[Title] Anu begot her [Alternate Title] Incantation against Lamashtu [Akkadian Title] [Translation] Anu begot her, Ea reared her, ~(1) Enlil doomed her the face of a lioness. She is furious, She is long of hand, long(er still) of nail. Her forearms(?) are smeared (with blood).* (5) She came right in the front door, Slithering over the (door)post casing! She slithered over the (door)post casing, She has caught sight of the baby! Seven seizures has she done him in his belly! Pluck out your nails! Let loose your arms! ~(10) Before he gets to you, valiant Ea, sage of the (magician's) craft, The (door)post casing is big enough for you, ~the doors are open, Come then, be gone into the open country! ~(15) I will surely fill your mouth with sand, your face with dust, Your eyes with finely ground mustard seeds!* I exorcise you by Ea's curse: you must be gone! ~(20) [Explanatory Notes] Literature: Landsberger, JNES 17 (1958), 53 note 7, 57; Farber, ZA 71 (1981), 72; ;Veldhuis in Abusch, ed., Magic, 42–45; Wiggerman in Stol, Birth in Babylonia, 231–232; Edzard, Orbis Biblicus et Orientalis 160/4 (2002), 542–544.<br />*Notes to Text: (2) Or: “dog's face.” (3–5) Differently Wasserman, Style, 34. (16–19) Wasserman, Style, 163.<br /> <br /> [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 173) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: Keiser, BIN 2 72; Edition: von Soden, OrNS 23 (1954), 337–344 [Date] [Language] [Medium] [Find Spot] [] Incantation texts ---------------------------------------- [Title] Astrological Reports to Assyrian Kings (SAA 08, 147, K 00120a), 7-8 & r1 [Alternate Title] [Akkadian Title] [Translation] The star of Marduk becomes visible in the presence of d šulpae that has been rising 1[] double-hour only if Jupiter is standing in the sky in the middle of the night at [the position of ] the Autumnal equinox. [Explanatory Notes] Langdon, S. (1923), "The Babylonian Epic of Creation", Oxford, p. 156 suggests that d nibiru may be identified with either equinox. The calendars of 3R53 no2 and CT26 plate 49 Sm0777 further suggest that the interpretation of d nibiru may be constrained to the position of the Autumnal equinox, since they both associate month VII with d nibiru. According to mul APIN Ii28, d SAG-ME-GAR keeps changing its position and crosses the sky, while according to mul APIN IIi2, d šulpae takes the place we would expect of d SAG-ME-GAR in the list of astronomical objects that travel the same Path the Moon travels. If d SAG-ME-GAR is identified with Jupiter,d šulpae may be interpreted as Jupiter at opposition, since Jupiter transits at the local midnight when at opposition. This viewpoint is further supported by the poem of Erra & Išum Tablet IV 124 (I want to dim the brilliance of d šulpae!) which suggests that d šulpae is brilliant and it is well-known that Jupiter is typically bright at opposition. If Jupiter is located near the position of the Autumnal equinox, the translation further suggests that the star of Marduk may be associated with the Milky Way, perhaps near Antares or Aldebaran, depending on whether Jupiter stands at opposition near the Autumnal or Vernal equinox respectively, based on the dates associated with the tablet as ca. 911-612 BCE according to the ORACC record for SAA 08, 147. [Publication] [Publisher URL] [Source] RMA094 [Date] ca. 911-612 BCE (according to ORACC) [Language] Akkadian [Medium] clay tablet [Find Spot] Nineveh (modern Kuyunjik) [] Astromonical Texts ---------------------------------------- [Title] Babylonian Theodicy [Alternate Title] [Akkadian Title] [Translation] by W. G. Lambert Sufferer I   1~O sage [.......] come, [let] me tell you. 2~[............ let] me inform you. 3~[.....]......[.....]... you, 4~I [....] the suffering, will not cease to reverence you. 5~Where is the wise man of your calibre? 6~Where is the scholar who can compete with you? 7~Where is the counsellor to whom I can relate my grief? 8~I am finished. Anguish has come upon me. 9~I was a youngest child; fate took my father; 10~My mother who bore me departed to the Land of No Return. 11~My father and mother left me without a guardian. Friend II 12~Respected friend, what you say is gloomy. 13~You let your mind dwell on evil, my dear fellow. 14~You make your fine discretion like an imbecile’s; 15~You have reduced your beaming face to scowls. 16~Our fathers in fact give up and go the way of death. 17~It is an old saying that they cross the river Ḫubur. 18~When you consider mankind as a whole, 19~... it is not ... that has made the impoverished first-born rich. 20~Whose favourite is the fattened rich man? 21~He who waits on his god has a protecting angel, 22~The humble man who fears his goddess accumulates wealth. Sufferer III 23~My friend, your mind is a river whose spring never fails, 24~he accumulated mass of the sea, which knows no decrease. 25~I will ask you a question; listen to what I say. 26~Pay attention for a moment; hear my words. 27~My body is a wreck, emaciation darkens [me,] 28~My success has vanished, my stability has gone. 29~My strength is enfeebled, my prosperity has ended, 30~Moaning and grief have blackened my features. 31~he corn of my fields is far from satisfying [me,] 32~My wine, the life of mankind, is too little for satiety. 33~Can a life of bliss be assured? I wish I knew how!   Friend IV 34~What I say is restrained ....[..] 35~But you [...] your balanced reason like a madman. 36~You make [your ....] diffuse and irrational, 37~You [turn] your select .. blind. 38~As to your persistent unending desire for ..[..] 39~[The former] security ..[..] by prayers. 40~The appeased goddess returns by .[..] 41~[....]. who did not uphold takes pity on .[..] 42~Ever seek the [correct standards] of justice. 43~Your .., the mighty one, will show kindness, 44~[..........] will grant mercy. Sufferer V 45~I bow to you, my comrade, I grasp your wisdom. 46~[.........].. the utterance of [your words.] 47~[.........].. come, let me [say something to you.] 48~The onager, the wild ass, who filled itself with ..[.] 49~Did it pay attention to the giver of assured divine oracles? 50~The savage lion who devoured the choicest flesh, 51~Did it bring its flour offering to appease the goddess’s anger? 52~[..]. the nouveau riche who has multiplied his wealth, 53~Did he weigh out precious gold for the goddess Mami? 54~[Have I] held back offerings? I have prayed to my god, 55~[I have] pronounced the blessing over the goddess’s regular sacrifices, ....[...] Friend VI 56~O palm, tree of wealth, my precious brother, 57~Endowed with all wisdom, jewel of [gold,] 58~You are as stable as the earth, but the plan of the gods is remote. 59~Look at the superb wild ass on the [plain;] 60~The arrow will follow the gorer who trampled down the fields. 61~Come, consider the lion that you mentioned, the enemy of cattle. 62~For the crime which the lion committed the pit awaits him. 63~The opulent nouveau riche who heaps up goods 64~Will be burnt at the stake by the king before his time. 65~Do you wish to go the way these have gone? 66~Rather seek the lasting reward of (your) god! Sufferer VII 67~Your mind is a north wind, a pleasant breeze for the peoples. 68~Choice friend, your advice is fine. 69~Just one word would I put before you. 70~Those who neglect the god go the way of prosperity, 71~While those who pray to the goddess are impoverished and dispossessed. 72~In my youth I sought the will of my god; 73~With prostration and prayer I followed my goddess. 74~But I was bearing a profitless corvée as a yoke. 75~My god decreed instead of wealth destitution. 76~A cripple is my superior, a lunatic outstrips me. 77~The rogue has been promoted, but I have been brought low. Friend VIII 78~My reliable fellow, holder of knowledge, your thoughts are perverse. 79~You have forsaken right and blaspheme against your god’s designs. 80~In your mind you have an urge to disregard the divine ordinances. 81~[.........] the sound rules of your goddess. 82~The plans of the god [........] like the centre of heaven, 83~The decrees of the goddess are not [.............] 84~To understand properly .[................] 85~Their ideas [.............] to mankind; 86~To grasp the way of a goddess [............] 87~Their reason is close at hand [............] 88~..[.........................] Friend XII 125~[I] ..[.. 126~[I] made white ..[... 127~[I] cared for ..[... 128~[I] looked after the young [ones ... 129~[I] made the people prosperous [... 130~[I] gathered ..[... 131~[I] gave heed to the god [... 132~[I] sought that which was necessary [... Sufferer XIII 133~I will abandon my home .[.............] 134~I will desire no property .[............] 135~I will ignore my god’s regulations and trample on his rites. 136~I will slaughter a calf and .... food, 137~I will take the road and go to distant parts. 138~I will bore a well and let loose a flood, 139~Like a robber I will roam over the vast open country. 140~I will go from house to house and ward off hunger; 141~Famished I will walk around and patrol the streets. 142~Like a beggar I will [....] inwards [...........] 143~Bliss is far away ..[ ...............] Friend XIV 144~My friend, [your mind] dwells on [........] 145~Human activity, which you do not want [.........] 146~In [your] mind there are [...........] 147~Your reason has left you [...........] Sufferer XV 159~The daughter speaks [......] to her mother. 160~The fowler who cast [his net] is fallen. 161~Taking everything, which one [......] luck? 162~The many wild creatures which ..[........] 163~Which among them has [....?] 164~Should I seek a son and daughter [......] 165~May I not lose what I find ..[........] Friend XVI 166~Humble and submissive one ...[......] 167~Your will ever submits [......] precious. 168~[..]. your mind ....[.......] Sufferer XVII 181~The crown prince is clothed in [....,] 182~The son of the destitute and naked is robed in .[.....] 183~The watchman of malt..[.] gold, 184~While he who counted his shining gold in a bushel measure is carrying ..[...] 185~The vegetarian [devours] a noble’s banquet, 186~While the son of the notable and the rich [subsists] on carob. 187~The owner of wealth is fallen. [His ....]. is far away. Sufferer XIX 199~.[...............] wisdom. 200~You embrace the totality of wisdom, you counsel the peoples. ~~ * * * * * Friend XX 212~You have let your subtle mind go astray. 213~[.........]. you have ousted wisdom, 214~You despise propriety, you profane ordinances. 215~[........] head a mitre, the carrying-hood is far away from him. 216~[.........]. is made a person of influence. 217~[..........] is called a savant; 218~He is looked after and obtains his wishes. 219~Follow in the way of the god, observe his rites, 220~[.........]. is counted as righteousness. Sufferer XXI 221~[..............].... rogues, 222~[..............]. all are cheats. 223~They amass goods ................. Friend XXII 235~As for the rogue whose favour you seek, 236~His ....... soon vanishes. 237~The godless cheat who has wealth, 238~A death-dealing weapon pursues him. 239~Unless you seek the will of the god, what luck have you? 240~He that bears his god’s yoke never lacks food, though it be sparse. 241~Seek the kindly wind of the god, 242~What you have lost over a year you will make up in a moment. Sufferer XXIII 243~I have looked around society, but the evidence is contrary. 244~The god does not impede the way of a devil. 245~A father drags a boat along the canal, 246~While his first-born lies in bed. 247~The first-born son pursues his way like a lion, 248~The second son is happy to be a mule driver. 249~The heir stalks along the road like a bully, 250~The younger son will give food to the destitute. 251~How have I profited that I have bowed down to my god? 252~I have to bow beneath the base fellow that meets me; 253~The dregs of humanity, like the rich and opulent, treat me with contempt. Friend XXIV 254~O wise one, O savant, who masters knowledge, 255~In your anguish you blaspheme the god. 256~The divine mind, like the centre of the heavens, is remote; 257~Knowledge of it is difficult; the masses do not know it. 258~Among all the creatures whom Aruru formed 259~The prime offspring is altogether ... 260~In the case of a cow, the first calf is lowly, 261~The later offspring is twice as big. 262~A first child is born a weakling, 263~But the second is called an heroic warrior. 264~Though a man may observe what the will of the god is, the masses do not know it. Sufferer XXV 265~Pay attention, my friend, understand my ideas. 266~Heed the choice expression of my words. 267~People extol the word of a strong man who is trained in murder, 268~But bring down the powerless who has done no wrong. 269~They confirm the wicked whose crime is .[...,] 270~Yet suppress the honest man who heeds the will of his god. 271~They fill the [store house] of the oppressor with gold, 272~But empty the larder of the beggar of its provisions. 273~They support the powerful, whose ... is guilt, 274~But destroy the weak and drive away the powerless. 275~And as for me, the penurious, a nouveau riche is persecuting me. Friend XXVI 276~Narru, king of the gods, who created mankind, 277~And majestic Zulummar, who dug out their clay, 278~And mistress Mami, the queen who fashioned them, 279~Gave perverse speech to the human race. 280~With lies, and not truth, they endowed them for ever. 281~Solemnly they speak in favour of a rich man, 282~"He is a king," they say, "riches go at his side." 283~But they harm a poor man like a thief, 284~They lavish slander upon him and plot his murder, 285~Making him suffer every evil like a criminal, because he has no protection. 286~Terrifyingly they bring him to his end, and extinguish him like a flame. Sufferer XXVII 287~You are kind, my friend; behold my grief. 288~Help me; look on my distress; know it. 289~I, though humble, wise, and a suppliant, 290~Have not seen help and succour for one moment. 291~I have trodden the square of my city unobtrusively, 292~My voice was not raised, my speech was kept low. 293~I did not raise my head, but looked at the ground, 294~I did not worship even as a slave in the company of my associates. 295~May the god who has thrown me off give help, 296~May the goddess who has [abandoned me] show mercy, 297~For the shepherd Šamaš guides the peoples like a god. [Explanatory Notes] This acrostic poem of 27 stanzas is a very original composition in both form and content. Each stanza has 11 lines; 19 stanzas are sufficiently preserved to yield a meaningful translation. The acrostic itself can be restored and reads: “I, Saggil-k&#299;nam-ubbib, the incantation priest, am adorant of the god and the king.” The poem probably was written about 1000 BC and received much attention until the late periods, as a fair number of manuscripts have turned up from different places in Babylonia and Assyria. [Publication] W.G. Lambert, Babylonian Wisdom Literature. Winona Lake:Eisenbrauns 1996 (2nd ed.), p. 63-89. [Publisher URL] http://www.eisenbrauns.com/ECOM/_2H20RF6AX.HTM [Source] several Ms., see W.G. Lambert, BWL [full reference below] , p. 69 for details [Date] c. 1000 BC [Language] Middle-Babylonian [Medium] clay tablet [Find Spot] manuscripts from several Assyrian and Babylonian sites [] Didactic and Wisdom Literature ---------------------------------------- [Title] The Birth-Legend of Sargon [Alternate Title] A Pseudo-Autobiography of Sargon of Akkade [Akkadian Title] [Translation] Sargon, great king, king of Akkade, am I: ~~my mother was a high priestess, my father I knew not. My father's family dwells in the uplands; ~~my city was Azupiranu, which lies on the bank of the Euphrates. My mother the high priestess conceived me, bore me in secret, ~~in a reed basket she placed me, sealed my lid with bitumen. She set me down on the river, whence I could not ascend; ~~the river bore me up, brought me to the irrigator Aqqi. The irrigator Aqqi lifted me up as he dipped his pail, ~~the irrigator Aqqi brought me up as his adopted son. The irrigator Aqqi set me to work in a date-grove, ~~during my work in the date-grove the goddess Ishtar loved me. [Fifty]-four years I exercised kingship, ~~ruled and governed the black-headed folk. I cut [through] mighty mountains with picks of copper, ~~many times I ascended the upper mountains. Many times I traversed the lower mountains, ~~three times I circumnavigated the entire ocean. (Remainder fragmentary) [Explanatory Notes] The opening of this composition is in the form of pseudo-autobiography, written many centuries after the death of the subject. The remainder of the text is fragmentary and defies reconstruction, so that no further generic ascription is currently possible. [Publication] [Publisher URL] [Source] CT 13 42–43 [Date] 1200-700 BC [Language] Akkadian [Medium] clay tablet [Find Spot] Nineveh; Babylon [] Narratives featuring rulers or heroes/heroines ---------------------------------------- [Title] The cedar [Alternate Title] [Akkadian Title] [Translation] O Shamash, I place to my mouth sacred cedar, (1) For you I knot it in a lock of my hair, For you I place in my lap bushy cedar. I have washed my mouth and hands, (5) I have wiped my mouth with bushy cedar, I have tied sacred cedar in a lock of my hair, For you I have heaped up bushy cedar. Cleansed now, to the assembly of the gods [1] draw I near for judgment. (10) O Shamash, lord of judgment, O Adad, lord of prayers and divination. In the ritual I perform, in the extispicy I perform, place the truth! O Shamash, I place incense to my mouth, … sacred cedar, let the incense linger! (15) Let it summon to me the great gods. In the ritual I perform, in the extispicy I perform, place the truth! O Shamash, I hold up to you water of Tigris and Euphrates, Which has carried to you cedar and juniper from the highlands. (20) Wash yourself, O valiant Shamash, Let the great gods wash with you. And you too, Bunene, faithful messenger, Wash yourself in the presence of Shamash the judge. O Shamash, to you I hold up something choice, (25) … sacred water for the flour. O Shamash, lord of judgment, O Adad, lord of prayers and divination, Seated on thrones of gold, dining from a tray of lapis, Come down to me that you may dine, that you may sit on the throne and render judgment. In the ritual I perform, in the extispicy I perform, place the truth! O Shamash, I hold up to you a lordly tribute, Which in the courtyard* of the gods [ ] to you. (35) O Shamash, lord of judgment, O Adad l[ord of prayers] and divination, Seated on thrones of gold, dining from a tray of lapis, Come down to me that you may sit on the throne and render judgment. In the ritual I perform, in the extispicy I perform, place the truth! (40) O Shamash, I hold up to you seven and seven sweet loaves, The rows of which are ranged before you. O Shamash, lord of judgment, O Adad, lord of divination, Seated on thrones of [gold], dining from a tray of lapis, (45) Come [down to me] that you may eat, That you may sit on the throne and render judgment. In the ritual I perform, in the extispicy I perform, place the truth! O Shamash, I hold up to you the plentiful yield of the gods, the radiance of the grain-goddess. (50) O Shamash, lord of judgment, O Adad, lord of divination, In the ritual I perform, in the extispicy I perform, place the truth! O Shamash, I have laid out for you the plentiful yield of the gods, the radiance of the grain-goddess, O Shamash, lord of judgment, O Adad, lord of prayer and divination, (55) In the ritual I perform, in the extispicy I perform, place the truth! Take your seat, O valiant Shamash, Let there be seated with you the great gods, Let Anu, father of heaven, Sin, king of the tiara, (60) Nergal, lord of weaponry, Ishtar, lady of battle Be seated with you. In the ritual I perform, in the extispicy I perform, place the truth! [Explanatory Notes] [1] Or: “cleansed for the assembly of the gods.”<br /> [Publication] Benjamin R. Foster, Before the Muses: An Anthology of Akkadian Literature, 3rd ed., 2005 (p. 209) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: Hussey-van Dijk, YOS 11 22; Edition: Goetze, JCS 22 (1968), 25–29. [Date] [Language] [Medium] [Find Spot] [] Incantation texts ---------------------------------------- [Title] The Cow and the Moon [Alternate Title] [Akkadian Title] [Translation] Incantation. There was once a cow of the Moon: her name was Geme-Suen (Maid of the Moon). She was adorned with adornment and charming of figure. The Moon saw her and loved her. He provided her with shining ... He had her take the lead of her herd, the cowherds following behind. He grazed her on the moistest grasses, he(!) watered her at the sweetest(?) watering places. Hidden from the herdsboys, out of sight of the cowherds, a fierce young bull sprang on to the cow, he arose at her tail. When her days were complete, her months at an end, the cow shuddered and frightened her cowherd. He hung his head and all the herdsboys beat their breasts for him. At her crying, at her yelling in labour, he was prostrate. In the sky Nannaru the Moon heard her yelling, he lifted his hands to the heavens. Two angels of heaven came down, the one bearing oil from the jar, the other bringing down ‘water of labour'. With the oil from the jar she daubed her forehead, the ‘water of labour' she sprinkled all over her body. A second time with the oil from the jar she daubed her forehead, the ‘water of labour' she sprinkled all over her body. At the third daubing the calf fell out on the ground like a gazelle. She called its name Milk Calf. Just as Geme-Suen gave birth successfully, so let this woman suffering a difficult labour give birth. Let not the midwife be detained (any longer), let the pregnant woman be delivered! [Explanatory Notes] [Publication] [Publisher URL] [Source] BAM 248 iii 10-35 [Date] First millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Ashur [] Narratives featuring deities ---------------------------------------- [Title] Dowry record and redemption of sold dowry slave [Alternate Title] Ngl 25 and Nbn 59 [Akkadian Title] [Translation] Ngl 25 (BM 30525) ~~~Marduk-šar-uṣur, son of Nabû-ēṭir, voluntarily (lit. "in the joy of his heart") has given five minas (ca. 2.5 kgs.) of silver, four slaves, 30 heads of sheep and goats, two cows and household utensils as dowry with f.Hiptaya, his daughter, to Nabû-bān-zēri, son of Bēl-uballiṭ from the Dannêa family. ~~~Nabû-b&#x0101n-zēri has received her dowry from Marduk-šar-uṣur. ~~~Names of three witnesses and scribe. ~~~Babylon, 6th day of the 6th month, year 1 of Neriglissar, king of Babylon. ~~~ ~~~Nbn 59 (BM 30520) ~~~(This is concerning) the slave woman whom Nabû-bān-zēri, son of Bēl-uballiṭ from the Dannêa family, has sold (lit. "given for silver") to Nabû-šum-līšir, son of Balassu from the Esangilaya family, and Nabû-šum-līšir (has inscribed) her wrist with his name. ~~~Nabû-šum-līšir has received (back the purchase price of) 32 shekels (ca. 267 grs.) of silver from Marduk-šar-uṣur, son of Nabû-ēṭir (the vendor's father-in-law). ~~~All existing documents (pertaining) to the sale (of this slave woman) whom he (the purchaser) took away (in settlement of a debt) from Nabû-bān-zēri he has given to Marduk-šar-uṣur (to whom the slave woman now legally belongs). ~~~Names of three witnesses and scribe (the purchaser). ~~~Babylon, 4th day of the 2nd month, year 2 of Nabonidus, king of Babylon. [Explanatory Notes] None of the explanations provided in brackets is spelled out in the text but went without saying for scribe and parties.<br>The dowry record contains a receipt clause and therefore states the actual delivery of the items. Besides silver and slaves it comprises cattle and sheep, which otherwise rarely is found in dowries (cf. M.T. Roth, AfO 36/37(1989-90) p. 1-55 on dowry items). The bride’s father is never mentioned with a family name, and his first name suggests a connection with the royal household or administration. He seems to be a wealthy social climber marrying his daughter off into a well-established Babylonian family—to a groom in need of money, as the next document shows.<br>Four years later the groom sells a slave woman (probably one of the dowry slaves or bought with money from the dowry) to settle a debt for which the slave already had served as a pledge (this is indicated by abaku “to lead away” in the context of slave purchases). Obviously it was beyond his means to redeem the slave or he had no intention to do so. <br>The purchaser immediately marked the slave woman with a tattoo on the wrist as his property, as was common practice. At that point the father-in-law came up with the purchase price (maybe urged by his daughter) and redeemed the slave woman. Our text states that all previous documentation was handed over to the father-in-law who now was the legal owner, though he may have given the slave back to his daughter. <br>The story is not yet over. These records were preserved in the archive of the Egibi family, presumably as proof for their own claims on the slave woman. A business inventory from the 14th year of Nabonidus (Nbn 787) mentions a slave women of the same name as joint property of Itti-Marduk-bal&#x0101;&#x1E6D;u Egibi and his business partner. We therefore may assume that they had bought her with business proceeds in the meantime. <br>Under normal circumstances a purchase contract would be sufficient proof of ownership, but in this case the woman’s ownership mark referred to a purchaser whose contract had been voided because of redemption. To avoid future claims from him or his heirs the Egibis were well advised to keep the entire documentation. [Publication] translation by Cornelia Wunsch [Publisher URL] [Source] B.T.A. Evetts, … Evil-Merodach... 1892, no. 25; J.N. Strassmaier, ...Nabonidus, 1889, no. 59 [Date] 559 and 555 BC [Language] Neo-Babylonian [Medium] clay tablet [Find Spot] probably Babylon [] Marriage ---------------------------------------- [Title] Enuma Elish (The Babylonian Epic of Creation) [Alternate Title] Babylonian Creation Epic [Akkadian Title] enūma eliš [Translation] by W.G. Lambert Tablet I 1~When the heavens above did not exist, 2~And earth beneath had not come into being— 3~There was Apsû, the first in order, their begetter, 4~And demiurge Tia-mat, who gave birth to them all; 5~They had mingled their waters together 6~Before meadow-land had coalesced and reed-bed was to he found — 7~When not one of the gods had been formed 8~Or had come into being, when no destinies had been decreed, 9~The gods were created within them: 10~Lah(mu and Lah(amu were formed and came into being. 11~While they grew and increased in stature 12~Anšar and Kišar, who excelled them, were created. 13~They prolonged their days, they multiplied their years. 14~Anu, their son, could rival his fathers. 15~Anu, the son, equalled Anšar, 16~And Anu begat Nudimmud, his own equal. 17~Nudimmud was the champion among his fathers: 18~Profoundly discerning, wise, of robust strength; 19~Very much stronger than his father's begetter, Anšar 20~He had no rival among the gods, his brothers. 21~The divine brothers came together, 22~Their clamour got loud, throwing Tia-mat into a turmoil. 23~They jarred the nerves of Tia-mat, 24~And by their dancing they spread alarm in Anduruna. 25~Apsû did not diminish their clamour, 26~And Tia-mat was silent when confronted with them. 27~Their conduct was displeasing to her, 28~Yet though their behaviour was not good, she wished to spare them. 29~Thereupon Apsû, the begetter of the great gods, 30~Called Mummu, his vizier, and addressed him, 31~"Vizier Mummu, who gratifies my pleasure, 32~Come, let us go to Tia-mat!" 33~They went and sat, facing Tia-mat, 34~As they conferred about the gods, their sons. 35~Apsû opened his mouth 36~And addressed Tia-mat 37~"Their behaviour has become displeasing to me 38~And I cannot rest in the day-time or sleep at night. 39~I will destroy and break up their way of life 40~That silence may reign and we may sleep." 41~When Tia-mat heard this 42~She raged and cried out to her spouse, 43~She cried in distress, fuming within herself, 44~She grieved over the (plotted) evil, 45~"How can we destroy what we have given birth to? 46~Though their behaviour causes distress, let us tighten discipline graciously." 47~Mummu spoke up with counsel for Apsû— 48~(As from) a rebellious vizier was the counsel of his Mummu— 49~"Destroy, my father, that lawless way of life, 50~That you may rest in the day-time and sleep by night!" 51~Apsû was pleased with him, his face beamed 52~Because he had plotted evil against the gods, his sons. 53~Mummu put his arms around Apsû's neck, 54~He sat on his knees kissing him. 55~What they plotted in their gathering 56~Was reported to the gods, their sons. 57~The gods heard it and were frantic. 58~They were overcome with silence and sat quietly. 59~Ea, who excels in knowledge, the skilled and learned, 60~Ea, who knows everything, perceived their tricks. 61~He fashioned it and made it to be all-embracing, 62~He executed it skilfully as supreme—his pure incantation. 63~He recited it and set it on the waters, 64~He poured sleep upon him as he was slumbering deeply. 65~He put Apsû to slumber as he poured out sleep, 66~And Mummu, the counsellor, was breathless with agitation. 67~He split (Apsû's) sinews, ripped off his crown, 68~Carried away his aura and put it on himself. 69~He bound Apsû and killed him; 70~Mummu he confined and handled roughly. 71~He set his dwelling upon Apsû, 72~And laid hold on Mummu, keeping the nose-rope in his hand. 73~After Ea had bound and slain his enemies, 74~Had achieved victory over his foes, 75~He rested quietly in his chamber, 76~He called it Apsû, whose shrines he appointed. 77~Then he founded his living-quarters within it, 78~And Ea and Damkina, his wife, sat in splendour. 79~In the chamber of the destinies, the room of the archetypes, 80~The wisest of the wise, the sage of the gods, Be-l was conceived. 81~In Apsû was Marduk born, 82~In pure Apsû was Marduk born. 83~Ea his father begat him, 84~Damkina his mother bore him. 85~He sucked the breasts of goddesses, 86~A nurse reared him and filled him with terror. 87~His figure was well developed, the glance of his eyes was dazzling, 88~His growth was manly, he was mighty from the beginning. 89~Anu, his father's begetter, saw him, 90~He exulted and smiled; his heart filled with joy. 91~Anu rendered him perfect: his divinity was remarkable, 92~And he became very lofty, excelling them in his attributes. 93~His members were incomprehensibly wonderful, 94~Incapable of being grasped with the mind, hard even to look on. 95~Four were his eyes, four his ears, 96~Flame shot forth as he moved his lips. 97~His four ears grew large, 93~And his eyes likewise took in everything. 99~His figure was lofty and superior in comparison with the gods, 100~His limbs were surpassing, his nature was superior. 101~'Mari-utu, Mari-utu, 102~The Son, the Sun-god, the Sun-god of the gods.' 103~He was clothed with the aura of the Ten Gods, so exalted was his strength, 104~The Fifty Dreads were loaded upon him. 105~Anu formed and gave birth to the four winds, 106~He delivered them to him, "My son, let them whirl!" 107~He formed dust and set a hurricane to drive it, 108~He made a wave to bring consternation on Tia-mat. 109~Tia-mat was confounded; day and night she was frantic. 110~The gods took no rest, they . . . . . . . 111~In their minds they plotted evil, 112~And addressed their mother Tia-mat, 113~"When Apsû, your spouse, was killed, 114~You did not go at his side, but sat quietly. 115~The four dreadful winds have been fashioned 116~To throw you into confusion, and we cannot sleep. 117~You gave no thought to Apsû, your spouse, 113~Nor to Mummu, who is a prisoner. Now you sit alone. 119~Henceforth you will be in frantic consternation! 120~And as for us, who cannot rest, you do not love us! 121~Consider our burden, our eyes are hollow. 122~Break the immovable yoke that we may sleep. 123~Make battle, avenge them! 124~[ . . ] . . . . reduce to nothingness! 125~Tia-mat heard, the speech pleased her, 126~(She said,) "Let us make demons, [as you] have advised." 127~The gods assembled within her. 128~They conceived [evil] against the gods their begetters. 129~They . . . . . and took the side of Tia-mat, 130~Fiercely plotting, unresting by night and day, 131~Lusting for battle, raging, storming, 132~They set up a host to bring about conflict. 133~Mother H(ubur, who forms everything, 134~Supplied irresistible weapons, and gave birth to giant serpents. 135~They had sharp teeth, they were merciless . . . . 136~With poison instead of blood she filled their bodies. 137~She clothed the fearful monsters with dread, 138~She loaded them with an aura and made them godlike. 139~(She said,) "Let their onlooker feebly perish, 140~May they constantly leap forward and never retire." 141~She created the Hydra, the Dragon, the Hairy Hero 142~The Great Demon, the Savage Dog, and the Scorpion-man, 143~Fierce demons, the Fish-man, and the Bull-man, 144~Carriers of merciless weapons, fearless in the face of battle. 145~Her commands were tremendous, not to be resisted. 146~Altogether she made eleven of that kind. 147~Among the gods, her sons, whom she constituted her host, 148~She exalted Qingu, and magnified him among them. 149~The leadership of the army, the direction of the host, 150~The bearing of weapons, campaigning, the mobilization of conflict, 151~The chief executive power of battle, supreme command, 152~She entrusted to him and set him on a throne, 153~"I have cast the spell for you and exalted you in the host of the gods, 154~I have delivered to you the rule of all the gods. 155~You are indeed exalted, my spouse, you are renowned, 156~Let your commands prevail over all the Anunnaki." 157~She gave him the Tablet of Destinies and fastened it to his breast, 158~(Saying) "Your order may not be changed; let the utterance of your mouth be firm." 159~After Qingu was elevated and had acquired the power of Anuship, 160~He decreed the destinies for the gods, her sons: 161~"May the utterance of your mouths subdue the fire-god, 162~May your poison by its accumulation put down aggression." Tablet II 1~Tia-mat gathered together her creation 2~And organised battle against the gods, her offspring. 3~Henceforth Tia-mat plotted evil because of Apsû 4~It became known to Ea that she had arranged the conflict. 5~Ea heard this matter, 6~He lapsed into silence in his chamber and sat motionless. 7~After he had reflected and his anger had subsided 8~He directed his steps to Anšar his father. 9~He entered the presence of the father of his begetter, Anšar, 10~And related to him all of Tia-mat's plotting. 11~"My father, Tia-mat our mother has conceived a hatred for us, 12~She has established a host in her savage fury. 13~All the gods have turned to her, 14~Even those you (pl.) begat also take her side 15~They . . . . . and took the side of Tia-mat, 16~Fiercely plotting, unresting by night and day, 17~Lusting for battle, raging, storming, 18~They set up a host to bring about conflict. 19~Mother H(ubur, who forms everything, 20~Supplied irresistible weapons, and gave birth to giant serpents. 21~ They had sharp teeth, they were merciless. 22~With poison instead of blood she filled their bodies. 23~She clothed the fearful monsters with dread, 24~She loaded them with an aura and made them godlike. 25~ (She said,) "Let their onlooker feebly perish, 26~May they constantly leap forward and never retire." 27~She created the Hydra, the Dragon, the Hairy Hero, 28~The Great Demon, the Savage Dog, and the Scorpion-man, 29~Fierce demons, the Fish-man, and the Bull-man, 30~Carriers of merciless weapons, fearless in the face of battle. 31~Her commands were tremendous, not to be resisted. 32~Altogether she made eleven of that kind. 33~Among the gods, her sons, whom she constituted her host, 34~She exalted Qingu and magnified him among them. 35~The leadership of the army, the direction of the host, 36~The bearing of weapons, campaigning, the mobilization of conflict, 37~The chief executive power of battle supreme command, 38~She entrusted to him and set him on a throne. 39~"I have cast the spell for you and exalted you in the host of the gods, 40~I have delivered to you the rule of all the gods. 41~You are indeed exalted, my spouse, you are renowned, 42~Let your commands prevail over all the Anunnaki." 43~She gave him the tablet of Destinies and fastened it to his breast, 44~(Saying) "Your order may not he changed; let the utterance of your mouth be firm." 45~After Qingu was elevated and had acquired the power of Anuship 46~He decreed the destinies for the gods. her sons: 47~"May the utterance of your mouths subdue the fire-god, 48~May your poison by its accumulation put down aggression." 49~Anšar heard; the matter was profoundly disturbing. 50~ He cried "Woe!" and bit his lip. 51~ His heart was in fury, his mind could not be calmed. 52~Over Ea his son his cry was faltering. 53~"My son, you who provoked the war, 54~Take responsibility for whatever you alone have done! 55~You set out and killed Apsû, 56~And as for Tia-mat, whom you made furious, where is her equal?" 57~The gatherer of counsel, the learned prince, 58~ The creator of wisdom, the god Nudimmud 59~With soothing words and calming utterance 60~Gently answered [his] father Anšar 61~"My father, deep mind, who decrees destiny, 62~Who has the power to bring into being and destroy, 63~Anšar, deep mind, who decrees destiny, 64~Who has the power to bring into being and to destroy, 65~I want to say something to you, calm down for me for a moment 66~And consider that I performed a helpful deed. 67~Before I killed Apsû 68~Who could have seen the present situation? 69~Before I quickly made an end of him 70~What were the circumstances were I to destroy him? 71~Anšar heard, the words pleased him. 72~His heart relaxed to speak to Ea, 73~"My son, your deeds are fitting for a god, 74~You are capable of a fierce, unequalled blow . . [ . . . ] 75~Ea, your deeds are fitting for a god, 76~You are capable of a fierce, unequalled blow . . [ . . . ] 77~Go before Tia-mat and appease her attack, 78~. . [ . . . ] . . . her fury with [your] incantation." 79~He heard the speech of Anšar his father, 80~He took the road to her, proceeded on the route to her. 81~He went, he perceived the tricks of Tia-mat, 82~[He stopped], fell silent, and turned back. 83~[He] entered the presence of august Anšar 84~Penitently addressing him, 85~"[My father], Tia-mat's deeds are too much for me. 86~I perceived her planning, and [my] incantation was not equal (to it). 87~Her strength is mighty, she is full of dread, 88~She is altogether very strong, none can go against her. 89~Her very loud cry did not diminish, 90~[I became afraid] of her cry and turned back. 91~[My father], do not lose hope, send a second person against her. 92~Though a woman's strength is very great, it is not equal to a man's. 93~Disband her cohorts, break up her plans 94~Before she lays her hands on us." 95~Anšar cried out in intense fury, 96~Addressing Anu his son, 97~"Honoured son, hero, warrior, 98~Whose strength is mighty, whose attack is irresistible 99~Hasten and stand before Tia-mat, 100~Appease her rage that her heart may relax 101~If she does not harken to your words, 102~Address to her words of petition that she may be appeased." 103~He heard the speech of Anšar his father, 104~He took the road to her, proceeded on the route to her. 105~Anu went, he perceived the tricks of Tia-mat, 106~He stopped, fell silent, and turned back. 107~He entered the presence of Anšar the father who begat him, 108~Penitently addressing him. 109~"My father, Tia-mat's [deeds] are too much for me. 110~I perceived her planning, but my [incantation] was not [equal] (to it). 111~Her strength is mighty, she is [full] of dread, 112~She is altogether very strong, no one [can go against her]. 113~Her very loud noise does not diminish, 114~I became afraid of her cry and turned back. 115~My father, do not lose hope, send another person against her. 116~Though a woman's strength is very great, it is not equal to a man's. 117~Disband her cohorts, break up her plans, 118~Before she lays her hands on us." 119~Anšar lapsed into silence, staring at the ground, 120~He nodded to Ea, shaking his head. 121~The Igigi and all the Anunnaki had assembled, 122~They sat in tight-lipped silence. 123~No god would go to face . . [ . . ] 124~Would go out against Tia-mat . . . . [ . . ] 125~Yet the lord Anšar, the father of the great gods, 126~Was angry in his heart, and did not summon any one. 127~A mighty son, the avenger of his father, 128~He who hastens to war, the warrior Marduk 129~Ea summoned (him) to his private chamber 130~To explain to him his plans. 131~"Marduk, give counsel, listen to your father. 132~You are my son, who gives me pleasure, 133~Go reverently before Anšar, 134~Speak, take your stand, appease him with your glance." 135~Be-l rejoiced at his father's words, 136~He drew near and stood in the presence of Anšar. 137~Anšar saw him, his heart filled with satisfaction, 138~He kissed his lips and removed his fear. 139~"My [father] do not hold your peace, but speak forth, 140~I will go and fulfil your desires! 141~[Anšar,] do not hold your peace, but speak forth, 142~I will go and fulfil your desires! 143~Which man has drawn up his battle array against you? 144~And will Tia-mat, who is a woman, attack you with (her) weapons? 145~["My father], begetter, rejoice and be glad, 146~Soon you will tread on the neck of Tia-mat! 147~[Anšar], begetter, rejoice and be glad, 148~Soon you will tread on the neck of Tia-mat! 149~["Go,] my son, conversant with all knowledge, 150~Appease Tia-mat with your pure spell. 151~Drive the storm chariot without delay, 152~And with a [ . . ] which cannot be repelled turn her back." 153~Be-l rejoiced at his father's words, 154~With glad heart he addressed his father, 155~"Lord of the gods, Destiny of the great gods, 156~If I should become your avenger, 157~If I should bind Tia-mat and preserve you, 158~Convene an assembly and proclaim for me an exalted destiny. 159~Sit, all of you, in Upšukkinakku with gladness, 160~And let me, with my utterance, decree destinies instead of you. 161~Whatever I instigate must not be changed, 162~Nor may my command be nullified or altered." Tablet III 1~Anšar opened his mouth 2~And addressed Kaka, his vizier, 3~"Vizier Kaka, who gratifies my pleasure, 4~I will send you to Lah(mu and Lah(amu. 5~You are skilled in making inquiry, learned in address. 6~Have the gods, my fathers, brought to my presence. 7~Let all the gods be brought, 8~Let them confer as they sit at table. 9~Let them eat grain, let them drink ale, 10~Let them decree the destiny for Marduk their avenger. 11~Go, be gone, Kaka, stand before them, 12~And repeat to them all that I tell you: 13~" Anšar, your son, has sent me, 14~And I am to explain his plans. 15-52~= II, 11*-48~(* instead of ' "My father,' put ' "Thus,' ) 53~I sent Anu, but he could not face her. 54~Nudimmud took fright and retired. 55~Marduk, the sage of the gods, your son, has come forward, 56~He has determined to meet Tia-mat. 57~He has spoken to me and said, 58-64~= II, 156*-162~(* begin with quotation marks: "If ) 65~Quickly, now, decree your destiny for him without delay, 66~That he may go and face your powerful enemy." 67~Kaka went. He directed his steps 68~To Lah(mu and Lah(amu, the gods his fathers. 69~He prostrated himself, he kissed the ground before them, 70~He got up, saying to them he stood, 71-124. = II, 13-66 125~When Lah(h(a and Lah(amu heard, they cried aloud. 126~All the Igigi moaned in distress, 127~"What has gone wrong that she took this decision about us? 128~We did not know what Tia-mat was doing." 129~All the great gods who decree destinies 130~Gathered as they went, 131~They entered the presence of Anšar and became filled with [joy], 132~They kissed one another as they . [ . . ] in the assembly. 133~They conferred as they sat at table, 134~They ate grain, they drank ale. 135~They strained the sweet liquor through their straws, 136~As they drank beer and felt good, 137~They became quite carefree, their mood was merry, 138~And they decreed the fate for Marduk, their avenger. Tablet IV 1~They set a lordly dais for him 2~And he took his seat before his fathers to receive kingship. 3~(They said,) "You are the most honoured among the great gods, 4~Your destiny is unequalled, your command is like Anu's. 5~Marduk, you are the most honoured among the great gods, 6~Your destiny is unequalled, your command is like Anu's. 7~Henceforth your order will not be annulled, 8~It is in your power to exalt and abase. 9~Your utterance is sure, your command cannot be rebelled against, 10~None of the gods will transgress the line you draw. 11~Shrines for all the gods needs provisioning, 12~That you may be established where their sanctuaries are. 13~You are Marduk, our avenger, 14~We have given you kingship over the sum of the whole universe. 15~Take your seat in the assembly, let your word be exalted, 16~Let your weapons not miss the mark, but may they slay your enemies. 17~Be-l, spare him who trusts in you, 18~But destroy the god who set his mind on evil." 19~They set a constellation in the middle 20~And addressed Marduk, their son, 21~"Your destiny, Be-l, is superior to that of all the gods, 22~Command and bring about annihilation and re-creation. 23~Let the constellation disappear at your utterance, 24~With a second command let the constellation reappear." 25~He gave the command and the constellation disappeared, 26~With a second command the constellation came into being again. 27~When the gods, his fathers, saw (the effect of) his utterance, 28~They rejoiced and offered congratulation: "Marduk is the king!" 29~They added to him a mace, a throne, and a rod, 30~They gave him an irresistible weapon that overwhelms the foe: 31~(They said,) "Go, cut Tia-mat's throat, 32~And let the winds bear up her blood to give the news." 33~The gods, his fathers, decreed the destiny of Be-l, 34~And set him on the road, the way of prosperity and success. 35~He fashioned a bow and made it his weapon, 36~ He set an arrow in place, put the bow string on. 37~He took up his club and held it in his right hand, 38~His bow and quiver he hung at his side. 39~He placed lightning before him, 40~And filled his body with tongues of flame. 41~He made a net to enmesh the entrails of Tia-mat, 42~And stationed the four winds that no part of her escape. 43~The South Wind, the North Wind, the East Wind, the West Wind, 44~He put beside his net, winds given by his father, Anu. 45~He fashioned the Evil Wind, the Dust Storm, Tempest, 46~The Four-fold Wind, the Seven-fold Wind, the Chaos-spreading Wind, the . . . . .Wind. 47~He sent out the seven winds that he had fashioned, 48~And they took their stand behind him to harass Tia-mat's entrails. 49~Be-l took up the Storm-flood, his great weapon, 50~He rode the fearful chariot of the irresistible storm. 51~Four steeds he yoked to it and harnessed them to it, 52~The Destroyer, The Merciless, The Trampler, The Fleet. 53~Their lips were parted, their teeth bore venom, 54~They were strangers to weariness, trained to sweep forward. 55~At his right hand he stationed raging battle and strife, 56~On the left, conflict that overwhelms a united battle array. 57~He was clad in a tunic, a fearful coat of mail, 58~And on has head he wore an aura of terror. 59~Be-l proceeded and set out on his way, 60~He set his face toward the raging Tia-mat. 61~In his lips he held a spell, 62~He grasped a plant to counter poison in his hand, 63~Thereupon they milled around him, the gods milled around him, 64~The gods, his fathers, milled around him, the gods milled around him. 65~Be-l drew near, surveying the maw of Tia-mat, 66~He observed the tricks of Qingu, her spouse. 67~As he looked, he lost his nerve, 68~His determination went and he faltered. 69~His divine aides, who were marching at his side, 70~Saw the warrior, the foremost, and their vision became dim. 71~Tia-mat cast her spell without turning her neck, 72~In her lips she held untruth and lies, 73~"[ . ] . . . . . . . . . . . . . 74~In their [ . ] . they have assembled by you." 75~Be-l [lifted up] the Storm-flood, his great weapon, 76~And with these words threw it at the raging Tia-mat, 77~"Why are you aggressive and arrogant, 78~And strive to provoke battle? 79~The younger generation have shouted, outraging their elders, 80~But you, their mother, hold pity in contempt. 81~Qingu you have named to be your spouse, 82~And you have improperly appointed him to the rank of Anuship. 83~Against Anšar, king of the gods, you have stirred up trouble, 84~And against the gods, my fathers, your trouble is established. 85~Deploy your troops, gird on your weapons, 86~You and I will take our stand and do battle." 87~When Tia-mat heard this 88~She went insane and lost her reason. 89~Tia-mat cried aloud and fiercely, 90~All her lower members trembled beneath her. 91~She was reciting an incantation, kept reciting her spell, 92~While the (battle-)gods were sharpening their weapons of war. 93~Tia-mat and Marduk, the sage of the gods, came together, 94~Joining in strife, drawing near to battle. 95~Be-l spread out his net and enmeshed her; 96~He let loose the Evil Wind, the rear guard, in her face. 97~Tia-mat opened her mouth to swallow it, 98~She let the Evil Wind in so that she could not close her lips. 99~The fierce winds weighed down her belly, 100~Her inwards were distended and she opened her mouth wide. 101~He let fly an arrow and pierced her belly, 102~He tore open her entrails and slit her inwards, 103~He bound her and extinguished her life, 104~He threw down her corpse and stood on it. 105~After he had killed Tia-mat, the leader, 106~Her assembly dispersed, her host scattered. 107~Her divine aides, who went beside her, 108~In trembling and fear beat a retreat. 109~ . . . . to save their lives, 110~But they were completely surrounded, unable to escape. 111~He bound them and broke their weapons, 112~And they lay enmeshed, sitting in a snare, 113~Hiding in corners, filled with grief, 114~Bearing his punishment, held in a prison. 115~The eleven creatures who were laden with fearfulness, 116~The throng of devils who went as grooms at her right hand, 117~He put ropes upon them and bound their arms, 118~Together with their warfare he trampled them beneath him. 119~Now Qingu, who had risen to power among them, 120~He bound and reckoned with the Dead Gods. 121~He took from him the Tablet of Destinies, which was not properly his, 122~Sealed it with a seal and fastened it to his own breast. 123~After the warrior Marduk had bound and slain his enemies, 124~Had . . . . the arrogant enemy . . . , 125~Had established victory for Anšar over all his foes, 126~Had fulfilled the desire of Nudimmud, 127~He strengthened his hold on the Bound Gods, 128~And returned to Tia-mat, whom he had bound. 129~Be-l placed his feet on the lower parts of Tia-mat 130~And with his merciless club smashed her skull. 131~He severed her arteries 132~And let the North wind bear up (her blood) to give the news. 133~His fathers saw it and were glad and exulted; 134~They brought gifts and presents to him. 135~Be-l rested, surveying the corpse, 136~In order to divide the lump by a clever scheme. 137~He split her into two like a dried fish: 138~One half of her he set up and stretched out as the heavens. 139~He stretched the skin and appointed a watch 140~With the instruction not to let her waters escape. 141~He crossed over the heavens, surveyed the celestial parts, 142~And adjusted them to match the Apsû, Nudimmud's abode. 143~Be-l measured the shape of the Apsû 144~And set up Ešarra, a replica of Ešgalla. 145~In Ešgalla, Ešarra which he had built, and the heavens, 146~He settled in their shrines Anu, Enlil, and Ea. Tablet V 1~He fashioned heavenly stations for the great gods, 2~And set up constellations, the patterns of the stars. 3~He appointed the year, marked off divisions, 4~And set up three stars each for the twelve months. 5~After he had organized the year, 6~He established the heavenly station of Ne-beru to fix the stars' intervals. 7~That none should transgress or be slothful 8~He fixed the heavenly stations of Enlil and Ea with it. 9~Gates he opened on both sides, 10~And put strong bolts at the left and the right. 11~He placed the heights (of heaven) in her (Tia-mat's) belly, 12~He created Nannar, entrusting to him the night. 13~He appointed him as the jewel of the night to fix the days, 14~And month by month without ceasing he elevated him with a crown, 15~(Saying,) "Shine over the land at the beginning of the month, 16~Resplendent with horns to fix six days. 17~On the seventh day the crown will be half size, 18~On the fifteenth day, halfway through each month, stand in opposition. 19~When Šamaš [sees] you on the horizon, 20~Diminish in the proper stages and shine backwards. 21~On the 29th day, draw near to the path of Šamaš, 22~. [ . . ] the 30th day, stand in conjunction and rival Šamaš. 23~I have ( . . . . ] . the sign, follow its track, 24~Draw near . . ( . . . . . ) give judgment. 25~. [ . . . . ] . Šamaš, constrain [murder] and violence, 26~. [ . . . . . . . . . . . . . . . . . . . ] . me. *~*~*~*~*~* 35~At the end [ . . . 36~Let there [be] the 29th day [ . . . " 37~After [he had . . . . ] the decrees [ . . . 38~The organization of front and . [ . . . 39~He made the day [ . . . 40~Let the year be equally [ . . . 41~At the new year [ . . . 42~The year . . . . . [ . . . 43~Let there be regularly [ . . . 44~The projecting bolt [ . . . 45~After he had [ . . . 46~The watches of night and day [ . . . 47~The foam which Tia-mat [ . . . 48~Marduk fashioned [ . . . 49~He gathered it together and made it into clouds. 50~The raging of the winds, violent rainstorms, 51~The billowing of mist—the accumulation of her spittle— 52~He appointed for himself and took them in his hand. 53~He put her head in position and poured out . . [ . . ] . 54~He opened the abyss and it was sated with water. 55~From her two eyes he let the Euphrates and Tigris flow, 56~He blocked her nostrils, but left . . 57~He heaped up the distant [mountains] on her breasts, 58~He bored wells to channel the springs. 59~He twisted her tail and wove it into the Durmah(u, 60~[ . . . ] . . the Apsû beneath his feet. 61~[He set up] her crotch—it wedged up the heavens— 62~[(Thus) the half of her] he stretched out and made it firm as the earth. 63~[After] he had finished his work inside Tia-mat, 64~[He spread] his net and let it right out. 65~He surveyed the heavens and the earth . . [ . ] . 66~[ . . ] their bonds . . . . . . . 67~After he had formulated his regulations and composed [his] decrees, 68~He attached guide-ropes and put them in Ea's hands. 69~[The Tablet] of Destinies which Qingu had taken and carried, 70~He took charge of it as a trophy (?) and presented it to Anu. 71~[The . ] . of battle, which he had tied on or had put on his head, 72~[ . ] . he brought before his fathers. 73~[Now] the eleven creatures to which Tia-mat had given birth and . . . , 74~He broke their weapons and bound them (the creatures) to his feet. 75~He made images of them and stationed them at the [Gate] of the Apsû, 76~To be a sign never to be forgotten. 77~[The gods] saw it and were jubilantly happy, 78~(That is,) Lah(mu, Lah(amu and all his fathers. 79~Anšar [embraced] him and published abroad his title, "Victorious King," 80~Anu, Enlil and Ea gave him gifts. 81~Mother Damkina, who bore him, hailed him, 82~With a clean festal robe she made his face shine. 83~To Usmû, who held her present to give the news, 84~[He entrusted] the vizierate of the Apsû and the care of the holy places. 85~The Igigi assembled and all did obeisance to him, 86~Every one of the Anunnaki was kissing his feet. 87~They all [gathered] to show their submission, 88~[ . . . ] . they stood, they bowed down, "Behold the king!" 89~His fathers [ . . . ] . and took their fill of his beauty, 90~Be-l listened to their utterance, being girded with the dust of battle. 91~. [ . . . . . . . . . . . . ] . . . . . . . 92~Anointing his body with . [ . . . ] cedar perfume. 93~He clothed himself in [his] lordly robe, 94~With a crown of terror as a royal aura. 95~He took up his club and held it in his right hand, 96~~. . . ] . he grasped in his left. 97~[ . . . . . . . . . . . . . . . . . . . . ] 98~~. . . ] . he set his feet. 99~He put upon . [ . . . 100~The sceptre of prosperity and success [he hung] at his side. 101~After [he had . . . ] the aura [ 102~He adorned(?) his sack, the Apsû, with a fearful [ . . ]~ 103~Was settled like . [ . . . 104~In [his] throne room [ . . . 105~In his cella [ . . . 106~Every one of the gods [ . . . 107~Lah(mu and Lah(amu . [ . . . . . . . ] . 108~Opened their mouths and [addressed] the Igigi gods, 109~"Previously Marduk was our beloved son, 110~Now he is your king, heed his command!" 111~Next, they all spoke up together, 112~"His name is Lugaldimmerankia, trust in him!" 113~When they had given kingship to Marduk, 114~They addressed to him a benediction for prosperity and success, 115~"Henceforth you are the caretaker of our shrine, 116~Whatever you command, we will do!" 117~Marduk opened his mouth to speak 118~And addressed the gods his fathers, 119~"Above the Apsû, the emerald (?) abode, 120~Opposite Ešarra, which I built for you, 121~Beneath the celestial parts, whose floor I made firm, 122~I will build a house to be my luxurious abode. 123~Within it I will establish its shrine, 124~I will found my chamber and establish my kingship. 125~When you come up from the Apsû to make a decision 126~This will be your resting place before the assembly. 127~When you descend from heaven to make a decision 128~This will be your resting place before the assembly. 129~I shall call its name 'Babylon', "The Homes of the Great Gods", 130~Within it we will hold a festival: that will be the evening festival. 131~[The gods], his fathers, [heard] this speech of his, 132~. [ . . . . . . . . . . . . ] . they said, 133~"With regard to all that your hands have made, 134~Who has your [ . . . ]? 135~With regard to the earth that your hands have made, 136~Who has your [ . . . 1? 137~In Babylon, as you have named it, 138~Put our [resting place] for ever. 139~. [ . . . . . . . . . ] let them our bring regular offerings 140~. [ . . . . . . . . . . . . . . . . ] . . 141~Whoever [ . . . ] our tasks which we . [ . . . 142~Therein [ . . . . . ] its toil . [ . . . 143~[ . . . . . . . . . . . . . . . . . . . . . ] 144~They rejoiced [ . . . . . . . . . . . ] . . [ . . . 145~The gods . [ . . . . . . . . . . . . . ] 146~He who knows [ . . . . . . . . . ] . them 147~He opened [his mouth showing] them light, 148~. . [ . . . . . . . . . ] his speech . [ . ] 149~He made wide [ . . . . . . . . ] . them [ . . . 150~And . [ . . . . . . . . . . . . ] . . . . . 151~The gods bowed down, speaking to him, 152~They addressed Lugaldimmerankia, their lord, 153~"Formerly, lord, [you were our beloved] son, 154~Now you are our king, . . [ . . . ] 155~He who . [ . ] . [ . ] preserved [us] 156~. . [. . . ] the aura of club and sceptre. 157~Let him conceive plans [ . . . . ] . . [ . . . ] 158~[ . ] . . [ . . . . . . that] we . [ . . ." Tablet VI 1~When Marduk heard the gods' speech 2~He conceived a desire to accomplish clever things. 3~He opened his mouth addressing Ea, 4~He counsels that which he had pondered in his heart, 5~"I will bring together blood to form bone, 6~I will bring into being Lullû, whose name shall be 'man'. 7~I will create Lullû—man 8~On whom the toil of the gods will be laid that they may rest. 9~I will skilfully alter the organization of the gods: 10~Though they are honoured as one, they shall be divided into two." 11~Ea answered, as he addressed a word to him, 12~Expressing his comments on the resting of the gods, 13~"Let one brother of theirs be given up. 14~Let him perish that people may be fashioned. 15~Let the great gods assemble 16~And let the guilty one be given up that they may be confirmed." 17~Marduk assembled the great gods, 18~Using gracious direction as he gave his order, 19~As he spoke the gods heeded him: 20~The king addressed a word to the Anunnaki, 21~"Your former oath was true indeed, 22~(Now also) tell me the solemn truth: 23~Who is the one who instigated warfare, 24~Who made Tia-mat rebel, and set battle in motion? 25~Let him who instigated warfare be given up 26~That I may lay his punishment on him; but you sit and rest. 27~The Igigi, the great gods, answered him, 28~That is, Lugaldimmerankia, the counsellor of the gods, the lord, 29~"Qingu is the one who instigated warfare, 30~Who made Tia-mat rebel and set battle in motion." 31~They bound him, holding him before Ea, 32~They inflicted the penalty on him and severed his blood-vessels. 33~From his blood he (Ea) created mankind, 34~On whom he imposed the service of the gods, and set the gods free. 35~After the wise Ea had created mankind 36~And had imposed the service of the gods upon them— 37~That task is beyond comprehension 38~For Nudimmud performed the creation with the skill of Marduk— 39~King Marduk divided the gods, 40~All the Anunnaki into upper and lower groups. 41~He assigned 300 in the heavens to guard the decrees of Anu 42~And appointed them as a guard. 43~Next he arranged the organization of the netherworld. 44~In heaven and netherworld he stationed 600 gods. 45~After he had arranged all the decrees, 46~And had distributed incomes among the Anunnaki of heaven and netherworld, 47~The Anunnaki opened their mouths 48~And addressed their lord Marduk, 49~"Now, lord, seeing you have established our freedom 50~What favour can we do for you? 51~Let us make a shrine of great renown: 52~Your chamber will be our resting place wherein we may repose. 53~Let us erect a shrine to house a pedestal 54~Wherein we may repose when we finish (the work)." 55~When Marduk heard this, 56~He beamed as brightly as the light of day, 57~"Build Babylon, the task you have sought. 58~Let bricks for it be moulded, and raise the shrine!" 59~The Anunnaki wielded the pick. 60~For one year they made the needed bricks. 61~When the second year arrived, 62~They raised the peak of Esagil, a replica of the Apsû. 63~They built the lofty temple tower of the Apsû 64~And for Anu, Enlil, and Ea they established its . . as a dwelling. 65~He sat in splendour before them, 66~Suveying its horns, which were level with the base of Ešarra. 67~After they had completed the work on Esagil 68~All the Anunnaki constructed their own shrines. 69~{300 Igigi of heaven and 600 of the Apsû, all of them, had assembled.} 70~Be-l seated the gods, his fathers, at the banquet 71~In the lofty shrine which they had built for his dwelling, 72~(Saying,) "This is Babylon, your fixed dwelling, 73~Take your pleasure here! Sit down in joy! 74~The great gods sat down, 75~Beer-mugs were set out and they sat at the banquet. 76~After they had enjoyed themselves inside 77~They held a service in awesome Esagil. 78~The regulations and all the rules were confirmed: 79~All the gods divided the stations of heaven and netherwor1d. 80~The college of the Fifty great gods took their seats, 81~The Seven gods of destinies were appointed to give decisions. 82~Be-l received his weapon, the bow, and laid it before them: 83~His divine fathers saw the net which he had made. 84~His fathers saw how skilfully wrought was the structure of the bow 85~As they praised what he had made. 86~Anu lifted it up in the divine assembly, 87~He kissed the bow, saying, "It is my daughter!" 88~Thus he called the names of the bow: 89~"Long Stick" was the first; the second was, "May it hit the mark." 90~With the third name, "Bow Star", he made it to shine in the sky, 91~He fixed its heavenly position along with its divine brothers. 92~After Anu had decreed the destiny of the bow, 93~He set down a royal throne, a lofty one even for a god, 94~Anu set it there in the assembly of the gods. 95~The great gods assembled, 96~They exalted the destiny of Marduk and did obeisance. 97~They invoked a curse on themselves 98~And took an oath with water and oil, and put their hands to their throats. 99~They granted him the right to exercise kingship over the gods, 100~They confirmed him as lord of the gods of heaven and netherworld. 101~Anšar gave him his exalted name, Asalluh(i 102~"At the mention of his name, let us show submission! 103~When he speaks, let the gods heed him, 104~Let his command be superior in upper and lower regions. 105~May the son, our avenger, be exalted, 106~Let his lordship be superior and himself without rival. 107~Let him shepherd the black-heads, his creatures, 108~Let them tell of his character to future days without forgetting. 109~Let him establish lavish food offerings for his fathers, 110~Let him provide for their maintenance and be caretaker of their sanctuaries, 111~Let him burn incense to rejoice their sanctums. 112~Let him do on earth the same as he has done in heaven: 113~Let him appoint the black-heads to worship him. 114~The subject humans should take note and call on their gods, 115~Since he commands they should heed their goddesses, 116~Let food offerings be brought [for] (?) their gods and goddesses, 117~May they (?) not be forgotten, may they remember their gods, 118~May they . . . their . . , may they . . their shrines. 119~Though the black-heads worship some one, some another god, 120~He is the god of each and every one of us! 121~Come, let us call the fifty names 122~Of him whose character is resplendent, whose achievement is the same. 123~(1) MARDUK As he was named by his father Anu from his birth, 124~Who supplies pasturage and watering, making the stables flourish. 125~Who bound the boastful with his weapon, the storm flood, 126~And saved the gods, his fathers, from distress. 127~He is the son, the sun-god of the gods, he is dazzling, 128~Let them ever walk in his bright light. 129~On the peoples that he created, the living beings, 130~He imposed the service of the gods and they took rest. 131~Creation and annihilation, forgiveness and exacting the penalty 132~Occur at his command, so let them fix their eyes on him. 133~(2) Marukka: he is the god who created them 134~Who put the Anunnaki at ease, the Igigi at rest. 135~(3) Marutukku: he is the support of land, city, and its peoples, 136~Henceforth let the peoples ever heed him. 137~(4) Meršakušu: fierce yet deliberating, angry yet relenting, 138~His mind is wide, his heart is all-embracing. 139~(5) Lugaldimmerankia is the name by which we all called him, 140~Whose command we have exalted above that of the gods his fathers. 141~He is the lord of all the gods of heaven and netherworld, 142~The king at whose injunctions the gods in upper and lower regions shudder. 143~(6) Narilugaldimmerankia is the name we gave him, the mentor of every god, 144~Who established our dwellings in heaven and netherworld in time of trouble, 145~Who distributed the heavenly stations between Igigi and Anunnaki, 146~Let the gods tremble at his name and quake on their seats. 147~(7) Asalluh(i is the name by which his father Anu called him, 148~He is the light of the gods, a mighty hero, 149~Who, as his name says, is a protecting angel for god and land, 150~Who by a terrible combat saved our dwelling in time of trouble. 151~(8) Asalluh(i-Namtilla they called him secondly, the life-giving god, 152~Who, in accordance with the form (of) his (name), restored all the ruined gods, 153~The lord, who brought to life the dead gods by his pure incantation, 154~Let us praise him as the destroyer of the crooked enemies. 155~(9) Asalluh(i-Namru, as his name is called thirdly, 156~The pure god, who cleanses our character." 157~Anšar, Lah(mu, and Lah(amu (each) called him by three of his names, 158~Then they addressed the gods, their sons, 159~"We have each called him by three of his names, 160~Now you call his names, like us." 161~The gods rejoiced as they heard their speech, 162~In Upšuukkinaki they held a conference, 163~"Of the warrior son, our avenger, 164~Of the provisioner, let us extol the name." 165~They sat down in their assembly, summoning the destinies, 166~And with all due rites they called his name: Tablet VII 1~(10) Asarre, the giver of arable land who established plough-land, 2~The creator of barley and flax, who made plant life grow. 3~(11) Asaralim, who is revered in the counsel chamber, whose counsel excels, 4~The gods heed it and grasp fear of him. 5~(12) Asaralimnunna, the noble, the light of the father, his begetter, 6~Who directs the decrees of Anu, Enlil, and Ea, that is Ninšiku. 7~He is their provisioner, who assigns their incomes, 8~Whose turban multiplies abundance for the land. 9~(13) Tutu is he, who accomplishes their renovation, 10~Let him purify their sanctuaries that they may repose. 11~Let him fashion an incantation that the gods may rest, 12~Though they rise up in fury, let them withdraw. 13~He is indeed exalted in the assembly of the gods, his [fathers], 14~No one among the gods can [equal] him. 15~(14) Tutu-Ziukkinna, the life of [his] host, 16~Who established, the pure heavens for the gods, 17~Who took charge of their courses, who appointed [their stations], 16~May he not be forgotten among mortals, but [let them remember] his deeds. 19~(15) Tutu-Ziku they called him thirdly, the establisher of purification, 20~The god of the pleasant breeze, lord of success and obedience, 21~Who produces bounty and wealth, who establishes abundance, 22~Who turns everything scant that we have into profusion, 23~Whose p1easant breeze we sniffed in time of terrible trouble, 24~Let men command that his praises be constantly uttered, let them offer worship to him. 25~As (16) Tutu-Agaku, fourthly, let humans extol him, 26~Lord of the pure incantation, who brought the dead back to life, 27~Who showed mercy on the Bound Gods, 28~Who threw the imposed yoke on the gods, his enemies, 29~And to spare them created mankind. 30~The merciful, in whose power it is to restore to life, 31~Let his words be sure and not forgotten 32~From the mouths of the black-heads, his creatures. 33~As (17) Tutu-Tuku, fifthly, let their mouth give expression to his pure spell, 34~Who extirpated all the wicked by his pure incantation. 35~(18) Šazu, who knew the heart of the gods, who saw the reins, 36~Who did not let an evil-doer escape from him, 37~Who established the assembly of the gods, who rejoiced their hearts, 38~Who subjugated the disobedient, he is the gods' encompassing protection. 39~He made truth to prosper, he uprooted perverse speech, 40~He separated falsehood from truth. 41~As (19) Šazu-Zisi, secondly, let them continually praise him, the subduer of aggressors, 42~Who ousted consternation of from the bodies of the gods, his fathers. 43~(20) Šazu-Suh(rim, thirdly, who extirpated every foe with his weapons, 44~Who confounded their plans and turned them into wind. 45~He snuffed out all the wicked who came against him, 46~Let the gods ever shout acclamations in the assembly. 47~(21) Šazu-Suh(gurim, fourthly, who established success for the gods, his fathers, 48~Who extirpated foes and destroyed their offspring, 49~Who scattered their achievements, leaving no part of them, 50~Let his name be spoken and proclaimed in the land. 51~As (22) Šazu-Zah(rim, fifthly, let future gererations discuss him, 52~The destroyer of every rebel, of all the disobedient, 53~Who brought all the fugitive gods into the shrines, 54~Let this name of his be established. 55~As (23) Šazu-Zah(gurim, sixthly, let them altogether and everywhere worship him, 56~Who himself destroyed all the foes in battle. 57~(24) Enbilulu is he, the lord who supplies them abundantly, 58~Their great chosen one, who provides cereal offerings, 59~Who keeps pasturage and watering in good condition and established it for the land, 60~Who opened watercourses and distributed plentiful water. 61~(25) Enbilulu-Epadun, lord of common land and . . ., let them [call him] secondly, 62~Canal supervisor of heaven and netherworld, who sets the furrow, Who establishes clean arable land in the open country, 63~Who directs irrigation ditch and canal, and marks out the furrow. 64~As (26) Enbilulu-Gugal, canal supervisor of the water courses of the gods, let them praise him thirdly, 65~Lord of abundance, profusion, and huge stores (of grain), 66~Who provides bounty, who enriches human habitations, 67~Who gives wheat, and brings grain into being. 68~(27) Enbilulu-H(egal, who accumulates abundance for the peoples . . . . 69~Who rains down riches on the broad earth, and supplies abundant vegetation. 70~(28) Sirsir, who heaped up a mountain on top of Tia-mat, 71~Who plundered the corpse of Tia-mat with [his] weapons, 72~The guardian of the land, their trustworthy shepherd, 73~Whose hair is a growing crop, whose turban is a furrow, 74~Who kept crossing the broad Sea in his fury, 75~And kept crossing over the place of her battle as though it were a bridge. 76~(29) Sirsir-Malah( they named him secondly—so be it— 77~Tia-mat was his boat, he was her sailor. 78~(30) Gil, who ever heaps up piles of barley, massive mounds, 79~The creator of grain and flocks, who gives seed for the land. 80~(31) Gilima, who made the bond of the gods firm, who created stability, 81~A snare that overwhelmed them, who yet extended favours. 82~(32) Agilima, the lofty, who snatches off the crown, who takes charge of snow, 83~Who created the earth on the water and made firm the height of heaven. 84~(33) Zulum, who assigns meadows for the gods and divides up what he has created, 85~Who gives incomes and food-offerings, who administers shrines. 86~(34) Mummu, creator of heaven end underworld, who protects refugees, 87~The god who purifies heaven and underworld, secondly Zulummu, 88~In respect of whose strength none other among the gods can equal him. 89~(35) Gišnumunab, creator of all the peoples, who made the world regions, 90~Who destroyed Tia-mat's gods, and made peoples from part of them. 91~(36) Lugalabdubur, the king who scattered the works of Tia-mat, who uprooted her weapons, 92~Whose foundation is secure on the "Fore and Aft". 93~(37) Pagalguenna, foremost of all lords, whose strength is exalted, 94~Who is the greatest among the gods, his brothers, the most noble of them all. 95~(38) Lugaldurmah(, king of the bond of the gods, lord of Durmah(u, 96~Who is the greatest in the royal abode, infinitely more lofty than the other gods. 97~(39) Aranunna, counsellor of Ea, creator of the gods, his fathers, 98~Whom no god can equal in respect of his lordly walk. 99~(40) Dumuduku, who renews for himself his pure abode in Duku, 100~Dumuduku, without whom Lugalduku does not make a decision. 101~(41) Lugalšuanna, the king whose strength is exalted among the gods, 102~The lord, the strength of Anu, he who is supreme, chosen of Anšar. 103~(42) Irugga, who plundered them all in the Sea, 104~Who grasps all wisdom, is comprehensive in understanding. 105~(43) Irqingu, who plundered Qingu in . . . battle, 106~Who directs all decrees and establishes lordship. 107~(44) Kinma, the director of all the gods, who gives counsel, 108~At whose name the gods bend down in reverence as before a hurricane. 109~(45) Dingir-Esiskur—let him take his lofty seat in the House of Benediction, 110~Let the gods bring their presents before him 111~Until he receives their offerings. 112~No one but he accomplishes clever things 113~The four (regions) of black-heads are his creation, 114~Apart from him no god knows the measure of their days. 115~(46) Girru, who makes weapons hard (?), 116~Who accomplished clever things in the battle with Tia-mat, 117~Comprehensive in wisdom, skilled in understanding, 118~A deep mind, that all the gods combined do not understand. 119~Let (47) Addu be his name, let him cover the whole span of heaven, 120~Let him thunder with his pleasant voice upon the earth, 121~May the rumble fill (?) the clouds And give sustenance to the peoples below. 122~(48) Aša-ru, who, as his name says, mustered the Divine Fates 123~He indeed is the warden of absolutely all peoples. 124~As (49) Ne-beru let him hold the crossing place of heaven and underworld, 125~They should not cross above or below, but should wait for him. 126~Ne-beru is his star, which he caused to shine in the sky, 127~Let him take his stand on the heavenly staircase that they may look at him. 128~Yes, he who constantly crosses the Sea without resting, 129~Let his name be Ne-beru, who grasps her middle, 130~Let him fix the paths of the stars of heaven, 131~Let him shepherd all the gods like sheep, 132~Let him bind Tia-mat and put her life in mortal danger, 133~To generations yet unborn, to distant future days, 134~May he continue unchecked, may he persist into eternity. 135~Since he created the heavens and fashioned the earth, 136~Enlil, the father, called him by his own name, (50) 'Lord of the Lands'. 137~Ea heard the names which all the Igigi called ]38~And his spirit became radiant. 139~"Why! He whose name was extolled by his fathers 140~Let him, like me, be called (51) 'Ea'. 141~Let him control the sum of all my rites, 142~Let him administer all my decrees." 143~With the word "Fifty" the great gods 144~Called his fifty names and assigned him an outstanding position. 145~They should be remembered; a leading figure should expound them, 146~The wise and learned should confer about them, 147~A father should repeat them and teach them to his son, 148~One should explain them to shepherd and herdsman. 149~If one is not negligent to Marduk, the Enlil of the gods, 150~May one's land flourish, and oneself prosper, 151~(For) his word is reliable, his command unchanged, 152~No god can alter the utterance of his mouth. 153~When he looks in fury, he does not relent, 154~When his anger is ablaze, no god can face him. 155~His mind is deep, his spirit is all-embracing, 156~Before whom sin and transgression are sought out. 157~Instruction which a leading figure repeated before him (Marduk): 158~He wrote it down and stored it so that generations to come might hear it. 159~[ . . ] . Marduk, who created the Igigi gods, 160~Though they diminish . . . let them call on his name. 161~. . . . the song of Marduk, 162~Who defeated Tia-mat and took kingship. [Explanatory Notes] [Publication] This translation of Enuma Elish is courtesy of by W.G. Lambert. It is taken from pp. 37-59 of his “Mesopotamian Creation Stories.” The full article is at pp. 15-59 in M.J. Geller and M. Schipper (eds), Imagining Creation (IJS Studies in Judaica 5; Brill Academic Publishers 2007). [Publisher URL] http://www.brill.nl/product_id24591.htm [Source] Diverse, among them: L. W. King, Enuma Elish: The Seven Tablets of Creation, London (2. Vol, 1902); Anton Deimel, Enuma eliš (2nd ed., 1936); W. C. Lambert, S. B. Parker, Enuma Eliš. The Babylonian Epic of Creation (1966); Philippe Talon, The Standard Babylonian Creation Myth-Enuma Elish (2005). [Date] 14-12 c. bce (conjectured) [Language] [Medium] clay tablet [Find Spot] Nineveh, Assur, Kish, Sultantepe, and other find places [] Cosmology ---------------------------------------- [Title] Exorcising Kulla (the brick god) from a newly built house [Alternate Title] SBTU 2, no. 16 [Akkadian Title] [Translation] (The brick god) Kulla with his provisions (is put) in a boat provided with sails. They dispatch him on the river, and as soon as he is dispatched, the exorcist speaks as follows: Incantation: „Kulla, you are torn out, driven away and expelled. Kulla, you are conjured by heaven and you are conjured by the netherworld, you are conjured by Ea and Marduk, you are conjured by Duri and Dari, you are conjured by Lahma and Lahama, you are conjured by Alala and Belili, you are conjured by the gods residing in heaven, you are conjured by the gods residing in the netherworld! You are conjured by the Apsû, you are conjured by the gods residing on the Sacred Mount! You shall be torn out, you shall go away, you shall depart, you shall withdraw, you shall move out! I conjure you by Ekur and Gar – you shall never return!" Instruction: The exorcist and the builder turn their faces away. Seven tablets (?) at the right site, seven tablets (?) at the left site are thrown into the river. For three days the builder must not enter the house. [Explanatory Notes] The ritual describes how both divine and human builders have to leave the construction site after the building’s completion. <br /><br />The brick god and divine builder Kulla, a son of Enki/Ea and his wife Damgalnunna/Damkina, is sent away on the river like an evil demon. The gods by whom Kulla is conjured are primeval deities and belong to the ancestors of Anu.<br /><br />One may wonder why Kulla, who had supervised the building process from its beginning was now driven away in such an unfriendly manner and the human architect had to refrain from entering the building at least for a certain period of time. The presence of divine and human builders implied, of course, the performance of building work, and this, again, meant existing damage to be repaired–a situation to be avoided by all means.<br /><br />Kulla was not always expelled in such a harsh way. There is a group of incantations directed to the brick-god and his colleague, the divine architect Mushdama, in which both of them are asked to return joyfully and under the rejoicing of the gods of the Apsû to their father Enki/Ea.<br /><br />A remarkable parallel to this can be found in the 3rd millennium BC in the inscriptions of Gudea of Lagash. The ruler describes how he made Mushdama (written without divine determinative and thus perhaps a wordplay referring both to the divine architect and his human colleagues) leave the temple Eninnu before the solemn entry of the god Ningirsu into his house (Cyl. B iii 16f.; H. Neumann, CRRA 40, p. 158.). [Publication] C. Ambos, Mesopotamische Baurituale, 2004, p. 104-107 ll. 108’’-125’’ (in German) [Publisher URL] http://www.islet-verlag.de/publikationen.html [Source] E.v.Weiher, Spätbabyl. Texte aus Uruk (SBTU) II, No. 16; C. Ambos, Baurituale, no. 2 [Date] 1st millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Niniveh, Uruk [] Ritual ---------------------------------------- [Title] The Flood Story in the Gilgamesh Epic [Alternate Title] Standard Babylonian Epic of Gilgamesh Tablet XI [Akkadian Title] Dub.11.kam ishkar Gilgamesh [Translation] Said Gilgamesh to him, to Uta-napishti the Distant: ~~‘I look at you, Uta-napishti: your form is no different, you are just like me, ~~you are not any different, you are just like me. ‘I was fully intent on making you fight,~~XI 5 ~~but now in your presence my hand is stayed. How was it you stood with the gods in assembly? ~~How did you find the life eternal?’ Said Uta-napishti to him, to Gilgamesh: ~~‘Let me disclose, O Gilgamesh, a matter most secret, to you I will tell a mystery of gods.~~XI 10 ‘The town of Shuruppak, a city well known to you, ~~which stands on the banks of the river Euphrates: this city was old — the gods once were in it — ~~when the great gods decided to send down the Deluge. ‘Their father Anu swore on oath,~~XI 15 ~~and their counsellor, the hero Enlil, their chamberlain, the god Ninurta, ~~and their sheriff, the god Ennugi. ‘Princely Ea swore with them also, ~~but repeated their words to a fence made of reed:~~XI 20 "O fence of reed! O wall of brick! ~~Hear this, O fence! Pay heed, O wall! ‘"O man of Shuruppak, son of Ubar-Tutu, ~~demolish the house, and build a boat! Abandon wealth, and seek survival!~~XI 25 ~~Spurn property, save life! Take on board the boat all living things’ seed! ‘"The boat you will build, ~~her dimensions all shall be equal: her length and breadth shall be the same,~~XI 30 ~~cover her with a roof, like the Ocean Below." ‘I understood, and spoke to Ea, my master: ~~"I obey, O master, what thus you told me. I understood, and I shall do it, ~~XI 30~~but how do I answer my city, the crowd and the elders?"~~XI 35 ‘Ea opened his mouth to speak, ~~saying to me, his servant: "Also you will say to them this: ~~‘For sure the god Enlil feels for me hatred. ‘"‘In your city I can live no longer,~~XI 40 ~~I can tread no more [on] Enlil’s ground. [I must] go to the Ocean Below, to live with Ea, my master, ~~and he will send you a rain of plenty: ‘"‘[an abundance] of birds, a profusion of fishes, ~~[he will provide] a harvest of riches.~~XI 45 In the morning he will send you a shower of bread-cakes, ~~and in the evening a torrent of wheat.’" ‘At the very first] glimmer of brightening dawn, ~~at the gate of Ata-hasis the land assembled, the carpenter carrying [his] hatchet,~~XI 50 ~~the reed-worker carrying [his] stone. [the shipwright bearing his] heavyweight axe. ‘The young men were . . . . . . , ~~the old men bearing ropes of palm-fibre; the rich man was carrying the pitch,~~XI 55 ~~the poor man . . . brought the tackle. ‘By the fifth day I had set her hull in position, ~~one acre was her area, ten rods the height of her sides. At ten rods also, the sides of her roof were each the same length. ~~I set in place her body, I drew up her design.~~XI 60 ‘Six decks I gave her, ~~dividing her thus into seven. Into nine compartments I divided her interior, ~~I struck the bilge plugs into her middle. I saw to the punting-poles and put in the tackle.~~XI 65 ‘Three myriad measures of pitch I poured in a furnace, ~~three myriad of tar I . . . within, three myriad of oil fetched the workforce of porters: ~~aside from the myriad of oil which was consumed in libations, there were two myriad of oil stowed away by the boatman.~~XI 70 ‘For my workmen I butchered oxen, ~~and lambs I slaughtered daily. Beer and ale, oil and wine ~~like water from a river [I gave my] workforce, so they enjoyed a feast like the days of New Year.~~XI 75 ‘At sun-[rise] I set my hand [to] the oiling, ~~[before] the sun set the boat was complete. . . . . . . . . . were very arduous: ~~from back to front we moved poles for the slipway, [until] two-thirds of [the boat had entered the water.]~~XI 80 ‘[Everything I owned] I loaded aboard: ~~all the silver I owned I loaded aboard, all the gold I owned I loaded aboard, ~~all the living creatures I had I loaded aboard, I sent on board all my kith and kin,~~XI 85 ~~the beasts of the field, the creatures of the wild, and members of every skill and craft. ‘The time which the Sun God appointed — ~~"In the morning he will send you a shower of bread-cakes, and in the evening a torrent of wheat. ~~Go into the boat and seal your hatch!" — ‘that time had now come:~~XI 90 ~~"In the morning he will send you a shower of bread-cakes, and in the evening a torrent of wheat." ~~I examined the look of the weather. ‘The weather to look at was full of foreboding, ~~I went into the boat and sealed my hatch. To the one who sealed the boat, Puzur-Enlil the shipwright,~~XI 95 ~~I gave my palace with all its goods. ‘At the very first glimmer of brightening dawn, ~~there rose on the horizon a dark cloud of black, and bellowing within it was Adad the Storm God. ~~The gods Shullat and Hanish were going before him,~~XI 100 bearing his throne over mountain and land. ‘The god Errakal was uprooting the mooring-poles, ~~Ninurta, passing by, made the weirs overflow. The Anunnaki gods carried torches of fire, ~~scorching the country with brilliant flashes.~~XI 105 ‘The stillness of the Storm God passed over the sky, ~~and all that was bright then turned into darkness. [He] charged the land like a bull [on the rampage,] ~~he smashed [it] in pieces [like a vessel of clay.] ‘For a day the gale [winds flattened the country,] ~~quickly they blew, and [then came] the [Deluge.]~~XI 110 Like a battle [the cataclysm] passed over the people. ~~One man could not discern another, nor people be recognized amid the destruction. ‘Even the gods took fright at the Deluge, ~~~they left and went up to the heaven of Anu,~~XI 115 lying like dogs curled up in the open. ~~The goddess cried out like a woman in childbirth, Belet-ili wailed, whose voice is so sweet: ‘"The olden times have turned to clay, ~~because I spoke evil in the gods’ assembly.~~XI 120 How could I speak evil in the gods’ assembly, ~~and declare a war to destroy my people? ‘"It is I who give birth, these people are mine! ~~And now, like fish, they fill the ocean!" The Anunnaki gods were weeping with her,~~XI 125 ~~wet-faced with sorrow, they were weeping [with her,] their lips were parched and stricken with fever. ‘For six days and [seven] nights, ~~there blew the wind, the downpour, the gale, the Deluge, it flattened the land. ‘But the seventh day when it came,~~XI 130 ~~the gale relented, the Deluge ended. The ocean grew calm, that had thrashed like a woman in labour, ~~the tempest grew still, the Deluge ended. ‘I looked at the weather, it was quiet and still, ~~but all the people had turned to clay.~~XI 135 The flood plain was flat like the roof of a house. ~~I opened a vent, on my cheeks fell the sunlight. ‘Down sat I, I knelt there weeping, ~~down my cheeks the tears were coursing. I scanned the horizons, the edge of the ocean,~~XI 140 ~~in fourteen places there rose an island. ‘On the mountain of Nimush the boat ran aground, ~~Mount Nimush held the boat fast, allowed it no motion. One day and a second, Mount Nimush held the boat fast, allowed it no motion, ~~a third day and a fourth, Mount Nimush held the boat fast, allowed it no motion,~~XI 145 a fifth day and a sixth, Mount Nimush held the boat fast, allowed it no motion. ‘The seventh day when it came, ~~I brought out a dove, I let it loose: off went the dove but then it returned, ~~there was no place to land, so back it came to me.~~XI 150 ‘I brought out a swallow, I let it loose: ~~off went the swallow but then it returned, there was no place to land, so back it came to me. ‘I brought out a raven, I let it loose: ~~off went the raven, it saw the waters receding,~~XI 155 finding food, bowing and bobbing, it did not come back to me. ‘I brought out an offering, to the four winds made sacrifice, ~~incense I placed on the peak of the mountain. Seven flasks and seven I set in position, ~~reed, cedar and myrtle I piled beneath them.~~XI 160 ‘The gods did smell the savour, ~~the gods did smell the savour sweet, the gods gathered like flies around the man making sacrifice. ‘Then at once Belet-ili arrived, ~~she lifted the flies of lapis lazuli that Anu made for their courtship:~~XI 165 "O gods, let these great beads in this necklace of mine ~~make me remember these days, and never forget them! ‘"All the gods shall come to the incense, ~~but to the incense let Enlil not come, because he lacked counsel and brought on the Deluge,~~XI 170 ~~and delivered my people into destruction." ‘Then at once Enlil arrived, ~~he saw the boat, he was seized with anger, filled with rage at the divine Igigi: ~~"[From] where escaped this living being?~~XI 175 No man was meant to survive the destruction!" ‘Ninurta opened his mouth to speak, ~~saying to the hero Enlil: "Who, if not Ea, could cause such a thing? ~~Ea alone knows how all things are done."~~XI 180 ‘Ea opened his mouth to speak, ~~saying to the hero Enlil: "You, the sage of the gods, the hero, ~~how could you lack counsel and bring on the deluge? ‘"On him who transgresses, inflict his crime!~~XI 185 ~~On him who does wrong, inflict his wrong-doing! ‘Slack off, lest it snap! Pull tight, lest it [slacken!]’ ‘"Instead of your causing the Deluge, ~~a lion could have risen, and diminished the people! Instead of your causing the Deluge,~~XI 190 ~~a wolf could have risen, and diminished the people! ‘"Instead of your causing the Deluge, ~~a famine could have happened, and slaughtered the land! Instead of your causing the Deluge, ~~the Plague God could have risen, and slaughtered the land!~~XI 195 ‘"It was not I disclosed the great gods’ secret: ~~Atra-hasis I let see a vision, and thus he learned our secret. And now, decide what to do with him!" ‘Enlil came up inside the boat, ~~took hold of my hand and brought me on board.~~XI 200 He brought aboard my wife and made her kneel at my side, ~~he touched our foreheads, standing between us to bless us: ‘"In the past Uta-napishti was a mortal man, ~~but now he and his wife shall become like us gods! Uta-napishti shall dwell far away, where the rivers flow forth!"~~XI 205 ~~So far away they took me, and settled me where the rivers flow forth. ‘But you now, who’ll convene for you the gods’ assembly, ~~so you can find the life you search for? For six days and seven nights, come, do without slumber!’ As soon as Gilgamesh squatted down on his haunches,~~XI 210 ~~sleep like a fog already breathed over him. Said Uta-napishti to her, to his wife: ~~‘See the fellow who so desired life! Sleep like a fog already breathes over him.’ Said his wife to him, to Uta-napishti the Distant:~~XI 215 ~~‘Touch the man and make him awake!’ The way he came he shall go back in well-being, ~~by the gate he came forth he shall return to his land!’ Said Uta-napishti to her, to his wife: ~~‘Man is deceitful, he will deceive you.~~XI 220 Go, bake for him his daily bread-loaf, and line them up by his head, ~~and mark on the wall the days that he sleeps.’ So she baked for him his daily bread-loaf, she lined them up by his head, ~~noting on the wall the days that he slept. His first bread-loaf was all dried up,~~XI 225 ~~the second was leathery, soggy the third, the fourth flour-cake had turned to white, ~~the fifth had cast a mould of grey, fresh-baked was the sixth, ~~the seventh still on the coals: then he touched him and the man awoke.~~XI 230 Said Gilgamesh to him, to Uta-napishti the Distant: ~~‘No sooner had sleep spilled itself over me, than forthwith you touched me and made me awake!’ ~~[Said] Uta-napishti [to him,] to Gilgamesh: ‘Come, Gilgamesh, count out your bread-loaves,~~XI 235 ~~then you will learn [the days that you slept.] Your [first] bread-loaf [was all dried up,] ~~the second was leathery, soggy the third, ‘the fourth flour-cake had turned to white, ~~the fifth had cast a mould of grey, fresh-baked was the sixth,~~XI 240 ~~[the seventh still on] the coals: and only then did I touch you.’ Said Gilgamesh to him, to Uta-napishti the Distant: ~~‘O Uta-napishti, what should I do and where should I go? A thief has taken hold of my [flesh!] ~~For there in my bed-chamber Death does abide,~~XI 245 and wherever I turn, there too will be Death.’ [Said] Uta-napishti to [him,] to the boatman Ur-shanabi: ~~‘[May] the quay [reject] you, Ur-shanabi, and the ferry scorn you! You who used to walk this shore, be banished from it now! ~~As for the man that you led here,~~XI 250 ‘his body is tousled with matted hair, ~~the pelts have ruined his body’s beauty. Take him, Ur-shanabi, lead him to the washtub, ~~have him wash his matted locks as clean as can be! ‘Let him cast off his pelts, and the sea bear them off,~~XI 255 ~~let his body be soaked till fair! Let a new kerchief be made for his head, ~~let him wear royal robes, the dress fitting his dignity! ‘Until he goes home to his city, ~~until he reaches the end of his road,~~XI 260 let the robes show no mark, but stay fresh and new!’ ~~Ur-shanabi took him, and led him to the washtub. He washed his matted locks as clean as could be, ~~he cast off his pelts, and the sea bore them off. His body was soaked till fair,~~XI 265 ~~he made a new [kerchief for] his head, he wore royal robes, the dress fitting his dignity. ~~‘Until he goes [home to his city,] until he reaches the end of his road, ~~let [the robes show no mark, but stay fresh and] new!’~~XI 270 Gilgamesh and Ur-shanabi crewed the boat, ~~they launched the [craft,] and crewed it themselves. Said his wife to him, to Uta-napishti the Distant: ~~‘Gilgamesh came here by toil and by travail, ‘what have you given for his homeward journey?’~~XI 275 ~~And Gilgamesh, he picked up a punting-pole, he brought the boat back near to the shore. ~~[Said] Uta-napishti to him, to Gilgamesh: ‘You came here, O Gilgamesh, by toil and by travail, ~~what do I give for your homeward journey?~~XI 280 Let me disclose, O Gilgamesh, a matter most secret, ~~to you [I will] tell a mystery of [gods.] ‘There is a plant that [looks] like box-thorn, ~~it has prickles like a dogrose, and will [prick one who plucks it.] But if you can possess this plant,~~XI 285 ~~[you’ll be again how you were in your youth.]’ Just as soon as Gilgamesh heard what he said, ~~he opened a [channel] . . . . . . Heavy stones he tied [to his feet,] ~~and they pulled him down . . . to the Ocean Below.~~XI 290 He took the plant, and pulled [it up, and lifted it,] ~~the heavy stones he cut loose [from his feet,] and the sea cast him up on its shore. ~~Said Gilgamesh to him, to Ur-shanabi the boatman: ‘This plant, Ur-shanabi, is the "Plant of Heartbeat",~~XI 295 ~~with it a man can regain his vigour. To Uruk-the-Sheepfold I will take it, ~~to an ancient I will feed some and put the plant to the test! ‘If the old man grows young again, ~~I will eat it myself, and be again as I was in my youth!’~~XI 300 At twenty leagues they broke bread, ~~at thirty leagues they stopped for the night. Gilgamesh found a pool whose water was cool, ~~down he went into it, to bathe in the water. Of the plant’s fragrance a snake caught scent,~~XI 305 ~~came up [in silence], and bore the plant off. As it went away it sloughed its skin. ~~Then Gilgamesh sat down and wept, down his cheeks the tears were coursing. ~~. . . [he spoke] to Ur-shanabi the boatman:~~XI 310 ‘[For whom,] Ur-shanabi, toiled my arms so hard, ~~for whom ran dry the blood of my heart? Not for myself did I find a bounty, ~~[for] the "Lion of the Earth" I have done a favour! ‘Now far and wide the tide is rising.~~XI 315 ~~Having opened the channel I abandoned the tools: what thing would I find that served as my landmark? ~~Had I only turned back, and left the boat on the shore!’ At twenty leagues they broke bread, ~~at thirty leagues they stopped for the night.~~XI 320 When they arrived in Uruk-the-Sheepfold, ~~said Gilgamesh to him, to Ur-shanabi the boatman: ‘O Ur-shanabi, climb Uruk’s wall and walk back and forth! ~~Survey its foundations, examine the brickwork! Were its bricks not fired in an oven?~~XI 325 ~~Did the Seven Sages not lay its foundations? ‘A square mile is city, a square mile date-grove, a square mile is clay-pit, ~~~~~half a square mile the temple of Ishtar: ~~three square miles and a half is Uruk’s expanse.’ [Explanatory Notes] [Publication] Andrew George, The Epic of Gilgamesh. Harmondsworth: Penguin Books, 2000, 88-99 [Publisher URL] http://www.penguin.co.uk/nf/Book/BookDisplay/0,,9780140449198,00.html [Source] A. R. George, The Babylonian Gilgamesh Epic. Oxford: OUP, 2003 [Date] 1150-100 BC [Language] Akkadian [Medium] clay tablet [Find Spot] Nineveh, Babylon, Ashur [] Narratives featuring rulers or heroes/heroines ---------------------------------------- [Title] Gilgamesh and the Tavern-Keeper [Alternate Title] The Wisdom of Shiduri (Siduri) [Akkadian Title] [Translation] ‘[My friend, whom I loved so deeply,] ~~who with me went through every danger, Enkidu, whom I loved so deeply, ~~who with me went through every danger: ‘he went to the doom of mortal men. ~~Weeping over him day and night, I did not surrender his body for burial — ~~"Maybe my friend will rise at my cry!" — ‘for seven days and seven nights, ~~until a maggot dropped from his nostril. After he was gone I did not find life, ~~wandering like a trapper in the midst of the wild. ‘O tavern-keeper, I have looked on your face, ~~but I would not meet death, that I fear so much.’ Said the tavern-keeper to him, to Gilgamesh: ~~‘O Gilgamesh, where are you wandering? ‘The life that you seek you never will find: ~~when the gods created mankind, death they dispensed to mankind, ~~life they kept for themselves. ‘But you, Gilgamesh, let your belly be full, ~~enjoy yourself always by day and by night! Make merry each day, ~~dance and play day and night! ‘Let your clothes be clean, ~~let your head be washed, may you bathe in water! Gaze on the child who holds your hand, ~~let a wife enjoy your repeated embrace! ‘For such is the destiny [of mortal men,] ~~that the one who lives . . . . . . . . . ’ [Said] Gilgamesh to her, [to the ale-wife:] ‘O tavern-keeper, why do you talk [this way?] ~~My heart is [still very] sick for my friend. O tavern-keeper, why do you talk [this way?] ~~My heart is [still very] sick for Enkidu. ‘But you dwell, O tavern-keeper, on the shore [of the ocean,] ~~you are familiar with all [the ways across it.] Show me the way, [O show me!] ~~If it may be done [I will cross] the ocean!’ Said the tavern-keeper to him, [to Gilgamesh:] ~~‘O Gilgamesh, never [before] was there one like you! Who [but the Sun God] can travel [that journey?’] [Explanatory Notes] [Publication] Andrew George, The Epic of Gilgamesh (Harmondsworth: Penguin, 2000) 123-5 [Publisher URL] http://www.penguin.co.uk/nf/Book/BookDisplay/0,,9780140449198,00.html [Source] A R George, The Babylonian Gilgamesh Epic (Oxford: OUP, 2003) pls. 17-19 [Date] 18th century BC [Language] Akkadian [Medium] clay tablet [Find Spot] Sippar (probably) [] Narratives featuring rulers or heroes/heroines ---------------------------------------- [Title] Horns of gold [Alternate Title] Love charm [Akkadian Title] [Translation] (a) Love charm, love charm! ~(1) His horns are of gold, His tail is of pure lapis, It is placed in Ishtar's heart. (b) I called to her, but she did not come back to me, ~(5) I whistled* at her,[1] but she did not look at me. If she is "consecrated," may her lover fall, If she has been taken, may her accuser fall.[2] (c) (May this) marriageable girl, a young lady of good family, Fall at my clamor, at my call. [3] ~(10) May the dough fall from her hands,[4] May the young man fall who is at her side. (d) Don't lock your house against me, Don't even look at the latchstring in your hand! Look at me as if I were (your) tether, Lick me over as if I were (your newborn) calf!*~(15) Why did you wrap your head with my love, like a headband? Tie it around your waist, like a belt? Stroke your [body] with [the happly glow] of my fa[ce],* as if it were oil?[5] (fragmentary lines) [Explanatory Notes] [1] This may refer to the prolonged hiss that serves throughout the Near East today as a “wolf whistle.”<br />[2] As WGL suggests, this couplet seems to refer to the speaker's proprietary attitude toward the girl's virginity. If she is pure, may any would-be lover not deflower her; if she has been deflowered, may her accuser not prove his case.<br />[3] “Call” has a double meaning here, as it was also the term for claiming the bride at her father's house (Finkelstein, RA 61 [1967], 127–136).<br />[4] This and the next line may refer to domestic tasks, one involving food preparation and the other child care (her younger brother?), that the beloved will be unable to perform while the charm affects her heart.<br />[5] That is, by what power does she appropriate his love and well-being to herself, leaving him with nothing?<br />Literature: Westenholz, OrNS 46 (1977), 206–207; Cavigneaux, ASJ 18 (1996), 36; N.A.B.U. 1998/74.<br />*Notes to Text: (3) Cavigneaux, ASJ 18 (1996), 36 note 10. (6) Reading a-aÓ-zu-Íi and deriving from azû, Óezû (etc.) “hiss.” (15) Cavigneaux, ASJ 18 (1996), 36. (18) WGL; z[i-mi]-ja? (collated). [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 199) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: Hussey-van Dijk, YOS 11 87. [Date] [Language] [Medium] [Find Spot] [] Incantation texts ---------------------------------------- [Title] Hymn To Ishtar [Alternate Title] annotated version [Akkadian Title] [Translation] i Sing of the goddess, most awe-inspiring goddess, (1) Let her be praised, mistress of people, greatest of the Igigi-gods. Sing of Ishtar, most awe-inspiring goddess, let her be praised, Mistress of women, greatest of the Igigi-gods. ii She is the joyous one, clad in loveliness, (5) She is adorned with allure, appeal, charm. Ishtar is the joyous one, clad in loveliness, She is adorned with allure, appeal, charm. iii In her lips she is sweetness, vitality her mouth, While on her features laughter bursts to bloom. (10) She is proud of the love-charms set on her head,[1] Fair her hues, full-ranging, and lustrous her eyes. iv This goddess,* right counsel is hers, She grasps in her hand the destinies of all that exists. At her regard, well-being is born, (15) Vigor, dignity, good fortune, divine protection. v Whispers,* surrender, sweet shared captivation, Harmony too she reigns over as mistress. The girl who invokes(?) finds (in her?) a mother, Among women(?) one mentions her, invokes her name.* (20) vi Who is it that could rival her grandeur? Her attributes are mighty, splendid, superb. Ishtar this is, who could rival her grandeur? Her attributes are mighty, splendid, superb. vii She it is who stands foremost among the gods,* (25) Her word is the weightiest, it prevails over theirs. Ishtar stands foremost among the gods, Her word is the weightiest, it prevails over theirs. viii She is their queen, they discuss her commands,* All of them bow down before her: (30) They go to her (in) her radiance,* Women and man fear her too. ix In their assembly her utterance is noble, surpassing, She is seated among them as an equal to Anu their king, She is wise in understanding, reflection, insight. (35) Together they make their decisions, she and her lord.[2] x There they sit together on the dais In the temple chamber, delightful abode, The gods stand in attendance before them, Their ears awaiting what those mouths will command. (40) xi Their favorite king, whom their hearts love most, Ever offers in splendor his pure offerings, Ammiditana offers in plenty before them His personal, pure libation of cattle and fatted stags.* xii She has asked of Anu her spouse long life hereafter for him, (45) Many years of life for Ammiditana Has Ishtar rendered to him as her gift. xiii By her command she gave him in submission The four world regions at his feet, She harnessed the whole of the inhabited world to his yoke. (50) xiv What she desires, this song for her pleasure Is indeed well suited to his mouth, he performed for her Ea's own word(s).[3] When he heard this song of her praise, he was well pleased with him, Saying, “Let him live long, may his (own) king always love him.”[4] ___________________________________________________ O Ishtar, grant long life enduring to Ammiditana, the king who loves you, (long) may he live! (55) ___________________________________________________ (Its antiphon)[5] [Explanatory Notes] [1] The love charm, sometimes a personification (see I.4c, II.26a), may here be something worn, like a necklace or headband (Westenholz, OrNS 46 [1977], 205–207); compare II.2, line 16.<br />[2] Anu is meant. “Lord” may be a term of endearment here; see p. 156 note 1.<br />[3] This refers to the artfulness of the text, which pleases Ea, god of wisdom. See General Introduction D.1 and compare III.29 line 146.<br />[4] “King” may mean the god of Ammiditana's city, Babylon (so Thureau-Dangin).<br />[5] This refers to the lines in the ruled-off section. The poem may have been performed or sung antiphonally.Translation: von Soden, SAHG, 235–237 no. 1; Stephens, ANET3, 383; Labat, Religions, 238–239; Seux, Hymnes, 39–42; Hecker, TUAT II/5, 721–724; Edzard, Orbis Biblicus et Orientalis 160/4 (2004), 510–515.<br />Literature: Hecker, Epik, 77–85.<br /><br />*Notes to Text: (13) Or “pure one,” Hecker, TUAT II/5, 722 note 13a. (17) With von Soden, ZA 67 (1977), 279; otherwise, “mutual loves.” (20) Construing i-ni-Íi as in(a) iÍÍi. For iÍÍu without a doubled consonant, compare i-Íi-i in line 4. (25) I follow here von Soden's emendation to Ía!-at, ZA 40 (1931), 195 note 4. Collation shows the copy to be exact. Hecker's proposal, Epik, 79 note 2, ga!-sa!-at, seems to me less likely because of the parallelism of the lines, which resembles that of ii. (29) Differently Hecker, Epik, 80 note 3: “Ihre Königin lassen sie immerwieder ihre Weisungen geben.” (31) See Hecker, Epik, 80 note 3; Mayer, OrNS 56 (1987), 201; Wasserman, Style, 86 note 113. (44) Emended by CAD A/1, 336a to as!-li, but there seems to be no basis for this (collation by translator and also Wasserman, Style, 92).<br /> [Publication] Benjamin R. Foster, Before the Muses; 3rd ed., 2005, (pp. 85–88) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: Thureau-Dangin, RA 22 (1925), 170–171;Edition: ibid, 172–177. [Date] [Language] [Medium] [Find Spot] [] Hymns addressed to deities ---------------------------------------- [Title] Laying the foundations of a house [Alternate Title] K 3664+ obv. 1-15 and 17-21 [Akkadian Title] [Translation] If you are laying the foundations of a man’s house, at sun[rise] you set up a basin for holy water. Into the basin for holy water you throw silver, [gold], juniper, syrup, ghee and pressed oil. You arrange a ritual arrangement for Ea, Shamash and Asalluhi and [perform] a sacrifice. You set up an adagurru-container, you arrange one ritual arrangement for the god (variant: king). You sacrifice a [ram] over the foundation trench; syrup, beer, wine, oil and oil of first quality you libate o[ver the foundation] and [do you pour] into the foundations. Incantation: Kulla (the brick god), lord of foundation and wall – oh you! NN, son of NN, who is building this house, by [your] command, by your word may he prosper! Because you are merciful, I have turned [to you], because you are merciful, I seek [you]! The house he has built may last for a long time. This evil of the house [...], you [avert] death, loss and evil deed from this house. At your sublime command, which cannot be altered, and by your firm consent, which cannot be changed, may NN, son of NN, live, prosper and sing your praises. (Ritual Instruction) (...) You deposit arsuppu-grain, garden-pea, wheat, grain at its highest growth, emmer, seed of all kinds, silver, gold, carnelian, lapis lazuli, juniper, [juniper] seed, the fragrant plant sumlalu, fragrant balluku-wood, „sweet reed", a white cloth, a black cloth, a linen cloth and a [red] cloth under the foundations and go away. The evil of the house is removed, the said house will obtain a protective deity and a protective genius, the proprietor of the said house will grow old. [Explanatory Notes] This ritual texts offers an explanation as to how and why various substances can be as a deposit in the foundation trenches of excavated building. <br />During the performance of the ritual, an incantation was addressed to Kulla, the brick god and divine builder. Kulla was a son of Enki/Ea and his wife Damgalnunna/Damkina. Kulla supervised the building process from the beginnings until completion and was then sent away.<br />The phrase „you deposit under the foundation“ means that the various substances were scattered in the foundation trenches before the foundations were laid or that they were scattered between the gaps of the first layer of bricks.<br /> [Publication] C. Ambos, Mesopotamische Baurituale aus dem 1. Jahrtausend v. Chr., 2004, p. 136f. (in German) [Publisher URL] http://www.islet-verlag.de/publikationen.html [Source] R. Borger, Symbolae Biblicae et Mesopotamicae F.M.Th. de Liagre Böhl dedicatae, 1973, p. 53-55 [Date] 1st millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Niniveh [] Ritual ---------------------------------------- [Title] A Lover's Riddle [Alternate Title] [Akkadian Title] [Translation] The woman you love should be in your heart, (1) Make of her your most promising sign. Figure it out, ask yourselves this: What begins with a sighing wail? Well, it's my new-born love! (5) [Explanatory Notes] This song asks a blessing on the reigning king, Ammiditana (also blessed in II.1), then turns to giving advice to all who will listen. It ends with a light-hearted riddle: what do babies and lovers have in common?<br /> [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 166) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Groneberg, AOAT 267 (1999), 177–181; Text: Groneberg, AOAT 267 (1999), 192–193.<br />; [Date] 100BCE [Language] Akkadian [Medium] clay tablet [Find Spot] Babylon [] Proverbs and Precepts ---------------------------------------- [Title] Marriage Record, Late Babylonian [Alternate Title] BaAr2 5 [Akkadian Title] none [Translation] (BaAr2 5, BM 33795) [...], m.Ah-immê (and) f.Mamitu-ilat, children of Sin-zer-iddin, gave voluntarily (lit.: "in the joy of their hearts"), f.Nabê-hinni, their sister, to m.Aqrâ, son of Arad-Eš(š)u, for marriage. (l. 1-7) (Concerning) the children, whom Nabê-hinni will bear to Aqrâ: The male children will go with Aqrâ to the house of their father. (l. 8-12) When Aqrâ goes to his fate [… (stipulation not preserved)] (l. 13-rev.1´) When he takes another wife, m.Nabê-hinni (will remain) the highest in rank (lit: "the great one"). (rev. 2´-5´) [...] three Minas (ca. 1.5 kgs) of silver [...] (le. e.) Names of witnesses and scribe (only traces preserved) Place where drafted: Town of the lú.SAG.GAL (presumably somewhere in Babylonia). [Explanatory Notes] Marriage record; three siblings give their sister in marriage. The names of parties and witnesses are West Semitic. The contract does not include a dowry clause. The exact meaning of future male children “going” with their father to his house is not clear. It may refer to the fact that the groom is not expected to live in Babylonia permanently. The groom is not barred from taking a second wife, but he is not allowed to reduce his first wife in rank. The last, broken stipulation may represent a penalty clause to prevent the agreement from being broken by either party. [Publication] Babylonische Archive Vol. 2, Dresden 2003 [Publisher URL] http://www.islet-verlag.de/publikationen.html [Source] C. Wunsch, Urkunden zum Ehe-, Vermögens- und Erbrecht … No. 5 [Date] NB/Achaem. [Language] Neo-Babylonian [Medium] clay tablet [Find Spot] not known [] Marriage ---------------------------------------- [Title] Marriage secretly arranged [Alternate Title] Cyr 311 and Cyr 312 [Akkadian Title] [Translation] Cyr 311 (BM 30975) Nabû-etir, son of Arad-Bel from the Arrabtu family, the witness of the tablet, and Rimut-Nabû, his son, the scribe of the document, will bear witness that Mušezib-Bel, the slave of the one in charge of the king’s private quarters, has come on behalf of the one in charge of the king’s private quarters and spoke thus: (l. 1-3, 7a-9) "The one in charge of the king’s private quarters has sent me, saying thus: ‘Write the marriage contract for Kupputtu and give (her/it) to Nabû-ahhe-bullit, son of Nargiya!'" (l. 4-7) In the courthouse they will testify and give (the document about it) to Nargiya. (l. 9a-11) If they do not [testify], they will pay 30 Minas (ca. 15 kgs.) of silver (for) the loss that has been inflicted upon Nargija. (11a-14) Names of four witnesses, scribe (l. 15-19) Babylon, 8th day of the 5th month, year 8 of Cyrus, king of Babylon and the lands. Cyr 312 (BM 33065) Nargiya, the courtier, son of Hanunu, has brought Amurru-šar-usur, the courtier in charge of the king’s private quarters, before the high officials and judges of Cyrus, king of Babylon and the lands, and spoke thus: (l. 1-5) "Amurru-šar-usur, the courtier in charge of the king’s private quarters, and Nabû-uballit, son of Nabû-šamâ, who belongs to the household of the one in charge of the king’s private quarters, have issued a marriage document for Tablut, the sister of Nabû-uballit, without me (i.e. with out my knowing and consent), and have given (her in marriage) to Nabû-ahhe-bullit, my son." (l. 5a-9) The high officials and judges asked the one in charge of the king’s private quarters, and an oath he has sworn, thus: "This [tablet] I did not issue and I have not been present (when it was issued)." (l. 10-12) [half line broken] They asked [Nabû-uball]it (and) Tablut and they confessed (lit. "testified against [them]selves"), and Nabû-uballit said [thus]: "I had the marriage contract issued for Tablut, my sister. To [Nabû-ahhê]-bullit, the son of Nargiya I have given (it/her)." (l. 13a-17) […] and they annulled (it). (l. 18; l. 19-21 too damaged for translation) [… Should the original or any copy of] the marriage record for Tablut that Nabû-uballit issued and gave to Nabû-ahhê-bullit without (knowledge and consent of) Nargiya, his father, be seen in some other place, it is void (lit. "broken"). (l. 22-25) If from now on Tablut is seen with Nabû-ahhe-bullit, she will receive a slave-mark. (l. 26-28) This record was drafted before: Bûr-iadê, the sartennu (chief judge), Marduk-zakir-šum, the governor of Babylon, Nabû-šar-usur, the sukkallu (high judge), Nabû-apla-iddin, Nabû-balassu-iqbi, Kabti-(ili)-Marduk, Nabû-ušallim, Rimut-Bel, Nabû-etel-ilani, the judges. Scribe: Marduk-nasir, son of Banâ-ša-ilija. (l. 28-34) Babylon, 11th day, 5th month, year 8 of Cyrus, king of Babylon and the lands. (l. 34a-36) [Explanatory Notes] Translations are based upon collations of the original tablets by C. Wunsch<br /><br />Synopsis<br />These two records pertain to a clandestine marriage in lofty circles, its legal consequences and final annulment. <br /><br />The son of a courtier has married without his father's knowledge and consent and had an official marriage document issued. The bride is the sister of an subordinate of the official in charge of the king’s private quarters. Although the hierarchical order and social standing of the persons involved cannot clearly be defined there seems no doubt about the son "marrying down", to which the father objects and goes to court to have the arrangement voided. <br /><br />But there may be much more at stake for the father that escapes us. He suspects the one in charge of the king’s private quarters to have been actively involved in the plot to bring the marriage about and brings claim against him. This story background is described (though in terse words) in the litigation record Cyr 312.<br /> <br /> For his purpose the father needs proof. The method he employs is shown in Cyr 311, written before the trial. He obliges the scribe of the marriage document to testify in court that he had acted upon instruction from the one in charge of the king’s private quarters, communicated by one of the latter’s slaves. Should he choose not to testify he has to pay a heavy fine that in itself should be prohibitive. This record makes one wonder if the father tries to force the scribe to give false testimony in court.<br /><br />Three days later the matter is dealt with by the highest-ranking judges (Cyr 312). The one in charge of the king’s private quarters declares under oath not to have anything to do with the marriage arrangement. The brother of the bride admits to have arranged the marriage without the father's consent and the marriage therefore is voided by the judges. His statement helps to exonerate the defendant, probably much to the chagrin of the father. The brother does not seem to face any legal consequences (after all, he is entitled to act on behalf of his sister), though the fact that his sister’s marriage got annulled (after being consummated, as we may suspect) certainly attests to his reputation and standing. His sister faces enslavement should she ever be seen with her not-meant-to-be-husband again. <br /><br /> What happened to the scribe is not clear. The trial record does not mention any statement of his (unless it is lost in the damaged lines, but the preserved words do not point in this direction). Did the one in charge of the king’s quarters put pressure on him not to testify? Did he buy the scribe’s silence (and thereby pay a heavy sum to the father)? The idea that this case lead to out-of-court monetary consequences may be supported by the fact that our records have survived in the archive of a man who was entirely unrelated to the parties involved. The records come from the Egibi family archive. These merchant-entrepreneurs are known to have dealt with difficult financial and legal matters on behalf of noble clients. We therefore can assume the preservation of precisely these records had something to do with the settlement of the those 30 minas of silver mentioned as a penalty in Cyr 311.<br /><br />The name of the bride is given as Kubbuttu in one record, and Tablut in the other, but there is no doubt about her identity. Either one of the scribes was careless (after all, what does the name of the girl matter in this context?) or he employed the girl’s nickname (cf. Joannès)<br /><br />Collation results:<br />Cyr 311: <br />Line 9 read ina É DI*.KU5*, line 12 read mi-t.i*-tu4<br />Cyr 312: <br />Line 15 restore ia-a]-tú im.DUB áš-šu-[ti], cf. Nbn 356:4; line 18 read ]-ma ú-pa-as-si-su (this line does not appear in the copy). [Publication] cf. F. Joannès in Rendre la Justice en Mésopotamie, Saint-Denis 2000, no. 149f. [in French] [Publisher URL] [Source] J.N. Strassmaier, Inschriften von Cyrus… Leipzig 1890 [Date] 531 BC [Language] Neo-Babylonian [Medium] clay tablet [Find Spot] Babylon [] Litigations (Court Cases and Arbitrage) ---------------------------------------- [Title] Mouth-Washing Ritual for a Cult Statue [Alternate Title] Babylonian Ritual Text Mis Pî [Akkadian Title] Mis Pî [Translation] THE FIRST DAY (A) In The House of the Craftsmen When you wash the mouth of a god, on a favorable day in the bit mummi, you set up two holy-water-vessels. [obv. 1] (You place) a red cloth in front of the god and a white cloth to the right of the god. You set up offering arrangements for Ea and Asalluhi. You perform Mouth-Washing [2] on that god, and you set up an offering arrangement for that god. You raise your hand; and you recite the incantation, "Born in heaven by your own power", [3] three times. Before that god, you recite three times the incantaition, "From today you go before your father Ea", and [4] (B) Procession from the House of the Craftsmen to the River you take the hand of the god and lead a ram. You recite the incantaition, "As you grew up, as you grew up from the forest", while (going) from the house of the craftsmen [5] with a torch in front of the god to the river bank. [6] (C) At the River Bank And seat (him) on a reed-mat, and [6] you set his eyes towards sunset. You set up a reed-hut. For Ea, Asalluhi, and that god you set up offering arrangements. [7] You libate mazû-beer; you open the thigh of a ram; and you place inside an axe, a chisel, a saw, [8] a tortoise, and turtle of silver and gold; you bind it up and throw it into the river. [9] You pronounce before Ea three times, "King, lord of the deep", and raise your hand and recite three times the incantation, "Enki, king of the Apsû", and [10] you libate beer, milk, wine and syrup. You perform Mouth-Washing; and you pronounce three times the incantation, "He who comes, his mouth is washed", [11] and (then) you dismantle the offering arrangements. [12] (D) Procession from the River into the Garden You take the hand of that god, and [12] (E) In the Garden in the Circle of Reed Huts and Reed Standards you seat him in the orchard in the midst of the reed-standards on a reed-mat [12] on a linen cloth. You set his eyes towards sunrise. You go to the river and throw mashatu-meal into the river. [13] You libate mihhu-beer. You lift up your hand; and you recite three times each in front of the river the incantation, "Apsû-temple, where fates are determined", (and) the incantation, "Quay of the Apsû, pure quay"; [14] and you draw water (for) seven holy-water-basins, and you place it in the chapel of Kusu. [15] You throw into the holy-water-basin of Mouth-Washing tamarisk, maštakal, date-palm-"heart", seven palm-shoots, šalalu reed, apparu-reed, [16] sweet reed, …, sulphur, …, salt, cedar, cypress, juniper, [17] ["horned alkali"], sikillu plant, tree resin?, lodestone, zalaqu stone, [18] […] muššaru stone, carnelian, lapis-lazuli, pappardilû stone, pappardildilû stone, dušu stone, [19] [silver, gold,] tin, iron, oil, salve-oil, perfumed? oil, cedar oil, syrup (and) ghee. [20] you lay down and arrange […] of the offering arrangements (and) their aromatics. You fill a trough of tamarisk wood with the waters of the holy-water-basins; [21] and you throw into the trough carnelian, lapis-lazuli, silver beads, gold beads, juniper (and) halsu oil, and [22] [you set …] the holy water-basins on the brick of Dingirmah [23] you set up […] the holy-water-basins, and perform Mouth-Washing. You dismantle the offering arrangement. [24] You set up nine offering arrangements for Anu, Enlil, Ea, Sin, Šamaš, Adad, Marduk, Gula (and) Ištar, the stars [25] […], towards the north. You recite the incantation, "Tamarisk, pure wood", and you perform Mouth-Washing. [26] You set up towards the south nine offering arrangements for Ninmah, Kusu,Ningirim, Ninkurra, Ninagal, [27] Kusibanda, Ninildu, Ninzadim and that god, ditto. [28] You set up two offering arrangements for Jupiter and Venus, ditto. [29] You set up two offering arrangements for the Moon and Saturn, ditto. [30] You set up three offering arrangements for Mercury, Sirius (and) Mars, ditto. [31] You set up six offering arrangements for the Scales (Libra) (which is) the star of Šamaš, the Plough (Triangulum/Andromeda), "ŠU.PA" (Boötes), [32] the Wagon (Ursa Major), Erua (Coma Berenices), the She-Goat (Lyra), ditto. [33] You set up four offering arrangements for the Field (Pegasus/Andromeda), the Swallow (Pisces), Anunitum (Pisces) (and) the Furrow (Virgo), ditto. [34] You set up four offering arrangements for the Fish(?), the Giant (Aquarius), Eridu (and) (] the Scorpion, ditto. [35] You set up three offering arrangements for the (stars) of Anu, the (stars) of Enlil and the (stars) of Ea, ditto. [reverse 36] THE SECOND DAY In the morning you set up within the reed-hut three thrones for Ea, Šamaš and Asalluhi. [37] You spread out a red cloth; you stretch out a linen (cloth) in front. You set up three tables; you sprinkle ripened dates (and) meal. [38] You set in place a confection of syrup (and) ghee. You set up a libation-vessel. You set in line six kukkubu? jars; [39] you lay down choice grasses. You provide in splendid abundance the fruit of the orchard. You stretch out(?) … [40] You scatter sifted barley; you sprinkle juniper on a censer; you raise cedar in your hand, and [41] you recite three times the incantation, "Born in heaven by his own power"; [you recite] the incantation, "Šamaš, great lord of heaven and earth". [42] the incantation, "Water of life, the river rising in flood …, [and] … you give(?). [43] You recite the incantation, "The flood, its divine task is unique, is holy", and you libate …; you sprinkle on a censer; [44] you place mashatu flour on the forehead of a ram and sacrifice (it); you complete the offering arrangement. [45] The ašipu priest stands on the left side of that god, before Ea, Šamaš and Asalluhi, and recites the incantation, "Šamaš, exalted judge". [46] He recites three times the incantation, "Ea, Šamaš and Asalluhi". He recites the incantation, "On the day when the god was created", and you perform Month-Washing. [47] Afterwards you recite the incantation, "Pure statue, suited(! ) to the great ‘me’"; you perform a Cleansing Rite; [48] you recite a Whisper Prayer. You retire; and [you position] all of the craftsmen who approached that god [49] and their equipment [… before(?)] Ninkurra, Ninagal, Kusibanda, [50] Ninildu (and) [Ninzadim], and you bind their hands with a scarf; [51] and cut (them off) with a knife of tamarisk wood … You make (them) say: "I did not make him (the statue), Ninagal (who is) Ea (god) of the smith made him". [52] You open the eye of that god. The ašipu priest recites before that god the incantation, "As you grew up, as you grew up". [53] He recites the incantation, "Statue born in a pure place", the incantation, "Statue born in heaven", [54] the incantation, "Ninildu, great carpenter of Anu", the incantation, "Exalted garment, lamahuššu garment of white linen", [55] the incantation, "Exalted crown", (and) the incantation, "Holy throne"; and before [that god] he recites the incantation, "Go, do not tarry"; [56] the second version he recites and he enters the ritual circle; the third version he recites; performance of KI-dUTU-GIN.NA. First you dismantle the offering arrangement [57] of that god; afterwards you dismantle (the offering arrangement) of Kusu and Ningirima; afterwards you dismantle (the offering arrangement) of the gods olf the craftsmen; [58] afterwards you dismantle the offering arrangement of the great gods. [59] (F) Procession from the Garden to the Temple Gate You take the hand of the god; and you recite the incantation, "May the foot which bestrides the ground [bestride the pure place"] (and) the incantation, "As he walked through the street," all the way to that god's temple. [59] (G) At the Temple Gate At the door of that god's temple you make an offering. [60] (H) Procession from the Temple Gate to the Cella You take the god's hand and make him enter; and you recite the incantation, "My king, to your heart's content", [60] (going) to the sanctuary. [61] (I) In the Cella You seat the god in his cella; and you recite in his cella the incantation, "The celestial evening meal", and the incantation, "Fit for the august throne-dais". [61] On the right of the sanctuary you set up a reed-hut; you set up an offering arrangement for Ea and Asalluhi; you complete the offering arrangement, and [62] you perform Mouth-Washing on that god, and for that god you set up an offering arrangement. With water (from) the trough you purify that god and [63] you recite seven times the incantation, "Asalluhi, son of Eridu"; and bring near the trappings of divinity; [64] at night you set them (upon him). [65] (J) To the Quay of the Apsû You go to the Kar-Apsî, and stay there; you perform a Cleansing Ritual all the way to the Kar-Apsî. [65] KOLOPHON The initiate may show it to the initiate. The uninitiated may not see it. Taboo of the great Enlil, Marduk. [66] According to the wording of a tablet, the copy of a red-burnt tablet of Nabû-etel-ilani, [67] the son of Dabibi, the incantation-priest(?). Iddina-Nabû, the son of Gahul-Tutu, [68] the ašipu priest, for the life of his soul and for the prolonging of his days, has written (it) and [69] set it in Esangila. [70] [Explanatory Notes] [Publication] C.Walker & M.Dick, The Induction of the Cult Image in Ancient Mesopotamia [SAALT1] Helsinki 2001,70ff [Publisher URL] [Source] BM 45749 (Photo in SAALT 1) [Date] 6th Cent. BC [Language] Neo-Babylonian [Medium] clay tablet [Find Spot] Babylon [] Ritual ---------------------------------------- [Title] Nebuchadnezzar and Marduk [Alternate Title] [Akkadian Title] [Translation] When Nebuchadnezzar [the king] dwelt in Babylon, He would roar like a lion, would rum[ble] like thunder, His illustrious great men would roar like lions. [His] prayers went up to Marduk, lord of Babylon, "Have mercy on me, in despair and pros[trate],* "Have mercy on my land, which weeps and mourns, "Have mercy on my people, who wail and weep! "How long, O lord of Babylon, Will you dwell in the land of the enemy? "May beautiful Babylon pass through your heart, "Turn your face towards Esagila which you love!" [The lord of Babylon] heeded Nebuchadnezzar [‘s prayer], [ ] befell him from heaven, "I command you with my own lips, "[A word of] good fortune do I send you: "[With] my [help?] you will attack the Westland. "Heed yur instructions, [ ] "Take me [from El]am to Babylon. "I, [lord of Bab]ylon, will surely give you Elam, "[I will exalt] your [kingshp] everywhere." [ ] the land of [ ] and seized [ ] of? his gods [Explanatory Notes] This epic-style poem recounts in summary fashion the events dealt with in more detail in III..I 5b-d.*Notes to Text: (5) WGL: ú-tu-[lu], confirmed by collation. [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 166) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] H. Winckler, Altorientalische Forschungen I (Leipzing, 1897), 542f [Date] [Language] Akkadian [Medium] clay tablet [Find Spot] [] Myths and Epics ---------------------------------------- [Title] Nebuchadnezzar to the Babylonians [Alternate Title] [Akkadian Title] [Translation] ~[To the citizenry of Babylon], of protected status, leaders learned ~And wise, [ ], men of business and commerce, great and small, ~[thus says Nebuchadnezzar, v] iceroy of Enlil, native of Babylon, ~The king, your lord, [ ] on a stele: [ ] you should know [that ~The great lord Marduk, who] was angry at all the holy places for a ~long time, took [pity] on Babylon. He gave me in his majesty the ~[sublime] command, [in?] the awe-inspiring sanctuary [Esagila] he ~ordered me to take the road of march to [the land of] Elam. ~~I gave reverent heed [to the command of the great lord] Marduk, ~assembled the army of Enlil, Shamash, and Marduk, and set forth ~towards [the land of] Elam. On I went, traversing distant [ways], ~waterless roads, night and d[ay. At the] Ulaya River, the enemy, ~the vile Elamite, [blocked] the water places in the gr[oves ] the ~troops [ ] traversed. I could give no water, nor could I relieve their ~fatigue. ~~He advanced, hurtling his arrows, weapons [brandished] in ~battle. Through the might of Enlil, [Shamash, and Marduk, which] ~has no [equ]al, I overwhelmed(?) the king of Elam, defeating him~ ~…His army scattered, his forces dispersed, [ ] deathly still, he(?) ~ravaged his (own) land, abandoned his strongholds, and disappeared. ~~I hastened on [ ] I beheld the [great lord] Marduk, lofty warrior ~of the gods, and the gods of the land [of Babylonia whom?] he ~commanded to convene with him. I raised [ ] … and set up a ~wailing, I brought the great lord [Marduk] in procession and set ~out on the road to his homeland. ~~ (Rest fragmentary. The king commands the restoration of Marduk and his treasures to Esagila.) [Explanatory Notes] A fragmentary manuscript from the Late period preserves a letter, evidently addressed by Nebuchadnezzar to the Babylonians, telling them of his victory in Elam and recovery of Marduk's statue.<br /><br />Literature” George, BiOr 46 (1989). 382-383, whence several restorations used here.<br /> [Publication] Benjamin R. Foster, Before the Muses: An Anthology of Akkadian Literature, 3rd ed., 2005, p. 302 [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: van Dijk, VAS 24 87; Edition: none [Date] Late Period? [Language] Akkadian [Medium] clay tablet [Find Spot] Babylon? [] Edicts and Proclamations ---------------------------------------- [Title] Ninurta-paqidat's Dog-Bite [Alternate Title] Why Do You Cuss Me? [Akkadian Title] [Translation] Ninurta-paqidat, [the brother of] Ninurta-sha-kunnâ-irammu [and nephew] of Enlil-Nippuru-ana-ashrishu-ter, was bitten by a dog and went to Isin, the city of the Lady of Health, to be healed. Amel-Baba of Isin, the high priest of Gula, saw him, recited an incantation for him and healed him. "May Enlil, the lord of Nippur, bless (you) for the healing you have done! You must come to my city Nippur, so that I can bring you a coat, carve off the choicest cuts for you and give you barley beer to drink, two jugs full!" "Where exactly should I come to in your city Nippur?" "When you come to my city Nippur you must enter by Grand Gate. Keep Broad Avenue, the boulevard, and Right Street, the road of Nuska and Ninimma, on your left. Beltiya-sharrat-Apsî, the daughter of Ra'im-kini-Marduk and [daughter-in-law of] Nishu-ana-Ea-takla, who tends the garden called Abundance of Enlil, will be sitting at a plot on Right Street selling vegetables — ask her and she will show you." Amel-Baba of Isin, the high priest of Gula, came to Nippur. He entered by Grand Gate. He kept Broad Avenue, the boulevard, and Right Street, the [road of Nuska and] Ninimma, on his left. He found [Beltiya]-sharrat-Apsî, the daughter of Ra'im-kini-Marduk and [daughter]-in-law of Nishu-ana-Ea-takla, who tends the garden called Abundance of Enlil and sits [at a] plot on Right Street selling vegetables: "Beltiya-sharrat-Apsî?" "Yes, sir?" "Why are you being rude to me?" "Why am I being rude to you! What I said to you was ‘Yes, sir?' " "The house of Ninurta-paqidat, the brother of Ninurta-sha-kunnâ-irammu and nephew of Enlil-Nippuru-ana-ashrishu-ter — I am to ask you and you will show me." "He's not at home, sir." "Why are you being rude to me?" "Why am I being rude to you! What I said to you was ‘He's not at home, sir'." "Where has he gone?" "He's at the chapel of his god, Shuzianna, making an offering." "[Why] are you being rude to me?" "Why am I being rude to you! He's [at the chapel of] his god, Shuzianna, making an offering . . . He's a [real idiot], this one! The students should form a mob and drive him out of Grand Gate with their practice buns!" Written [for] the recitation of the apprentice scribes. Uruk. [Month m.] Year 1, Marduk-balassu-iqbi, strong king, king of Babylon. [Explanatory Notes] Pedagogical composition [Publication] A. R. George, Iraq 55 (1993) 67 [Publisher URL] http://www.britac.ac.uk/institutes/iraq/newiraq55.htm [Source] A. Cavigneaux, Baghdader Mitteilungen 10 (1979) 112-13 [Date] 9th century BC [Language] Akkadian [Medium] clay tablet [Find Spot] Uruk [] Humor ---------------------------------------- [Title] O baby who dwelt in the dark [Alternate Title] [Akkadian Title] [Translation] O baby who dwelt in the dark, ~Out you came and saw the daylight. Why do you cry? why do you [wail?] ~And why did you not cry before you were born? You've roused the house god, the bull-man has woken: ~"Who was it roused me? who was it made me jump?" "The baby roused you! the baby made you jump!" ~"Like a drinker of wine, like one born in a tavern: ~~Let slumber befall it!" [Explanatory Notes] The composition's rubric classifies it as an "incantation to pacify a baby"; in modern generic terms no doubt it was a lullaby. [Publication] [Publisher URL] [Source] W. Farber, Zeitschrift fuer Assyriologie 71 (1981) 62 rev. 1-11 [Date] 18th century BC [Language] Old-Babylonian [Medium] clay tablet [Find Spot] [] Incantation texts ---------------------------------------- [Title] She has never given birth [Alternate Title] [Akkadian Title] [Translation] The cow was pregnant, the cow is giving birth, ~(1) In the paddock of Shamash, the pen of Shamkan.[1] When he saw her, Shamash began to cry, When the Pure-rited[2] One saw her, his tears were ~~flowing down. Why is Shamash crying, Why are the Pure-rited One's tears flowing down? "For the sake of my cow, who had never been breeched!"* "For the sake of my kid, who had never given birth!"* ~(10) Whom shall I [send with an order to the ~~the daught]er(s) of Anu, seven [and seven],[3] [May] they [ ] their pots of [ ], May they bring this baby straight forth!*~(15) If it be male, like a wild ram,* ~ If it be female, like a wild cow(?) may it come into the world.[4] (Incantation for a woman in labor) [Explanatory Notes] [1] Shamkan, the cattle-god, was the son of Shamash (van Dijk, OrNS 41 [1972], 344; Cavigneaux in Abusch, ed., Magic, 261–264); Stol (Birth in Babylonia, 64) suggests that the line means the woman is in Larsa, which had an important temple of Shamash.<br />[2] An epithet of the moon.<br />[3] Compare II.23a, d.<br />[4] Literally: “falls toward the ground,” as Babylonian women often gave birth in a seated position.<br /><br />Translation: Stol, Birth in Babylonia, 64.<br /> [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 170) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: van Dijk, VAS 17 34; Edition: van Dijk, OrNS 41 (1972), 343–348. [Date] [Language] [Medium] [Find Spot] [] Narratives featuring deities ---------------------------------------- [Title] Swapping Children [Alternate Title] AfO 50 no. 1 [Akkadian Title] [Translation] AfO 50, no. 1 (BM 94598) [f.Ishunnu, daugh]ter of […] has spoken to Lâbaši-[Marduk, son of …]-Marduk from the Iddin-Papsukkal family, thus:~~(l. 1-3) "Since I have been living with Iddin-Nabû, your slave, as (his) wife, we have taken Nabû-bullissu, our foster child, from a dog's mouth and raised him. And I have born (a child named) Laqipu to him."~~(l. 4-8) Voluntarily (lit: "in the consent of her heart") f.Ishunnu has given Nabû-bullissu, the foster child whom they took from the dog's mouth and raised him, to Lâbaši-Marduk as a slave.~~(l. 9-13) And Lâbaši-Marduk voluntarily has released Laqipu to f.Ishunnu.~~(l. 14-15) They have taken (a copy of the document) each.~~(l. 16) Names of five witnesses and scribe.~~(l. 17-22) […], 10[+]th day of the 1st month of the year [x] of Darius, [king of Babylon and the lands]. [Explanatory Notes] [Publication] C. Wunsch, Findelkinder und Adoption nach neubabylonischen Quellen, AfO 50 no. 1 [Publisher URL] [Source] Archiv für Orientforschung vol. 50, 2003-04, p. 174-244, no. 1 [Date] between 521 and 486 BC [Language] Neo-Babylonian [Medium] clay tablet [Find Spot] probably Borsippa [] Manumission ---------------------------------------- [Title] Treaty between Idrimi and Pilliya (Alalakh Tab. 3) [Alternate Title] Treaty between Idrimi of Alalakh and Pilliya of Kizzuwatna [Akkadian Title] [Translation] Tablet of a binding agreement. ll. 2-5: When Pilliya and Idrimi swore an oath by the gods and made this binding agreement between each other: ll. 6-7: They shall (thereafter) always send back fugitives between each other. ll. 8-11: Should Idrimi seize fugitives belonging to Pilliya, he shall send them back to Pilliya. ll. 12-15: And should Pilliya seize fugitives belonging to Idrimi, he shall send them back to Idrimi. ll. 15-17: And anyone who seizes a fugitive shall return him to his lord. ll. 18-23: If it is a man, then he (= the fugitive's lord) shall pay 500 (shekels of) copper as his ransom, and if it is a woman, then they shall pay 1000 (shekels of) copper as her ransom.(1) ll. 23-29: And if a fugitive belonging to Pilliya enters the territory of Idrimi, and no one seizes him, but his lord seizes him, then he (= the fugitive's lord) shall not pay a ransom to anyone. ll. 29-35: And if a fugitive belonging to Idrimi enters the territory of Pilliya, and no one seizes him, but his lord seizes him, then he (= the fugitive's lord) shall not pay a ransom to anyone. ll. 36-39: And in whatever city they report a fugitive, the mayor with five nobles shall swear by the gods.(2) ll. 40-43: On whatever day Parattarna has sworn an oath by the gods with Idrimi, from that day (forward) all fugitives are to be returned. ll. 44-47: Whoever transgresses the words of this tablet, may Teshup, Shimigi, Ishhara, and all the gods destroy him. [Explanatory Notes] Notes: <br />(1) The term here translated “ransom” is mishtannu, a word of debated etymology that occurs in no other extant ancient Near Eastern text. Some compare Hebrew mishneh and render the term as “equivalent” (or the like) while others propose an Indo-Iranian etymology (whereby mishtannu would be cognate to Greek misthos, “pay”) and translate “reward” (see James M. Lindenberger, “How Much for a Hebrew Slave? The Meaning of mishneh in Deut 15:18,” JBL 110 [1991], pp. 479-498). The same 3ms. suffix is appended to mishtannu in both the stipulation specifying a man and that specifying a woman; this does not decisively indicate that the antecedent must be the payee rather than the fugitive, because gender distinctions are not infrequently collapsed in Akkadian texts from Hurrian-speaking areas. Whichever etymology one prefers, the term denotes a payment the fugitive’s lord is to make to the person who has seized the fugitive, in effect ransoming the individual. <br />(2) They are to swear that they did not knowingly conceal the fugitive, in order to exonerate themselves from culpability for his or her presence in their community. [Publication] Mark Chavalas, ed., The Ancient Near East: Historical Sources in Translation (Malden, MA: Blackwell, 2006), pp. 174-76 [Publisher URL] [Source] D. J. Wiseman, The Alalakh Tablets (London: British Institute of Archaeology at Ankara, 1953), pp. 31-2 and Pl. IV [Date] c. 1450 BCE [Language] Middle-Babylonian [Medium] clay tablet [Find Spot] Alalakh (Tell Atchana) [] Treaties ---------------------------------------- [Title] Treaty between Niqmepa and Ir-Teshup (Alalakh Tab. 2) [Alternate Title] Treaty between Niqmepa of Alalakh and Ir-Teshup of Tunip [Akkadian Title] [Translation] Seal caption: Seal of Ir-Teshup, king of Tunip.(1) Introductory paragraph — ll. 1–3: Tablet of the oath by the gods, of Niqmepa, king of the land of Mukish, [and of] Ir-Teshup, king of Tunip. Niqmepa and Ir-Teshup made these [terms] with each other, as follows. § 1 — ll. 4–8: [If ... ,] be they merchants or be they Sutean troops,(2) [ ... ] weapons, [ ... ] not your enemies, [ ... ] my [ ... ] be you not ho[stile(?)], indeed [you must not(?) with]hold barley, emmer wheat, sesame oil, [or ... ], and a sealed tablet [ ... ... you] must give (them). § 2 — ll. 9–15: [If ... ... ] there is found [ ... ... he] complains/conspires against me, [ ... ... ] copper [ ... ... ] you shall seek them out, [ ... ... if(?)] they say [ ... in] the land of Mukish we(?)[would seek refuge(?) ... , indeed] you must kill these troops. § 3 — ll. 16–18: If anyone from within my land [enters your land], you must not listen to him; you must [seize him and] inform me.(3) And if he is resident within your land, you must se[ize him and] hand [him over to me.] § 4 — ll. 19–20: If there is spoil (of war) belonging to my land in your land, which (someone) is selling, you must seize it together with the one who sells it, and [hand it over] to me. § 5 — ll. 21–31: If a fugitive, (or) male (or) female slaves, belonging to my land flees to your land, you must seize and return him. If someone seizes him and brings him to you, then you shall fe[tter(?) him] in your prison; whenever his lord comes, you shall hand him over to him. If he is not found, you shall provide him (= the fugitive's lord) a representative, (and) in whatever town (the fugitive) is found, he may seize him. (In whatever town the fugitive) is not found, the mayor together with his five witnesses shall swear by the gods, (promising the fugitive's lord) as follows: "If my servant dwells among you, then you shall inform me."(4) If they do not agree to (swear) my oath, then they shall return his servant to him (= the fugitive's lord). If he swears them (to the oath, but) afterwards he locates his servant (among them), then they are thieves; their hands shall be severed; 5,000 (shekels of) copper will be paid to the palace for him. § 6 — ll. 32–37: If a man or woman recognizes an ox, ass, or horse at the household of someone [in your land(?)], and (the householder) says, "I purchased it," if he produces the merchant then he is cleared (of wrongdoing). But if he does not produce the [merchant], then the one who recognized it shall take it (= the property) [and thus he(?)] shall swear by the gods: "Truly [ ... (it is my property?)"]. And if he does not agree to (take) the oath, then [he is a thief; ... (penalty).] § 7 — ll. 38–46: If a man whom you keep in custody, with the man whom you [(appointed as guard?)], escapes [his control(?),] if he had [(opened?)] his fetters [and ... and] shaved his abbuttu-lock,(5) and [ ... ... ], and seized him (= the escapee), then he (= the guard?) is a thief; if he say[s, " ... ... "], then they shall swear by the gods thus: "Truly[ ... ...."] If they do not agree to (take) the oath, then they are thieves; as thieves [ ... (penalty).] If a blind(?) man, a woman, or a boy escapes his control, [and his lord(?)] seized him (= the escapee), then he is a thief; thus his lord shall swear: "Truly I did seize him from his hand on the road!"(6) § 8 — ll. 47–53: If a thief from your land commits thievery within my land, breaking into a house or town, and he is caught, [they shall put him] in prison. Whenever his lord arrives, the lord of the house (that was burglarized) shall [swear] by the gods thus: "Truly you did seize him from the breach!"(7) He (= the householder) shall produce his witnesses, they shall convict him (= the thief) of his crime and take him away, and he (shall be) a slave. Should they not swear (the oath), then he is cleared. § 9 — ll. 54–58: [If fo]lk of mine enter your land for sustenance, you must protect them like your (own) land, you must watch over(?) them. Whenever they tu[rn ba]ck(?) to my land, you shall assemble(?) them and return them to [my land], and you shall not retain one single family within your land. § 10 — ll. 59–67: If a man of your land [enters] my land for suste[nance, but] claims, "Truly my town ... [ ... ," that man] is a criminal [ ... ... (remainder too broken for translation)]. § 11 — ll. 68–71: If a town [ ... ], if there is [ ... ,] with troop[s within(?)] my town they dwell, [ ... ] ... town to/for [ ... ] ... and in [ ... ] you shall not seize them; from within ... (place) ... [ ... ] you shall not seize them. § 12 — ll. 72–74: [The king] of the Hurrian people is my lord. If you become hostile to the king of the Hurrian people, then I shall not myself break the oath of the king of the Hurrian people, my lord; these terms (i.e., of this treaty) would be released from the oath.(8) Seal caption: Seal of Niqmepa, king of Alalakh. Inscription on the seal used by Niqmepa: Abban, mighty king, son of Sharran, servant of (the god) Addu, beloved of (the god) Addu, treasure of (the goddess) Hepat.(9) Curses — ll. 75–77, on left edge of tablet: Whoever should transgress these terms, may Teshup, l[ord of divina]tion, Shimigi, lord of judgment, Kushukh, and (all) the great gods destroy him, remove his name and his seed from the lands, and overturn his throne and scepter. By [X-Te]shup(?) the scribe. [Explanatory Notes] Notes:<br />(1) The name of Tunip’s ruler is composed of a Hurrian element, ir-, and the storm god’s name, which is written with a logogram. Some scholars read the divine name in Hurrian, thus rendering the king’s name as Ir-Teshup, while others read it as West Semitic, thus Ir-Addu. Since a ruler of Tunip during the Amarna period, a century later, had the Hurrian name Aki-Teshup, and since Hurrian is known to have been spoken at Tunip (based on the Hurrian glosses in EA 59, for which see W. Moran, The Amarna Letters [Baltimore: The Johns Hopkins University Press, 1992], pp. 130–1), the Hurrian reading Ir-Teshup is adopted here.<br />Ir-Teshup’s seal was impressed on the tablet immediately below the seal caption, and above the introductory paragraph.<br />(2) The Suteans were pastoral nomads, who were sometimes regarded as a threat by sedentary folk and their governments.<br />(3) “You must not listen to him,” i.e., to his request for asylum. This stipulation envisions subjects of one state fleeing to the other state and petitioning its ruler to grant them permission to remain (perhaps also protection); heeding such a request would harm the interests of the state whose subjects the fugitives were.<br />(4) The oath is phrased from the standpoint of the fugitive’s lord, who would administer it to the mayor and the witnesses. The purpose of this procedure is to hold each town in the kingdom accountable for fugitives from the other kingdom that is party to this treaty: the townspeople may not harbor such fugitives, and in particular they may not keep fugitive slaves belonging to people of the other kingdom, since to do so would constitute theft.<br />(5) The abbuttu was a hairstyle distinctive of enslaved persons. To shave it off signified freeing the person from slavery. This clause of the treaty evidently concerns cases in which a person in the ruler’s custody gets free of someone responsible for guarding him, and the problem is to determine whether the guard deliberately allowed him to escape, perhaps having been hired to do so by the escaped man’s former “lord” or patron. The breaks in the tablet make comprehension very difficult, however, and it is hard to tell what this clause has to do with inter-state relations.<br />(6) Apparently the “lord” (of the person who escaped custody) is to exonerate himself by swearing that he seized the person from the culpable guard in the open, rather than, perhaps, hiring the guard to extract the person from royal custody. In the case of blind men, women, and youths, the culpability of the guard need not be proven (as it must be in the case of adult men who are not blind), but is assumed.<br />(7) As in § 5 above, the oath is formulated from the standpoint of the man’s lord, to whom it is sworn, not the standpoint of the householder who swears it. In the case that a man of Alalakh accuses a man of Tunip (or vice versa) of burglarizing his residence, the accuser is required to swear that he caught the man “in the breach,” that is, in the act of breaking in. False allegations of cross-border thievery would result in the fraudulent acquisition of persons subject to one state by persons subject to the other state (the type of situation envisioned in § 5).<br />(8) “These terms” are the terms of the treaty between Niqmepa of Alalakh and Ir-Teshup of Tunip, which would be null and void if either of the two parties were to rebel against the king of Mittani, here designated “king of the Hurrian people.” The word rendered “people” also has the basic meaning “troops,” i.e., the people called to arms (comparable to Greek laos).<br />(9) The name of the storm god is written logographically on the seal as well as on the treaty tablet, but while it is rendered in Hurrian, as Teshup, in the translation of the tablet, it is rendered in Semitic, as Addu, in the translation of the inscription on the seal. The reason for this is that the seal was made in an earlier period, before the Mittani Empire existed and before the thorough Hurrianization of Syria, at a time when West Semitic dialects predominated in the region. The storm god Addu and the goddess Hepat, named on the seal as the patron deities of King Abban, were the principal deities worshipped at Aleppo. [Publication] This translation has not hitherto been published. [Publisher URL] [Source] D. J. Wiseman, The Alalakh Tablets (London: British Institute of Archaeology at Ankara, 1953), pp. 26-31 and Pls. I-III [Date] c. 1425 BCE [Language] Middle-Babylonian [Medium] clay tablet [Find Spot] Alalakh (Tell Atchana) [] Treaties ---------------------------------------- [Title] Where has my lover gone? [Alternate Title] [Akkadian Title] [Translation] Where has my lover gone, most precious to me,~(1) And where has he taken his charms? He's luscious to me as a fruit-laden tree, All my pleasure's in him, he's my [man]. I've sent my lover out of town,~(5) So now my daddy's gone.* I'll have to make do with my own "coo-coo," For my love bird has flown away.[1] Some trapper must bring my stray lover home, So you can make sweet cooing with me,~(10) Or, let it be the gardener-man, to bring me (fruit from your tree).[2] I've got the coop* ready for the young man, I'll catch the love bird (in one snap), Then, when I "coo?" I'll get a round "yes!" (from my trap).*~(15) [Explanatory Notes] [1] Literally: “I embrace my laughter and the dove has gone away.”<br />[2] Literally: “You will embrace my laughter and the orchardman will bring to me.”<br /><br />Translation: Nissinen, Melammu Symposia 2 (1999), 119.<br /><br />*Notes to Text: (6) Reading wa-‰[i]. (12) Taking qu-pí as “my coop” (quppi). (15) Metathetic wordplay: alammi :umalla?<br /> <br /> [Publication] Benjamin R. Foster, Before the Muses, 3rd ed. 2005, (p. 165) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: Groneberg, AOAT 267 (1999), 192–193; Edition: pp. 177–181.<br /> [Date] [Language] Akkadian [Medium] clay tablet [Find Spot] [] Erotic literature ---------------------------------------- [Title] The Worm and the Toothache [Alternate Title] [Akkadian Title] [Translation] After Anum had made the heavens, the heavens had made the earth, the earth had made the rivers, the rivers had made the irrigation ditches, the ditches had made the mud, and the mud had made the maggot, the maggot went in tears before Shamash, before Ea his tears were flowing: "What have you given me to eat? What have you given me to suck?" "I have given you the ripe fig and the apricot." "What are these to me, the ripe fig and the apricot? Lift me up and let me dwell between the teeth and the jaws! Let me suck the very blood of the tooth, and let me gnaw on the very bone of the jaw!" Drive in a peg and seize the foot! "Because you said this, O maggot, let Ea smite you with his mighty fist!" Incantation formula for toothache. Its ritual: you mix together small beer, a lump of malt and oil. You recite the incantation three times over it. You put it on his tooth. Copy of a single-columned tablet according to the text of an old fired tablet belonging to Marduk-nadin-ahi. Nabû-nadin-ipri, son of Kudurranu, wrote it. [Explanatory Notes] [Publication] [Publisher URL] [Source] CT 17 50 [Date] First millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Babylon [] Cosmology ---------------------------------------- [Title] Yahdun-Lim of Mari's Disc Inscription [Alternate Title] [Akkadian Title] [Translation] I:1] Yahdun-Lim, son of Yaggid Lim; king of Mari, Tuttul and the country of the Hana-nomads; the powerful king, who controls the “Banks of the Euphrates”: Dagan proclaimed my kingship and, handing me a powerful weapon for destroying kings hostile to me, I defeated 7 kings Hana-nomad chiefs who successively challenged me, annexing their territory; I removed the invaders from the “Banks of the Euphrates,” giving peace to my land; I opened canals, thus eliminating well-water drawing throughout my land. I built Mari's ramparts and dug its moat; I built Terqa's ramparts and dug its moat.. II:9] And in the burnt field—an arid spot—where not one king since days of yore founded a town, indeed I, having wished it, founded a town, dug its moat and called it "Dur-Yahdullim"; I then opened a canal for it and called it "Išim-Yahdullim." I, therefore, enlarged my country and strengthened the structure of Mari and of my land, establishing my reputation for eternity.. III:3] Whoever discards my commemorations, replacing them with his own, such a person, be he king or governor, may Anum and Enlil curse him darkly; may Šamaš snap his weapons and those of his troops; may Ašnan and Sumuqan starve his land; may hostilities hold (shut) the gate of his country; may combat persist in his country; may trouble hound his kingship, daily, throughout his life; may Anum and Enlil be evil counsel to him, for evermore. [Explanatory Notes] “Banks of the Euphrates” may be the name of the Mari kingdom. [Publication] D. Frayne, RIME 4: 602-604; study: Moran Fs (1990), 439-449, [Publisher URL] [Source] F. Thureau-Dangin, RA 33, 50 [Date] OB (ca 1800) [Language] Old-Babylonian [Medium] clay disk [Find Spot] Mari (Tell Hariri) [] Building Inscriptions ----------------------------------------