03.31, 6.1.09.b1, 6.1.15.b8, 6.1.25.4, 6.2.1: Ni 4469 Seg. A ll. 9-12)Nanni appreciated his old age. He built Enlil's temple but did not complete it. He built a wall around Nibru, but ……. He captured Simurrum, but did not suppress it. In misery he ……. Thus Nanni was brought to the nether world depressed at heart.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.07.41)He spoke but did not keep his word. He keeps speaking but shies away from his responsibilities.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.02.d7) The rats of the reedbeds will eat you. (approx. 5 lines missing)

Proverbs: collection 11: c.6.1.11 (2 lines fragmentary) …… guard …… reach out to you ……. (approx. 21 lines missing)

Proverbs: collection 11: c.6.1.11 A gir fish of the sea, whose head is wider than its body.

Proverbs: collection 11: c.6.1.11 From the river, oh Inana, let my man eat.

Proverbs: collection 11: c.6.1.11 "My affairs are great affairs, my offices are great offices."

Proverbs: collection 11: c.6.1.11 (cf. 6.1.01.97, 6.1.07.104)An exciteable man should not become an overseer. A shepherd should not become a farmer.

Proverbs: collection 11: c.6.1.11 (cf. 6.1.18.15) Oh whirlwind, I despatched you towards Agade. What did you accomplish in Agade? The dream was favourable! (approx. 26 lines missing)

Proverbs: collection 11: c.6.1.11 "That my friend should be well is our wish, and that our enemies should be gone! May those friendly to you reach their goal as a ship does a friendly harbour!"

Proverbs: collection 11: c.6.1.11 (cf. 6.1.02.149, 6.1.26.d15)Those who live near the water look into the mountains. They don't look in their own direction.

Proverbs: collection 11: c.6.1.11 (cf. 6.2.5: YBC 7345) The cripple (?) took a reed basket. For (?) his words a man beats him. (unknown no. of lines missing)

Proverbs: collection 11: c.6.1.11 Uncleared debts …… are something which makes debts to Utu.

Proverbs: collection 11: c.6.1.11 (cf. 5.6.1: l. 202)A loving heart builds houses.

Proverbs: collection 11: c.6.1.11 (cf. 5.6.1: l. 203)A hating heart destroys houses.

Proverbs: collection 11: c.6.1.11 You cool down their hearts.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. B 2)The master …… kneading dough …… does not eat.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. B 10) { The man who is always losing things loses them for the man who has to look for them } { (1 ms. has instead:) …… doesn't lose things, has lost …… for him }.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. B 11) (2 lines unclear)

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. B 12)A man despises (?) something that stinks: its …… increases.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. A 2) (1 line unclear)my well-wisher …… my malefactor.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. A 3)…… seeking …… the boat reached the city.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. A 4) { …… seeking …… sent back (?) } { (1 ms. has instead:) …… revealed …… lapis lazuli …… }.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. C 2)My master, your joy …… very great, and your weeping …… very great.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. C 5)A man who can lift the heavens -- and he does not fart.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. C 8) A man who stole (?) …… cattle (1 line unclear)

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. D 1)…… a witness (?) ……. The slanderer speaks …….

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. D 3; cf. 6.2.5: YBC 9916)A man who didn't tie up his leather sack made his friend angry.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 12 Sec. D 5)Let the wealthy man eat ……. Let the poor man eat milla flour.

Proverbs: collection 12: c.6.1.12 (= Alster 1997 p. 205 CBS 7800 rev. 3)…… released …… the man who plots …….

Proverbs: collection 13: c.6.1.13 The thief, out of fear of facing a lion, becomes a man driven by fear of facing a lion cub.

Proverbs: collection 13: c.6.1.13 They caught a burglar breaking into a house: "Let me ……."

Proverbs: collection 13: c.6.1.13 Even the strongest labourer gets beaten by the owner of the barley.

Proverbs: collection 13: c.6.1.13 The load is heavy for the crafty ones. Twice their knees go weak …….

Proverbs: collection 13: c.6.1.13 The head -- a crafty person …… throughout the Land; and he, being crafty, speaks incessantly (?) about his head.

Proverbs: collection 13: c.6.1.13 A lame man spoke to his mother: "Where a man reclines in a chair, it is really comfortable!" His mother replied: "What is he afraid of? When did we last see you run away anywhere?"

Proverbs: collection 13: c.6.1.13 A lame man saw some runners: "The people who disappeared, where did they go?" he asked.

Proverbs: collection 13: c.6.1.13 A lame man came running to the New Year festival (?) and a man said to him: "Insofar (?) as you were lame, you wouldn't be able to do that!"

Proverbs: collection 13: c.6.1.13 (cf. 6.1.09.d3, 6.1.19.e3, 6.2.3: UET 6/3 464 l. 3) { (3 lines fragmentary) } { (1 ms. has instead:) (1 line fragmentary) }

Proverbs: collection 13: c.6.1.13 { ……did not fear …… } { (1 ms. has instead:) …… }." Why is the edge (?) of your dwelling on the outskirts of the city?"

Proverbs: collection 13: c.6.1.13 "…… I am ……. With whom am I eating? I am ……; who makes it pleasant (?) for me?"

Proverbs: collection 13: c.6.1.13 As the gardeners chased some boys away, one stayed where he was while another ate at his pleasure (?). The one who was hiding in the trees could not be encouraged to come out. Afraid, the one who stood where he was and who had been caught said: "I will come down to you; and let the others here join me in coming down to you." (The gardener replied:) "Your collaboration is pleasing; I will not have you castigated in your father's house."

Proverbs: collection 13: c.6.1.13 The dishonest man stole silver; the honest man will earn his pay.

Proverbs: collection 13: c.6.1.13 They treated an immigrant badly. (1 line fragmentary)It is an abomination to Ninurta.

Proverbs: collection 14: c.6.1.14 (cf. 6.2.5: NBC 8072) May Luma grant prosperity to him { who speaks well of others } { (1 ms. has instead:) who has good things }.

Proverbs: collection 14: c.6.1.14 (cf. 6.1.01.68, 6.1.25.6)You should drive them like pack-asses into a death-stricken city.

Proverbs: collection 14: c.6.1.14 (cf. 6.1.03.92, 4.05.1: ll. 54-55)Enlil's temple is a collecting (?) of wages (?); yet to reach out, to look with greedy eyes and to seize should be abominations there.

Proverbs: collection 14: c.6.1.14 (cf. 6.1.01.125, 6.1.22: l. 33, 6.1.23.2)My husband heaps up for me, my child measures out for me; my lover picks the bones from the fish for me.

Proverbs: collection 14: c.6.1.14 My husband needn't bring me grass; it will not make a decoration for my genitals (idiom: sense unclear).

Proverbs: collection 14: c.6.1.14 (cf. 6.1.22: ll. 35-37, 6.2.5: UM 29-15-748 ll. 6-7)A pig was carrying something (?): "Where is my sow?" it said. As it neared its fate, it said: "It is my dung-spattered (?) food!"

Proverbs: collection 14: c.6.1.14 (cf. 6.1.01.169)As for the fiancé, what has he brought? And as for the father-in-law, what has he sorted out?

Proverbs: collection 14: c.6.1.14 The fiancé brought …… did not come out. (approx. 7 lines missing)

Proverbs: collection 14: c.6.1.14 (cf. 6.1.15.c4)A stranger is leader in a foreign city.

Proverbs: collection 14: c.6.1.14 (cf. 6.1.26.d14)The nights are fifty, the days are fifty; at its ……, …… greatly.

Proverbs: collection 15: c.6.1.15 (= Alster 1997 15 Sec. A 6) (2 lines unclear)

Proverbs: collection 15: c.6.1.15 (= Alster 1997 15 Sec. A 7) (1 line unclear)

Proverbs: collection 15: c.6.1.15 (cf. 6.1.14.55)The stranger is leader in a foreign city.

Proverbs: collection 15: c.6.1.15 (cf. 6.2.5: IM 62823 Seg. B l. 10)The Tigris is a duck, the Euphrates is a goose. The king should not come near, …….

Proverbs: collection 15: c.6.1.15 The …… plant is a plant of ill fate. (1 line unclear)

Proverbs: collection 15: c.6.1.15 (1 line fragmentary)…… didn't eat …….

Proverbs: collection 15: c.6.1.15 The houses of the highlands: their masters are not near.

Proverbs: collection 16: c.6.1.16 (cf. 6.1.03.9, 6.1.23.7)A shepherd's sex appeal is his penis; a gardener's sex appeal is his hair.

Proverbs: collection 16: c.6.1.16 (cf. 6.1.03.17)"My friend" might last just one day." My colleague" lasts forever.

Proverbs: collection 16: c.6.1.16 (= Alster 1997 21 Sec. C 3) (4 lines unclear)It is an abomination (?) to Suen.

Proverbs: collection 16: c.6.1.16 (= Alster 1997 l6 Sec. F 5) …… you make the boat sail. { …… you will carry yourself away with it } { (1 ms. has instead:) …… carry …… }.

Proverbs: collection 16: c.6.1.16 (= Alster 1997 16 Sec. F 7) (3 lines unclear)

Proverbs: collection 16: c.6.1.16 (= Alster 1997 16 Sec. F 8) (1 line unclear) (unknown no. of lines missing)

Proverbs: collection 17: c.6.1.17 (cf. 6.1.22: ll. 203-206, 1.8.1.5: ll. 28-29, 1.8.1.5.1: ll. 12-13, 6.3.a: ll. 17-18) No one is tall enough to reach up and touch the heavens. No one is broad enough to lift his gaze over the whole earth. No one is strong enough even to stretch himself fully in his bed. But you (?), who roar like a storm -- may you establish yourself like a lion. (1 line unclear)No man can bring about your demise.

Proverbs: collection 17: c.6.1.17 (cf. 6.1.09.a8, 6.1.10.9-12, 6.1.19.a1, 5.6.7: ll. 28-31)I was a youth -- now my personal god, and access to my protective deity, and my youthful vigour have all left my loins, like a run-away donkey. My black mountain has sprouted white gypsum. My mother …… from the forest …… has given me paralysed hands. My mongoose, which used to eat strong-smelling butter, can no longer stretch its neck even towards a jar of ghee.

Proverbs: collection 17: c.6.1.17 (cf. 6.1.02.23)The poor man does not strike his son a single blow; he treasures him highly forever.

Proverbs: collection 17: c.6.1.17 (cf. 6.1.02.22)When someone is poor ……, they dine on the broth of the human breast.

Proverbs: collection 18: c.6.1.18 …… grain all been eaten in the …… field ……. How did you value the flourishing?

Proverbs: collection 18: c.6.1.18 (cf. 6.1.03.88, 6.1.24.7)He who tosses his head will cross the river.

Proverbs: collection 18: c.6.1.18 (cf. 6.1.11.57) Oh whirlwind (?), I despatched you toward Agade. What did you accomplish in Agade? -- A misleading omen was given to him (i.e. Narām-Suen). He was provided with an interpreter. Agade …… like …… Agade …… (1 line fragmentary)

Proverbs: collection 19: c.6.1.19 (cf. 6.1.10.10-12, 6.1.17.b3, ll. 14-17, 5.6.7: ll. 29-31) My black mountain has sprouted white gypsum. My mother sent to me a man from the forest, who has given me paralysed hands. My mongoose, which used to eat strong-smelling food, can no longer stretch its neck even towards a jar of ghee. (unknown no. of lines missing)

Proverbs: collection 19: c.6.1.19 (cf. 6.1.09.a12, 6.1.21.b4, 6.1.24.2, 6.2.5: YBC 4677 ll. 1-2)When a fattened pig is about to be slaughtered, one says: "Let me replace what I eat."

Proverbs: collection 19: c.6.1.19 (cf. 6.1.09.a13, 6.1.21.b5, 6.1.24.2, 6.2.5: YBC 4677 ll. 3-4)As the piglet snuffles around, it says: "I can no longer take pleasure in eating."

Proverbs: collection 19: c.6.1.19 (cf. 6.1.03.71, 6.1.11.19, 6.1.24.5) (1 line unclear) …… its hands at the edge of the desert …… (1 line fragmentary)

Proverbs: collection 19: c.6.1.19 (cf. 6.1.21.c1, 6.1.23.18, 6.1.24.8)A man's waterskin is his life. A man's sandals are his eyes. A man's wife is his supervisor (?). A man's son is his protective shade. A man's daughter is his eager servant (?). A man's daughter-in-law is his policeman.

Proverbs: collection 19: c.6.1.19 (cf. 6.1.21.c2)A daughter's fiancé …….

Proverbs: collection 19: c.6.1.19 (cf. 6.1.01.190) Fatty meat is good and so is fatty mutton. (unknown no. of lines missing)

Proverbs: collection 19: c.6.1.19 (cf. 6.2.5: IM 62823 Seg. B l. 4) (1 line unclear)

Proverbs: collection 19: c.6.1.19 (cf. 6.1.21.c7)The litter was not apparent to the slave girl. To her mistress it just kept increasing.

Proverbs: collection 19: c.6.1.19 A great river is a grave.

Proverbs: collection 19: c.6.1.19 (cf. 6.1.15.a9)From the horizon to the very heart of the heavens, the bread is too little for his great stomach! The grain from every hand in his Land is too little for him!

Proverbs: collection 19: c.6.1.19 (cf. 6.1.01.40, 6.2.1: Ni 4469 Seg. A ll. 1-4)Let …… be ……. Let his bread be …… foul food; no man should eat it.

Proverbs: collection 19: c.6.1.19 (cf. 6.1.01.58)Morsels of bread and tasty onions are the food of the school (?).

Proverbs: collection 19: c.6.1.19 (cf. 6.1.01.48)In the fields, coarse flour is meat fat.

Proverbs: collection 19: c.6.1.19 …… they seized him ……. (2 lines unclear)

Proverbs: collection 19: c.6.1.19 (cf. 5.5.5: ll. 63-65)The early working shepherd, the early working farmer, the young man who got married while he was young: who compares to them?

Proverbs: collection 21: c.6.1.21 (= Alster 1997 21 Sec. B 4; cf. 6.1.09.a12, 6.1.19.b1, 6.1.24.2, 6.2.5: YBC 4677 ll. 1-2)When a fattened pig is about to be slaughtered ……, one says "Let me replace what I am about to eat."

Proverbs: collection 21: c.6.1.21 (= Alster 1997 21 Sec. A 2; cf. 6.1.19.c8)A fiancée …… I …… to the house. May I …….

Proverbs: collection 21: c.6.1.21 (= Alster 1997 Sec. A 3; cf. 6.1.01.191)May …… eat the ham of a pig! …… pig …….

Proverbs: collection 21: c.6.1.21 (= Alster 1997 21 Sec. A 8; cf. 6.2.5: IM 62823 Seg. B l. 5)Dusk means joy for a daughter-in-law.

Proverbs: collection 21: c.6.1.21 (= Alster 1997 21 Sec. A 12; cf. 6.1.03.37)The slave from the palace eats the ex-voto offering (perhaps an idiom).

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. 6.1.14.45, 6.2.5: UM 29-15-748 ll. 6-7) A pig ……." Where is my husband?" it said. When it realised (?) its fate ……. (approx. 11 lines missing)

Proverbs: collection 22: c.6.1.22 "Speak!" is spoken." Rise!" is risen.

Proverbs: collection 22: c.6.1.22 Let me ……. Let me ……. (4 lines unclear) Its …… will be destroyed by wickedness …… Utu …….

Proverbs: collection 22: c.6.1.22 (cf. 5.6.1: ll. 196-198)The heart does not let go of the good; but the heart cannot let go of the evil either. As if it were a fertile spot, the heart does not abandon the good.

Proverbs: collection 22: c.6.1.22 (cf. 6.1.02.133, 6.1.11.6, 6.1.26.d3)…… for the strong man; the weak man …… on dry land.

Proverbs: collection 22: c.6.1.22 (cf. 6.1.01.9, 6.2.3: UET 6/2 239, 6.2.3: UET 6/2 320, 6.2.3: UET 6/2 339 + UET 6/3 235 Seg. B l. 2) (5 lines fragmentary)If I have any bread left over, a stranger consumes it.

Proverbs: collection 22: c.6.1.22 (cf. 6.1.01.128, 6.1.23.9, 6.2.3: UET 6/2 210)In the sky there is the raven; on the earth there is the mongoose; in the desert there is the lion ……; ……, where shall I go?

Proverbs: collection 22: c.6.1.22 (cf. 6.1.03.158)The figure is good. The father-in-law rejoices over it: "It is just like a real person!"

Proverbs: collection 22: c.6.1.22 "Carry it!" -- "I will carry it." "Add more!" -- "I will speak."

Proverbs: collection 22: c.6.1.22 (cf. 6.1.03.167, 6.1.04.4, 6.2.4: VAT 21604 (+) 21605 Seg. B l. 2)He holds up the sky, letting the earth dangle from his hands.

Proverbs: collection 22: c.6.1.22 (cf. 6.1.09.a4, 6.1.10.5, 6.2.3: UET 6/3 80 l. 18)The mighty man is the ruler of the earth.

Proverbs: collection 22: c.6.1.22 (cf. 6.1.03.148, 6.1.28.27)"You should serve me" is what the purification priests say." I bow over your hips" is what the leather-workers say." I swear by Enki that your garments will take no time in this house" is what the fullers say.

Proverbs: collection 22: c.6.1.22 Silver greater than …… let me make increase …….

Proverbs: collection 22: c.6.1.22 (cf. 6.1.17.b2, 1.8.1.5: ll. 28-29, 1.8.1.5.1: ll. 12-13, 6.3.a: ll. 17-18)No one is tall enough to reach up and touch the heavens. No one is broad enough to encompass the whole earth. No one is strong enough even to stretch himself fully in his bed. But you who roar like a storm -- may you establish yourself like a lion.

Proverbs: collection 22: c.6.1.22 (cf. 6.1.03.15)To eat a little is to live splendidly. When you walk about, keep your feet on the ground!

Proverbs: collection 22: c.6.1.22 Whatever I say, I will say it twice, and then I will repeat it again.

Proverbs: collection 22: c.6.1.22 Treacherous! Malicious! Shifty-eyed!

Proverbs: collection 22: c.6.1.22 Utu's glance is prayerful. Utu's heart is compassionate. A devotee of Utu is among the holy. Allotted by Utu to be fortunate, a …… ship reaches the quay.

Proverbs: collection 22: c.6.1.22 A god seizes the man who eats …….

Proverbs: collection 23: c.6.1.23 (cf. 6.1.01.125, 6.1.14.41, 6.1.22: l. 33) (3 lines unclear)My husband picks the bones from the fish for me. …… is not in the desert.

Proverbs: collection 23: c.6.1.23 (cf. 6.1.01.153, 6.1.01.159, 6.1.02.62, 6.1.02.142, 6.1.03.9, 6.1.16.b4-5, 6.1.22: ll. 26-27, 6.1.25.7)A …… shepherd's sex appeal is his testicles (?); a gardener's is his hair. …… a waterskin. He who does not support a wife, and who does not support a son. Although the dishonest man was unable to build his own house, he came to serve as a construction worker at my friend's house. A dishonest man chases after women's genitals; an unreliable man has two sickles. A house built by a righteous man is destroyed by a treacherous man.

Proverbs: collection 23: c.6.1.23 No one walks together with him or directs their steps towards him. Life { passes him by like water } { (1 ms. has instead:) eludes him just as he avoids others }. He is dear to no just man, { plague prevails over him } { (1 ms. has instead:) life is not given to him }. Like a worthless penny, { ……; no one …… } { (1 ms. has instead:) he is thrown away; no one cares about him }. He is clothed with a garment as if a heavy punishment were assigned to him. { Who is he? His name? A man sleeping with someone's wife. } { (1 ms. has instead:) Who is he? He is a man who slept with someone's wife. }

Proverbs: collection 23: c.6.1.23 (cf. 6.1.01.128, 6.1.22: ll. 146-147, 6.2.3: UET 6/2 210) In the sky there is the raven, on the earth there is the mongoose; and in the desert a lion in its den; my husband (?), where shall I go? (unknown no. of lines missing)

Proverbs: collection 23: c.6.1.23 (2 lines unclear)

Proverbs: collection 23: c.6.1.23 (4 lines unclear)

Proverbs: collection 23: c.6.1.23 (cf. 6.1.19.c7, 6.1.21.c1, 6.1.24.8)A man's waterskin is his life. A man's sandals are his eyes. A man's wife is his ……. A man's son is his protective shade. A man's daughter is his eager servant (?). A man's daughter-in-law is his policeman.

Proverbs: collection 24: c.6.1.24 (cf. 6.1.09.a12-13, 6.1.19.b1-2, 6.1.21.b4-5, 6.2.5: YBC 4677 ll. 1-4)When a fattened pig is about to be slaughtered, one says "I must replace what I eat." As the piglet snuffles around, it says "I can no longer take pleasure in eating."

Proverbs: collection 24: c.6.1.24 (cf. 6.1.03.88, 6.1.18.14)He who tosses his head succeeds in crossing the river.

Proverbs: collection 24: c.6.1.24 (cf. 6.1.19.c7, 6.1.21.c1, 6.1.23.18)A man's waterskin is his life. A man's sandals are his eyes. A man's wife is his supervisor (?). A man's son is his protective shade. A man's daughter is his eager servant (?). A man's daughter-in-law is his policeman.

Proverbs: collection 25: c.6.1.25 (cf. 6.1.03.149, 6.1.14.6, 6.1.15.b5, 6.1.16.c5, 6.1.22: ll. 172-175)It became cloudy, but it did not rain. It rained, but no one undid their belt. Although the Tigris was on its high tide, no water reached the arable lands. It rained on the riverbank, but the dry land did not get any of it.

Proverbs: collection 25: c.6.1.25 (cf. 6.1.15.b7)The en priest eats fish and eats leeks; but cress makes him ill.

Proverbs: collection 25: c.6.1.25 (cf. 6.1.03.31, 6.1.09.b1, 6.1.11.18, 6.1.15.b8, 6.2.1: Ni 4469 Seg. A ll. 9-12)Nanni cherished his old age. He had not finished the building of Enlil's temple. He …… the building of the wall of Nibru. He had abandoned the building of the E-ana, ……. He had captured Simurrum, but had not managed to carry off (?) its tribute. Mighty kingship was not bestowed upon him. Was not Nanni thus brought to the nether world with a depressed heart?

Proverbs: collection 25: c.6.1.25 (cf. 6.1.01.57) Although the number of unhappy days is endless (?), yet life is better than death ……. When I …… (2 lines fragmentary)

Proverbs: collection 25: c.6.1.25 (= Alster 1997 25.8; cf. 6.1.02.142, 6.1.23.7)A house built by a righteous man is destroyed by a treacherous man.

Proverbs: collection 25: c.6.1.25 (cf. 6.1.02.157, 6.1.14.20, 6.2.3: UET 6/2 317)Even the palace cannot avoid the wasteland. Even a barge cannot avoid straw. Even a nobleman cannot avoid corvée work.

Proverbs: collection 25: c.6.1.25 (cf. 6.1.03.170, 6.1.26.a10, 6.2.5: BM 57994 Seg. A ll. 1-3)When a man sailing downstream encounters a man whose boat is travelling upstream, an inspection is an abomination to Suen.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.25.12, 6.2.5: YBC 9908, 5.6.1: ll. 95-96)Income ……. Expenditures never cease.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.03.170, 6.1.25.13, 6.2.5: BM 57994 Seg. A ll. 1-3)When a man sailing downstream encounters a man whose boat is travelling upstream, to demand an inspection is an abomination to Suen.

Proverbs: collection 26: c.6.1.26 Fear of god creates good fortune. Lamentation absolves sin. Offerings extend life.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.01.53)My heart urged me to bake two loaves out of a half. My hands were unable to take them out of the oven.

Proverbs: collection 26: c.6.1.26 I am not dear to the man I hold dear. He has profited at my expense while I was flapping my arms like a bird.

Proverbs: collection 26: c.6.1.26 I am not dear to the man I hold dear. He took …… into his own hands. Because of him, my hands were filled with dust.

Proverbs: collection 26: c.6.1.26 He is fearful, like a man unacquainted with beer.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.2, 6.2.3: UET 6/2 292 ll. 1-2)"Let me tell you about my fate": it will be abuse." Let me reveal it to you": it will be an insult.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.132) (1 line unclear)

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.133, 6.1.11.6, 6.1.22: l. 80)To collect firewood is a job for the strong man. The weak man sits waiting for him on dry land.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.20)He didn't plough the field in the cool season, and at harvest time he turned his attention to carding wool.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.87-88)Low-quality oxen do not plant seed. He who eats during the harvest is not removing clods.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.86, 6.1.05.17)Furrows are pleasant to a threshing ox.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.84)Salted meat lying on a stake.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.131)A farmer should not widen the field. A god (?) should not increase for mankind his food demands.

Proverbs: collection 26: c.6.1.26 (cf. 6.1.02.149, 6.1.11.69) Those who live near the water look into the mountains. They don't look in their own direction. (1 line fragmentary) (approx. 23 lines missing)

Proverbs: collection 27: c.6.1.27 (= Alster 1997 27.1)The rich man's heart is sick, it is very sick indeed (?) -- the man with a troubled heart is sick, he is very sick indeed (?).

Proverbs: collection 27: c.6.1.27 (= Alster 1997 27.6)To eat is good. When it comes up again, it is bad.

Proverbs: collection 27: c.6.1.27 (= Alster 1997 27.9; cf. 6.2.3: UET 6/2 250) { One city does not greet another, but one man greets another. } { (1 ms. has instead:) One city does not salute another, but one person salutes another. }

Proverbs: collection 27: c.6.1.27 (= Alster 1997 27.10) Although he { …… } { (1 ms. has instead:) fled } for …… miles, he returned after half a mile.

Proverbs: collection 27: c.6.1.27 (= Alster 1997 27.11)He who found …… was the one who revealed it.

Proverbs: collection 27: c.6.1.27 (= Alster 1997 27.12) { …… coming out …… afraid and fled. } { (1 ms. has instead:) …… and fled. }

Proverbs: collection 27: c.6.1.27 (= Alster 1997 p. 284 A rev. 2)…… reap …… for the man.

Proverbs: collection 27: c.6.1.27 (= Alster 1997 p. 284 C i' 6')Because they will eat ……, they seized …….

Proverbs: collection 28: c.6.1.28 The mongoose does not know fear of god.

Proverbs: collection 28: c.6.1.28 An eagle (?) enters a man's mouth.

Proverbs: collection 28: c.6.1.28 If a man does not treasure his god, that man will not be buried. His heir will not provide him with water libations ……. (1 line fragmentary)

Proverbs: collection 28: c.6.1.28 …… a slave girl's tears …… spouse …… is a slave girl's child. …… boat …… his marsh …… his marsh …… (2 lines fragmentary) (unknown no. of lines missing)

Proverbs: collection 28: c.6.1.28 (cf. 6.1.01.151, 6.1.14.40)In marrying (?) a malicious husband (-- in bearing a malicious son, an unhappy heart was assigned to me).

Proverbs: collection 28: c.6.1.28 Disease that afflicts the heart …… a man.

Proverbs: collection 28: c.6.1.28 The wild beasts (?) have no houses; …….

Proverbs: collection 28: c.6.1.28 A tureen …… released (?) …… not …… dust ……: it is an abomination to Utu.

Proverbs: collection 28: c.6.1.28 You really …… to the hireling selling roasted grain.

Proverbs: collection 28: c.6.1.28 (cf. 6.1.03.106)Where there is no grain, this is a sign of vengeance turned toward a city. Where there are no reeds, it is the worst of all poverty.

Proverbs: collection 28: c.6.1.28 (cf. 6.1.03.148, 6.1.22: ll. 191-193)"I bow over your thighs" is what the leather-workers say." I swear by Enki that it will take no time at all" is what the fullers say.

Proverbs: from Nibru: c.6.2.1 …… more than a house …… field ……. The dragon doesn't …… its rival. In building a house …… (1 line fragmentary)…… of the strong man. …… its roar, the lion won't cease …….

Proverbs: from Nibru: c.6.2.1 …… meadow grass is the milk of a lettuce. (1 line fragmentary)

Proverbs: from Nibru: c.6.2.1 A reed worker …… the breast of a storm …… are many.

Proverbs: from Nibru: c.6.2.1 …… good …… eat ……. (unknown no. of lines missing)

Proverbs: from Nibru: c.6.2.1 (1 line unclear) Release the ……! He will not provide the food supply. (1 line unclear)

Proverbs: from Nibru: c.6.2.1 The donkey of Anšan, the bear (?) of Marḫaši, the cat of Meluḫa, the elephant of the eastern mountains, bite off Euphrates poplars as if they were leeks.

Proverbs: from Nibru: c.6.2.1 (cf. 6.1.01.40, 6.1.19.f4)Let …… be ……. Let his bread be foul food. No man should eat it.

Proverbs: from Nibru: c.6.2.1 …… bought ……. …… dead …….

Proverbs: from Nibru: c.6.2.1 (cf. 6.1.03.42, 6.1.22: ll. 278-279, 6.2.5: YBC 8713 l. 7)If there is a dispute at the mill, a slave girl reveals (?) what she has stolen.

Proverbs: from Nibru: c.6.2.1 …… my ……. Let there be ……. …… my heart.

Proverbs: from Nibru: c.6.2.1 Come on, clown! Just for once, say: "…… my hips are heavier than 50 mana weight."

Proverbs: from Nibru: c.6.2.1 (cf. 6.1.02.59-60)The vixen quenched her thirst but still her motherly teats were dry. Each fox is even more …… than its mother.

Proverbs: from Nibru: c.6.2.1 (cf. 6.1.02.61, 6.2.5: P 374) If the hearing of the fox ……. (unknown no. of lines missing)

Proverbs: from Nibru: c.6.2.1 (cf. 6.1.03.8) To spit without covering it up with dust, to kiss with the tongue at midday without providing shade, (1 line unclear)are abominations to the god …….

Proverbs: from Nibru: c.6.2.1 Let great men stir up the conflict for lesser men to fight out.

Proverbs: from Nibru: c.6.2.1 …… that smells, really smells.

Proverbs: from Nibru: c.6.2.1 …… my god's heart …… (1 line fragmentary)

Proverbs: from Nibru: c.6.2.1 You …… a single instruction: "Let me please your heart, let me …… my strength!"

Proverbs: from Nibru: c.6.2.1 Thus speaks a widow, a man's junior wife: "What can widows become? They cannot be principal wives!"

Proverbs: from Nibru: c.6.2.1 (1 line unclear) (1 line fragmentary)

Proverbs: from Nibru: c.6.2.1 Do not be hostile to the weakling; do not cry for the strong one. To the craftsman his arm …….

Proverbs: from Nibru: c.6.2.1 Don't cause the oven in a man's house to smoke. The smoke will ruin (?) the bread.

Proverbs: from Nibru: c.6.2.1 It went up to heaven, it rose to heaven.

Proverbs: from Nibru: c.6.2.1 The fox gnashed its teeth and shook its head.

Proverbs: from Nibru: c.6.2.1 Like a man who eats sesame oil, his anus farts.

Proverbs: from Nibru: c.6.2.1 He wipes his bread on the pig.

Proverbs: from Susa: c.6.2.2 (cf. 6.1.05.95)The dog is restrained yet you do not clean the well.

Proverbs: from Susa: c.6.2.2 (2 lines unclear)

Proverbs: from Susa: c.6.2.2 (3 lines unclear)

Proverbs: from Susa: c.6.2.2 (1 line unclear) …… scribe …… king …… entering the great sanctuary, let me …… the trading agent from within it.

Proverbs: from Susa: c.6.2.2 The married man, having divorced his wife, examined her: "At least I am taking away my dignity!"

Proverbs: from Susa: c.6.2.2 May your city, the pleasant place …… your name.

Proverbs: from Susa: c.6.2.2 The beloved true commander distributes the leadership (?).

Proverbs: from Urim: c.6.2.3 (cf. 6.1.01.1, 6.2.5: YBC 8713 ll. 1-2)Who can compare with justice? It creates life.

Proverbs: from Urim: c.6.2.3 Let the standard that raises itself protect it like the heavens.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.01.6)That which bows down its neck in submission puts its breast forward in defiance.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 320, UET 6/2 339 + UET 6/3 235 Seg. B l. 2, 6.1.01.9, 6.1.22: ll. 140-145)If bread is left over, the mongoose eats it. If I have bread left over, a stranger consumes it.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 239, UET 6/2 339 + UET 6/3 235 Seg. B l. 2, 6.1.01.9, 6.1.22: ll. 140-145)If bread is left over, the mongoose eats it. If I have bread left over, a stranger consumes it.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 339 + UET 6/3 235 Seg. B l. 3, 6.1.01.23, 4.14.1: l. 144)To be wealthy and demand more is an abomination to a god.

Proverbs: from Urim: c.6.2.3 That which matches my tears hurts my heart alike. It is said that rushes …… in the house.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.02.28, 6.1.02.34A, 6.1.22: l. 236)Moving about defeats poverty.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.02.93, 6.1.07.81) (1 line fragmentary)A stranger's ox eats grass while my own lies hungry.

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. 6.1.02.157, 6.1.14.20, 6.1.25.11)The palace cannot avoid the waste land. A barge cannot avoid straw. A freeborn man cannot avoid corvée work.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/3 80 l. 4, 6.1.02.c13, 6.2.2: MDP 27 206 l. 1)The head of the irsaĝ bird is the glory of the garden.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/3 80 l. 6, 6.1.02.c14, 6.2.2: MDP 27 206 l. 3)The head of the francolin is the glory of the fields.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/3 80 l. 5, 6.2.2: MDP 27 206 l. 2)The head of the frog is the glory of the …… well.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.03.39)You grind with the pestle like a fearful slave girl.

Proverbs: from Urim: c.6.2.3 A happy ear is a happy god.

Proverbs: from Urim: c.6.2.3 (2 lines unclear)

Proverbs: from Urim: c.6.2.3 (cf. 6.1.03.77)Iškur splits the heavens, yet he does not split the waterskin.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.03.134)A man's god is a man's shepherd. The god will not desert him. A shepherd should not ……. A man's god provides him with something to eat and water to drink.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.38)The horse, after throwing off his rider, said: "Were my load to be like this forever, how weak I would become!"

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.42)A donkey was floating in the river, and a dog watching him from dry land said: "My own dear father, where are you going? When you come near, I will shed my tears on behalf of you."

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.57)A lion caught a wild boar. He roared: "Your flesh has not yet filled my mouth, but your squeals have deafened my ears!"

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.60)In the reedbeds the lion does not eat his acquaintance.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.78)A dog said to his master: "If my pleasure is of no importance to you, then my loss should not be either!"

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.116)A dog was going to a party. After he had seen the bones, he went away." Where I am going, I will be eating more than this," he said.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.05.123)Thus speaks the dog to the pups: "You are mottled, you jump around -- you are my dear children."

Proverbs: from Urim: c.6.2.3 (cf. 6.1.08.a6)A pig picks up morsels of bread.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.08.b4-5)A goat is the gift of a large kid, the large kid which wears a beard.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.08.b14)A bear which for six months had not turned onto his side said: "Were An not to bestow sleep on someone, as he does me, they would expire."

Proverbs: from Urim: c.6.2.3 (cf. 6.1.08.b15)Like a hyena, he will not eat it unless it stinks.

Proverbs: from Urim: c.6.2.3 (cf. 6.1.08.b29)A fox went under a thorny bush. Meanwhile a dog sat at the entrance: "Come out to me!" but he would not come out: "How can he get in from outside? -- Unless you chase me out, I will stay sitting here."

Proverbs: from Urim: c.6.2.3 (cf. 6.1.08.b33)The fox set his mind on some treachery: "I am throwing it out. I am carrying my city to the river."

Proverbs: from Urim: c.6.2.3 (cf. 6.1.09.d2-3, 6.1.13.29, 6.1.19.e2-3)The wise one …… knowledgeable one ……. A fool who was overwhelmed by his backside stuck his hand up his backside.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 387, 6.1.19.d11)I, a slave girl, have no authority over my lady. Let me pull my husband's hair instead.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 386, 6.1.19.d11)The slave girl has no authority over the lady: "Let me pull my husband's hair instead."

Proverbs: from Urim: c.6.2.3 (cf. 6.1.21.c10, 6.2.5: IM 62823 Seg. B ll. 8-9)The slave girls did not take out the balaĝ drum. Inana remained seated in the village (?).

Proverbs: from Urim: c.6.2.3 (cf. 6.1.03.36, 6.2.5: IM 62823 Seg. B ll. 11-12)The voluptuous slave girl says: "Let Iškur, …… god …… great king …… split the fertile ground like a cucumber."

Proverbs: from Urim: c.6.2.3 …… wearing it, it is good, …….

Proverbs: from Urim: c.6.2.3 …… a daughter-in-law …… the position of being my father-in-law …… bought by a wealthy man.

Proverbs: from Urim: c.6.2.3 (1 line fragmentary) a women weaver …….

Proverbs: from Urim: c.6.2.3 (cf. 6.1.09.a4, 6.1.10.5, 6.1.22: l. 190)The mighty man is master of the earth.

Proverbs: from Urim: c.6.2.3 Let me tear out ……, it will not be achieved.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 239, UET 6/2 320, 6.1.01.09, 6.1.22: ll. 140-145)If bread is left over, the mongoose eats it. If I have bread left over, a stranger consumes it.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 261 and UET 6/2 262, 6.1.01.23, 4.14.1: l. 144)To be wealthy and demand more is an abomination to one's god.

Proverbs: from Urim: c.6.2.3 Because he lives as though deaf, because of you, my son is not fit to be a scribe. (1 line fragmentary) (unknown no. of lines missing)

Proverbs: from Urim: c.6.2.3 He who slanders …… for the liar -- Ninegala will crush his head ……. His good deeds aim at evil. His looks are shameless. There are fingers pointing at him from behind. Utu, the lord who loves justice, extirpates wickedness and prolongs righteousness. A heavy punishment …… slander (?) befalls him.

Proverbs: from Urim: c.6.2.3 (1 line fragmentary) …… ascends to heaven. (1 line unclear)When battle approaches, when war arises, the plans of the gods, beloved by the gods, are destroyed. You cause fire to devour the Land. May my god know that my hand is suited to the stylus.

Proverbs: from Urim: c.6.2.3 As for me, what did my god do? (1 line unclear)the basket and my debt, no expenditures were made for him!

Proverbs: from Urim: c.6.2.3 A wealthy man had accumulated a fortune." I am spending it for him." That said, it was dispersed. Afterwards he could not work out what went wrong. Things change. No one knows what will happen.

Proverbs: from Urim: c.6.2.3 A child without sin was never born by his mother. The idea was never conceived that there was anyone who was not a sinner. Such a situation never existed.

Proverbs: from Urim: c.6.2.3 (cf. UET 6/2 252, 6.2.5: YBC 7344, 4.06.1: Seg. C ll. 3-16, 5.2.4: l. 9)A man without a personal god does not procure much food, does not procure even a little food. Going down to the river, he does not catch any fish. Going down to a field, he does not catch any gazelle. In important matters he is unsuccessful. When running, he does not reach his goal. Yet were his god favourable toward him, anything he might name would be provided for him.

Proverbs: from Urim: c.6.2.3 (cf. 4.05.1: l. 33)One should pay attention to an old man's words and one should reap the benefits.

Proverbs: from Urim: c.6.2.3 (cf. 4.05.1: l. 32)A younger brother should honour an older brother. He should treat him with human dignity.

Proverbs: from Urim: c.6.2.3 Should not intelligence, wisdom and understanding become perfect …… to the mouth …… mankind? At the place of testimony …… friendship …… (1 line unclear)the slippery place …… the place of god …… let …… who knows what to say …… to the mouth.

Proverbs: from Urim: c.6.2.3 A girl from Ĝirsu ……. Her lap …… a man. Her anus was ……. Bau …… a gate …… head …….

Proverbs: from Urim: c.6.2.3 A mouse fell down from the roof beams. A mongoose approached it: "Is any part of you hurt?" The mouse replied: "You needn't come near me. I am equal to any part of you."

Proverbs: from Urim: c.6.2.3 Your …… were changed. Their plans were overturned, so their cult decreased. Brothers don't see their brothers. What harm did the hero do to your ways or to your heart?

Proverbs: from Urim: c.6.2.3 A goose spoke as follows: "…… seven times …… dwelling well, one of my feet in the middle of the night." (1 line unclear)

Proverbs: from Urim: c.6.2.3 (cf. 6.2.5: IM 43438 Seg. B l. 4, 5.6.1: l. 184) The poor man caused all kinds of trouble for the wealthy man. (1 line unclear)…… skin disease lasts forever; …… forever; …… skin disease lasts forever.

Proverbs: from Urim: c.6.2.3 …… erection …… Sumerian …… forehead …… kneading dough …… (1 line unclear)

Proverbs: from Urim: c.6.2.3 …… true heart …… single …….

Proverbs: from Urim: c.6.2.3 A dog sitting in a garden, a dog …… growing …… a dog …… demon of heaven and earth.

Proverbs: from Urim: c.6.2.3 Let the wolf eat. …… may it get eye disease. No matter how small the dog is, you will make it grow.

Proverbs: from Urim: c.6.2.3 Pleasure is created. Sins are absolved. Life is rejuvenated.

Proverbs: from Urim: c.6.2.3 Let just men be born in good health, and let their lives last long.

Proverbs: from Urim: c.6.2.3 A home-born slave was treated with contempt, so he wept. He had chaff in his hands, so he bared his teeth in anger.

Proverbs: from Urim: c.6.2.3 If I insult, I am insulted. Even if I don't treat someone with contempt, I am still treated with contempt.

Proverbs: from Urim: c.6.2.3 By following craftiness, one learns how to be crafty. By following wisdom, one learns how to be wise.

Proverbs: from Urim: c.6.2.3 Earth is greater than heaven. Who can destroy it?

Proverbs: from Urim: c.6.2.3 (2 lines unclear)

Proverbs: from Urim: c.6.2.3 When …… answers ……, it is a good omen from heaven.

Proverbs: from Unug: c.6.2.4 (cf. 6.1.03.167, 6.1.04.4, 6.1.22: l. 189)He holds up the sky, letting the earth dangle from his hands.

Proverbs: from Unug: c.6.2.4 (cf. 6.1.03.93)Enlil's greatest punishment is hunger.

Proverbs: from Unug: c.6.2.4 (cf. 6.1.04.5)He bears the responsibility for it.

Proverbs: from Unug: c.6.2.4 (cf. 6.1.04.6)As a provisioner, …… upon those who speak proudly (?).

Proverbs: from Unug: c.6.2.4 (cf. 6.1.04.9)The …… wind …… harmful (?). The east wind is a rain-bearing wind; the west wind is greater than those who live there. The east wind is a wind of prosperity, the friend of Naram-Suen.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.19.d5)The um bird's song is unpleasant!

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.19.d8) (1 line unclear)

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.21.c8)Dusk means joy for the palace.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.21.c9)It meant nothing to her; she is the slave girl of a …….

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.21.c10, 6.2.3: UET 6/2 325 ll. 1-2)The slave girls brought out a balaĝ drum. Inana remained seated (?) in the village.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.15.c15) (1 line unclear)

Proverbs: of unknown provenance: c.6.2.5 (2 lines unclear)

Proverbs: of unknown provenance: c.6.2.5 To the wolf vegetable, to the fox-grape (?) vegetable, to the lion plant, to the …… plant, to the dog's-tongue plant, to the property plant, to the shouting plant, the lion roars out: "These have no names." The fool's lot was created by Utu.

Proverbs: of unknown provenance: c.6.2.5 …… may he bear it for us …….

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.09.a1, 6.1.10.1)Whatever the man in authority said, it was not pleasant.

Proverbs: of unknown provenance: c.6.2.5 The lady …… did not speak …… destroying the father's house …….

Proverbs: of unknown provenance: c.6.2.5 (1 line unclear)

Proverbs: of unknown provenance: c.6.2.5 Let it be your bane. Let wealth be the inheritance given to you.

Proverbs: of unknown provenance: c.6.2.5 (2 lines unclear)

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.03.42, 6.1.22: ll. 278-279, 6.2.1: Ni 9824 Seg. C ll. 1-2)If there is a dispute at the mill, a slave girl reveals (?) what she has stolen.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.09.a12, 6.1.19.b1, 6.1.21.b4, 6.1.24.2)When a fattened pig is about to be slaughtered, one says: "Let me replace what I eat."

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.09.a13, 6.1.19.b2, 6.1.21.b5, 6.1.24.2)As the piglet roots around (?), it says: "I do not eat for pleasure."

Proverbs: of unknown provenance: c.6.2.5 A brother …… a wife. (1 line unclear)

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.14.45, 6.1.22: ll. 35-37)A pig was carrying something (?): "Where is my sow?" it said. As it neared its fate …….

Proverbs: of unknown provenance: c.6.2.5 (1 line fragmentary) "How can the thing that I have just eaten be standing here?"

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.11.85)The cripple (?) took a reed basket. For (?) his words a man beats him. Mankind is …….

Proverbs: of unknown provenance: c.6.2.5 Thanks to the word of his personal god, the fate of the man who speaks just words is favourable, and he is with him throughout the day.

Proverbs: of unknown provenance: c.6.2.5 My king, the lord perfect in heaven, built a house in the barren marshes.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.02.61, 6.2.1: Ni 3318 l. 6)If the hearing of the fox is bad, its foot will be crippled.

Proverbs: of unknown provenance: c.6.2.5 Your exuberance is something that creates a household; the young people (?) get married.

Proverbs: of unknown provenance: c.6.2.5 The god of the river ordeal will admire the hearts of those who bear words of truth.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.03.188)If a leader is being consumed by fire, those behind him don't say: "Where is the leader?"

Proverbs: of unknown provenance: c.6.2.5 The lady found the bull calf of heaven -- but has not yet found it.

Proverbs: of unknown provenance: c.6.2.5 (cf. 6.1.03.1, 1.8.1.1: l. 28)Who has the breath for that, as they say?

---

© Copyright 2003, 2004, 2005, 2006 The ETCSL project, Faculty of Oriental Studies, University of Oxford Updated 2006-12-19 by JE