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

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

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

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

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

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

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

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

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

Enki and the world order: c.1.1.3
Then he proceeded to the sanctuary of Urim. Enki, lord of the Abzu, decreed its fate:

Enki and the world order: c.1.1.3
Then he proceeded to the land of Meluḫa. Enki, lord of the Abzu, decreed its fate:

Enki and the world order: c.1.1.3
Enki, the lord of the destinies, Enki, the king of the Abzu, placed in charge of all this him who holds a sceptre in his right hand, him who with glorious mouth submits to verification the devouring force of the Tigris and Euphrates, while prosperity pours forth from the palace like oil — Enbilulu, the inspector of waterways.

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

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

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

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

Enki’s journey to Nibru: c.1.1.4
“Abzu, pure place, place where the fates are determined — the lord of wisdom, Lord Enki, { (1 ms. adds 1 line:) the lord who determines the fates, } Nudimmud, the lord of Eridug, lets nobody look into its midst. Your abgal priests let their hair down their backs.”

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

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

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

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

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

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

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

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

Inana and Enki: c.1.3.1
So it came about that Enki and Inana were drinking beer together in the abzu, and enjoying the taste of sweet wine. The bronze aga vessels were filled to the brim, and the two of them started a competition, drinking from the bronze vessels of Uraš. (approx. 35 lines missing)

Inana and Enki: c.1.3.1
“I will give them to holy Inana, my daughter; may …… not …….” Holy Inana received heroism, power, wickedness, righteousness, the plundering of cities, making lamentations, rejoicing.” In the name of my power, in the name of my abzu, I will give them to holy Inana, my daughter; may …… not …….”

Inana and Enki: c.1.3.1
Holy Inana received deceit, the rebel lands, kindness, being on the move, being sedentary.” In the name of my power, in the name of my abzu, I will give them to holy Inana, my daughter; may …… not …….”

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

Inana and Enki: c.1.3.1
Holy Inana received wisdom, attentiveness, holy purification rites, the shepherd’s hut, piling up glowing charcoals, the sheepfold, respect, awe, reverent silence.” In the name of my power, in the name of my abzu, I will give them to holy Inana, my daughter; may …… not …….”

Inana and Enki: c.1.3.1
Holy Inana received the bitter-toothed (?) ……, the kindling of fire, the extinguishing of fire, hard work, ……, the assembled family, descendants.” In the name of my power, in the name of my abzu, I will give them to holy Inana, my daughter; may …… not …….”

Inana and Enki: c.1.3.1
Holy Inana received strife, triumph, counselling, comforting, judging, decision-making.” In the name of my power, in the name of my abzu, I will give them to holy Inana, my daughter; may …… not …….” Holy Inana received ……, ……, (approx. 78 lines missing)

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

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

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

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

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

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

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

Inana and Enki: c.1.3.1
Enki spoke to holy Inana: “In the name of my power, in the name of my abzu, I will establish …… in my abzu for the woman.”

Inana and Šu-kale-tuda: c.1.3.3
Then the raven rose up from this oddity, and climbed up it — a date palm! — with a harness. It rubbed off the kohl (?) …… which it had stuffed into its beak onto the pistils (?). …… just as with a date palm, which …… the ground, a tree growing forever — who had ever seen such a thing before? Its scaly leaves surround its palmheart. Its dried palm-fronds serve as weaving material. Its shoots are like surveyor’s gleaming line; they are fit for the king’s fields. Its (?) branches are used in the king’s palace for cleaning. Its dates, which are piled up near purified barley, are fit for the temples of the great gods. That a bird like the raven, performing the work of man, makes the counterweight blocks of the shadouf bump up and settle down; that it makes the counterweight blocks of the shadouf bump down and rise up — who had ever seen such a thing before? At his master’s command, the raven stepped into the abzu. — Now, what did one say to another? What further did one add to the other in detail?

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

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

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

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

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

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

Ninurta’s exploits: a šir-sud (?) to Ninurta: c.1.6.2
“My wife, my son is no longer here; what is there to support me? The lord, the authority of the E-kur, the king who imposes the strong shackle for his father, a cedar rooted in the abzu, a crown with broad shade, my son, my security — he is not here any more: who will take me by the hand?”

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

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

Ninurta and the turtle: c.1.6.3
Ninurta was stunned at these words of the Anzud chick. Ninmena gave out a wail: “And what about me? These divine powers have not fallen into my hand. I shall not exercise their authority. I shall not live (?) like him in the shrine, in the abzu.”

Ninurta and the turtle: c.1.6.3
Father Enki in the abzu knew what had been said.

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

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

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

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

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

Gilgameš and the bull of heaven: c.1.8.1.2
Then …… the canopy ……. Holy Inana perceived the canopy, from the palace of the abzu, she perceived the canopy:

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

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

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

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

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

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

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

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

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

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
“I founded the Tiraš shrine with as much majesty as the abzu. Each month at the new moon the great rites (?), my “Festival of An”, are performed for me perfectly in it.”

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
They inserted the wooden door frames, which were like a crown worn in the blue sky. As Gudea sat down at a wooden door frame, from there it was like a huge house embracing heaven. As he built the house and laid wooden scaffolding against it, it was like Nanna’s lagoon attended by Enki. They made the house grow as high as the hills, they mad it float in the midst of heaven as a cloud, they made it lift its horns as a bull and they made it raise its head above all the lands, like the ĝišgana tree over the abzu. As the house had been made to lift its head so high as to fill the space between heaven and earth like the hills, it was like a luxuriant cedar growing among high grass (?); E-ninnu was decorated most alluringly among Sumer’s buildings.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
As they placed wooden beams on the house, they looked like dragons of the abzu coming out all together, they were like …… of heaven ……, they were like huge serpents of the foothills ……. The reeds cut for the house were like mountain snakes sleeping together. Its upper parts were covered with luxuriant cedar and cypress, and they put white cedars in its inner room of cedar, marvellous to behold. They treated them with good perfume and precious oil. The mud-wall of the house was covered with the abundance (?) of the abzu and they tied its …… to it. The shrine of E-ninnu was thus placed in the …… hand of An.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
The ruler built the house, he made it high, high as a great mountain. Its abzu foundation pegs, big mooring stakes, he drove into the ground so deep they could take counsel with Enki in the E-engura. He had heavenly foundation pegs surround the house like warriors, so that each one was drinking water at the libation place of the gods. He fixed the E-ninnu, the mooring stake, he drove in its pegs shaped like praying wizards. He planted the pleasant poplars of his city so that they cast their shadow. He embedded its Šar-ur weapon beside Lagaš like a big standard, placed it in its dreadful place, the Šu-galam, and made it emanate fearsome radiance. On the dais of Ĝir-nun, on the place of making judgments, the provider of Lagaš lifted his horns like a mighty bull.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
He made its door-sockets stand like wild bulls and he flanked them with dragons crouching on their paws like lions. He had its terraced tower (?) grow on a place as pure as the abzu. He made the metal tops of its standards twinkle as the horns of the holy stags of the abzu. Gudea made the house of Ninĝirsu stand to be marvelled at like the new moon in the skies.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
The built-in door-sockets of the house are laḫama deities standing by the abzu. Its timber store (?) looks like waves (?) of an enormous lagoon where snakes have dived (?) into the water. Its …… is …… full of fearsomeness. Its …… is a light floating in the midst of heaven. On the Gate where the King Enters an eagle is raising its eyes toward a wild bull. Its curved wooden posts joining above the gate are a rainbow stretching over the sky. Its upper lintel of the gate like (?) the E-ninnu stands among rumbling, roaring storms. Its awe-inspiring eyebrow-shaped arch (?) meets the admiring eyes of the gods. His white dais …… of the house is a firmly founded lapis lazuli mountain connecting heaven and earth.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
They installed the great dining hall for the evening meals: it was as if An himself were setting out golden bowls filled with honey and wine. They built the bedchamber: it is the abzu’s fruit-bearing holy meš tree among innumerable mountains. He finished with the building, which made the hearts of the gods overflow with joy.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
The shining roof-beam nails hammered into the house are dragons gripping a victim. The shining ropes attached to the doors are holy Niraḫ parting the abzu. Its …… is pure like Keš and Aratta, its …… is a fierce lion keeping an eye on the Land; nobody going alone can pass in front of it.
The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
The seven stones surrounding the house are there to take counsel with its owner. Its chapel for funerary offerings is as pure as the clean abzu. The stone basins set up in the house are like the holy room of the lustration priest where water never ceases to flow. Its high battlements where pigeons live is …… Eridug ……. E-ninnu offers rest to pigeons, it is a protective cover with large branches and a pleasant shade, with swallows and other birds chirping loudly there. It is Enlil’s E-kur when a festival takes place in it. The house’s great awesomeness settles upon the whole Land, its praise reaches to the highlands, the awesomeness of the E-ninnu covers all lands like a garment.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
Warrior Ninĝirsu entered the house, the owner of the house had arrived. He was an eagle raising its eyes toward a wild bull. The warrior’s entering his house was a storm roaring into battle. Ninĝirsu entered his house and it became the shrine of the abzu when there is a festival. The owner came out of his house and he was Utu rising over the land of Lagaš. Bau’s going to her E-mi quarters was a true woman’s taking her house in hand. Her entering her bedroom was the Tigris at high water. When she sat down beside her ……, she was the lady, the daughter of holy An, a green garden bearing fruit.

The building of Ninĝirsu’s temple (Gudea, cylinders A and B): c.2.1.7
With his divine duties, namely to administer the open country, the pleasant place; to give directions concerning the Gu-edina, the pleasant open country; to make its birds propagate (?); to have them lay their eggs in nests (?); to have them rear their young; to see that the multiplication of the beasts of Ninĝirsu’s beloved countryside does not diminish, Gudea introduced Dim-gal-abzu, the herald of Gu-edina, to Lord Ninĝirsu.

The lament for Urim: c.2.2.2
The protective goddess has abandoned E-tar-sirsir and has let the breezes haunt her sheepfold. The mother of Lagaš has abandoned it and has let the breezes haunt her sheepfold. Ĝatumdug has abandoned that house Lagaš and has let the breezes haunt her sheepfold. She of Niĝin has abandoned it and has let the breezes haunt her sheepfold. The great queen has abandoned that house Sirara and has let the breezes haunt her sheepfold. She of Kinirša has abandoned it and has let the breezes haunt her sheepfold. Dumuzid-abzu has abandoned that house Kinirša and has let the breezes haunt her sheepfold. She of Gu-aba has abandoned it and has let the breezes haunt her sheepfold. Ninmarki has abandoned the shrine Gu-aba and has let the breezes haunt her sheepfold.

The lament for Sumer and Urim: c.2.2.3
Bau, as if she were human, also reached the end of her time: “Woe is me! Enlil has handed over the city to the storm. He has handed it over to the storm that destroys cities. He has handed it over to the storm that destroys houses.” Dumuzid-abzu was full of fear in the house of Kinirša. Kinirša, the city to which she belongs, was ordered to be plundered. The city of Nanše, Niĝin, was delivered to the foreigners. Sirara, her beloved dwelling, was handed over to the evil ones.” Alas, the destroyed city, my destroyed house,” she cried bitterly. Its sacred Ĝipar of en priesthood was defiled. Its en priest was snatched from the Ĝipar and carried off to enemy territory.

The lament for Sumer and Urim: c.2.2.3
“I, a young man whom the storm has not destroyed, ……. I, not destroyed by the storm, my attractiveness not brought to an end, ……. We have been struck down like beautiful boxwood trees. We have been struck down like …… with coloured eyes. We have been struck down like statues being cast in moulds. The Gutians, the vandals, are wiping us out. We turned to Father Enki in the abzu of Eridug. …… whatever we shall say, whatever we shall add, …… whatever we shall say, whatever we shall add, we came out from the …… of Eridug.”

The lament for Eridug: c.2.2.6
The evil-bearing storm went out from the city. It swept across the Land — a storm which possessses neither kindness nor malice, does not distinguish between good and evil. Subir came down like rain. It struck hard. In the city where bright daylight used to shine forth, the day darkened. In Eridug where bright daylight used to shine forth, the day darkened. As if the sun had set below the horizon, it turned into twilight. As if An had cursed the city, alone he destroyed it. As if Enlil had frowned upon it, Eridug, the shrine Abzu, bowed low.

The lament for Eridug: c.2.2.6
The minister Isimud ……. Strangers to the house …… its side. Eridug, the shrine Abzu, …… silently. The enemy …… cleansed in a magnificent robe. …… a man …… the people ……. Along with the fluids spilled from his guts, his blood spilled forth. The ……, which like the azure sky was embellished forever, …… grasped …….

The lament for Eridug: c.2.2.6
…… distressed and anxious …… like a pigeon ……. (1 line fragmentary) The birds of the destroyed city …… a nest. The ukuku bird, bird of heart’s sorrow, …… the place. Pain ……. The area became entangled in wild thornbushes. It …… wild thornbushes. The Šimaškians and Elamites, the destroyers, looked at the holy kettles which no one may look at. In the House of Nisaba’s Wisdom, the house of understanding, …… covered over ……. The divine powers which embellish the Abzu ……. When the holy treasures stored in the treasury were put ……, when, like a mist lying heavily on the earth, ……, they went like small birds shooed from their hiding places. (7 lines fragmentary) (unknown no. of lines missing)

The lament for Eridug: c.2.2.6
Because of this, Enki, king of the abzu, stayed outside his city as if it were an alien city. It bowed its neck down to the ground. Eridu’s lady, holy Damgalnuna, the faithful cow, the compassionate one, clawed at her breast, clawed at her eyes. She uttered a frenzied cry. She held a dagger and a sword in her two hands — they clashed together.

The lament for Eridug: c.2.2.6
“My beloved, for how long was it built? For how long is it destroyed? …… adornment of the Abzu.”

The lament for Eridug: c.2.2.6
“Lord Enki, who has ever seen such a destruction as that of your city Eridug? Who has ever seen such a misfortune as that of the shrine Abzu, your house?” No one goes up to his offering terrace. At the lunches, in his great dining hall, they do not call his name. Enki, king of the abzu, felt distressed, felt anxious. At the words of his spouse, he himself began to wail. He lay down and fasted.

The lament for Eridug: c.2.2.6
House of princely powers, standing in mighty water — the waters have receded from it ……. One can walk on its wide swamp. Within it grow wild thornbushes. The delightful boat Wild goat of the abzu — the waters have receded from it; …… its sheepfold …… the wharf. They were Sirsir, the tutelary deity, and the man who rides the boat. At the prow …… was hurled down in front of them. Evildoers destroyed the house, and its rites were disturbed.

The lament for Eridug: c.2.2.6
At the great gate, the lion-faced gate, the place where fates are determined, evildoers ……. They set fire to its door. Ka-ḫeĝala and Igi-ḫeĝala, the doorkeepers of the house, ……. …… Enki, at the …… place, …… its people. …… the destroyed place, the Abzu …… the powers of the Anuna gods. (3 lines fragmentary) (unknown no. of lines missing)(continuation of 3rd kirugu)

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3
City of the finest divine powers, lofty royal throne-dais! Shrine Urim, pre-eminent in Sumer, built in a pure place! City, your well-founded great wall has grown out of the abzu! City, beautiful as the sky, endowed with beauty, colourfully decorated in a great place! Shrine Urim, well-founded ĝipar, dwelling of An and Enlil! Your lofty palace is the E-kiš-nu-ĝal, in which the fates are determined! Your pilasters heavy with radiance tower over all the countries! Its terrace like a white cloud is a spectacle in the midst of heaven. Its …… like flashing lightning shines (?) inside a shrine. Like a single bull under the yoke, ……. Suen’s beloved pure table; E-kiš-nu-ĝal, Suen’s beloved pure table. The king, ornament of the royal offering place, occupies the august courtyard; Ur-Namma the exalted, whom no one dare oppose, ……. Urim, the wide city ……. (1 line unclear)

A praise poem of Šulgi (Šulgi D): c.2.4.2.04
At the same time, King Enki emerges from the abzu; he has but to raise one eye from the abzu to destroy for him the foreign lands from where he stands, to destroy for him their cities from where he sits — he of the trustworthy command, whose utterances are firmly established, Nudimmud, the great lord of Eridug; and he walks along the road together with Šulgi, the good shepherd of Sumer.

A praise poem of Šulgi (Šulgi D): c.2.4.2.04
After carrying out a noble revenge in the foreign lands, the hero had his brilliant royal barge caulked. Imbued with terrible splendour on the Exalted River, it was adorned with holy horns, and its golden ram symbol (?) gleamed in the open air. Its bitumen was the …… bitumen of Enki provided generously by the abzu; its cabin was a palace. It was decorated with stars like the sky. Its holy ……, (1 line fragmentary)

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
He thought up something of great importance and he made public what his heart, a mighty river, carried: the hidden secrets (?) of his holy thought. The matter is a holy and pure one, it concerns the divine powers of the E-kur, the fated good brick embedded (?) in the bottom of the abzu, it is something most important: a trustworthy man will rebuild the E-kur, thereby acquiring a lasting name. The son of this trustworthy man will long hold the sceptre, and their throne will never be overthrown.

An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
So that its voluminous offering meals would bring joy to the E-kur, Enlil called upon Urim, the good city founded by the princely one, the inside of which is a holy treasure chest which, like the abzu, no eye can see — the city of good purification rites and pure hand-washing rites; and what he says is trustworthy.

A praise poem of Šulgi (Šulgi O): c.2.4.2.15
City worthy of the divine powers, according to its name: shrine Urim, raging storm of Sumer, battleground — and well established! Origin of human seed, consolidating the foundations of the Land, abundance — and well established! Lofty dais of An, pure place, holy place, provider of first-fruit offerings for An to refresh himself, dripping with syrup and wine — and well established! Du-ur, celebrated place of Enlil, in whose interior are the assigned divine powers, place whose destiny was decreed by Father Enlil, great dais — and well established! Eridug, shrine expert in decreeing the fates, with princely divine powers, pure divine powers — and well established! E-kiš-nu-ĝal, cattle-pen of Suen, where fecund cows, breed-bulls and holy calves gambol together, producing fine cream — and well established! Abzu, holy residence of youthful Suen, tall crook lifting its head towards heaven, a marvel — and well established!

Šulgi and Ninlil’s barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18
Your woven …… is ……. Your covering reed-mats are the daylight spreading wide over the holy settlements. Your timbers are sniffing (?) …… reptiles crouching on their paws. Your punting poles are dragons sleeping a sweet sleep in their lair. Your strakes (?) are …… snakes, ……. Your floor-planks are flood-currents, sparkling altogether in the pure Euphrates. Your side-planks, which are fastened into their fixed places (?) with wooden rings (?), are a stairway leading to a mountain spring (?), a …… filled with ……. Your holy …… are persisting and firmly founded abundance. Your bench is a lofty dais erected in the midst of the abzu. Your …… is Aratta, full-laden with treasures. Your door, facing the sunrise, is a …… bird, carrying a …… in its talons while spreading wide its wings.

Amar-Suena and Enki’s temple (Amar-Suena A): c.2.4.3.1
…… protective deity ……. Amar-Suena …… his heart. He who …… the temple with an axe ……. Amar-Suena …… the abzu shrine. …… built with gold, and decorated with lapis lazuli. He applied himself to building the temple; King Amar-Suena applied himself to building the temple. The people turned against the king, and the foreign countries …….

Amar-Suena and Enki’s temple (Amar-Suena A): c.2.4.3.1
In the first year the temple remained in ruins, and he did not restore it. Amar-Suena …… the divine powers of kingship. In the second year it remained in ruins, and he did not restore it. Amar-Suena …… his royal garments for mourning clothes. In the third year it remained in ruins, and he did not restore it. Amar-Suena could not interpret (?) the temple’s ominous sign among (?) the birch trees. In the fourth year it remained in ruins, and he did not restore it. Although he had been advised (?) by a sage, he could not realise the plans of the temple. In the fifth year it remained in ruins, and he did not restore it. The abzu shrine has been …… by force. In the sixth year it remained in ruins, and he did not restore it. He was searching for the divine plan of the temple, but could not find it. In the seventh year it remained in ruins, and he did not restore it. Enki spoke to him about the temple, the temple that did not exist. In the eighth year, he applied himself to building the temple. By the ninth year, King Amar-Suena built the E-uduna of the wise lord (?) like …….

Amar-Suena and Enki’s temple (Amar-Suena A): c.2.4.3.1
(1 line fragmentary) The guardian (?) of the spacious land ……. As Enki lifted his gaze ……. Having left the temple …… in the abzu.

A šir-namgala to Mešlamta-ea and Lugal-era for Ibbi-Suen (Ibbi-Suen B): c.2.4.5.2
Its divine powers ……. The seven divine powers, …… grandly established, adorned with the divine powers by the prince in the abzu, the prince …… adorned ……. The warrior qualities of Mešlamta-ea and Lord Lugal-era …… in the foreign lands; their greatness shines forth to the outer limits of heaven and earth, to the outer limits of heaven and earth.

A šir-namursaĝa to Ninsiana for Iddin-Dagan (Iddin-Dagan A): c.2.5.3.1
When standing in the heavens she is the good wild cow of An, on earth she instils respect; she is the lady of all the lands. She received the divine powers in the abzu, in Eridug; her father Enki presented them to her. He placed the lordship and kingship in her hands. She takes her seat on the great dais with An; she determines the fates in her Land with Enlil. Monthly, at the new moon, the gods of the Land gather around her so that the divine powers are perfected. The great Anuna gods, having bowed before them, stand there with prayers and supplications and utter prayers on behalf of all the lands. My lady decrees judgments in due order for the Land. { (2 mss. add the line:) Inana decides verdicts for the Land together with Enlil. } Her black-headed people parade before her.

A hymn to Nibru and Išme-Dagan (Išme-Dagan C): c.2.5.4.03
Shrine of Nibru, shrine surpassing the abzu, shining E-kur; your prince is the Great Mountain Enlil who surpasses the Prince (i.e. Enki). Your great lady is the good woman, Mother Ninlil, excelling in refinement. Your caretaker is one whose vigour is surpassing, the hero Ninurta. The chief minister (i.e. Nuska), who is worthy of your fair copper vessels, who makes your bedchamber exceedingly pleasant, is also the guardian watching over your honourable divine powers; he is the shepherd watching over your honourable divine powers. Your provider, who was engendered by the Great Mountain and was born by Ninlil — Išme-Dagan, who was engendered by the Great Mountain, and was born by Ninlil, he who has achieved a high reputation among his numerous people, throws himself at your feet.

An adab (?) to Enki for Išme-Dagan (Išme-Dagan D): c.2.5.4.04
(2 lines fragmentary) The fates you determine are firm; you are the junior Enlil. You (?) distribute the divine powers for the Anuna, the great gods. You establish for them a habitation, a holy dwelling place; you are their proud lord. Your greatness is unapproachable ……. You (?) …… in a pure place the abzu, the mountain built with princely divine powers; …… Eridug, the shrine, which extends over huge marshes, marshes of snakes.

An adab (?) to Enki for Išme-Dagan (Išme-Dagan D): c.2.5.4.04
Enki, lord, firstborn son of An ……, Nudimmud, great bull of the abzu ……, may you …… with your consort, holy Damgalnuna. Father Enki, may you embrace her and soothe your heart with her. …… friendly words on behalf of Išme-Dagan. …… the prayer of the king until distant days. The one blessed by Enlil ……, Išme-Dagan, the shepherd, …… the son of Enlil. May his radiance …… for you to the outer limits of heaven and earth. May he have authority, may he be peerless in all the numerous countries. May Išme-Dagan …… from the south as far as the uplands. …… the god of the Land ……. May the Tigris and Euphrates ……, may they bring abundance for him. May the udders of heaven open for him; may the harvest …… for him. May barley, emmer, wheat, gu-nida grain …… on vast fields for him. May grain heaps be heaped up for him; may Ezina …….

A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23
You are the pillar (?) in the south and the uplands, the mooring post of all people. Your divine powers are supreme divine powers with which no divine powers can compare. Your plans are as if rooted in the abzu, endowed with great terrifying splendour. As if it were the lovely earth itself, no one can comprehend your eminence. Your pre-eminent destiny surpasses all praise. You are a lofty hill that no one can reach. Outstanding, with head high, you reach to the heavens.

A hymn to Ninurta for Išme-Dagan: c.2.5.4.29
The pure abzu, the house whose brickwork ……, whose façade settles the mind, …… to place before him ……. (1 line fragmentary) (unknown no. of lines missing)

A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2
August lord, you excel in heaven and earth, and you have made your name shine forth. Enki, you have gathered up all the divine powers that there are, and stored them in the abzu. You have made praiseworthy the divine powers, exceeding all other divine powers, of your holy dwelling which you have chosen in your heart — the abzu, the august shrine …… — as well as its divine plans. Its shadow covers all lands from east to west, and its terrifying splendour rests upon the holy heavens like dense thunderclouds. It fills with terror E-kur, the holy dwelling of An and Enlil. Therein, equipped with the sceptre, you fashion the numerous seeds (?) …… for the assigned divine powers of the great gods; to create mankind and to preserve them alive is in your power, Father Enki, when you take your seat on the dais where you decide destinies.

An adab to Inana for Ur-Ninurta (Ur-Ninurta D): c.2.5.6.4
Your ideas are as profound as the abzu; no one is known to have perceived them. Your actions are very great, and there is no god to rival you. You fetched your divine powers on a favourable day, and none of them escaped you. You have secured the kingship, and nothing escapes from your hand. You have equal rank with An the king, and you decide destinies with him. Your utterances are as well-established as those of Enlil. Grandiloquent Inana, you have no rival in heaven or on earth.

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1
Diĝir-maḫ, the …… of the Land, fixed a destiny for your broad heart and, when your umbilical cord (?) was cut, appointed you to lordship. Nanna, the benign (?) lord, the son of Enlil, has fixed the crown of life firmly upon your head. In the abzu Nudimmud, your divine creator, has increased abundance for you.

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2
Lord, perfect in august wisdom and recognised for his mighty counsel, Ḫaia, who holds the great tablets, who enriches the deep wisdom! Accountant of Ḫal-an-kug, having the final overview of the arts of Nisaba’s house of wisdom; palace archivist of heaven and earth, who keeps count of every single assignment, who holds a holy reed-stylus and covers the great tablets of destiny with writing! Wise one, who prompts holy An with words and attention at the appropriate times; seal-holder of Father Enlil! He who brings forth the holy objects from the treasure-house of E-kur; ornament of the abzu shrine, wearing his hair loose for Lord Nudimmud!

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2
He who fixes the standards on their pegs, planner (?) who artfully excavates (?) the soil of the Land, who decorates the floor and makes the dining-hall attractive for Anšar and the Great Mountain! Tall and with head high, he whose utterances from the abzu shrine are favourable, who carefully holds the pure white loaves of the house of the gods! Kusu and Indagara, without whom heaven would not be pure nor earth bright, continual providers of the great meals of An and Enlil in their grand dining-hall! He who gazes upon the holy precinct, upon Lord Nudimmud; he who holds the holy bronze vessels, who makes hearts rejoice and soothes spirits!

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2
My king, I shall praise your eminence in song! Ḫaia, I will declare your greatness perpetually! Who among the gods is fitted like you for the holy divine powers? Your beloved spouse is the maiden Nisaba, the great queen of queens. Ninlil, who was born of her holy womb, the august wife of Nunamnir, sits with her on the dais of E-kur with head raised high, uniquely entitled to behave as queen of the gods, the peerless goddess. In the abzu shrine, Enki has bestowed his incantations of life on you, great breed-bull, who are recognised for your right understanding, who constantly care for the gods, Ḫaia, you who operate effectively the assigning of divine powers, who mark out the cult places.

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2
When Father Enki comes forth from the abzu, he assigns (?) its greatness to you, Ḫaia. You cause the people who are in its midst to lift their necks towards heaven; you make its population pass their days in rejoicing. You keep all its people forever contented. You establish festivals in the houses of the great gods; you spread splendour.

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2
Leader, leader (?) of the gods, complete the great fates of the people. Look favourably upon the king with your gracious gaze that is full of life. Duly grant a joyous reign of long days to prince Rīm-Sîn, marking its years on the tablet of life, forever unalterable. May An and Enlil love the shepherd Rīm-Sîn in the office of high priest. The singers will make your praise resound sweetly in their mouths; Ḫaia, the singers will make your praise resound sweetly in their mouths. Lord of heaven and earth, king of the abzu, its praise is august. Father Enki, king of the abzu, your praise is sweet.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn F): c.2.6.9.6
Rīm-Sîn, king with princely divine powers, leader with all the divine powers, raising high your princely head! The abzu is the august holy shrine of the E-kiš-nu-ĝal, a great vastness in depth and breadth, the foundation of the innermost holy pure buildings, with a pleasant odour like a forest of aromatic cedars and ḫašḫur trees. It forms the foundations (?) of the temple, within the temple, a protection for the temple; the terrifying splendour of the temple, a great corner, a holy corner within the solid interior. The design of the doorway is a magic bond: a solar disc at whose top is a standard representing a rapacious eagle, violently seizing stags which turn to the left and right. Gods stand guard over the doorway.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn F): c.2.6.9.6
In this place, you see numerous tall birch trees. The door frame, the architrave, the lock, the fence (?) around the threshold, the door-leaves, the bolt, the bar of the temple, the supporting wall of the temple terrace, foundation of the innermost holy pure buildings — all these are of very holy reeds, golden yellow or silver white. Beside the marsh of the abzu of the E-kiš-nu-ĝal, in the holy enclosure where cattle mill about, for the many lustrous …… calves to receive their presents, the …… with their calves stand before you in the sacred ……. You see the old reeds, the old reeds in the water meadows ……, the old lying reeds, the upright reeds …… well-established in these fields. Within the marsh of the abzu of the E-kiš-nu-ĝal, the holy lagoon, the reedbeds in the holy water, you see the …… reeds growing.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn G): c.2.6.9.7
O king named with a name by Enlil, the destiny of whose reign is abundance, a time of richness and years of happiness! May a destiny of stability and a destiny of abundance be your lot. O king, day and night, even at dead of night, time shall pass for you in endless abundance, and be agreeable and stable for you. O king, since you have offered your food offerings first offered in the abzu; O king, since you have offered your food offerings afterwards in the great courtyard, there shall be no end to the abundance. O king, the temple shall be well-organised for you. Rīm-Sîn, king of Urim, has restored the august divine powers of the Ki-ur.

A prayer to Inana for Ḫammu-rābi (Ḫammu-rābi F): c.2.8.2.6
You behave as a lady among living creatures, you …… the dais; you …… great ritual ordinances and commands in the abzu shrine.

A prayer for Samsu-iluna (Samsu-iluna B): c.2.8.3.2
When like a raging storm you batter the foreign lands that are hostile to you, may your head be raised high, O king; may your head be raised high, O Samsu-iluna! In Babylon, the city of the divine powers of Suen, may you let your cleverness shine like the sun! May Marduk, the god who created you, lift your head high in the midst of lords and princes! On the field of battle, of mêlée and conflict, may he never stray from your side! May he be your helper with weapons, may he cause you to excel until distant days! May An, king of the gods, make your life last until distant days! May Enlil, king of the foreign lands, who confirms your words, make your words weighty! May Inana, the great queen of heaven, grasp you firmly with her holy word! May Enki deliver numerous people into your hands! May Asari, the great ruler of the abzu, who provides advice for all the foreign lands, the lordly one of Eridug, the god who in his …… calls all the …… with a good name — may he be your great princely strength!

A prayer for Samsu-iluna (Samsu-iluna B): c.2.8.3.2
May Namma, the mother who …… the house, place water in your mouth at the …… of the Land! May Damgalnuna, the great lady of Eridug, when she intercedes joyfully in the good bedchamber, (1 line unclear)pray on your behalf for days of plenty and days …… from her husband. May the …… deity, the protective goddess of the abzu, be your source of good omens …… for ever and ever! O Samsu-iluna, my king!

Letter from Kug-Nanna to the god Ninšubur: c.3.3.39
Say to (1 line missing)to the counsellor who constantly cares for ……, the god who distributes the divine powers, who utters pleasing words, who …… a verdant branch by his head; the linen-clad god of the abzu, the chief administrator, who makes the oracular responses (?) favourable, whose words are pre-eminent; the powerful one (?) at the bow (?) of the boat “Stag of the Abzu”, the lord of wide and complete wisdom, the minister who knows An’s secrets, with whom no god can compare; the lord of the protective goddesses; him whose great sweet eyes inspire confidence, who provides the Anuna gods, the great gods, with food offerings; the adviser who comes forth from the skies, who is worthy of holy Inana; without whom no lord or king could receive the lofty sceptre — to Ninšubur, the merciful god who listens to prayers and supplications, repeat: this is what Kug-Nanna the incantation priest, the son of Lugal-ka-gena, your servant, says:

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1
Nourished on the good milk of intelligence, advice and reason, his voice resounds loudly. August sage, firstborn son of Enki, he gives …… to all who are born. Profoundly intelligent, as wise as his father, possessed of understanding, Asarluḫi penetrates everything. Nothing …… him. Lordly son of the abzu, endowed with holy wisdom, he is Marduk, the bringer of counsel. Tall in stature, he can survey all the divine powers of heaven and earth.

A hymn to Asarluḫi (Asarluḫi A): c.4.01.1
Eloquent one of the abzu, great minister of Eridug, lordly Asarluḫi! The enkum and ninkum priests, the abgal and abrig priests, the …… priestesses and the …… all pay attention when you open your holy mouth. Daily as they go forth, they circumambulate (?) you. Cleansing the purification rites with pure hands and pure tread, holy in every respect, you are the supervisor of the purification priests of E-abzu.

A hymn to Bau’s beneficent protective goddess (Bau A): c.4.02.1
(1 line fragmentary) respected one, beloved of Bau, lady …… true cream, (1 line unclear)As is fitting, she lets Lord Ig-alim have the sceptre. Just woman, my protective goddess, lady — because you ……, let us forever praise (?) you, the beneficent protective goddess of Bau, the lady who …… food and drink and …… in abundance, who from the dwelling place of the abzu’s abundance speaks in a noble voice in its …….

A šir-šag-ḫula to Damgalnuna (Damgalnuna A): c.4.03.1
The divine powers of the abzu ……. The good ……. Outstanding among ladies, your praise ……. You never cease being the wife of your Eridug, the mountain of abundance. She is the birth-giver of the great gods, she is their goddess.

Enlil in the E-kur (Enlil A): c.4.05.1
In the city, the holy settlement of Enlil, in Nibru, the beloved shrine of father Great Mountain, he has made the dais of abundance, the E-kur, the shining temple, rise from the soil; he has made it grow on pure land as high as a towering mountain. Its prince, the Great Mountain, Father Enlil, has taken his seat on the dais of the E-kur, the lofty shrine. No god can cause harm to the temple’s divine powers. Its holy hand-washing rites are everlasting like the earth. Its divine powers are the divine powers of the abzu: no one can look upon them.

Enlil in the E-kur (Enlil A): c.4.05.1
The lagar priests of this temple whose lord has grown together with it are expert in blessing; its gudug priests of the abzu are suited for { (1 ms. adds:) your } lustration rites; its nueš priests are perfect in the holy prayers. Its great farmer is the good shepherd of the Land, who was born vigorous on a propitious day. The farmer, suited for the broad fields, comes with rich offerings; he does not …… into the shining E-kur.

Enlil in the E-kur (Enlil A): c.4.05.1
Enlil, holy Uraš is favoured with beauty for you; you are greatly suited for the abzu, the holy { throne } { (1 ms. has instead:) engur }; you refresh yourself in the deep underworld, the holy chamber. Your presence spreads awesomeness over the E-kur, the shining temple, the lofty dwelling. Its fearsomeness and radiance reach up to heaven, its shadow stretches over all the foreign lands, and its crenellation reaches up to the midst of heaven. All lords and sovereigns regularly supply holy offerings there, approaching Enlil with prayers and supplications.

A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1
So that everywhere …… and holy places will be established, and so that Gibil the pure (i.e. fire) will be available before the E-kur, Lady Ninmug stands by at your behest. So that the holy orchards (?) will be opened up, { Ama-abzu-E-kura } { (1 ms. has instead:) Dumuzid-abzu } stands by at your behest. So that the bolts of holy houses will be opened, { Ninniĝbunara } { (1 ms. has instead:) Ninĝarĝarĝar (?) } stands by at your behest. So that there will be joy in Umma, Ninbi-šu-kale stands by at your behest. So that Aratta will be overwhelmed (?), Lugalbanda stands by at your behest. So that Niĝin will rise above the waters like a mountain, the minister …… stands by at your behest. So that ……, …… stands by at your behest. (approx. 51 lines missing)

A balbale to Inana (Inana A): c.4.07.1
My lady, you turn your gaze from the abzu (?). An has commanded you ……. You are gifted with divine powers like An the king, and like Enlil you are established in a place of honour. You determine majestic verdicts in the assembly; like a light from heaven within the assembly, you lead (?) the righteous and { seize the wicked } { (1 ms. has instead:) …… the evil }. You { lead (?) } { (1 ms. has instead:) lead forth } the righteous in the palace for Utu. You restore the ……. You …… the people for the king, and ……. Enlil gave you your fierce face and your serious brow.

A tigi to Inana (Inana E): c.4.07.5
Riding on the south wind, you are she who has received the divine powers from the abzu. You have seated King Ama-ušumgal-ana upon your holy dais. Inana, riding on the south wind, you are she who has received the divine powers from the abzu. You have seated King Ama-ušumgal-ana upon your holy dais.

A šir-namšub to Inana (Inana G): c.4.07.7
When I go, when I go — the mighty queen who ……, who ……; when I, the queen, go to the Abzu, when I, Inana, go to the Abzu, when I go to the Abzu, the E-nun, when I go to Eridug the good, when I go to E-engura, when I go to E-ana, the temple of Enlil, when I go to ……, when I go to where the great offering bowls stand in the open air, when I go to where the …… pure …… bowls, when I go to where …… is honoured, when I go to where Lord Enki is honoured, when I go to where Damgalnuna …… is honoured, when I go to where Asarluḫi …… is honoured — then I bring a dog with me, I bring a lion (?) with me, I bring boxwood with me, I bring ḫalub wood with me. I, Inana, receive the little ……, when I travel there, when I travel there.

A šir-namšub to Inana (Inana I): c.4.07.9
When I …… as I travel by boat, when I …… as I travel by boat, when I, the queen, journey to the abzu, when I enter the house of Enlil, I am indeed the queen who is pre-eminent in the mountains. When I stand before the face of Enlil, I am indeed the emanating light. When I stand in the mouth of the battle, I am indeed also the foremost one of all lands. When I stand in the thick of the battle, I am indeed also the very guts of battle, the heroic strength. When I walk about at the rear of the battle, I am indeed also the flood bearing ……. When I take my stand behind the battle, I am the woman who comes (?).

A balbale to Inana (Dumuzid-Inana B): c.4.08.02
“My desirable one, my desirable one, your charms are lovely, my desirable apple garden, your charms are lovely. My fruitful garden of meš trees, your charms are lovely, my one who is in himself Dumuzid-abzu, your charms are lovely. My holy statuette, my holy statuette, your charms are lovely. My alabaster statuette adorned with a lapis-lazuli jewel, your charms are lovely.”

A balbale to Inana (Dumuzid-Inana F): c.4.08.06
I am perfect for the lord in E-kur. We are a fitting ornament in the joyful palace. In the house of Enlil ……. In the house of Enlil ……. …… in E-kur ……. (approx. 3 lines missing)I shall decree a good destiny …… from the abzu for my king, a meš tree properly ……, …… verdant, full of beauty, of his mother and father, my …… who was born ……:

A balbale to Inana (Dumuzid-Inana F): c.4.08.06
…… good semen, good seed; when he comes forth from the brickbuilt abzu, I will make him sprout forth like a meš tree. Ama-ušumgal-ana, may An create ……. …… shall supply you with ……. Your sweet beauty, like foliage ……. I shall cherish you ……. I will make Ama-ušumgal-ana sprout forth as just such a meš tree!

A hymn to Nanna (Nanna E): c.4.13.05
Princely son, you are radiant as you come forth from the sacred bathing chamber (?), ……. …… the mountain of pure divine powers, the abzu shrine, ……. …… the majestic foundation platform, ……. Bringing terrifying radiance from the marshes, you …… a fearsome …….

A hymn to Nanna (Nanna E): c.4.13.05
O Nanna, your crescent moon is called “the crescent moon of the seventh day (?)”. Enlil has made known throughout heaven and earth your name, which is a sacred name. Princely son, he has made your greatness manifest throughout heaven and earth. The majestic assembly has bestowed on you his status as Enlil. And from the place of the sanctuary Eridug, Enki has determined for you your lordship and majesty. King of heaven and earth who adorns heaven and earth (?), from the majestic abzu, the place of the sanctuary Eridug, he has declared your great lordship and your greatness.

A hymn to Nanna (Nanna E): c.4.13.05
He puts your ritual plans and majestic lustration rituals in order for you. …… he makes the offering table resplendent for you in the sacred place. …… he puts in order for you …… evening meals, your evening meals and morning meals. He consecrates the lustration rituals and makes them shine for you. After ……, he has made the …… beautiful. He has called ……. Enki sets up for you the lustration rituals created in his abzu; Kusu establishes the lustration rituals created in their specific house — the oven for oxen, sheep and bread beside the interior of the bathing chamber (?), those sacred lustration rituals beside the shrine!

A hymn to Nanna (Nanna E): c.4.13.05
With the majestic oil of the sacred body, the oil of lordship, oil from your great treasury, Lord Ningublaga consecrates the hands on his lapis-lazuli quay, the majestic quay, the sacred quay. But from Eridug the stag of the abzu (Enki) purifies the oil for those hands. So that you should place sacred hands upon your offering table in the banqueting hall, the great place, your steward Kusu — she who purifies hands and cleanses hands — consecrates the hands. But from Eridug the stag of the abzu purifies the oil for those hands.

A hymn to Nanna (Nanna E): c.4.13.05
Ningal is the majestic lady of the abzu shrine, of the majestic dais of Urim determining good and great destinies, and of the E-kiš-nu-ĝal, the sacred and good dwelling. O, the sacred dwelling is the place of your ladyship for Nanna its king! The E-kiš-nu-ĝal, the Agrun-kug, is your house of royalty! Nanna and Ningal bring joyfulness to the dwelling.

A hymn to Nanna (Nanna O): c.4.13.15
We are going to the shrine Nibru, Dur-an-ki, to …… brick-built Tutub, to the majestic Abzu, brick-built Eridug, to the E-šu-me-ša with the princely divine powers, in Urim to the house of Suen, to the E-kiš-nu-ĝal of Nanna, to the Agrun-kug, the beloved house of the lady, to the E-ḫursaĝ, the house of the king, to the E-namtila of Prince Šulgi. In the …… place of Suen, may you be Utu.

A hymn to Nanna (Nanna O): c.4.13.15
The abzu has flourished, the abzu is beautiful. The abzu shall establish the lord as its lord. Lord Nanna, Lord Ašimbabbar, to the lord of the courtyard, noble Alamuš, may ……! May ……! May …… Inana of heaven …… in beauty! May the mistress …… in beauty in the shrine! May …… as desired! May ……! May you ……! …… of Ninsumun ……! (unknown no. of lines missing)

A hymn to Nanše (Nanše A): c.4.14.1
There is perfection in the presence of the lady. Lagaš thrives in abundance in the presence of Nanše. She chose the šennu in her holy heart and seated Ur-Nanše, the beloved lord of Lagaš, on the throne. She gave the lofty sceptre to the shepherd. She adorned Gudea with all her precious divine powers. The shepherd chosen by her in her holy heart, Gudea, the ruler of Lagaš, placed the lyre (?) Cow-of-Abundance among the tigi drums and placed the holy balaĝ drum at its side. While sacred songs and harmonious songs were performed before her, the kintur instrument praised the temple. The chief musician played the ibex horn for her: the song ‘The house has been granted powers from the abzu’, the sacred song of the house of Sirara about the princely powers was performed.

A hymn to Nanše (Nanše A): c.4.14.1
At Nanše’s house, the river of the ordeal cleanses a person. After the oracular messages and (?) the holy songs have come out of …… of the abzu, …… the songs, and the enkum and ninkum priests choose (?) the purification rites. No …… or …… are to be added its words. No obstinate or threatening utterance shall arise.

A hymn to Nanše (Nanše A): c.4.14.1
He who extends his staff of office, the one respected within the abzu, the lord who has no opposition in the terraced tower (?) of Nanše’s house, the king, Lord Ḫendursaĝa, promulgates the decrees of Nanše’s house. They are heavy smoke settling on the ground; the commands of the house are thick clouds covering the sky as if they were joined together with the needle of matrimony, yet the king, Lord Ḫendursaĝa, tears them apart. He can discriminate between the just and the wicked, and he can bring justice to the orphan as well as to the widow.

A hymn to Nanše (Nanše A): c.4.14.1
At the house which has been granted powers from the abzu, in Sirara, the gods of Lagaš gather around her. To weigh silver with standard weights, to standardise the size of reed baskets, they establish an agreed ban measure throughout the countries. The shepherd, the expert of the Land, the wise one (?) of the countries, Ištaran, who decides lawsuits justly, who lives in the Land …… Ninĝišzida ……. (2 lines unclear)

A hymn to Nisaba (Nisaba A): c.4.16.1
In the Abzu, the great crown of Eridug, where sanctuaries are apportioned, where elevated …… are apportioned — when Enki, the great princely farmer of the awe-inspiring temple, the carpenter of Eridug, the master of purification rites, the lord of the great en priest’s precinct, occupies E-engura, and when he builds up the Abzu of Eridug; when he takes counsel in Ḫal-an-kug, when he splits with an axe the house of boxwood; when the sage’s hair is allowed to hang loose, when he opens the house of learning, when he stands in the street of the door of learning; when he finishes (?) the great dining hall of cedar, when he grasps the date-palm mace, when he strikes (?) the priestly garment with that mace, then he utters seven …… to Nisaba, the supreme nursemaid:

A balbale to Ninĝišzida (Ninĝišzida A): c.4.19.1
Hero, lord of field and meadow, lion of the distant mountains! Ninĝišzida, who brings together giant snakes and dragons! Great wild bull who, in the murderous battle, is a flood that ……! Beloved by his mother, he to whom Ningirida gave birth from her luxurious body, who drank the good milk at her holy breast, who sucked in lion’s spittle, who grew up in the abzu! August išib priest who holds the holy ešda vessels, checker of tablets, who secures justice ……! King, wild bull with tall limbs (?), who directs speech aright, and who hates wickedness! Mighty power, whom no one dare stop when he spreads confusion! Mighty Ninĝišzida, whom no one dare stop when he spreads confusion!

A šir-gida to Ninisina (Ninisina A): c.4.22.1
“My son, pay attention to everything medical! Damu, pay attention to everything medical! You will be praised for your diagnoses.” Holy Ninisina performs for him her role as incantation priest, which Enki bestowed on her from the princely abzu. Because of the anxiety and intestinal disease which pursue mankind, this person writhes like a snake on scorching ground, hissing like a snake in waste ground, always calling out anew: “My heart! My stomach!”

Ninisina and the gods (Ninisina F): c.4.22.6
Having left the temple of Enlil, she entered Eridug, the pleasant place, and took her seat in the abzu shrine. Her father, Enki, seated her upon his knees. He truly cherished Ninisina — as soon as …… took a fancy to jewels of šuba stone, they were hung around the neck of Ninisina; as soon as she took a fancy to a white linen garment, he dressed the daughter of holy An in it. Lord Nudimmud determined a fate for her. (unknown no. of lines missing)

A hymn to Ninkasi (Ninkasi A): c.4.23.1
Your father is Enki, Lord Nudimmud, and your mother is Ninti, the queen of the abzu. Ninkasi, your father is Enki, Lord Nudimmud, and your mother is Ninti, the queen of the abzu.

A tigi to Nintur (Nintur A): c.4.26.1
Forceful lady with the nobility of heaven and earth, …… born …… Nintur! ……, which the prince has put in the abzu, she who has contended with the Great Mountain Enlil! Nintur, forceful lady with the nobility of heaven and earth, …… born …… Nintur! ……, which the prince has put in the abzu, she who has contended with the Great Mountain Enlil! The cow cries aloud to her about her calf and, because of her distress, Mother Nintur looks for him, Mother Nintur, the august lady of Keš, she who has contended with the Great Mountain Enlil. The cow cries aloud to her about her calf and, because of her distress, Nintur — Mother Nintur — looks for him, Mother Nintur, the august lady of Keš, she who has contended with the Great Mountain Enlil.

A šir-gida to Ninurta (Ninurta A): c.4.27.01
…… playing ……, …… roaring ……, in the remote …… Lord Ninurta …… all the divine powers …… ornament of šuba stone, Inana ……, beautiful charms ……. The lord of the great place of An, ……. …… in the abzu constantly, the lord, the foremost one of the house of the excellent divine powers ……, greeting Enki in the abzu shrine.

A šir-gida to Ninurta (Ninurta A): c.4.27.01
August wisdom filling the Land like the abzu, …… of his pure house, …… he tends carefully, …… he calls. { The house of cedar …… } { (1 ms. has instead:) The lord …… }. He pours light over the fields. The lord with the holy mouth (?) standing on the high mountains, the light keeping guard over ……, present constantly every month in the great shrine, Uta-ulu, lord of the gods, great hero of An’s, great lord of Enlil’s, Ninurta, august son of E-kur, lordly son of his own father, your praise is sweet!

Ninurta’s journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02
As the king went to the abzu, he prepared the way for him; as Ninurta went to Eridug, he prepared the way for him. He made the roadway festive for him, he …… for him. He made Ninurta joyful in the abzu, in Eridug.

Ninurta’s journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02
When the king arrived at the abzu, the day was spent in abundance and the night in celebration; when Ninurta arrived at Eridug, the day was spent in abundance and the night in celebration. The firstborn son of An presented him with divine powers for a lifetime; the lord of all divine powers restored the ancient divine powers to their places for him. The good days of Sumer were to come, …… Enki.

Ninurta’s journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02
As a king, Ninurta, the son of Enlil, wore a crown and ……; as a lord, he tied on the shining headgear and held abundance in his hands. He came forth radiantly, raised his head high in the abzu, in Eridug. A youth who is the glory of the E-kur ……, he is the …… of kingship; he is the prayer of heaven and earth. With An and Enki he sits joyfully in the courtyard ……. (unknown no. of lines missing)

Ninurta’s journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02
Ninurta, who together with An determines the destiny in the abzu, in Eridug, what you say takes the breath away; the fate you determine is immutable. Just as (?) for your statements, so also for your determining of fates, the heroic gods of the abzu salute you. O king, just as (?) you raise your head in the abzu, so, Ninurta, may you raise your head in Eridug! The Anuna gods speak in praise of your heroism. King, …… the E-kur; Ninurta, …… the E-kur; …… great …… its house. Dragon, lion, its abundance …….

A šir-namšub to Ninurta (Ninurta G): c.4.27.07
House of the rebel lands! Ah you! You! Ah me! Me! House of the rebel lands, when will your clay return to its abzu? House of the rebel lands, when will your reeds return to their reedbeds? House of the rebel lands, when will your beams return to their forests?

A šir-gida to Nuska (Nuska A): c.4.29.1
The Great Mountain has entrusted you with organising the divine plans of heaven and earth, throughout the breadth of heaven and earth, setting on their course the great decisions and perfecting the cultic ordinances, Nuska, good lord of Enlil! Impressively strong minister of Enlil, wielding the holy sceptre, pre-eminent leader of the gods, who broadens heaven and earth, good minister, lord of the great words, honourable son of An, with broad chest, endowed with great strength by the Prince, perfecting the divine powers of all that is great! Cup-bearer who makes the holy copper bowls shine, lord of the divine powers of the offering-table, you of great terrifying splendour! Temple cleaner, šita priest of the abzu, you sprinkle the temple courtyard! Great ……, working industriously on the Holy Mound to prepare best butter and best milk, reciting …… to cool the …… with incantation formulae, to perfect the holy prayers, making …… shine, hurrying about, organising food offerings, (approx. 11 lines missing)

A šir-gida to Nuska (Nuska B): c.4.29.2
……, Enlil decreed your birth in the E-kur! Nuska, Enlil decreed your birth in the E-kur! Lord Nudimmud, the king of prosperity, honoured you in the abzu. Good minister, I shall praise you! Nuska, majestic minister of Enlil, your praise is good and most sweet. My king, I shall praise you in song!

A hymn to Kusu (Kusu A): c.4.33.2
O angry great butting bull! O torch! O great bull of Enki, standing aggressively, coming forth from the abzu, the pure place! O Gibil (the god of fire), …… the palace and hall, as he radiates great awesomeness, his countenance ……! O Nun-bar-ana, angry avenger (?) ……, bringing forth the great torch from the abzu, lifting his head with the noble divine powers!

A hymn to Kusu (Kusu A): c.4.33.2
From Eridug (?) praise to lady Kusu, the princess of the holy abzu, …….

The temple hymns: c.4.80.1
O E-unir (House which is a ziqqurat), grown together with heaven and earth, foundation of heaven and earth, great banqueting hall of Eridug! Abzu, shrine erected for its prince, E-du-kug (House which is the holy mound) where pure food is eaten, watered by the prince’s pure canal, mountain, pure place cleansed with the potash plant, Abzu, your tigi drums belong to the divine powers.

The temple hymns: c.4.80.1
Your great …… wall is in good repair. Light does not enter your meeting-place where the god dwells, the great ……, the beautiful place. Your tightly constructed house is sacred and has no equal. Your prince, the great prince, has fixed firmly a holy crown for you in your precinct — O Eridug with a crown placed on your head, bringing forth thriving thornbushes, pure thornbushes for the susbu priests (?), O shrine Abzu, your place, your great place!

The temple hymns: c.4.80.1
O Tummal, exceedingly worthy of the princely divine powers, inspiring awe and dread! Foundation, your pure lustration extends over the abzu. Primeval city, reedbed green with old reeds and new shoots, your interior is a mountain of abundance built in plenitude. At your feast held in the month of the New Year, you are wondrously adorned as the great lady of Ki-ur rivals Enlil. Your princess, Mother Ninlil, the beloved wife of Nunamnir, has erected a house in your precinct, O E-Tummal (Tummal House), and taken a place upon your dais.

The temple hymns: c.4.80.1
Ĝipar, princely shrine of the holy divine powers, shining like the …… sun, E-kiš-nu-ĝal, beaming moonlight which comes forth in the Land, broad light of midday which fills all lands, house, your platform is a great snake, a marsh of snakes. Your foundation is the abzu, fifty in number, and the engur, seven in number, a shrine which looks into the heart of the gods. Your prince, the prince who makes decisions, the crown of the wide heaven, the sovereign of heaven, Ašimbabbar, has erected a house in your precinct, O shrine Urim, and taken his seat upon your dais.

The temple hymns: c.4.80.1
O city, …… from the abzu like barley, cloudy plain, taking the divine powers from its midst, Kuara, your foundation and just banqueting hall, the lord who does not hold back his goods stands ready for admiration. The Seven Sages have enlarged it for you from the south to the uplands.

The temple hymns: c.4.80.1
Your prince, the most precious prince Asarluḫi, the most precious one, is a warrior, born a noble prince, a leopard who seizes prey. He is like an onrushing storm battering the rebel land. As long as it remains disobedient, he pours spittle upon it. Asar-alim-nuna, the son of the abzu, has erected a house in your precinct, O house Kuara, and taken his seat upon your dais.

The temple hymns: c.4.80.1
O city, founded upon a dais in the abzu, established for the rites of išib priests, house where incantations of heaven and earth are recited, (4 lines fragmentary)

The temple hymns: c.4.80.1
O house Kinirša, suited for its lady, ……, beautiful as a hill, standing by the ziqqurat, house, ……, place resounding loudly with happiness, house, your princess is a storm, riding on a lion, ……. Exalted in holy song and antiphony, singing with a loud voice, the child, the true wild cow, taken care of at the holy breast of the mother who begot her, Dumuzid-abzu, has erected a house in your precinct, O shrine Kinirša, and taken her seat upon your dais.

The temple hymns: c.4.80.1
7 lines: the house of Dumuzid-abzu in Kinirša.

The Keš temple hymn: c.4.80.2
Nisaba was its decision-maker (?); with its words she wove it intricately like a net. Written on tablets it was held in her hands: House, platform of the Land, important fierce bull! House Keš, platform of the Land, important fierce bull! Growing as high as the hills, embracing the heavens, growing as high as E-kur, lifting its head among the mountains! { Rooted in the abzu } { (2 mss. have instead:) Colourful as the abzu }, verdant like the mountains! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2
House, great enclosure, reaching to the heavens, great, true house, reaching to the heavens! House, great crown reaching to the heavens, house, rainbow reaching to the heavens! House whose diadem extends into the midst of the heavens, whose foundations are fixed in the abzu, whose shade covers all lands! House founded by An, praised by Enlil, given an oracle by Mother Nintur! House Keš, green in its fruit! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur?

The Keš temple hymn: c.4.80.2
{ (1 ms. (which uses a different numbering of the sections) adds here the following lines:) House imbued with radiance, …… excellence! House ……! Lord Nudimmud in heaven and earth …… brickwork of the Land, brickwork …… grandly in the abzu. Terrace, relaxing abode, …… holy splendour rising over the people! House which is seemly for the foreign lands! Will anyone else bring forth something as great as Keš? Will any other mother ever give birth to someone as great as its hero Ašgi? Who has ever seen anyone as great as its lady Nintur? }

The debate between Bird and Fish: c.5.3.5
(Fish speaks:)”……, let it be favourable to me!” (Šulgi speaks:)”I shall instruct you in the divine rules and just ordinances of our dwelling-place. Like (?) Enki, king of the abzu, I am successful in finding solutions, and am wise in words.” He answered Bird and Fish:
The debate between Bird and Fish: c.5.3.5
Thereupon Fish …… Bird. (6 lines missing or fragmentary) …… Enki …… bestowed. (1 line fragmentary)In the abzu of Eridug …… Bird ……. Because Bird was victorious over Fish in the dispute between Fish and Bird, Father Enki be praised!

The debate between Copper and Silver: c.5.3.6
(5 lines fragmentary) (Silver (?) speaks:) “Powerful with huge arms, does he have any rival? He walks carrying the precious hammer stone and anvil stone. He can create …… and thus make it larger — ……, a brother, is your right arm; ……, a mother (?), is your left (?). He has created ……; let him show it off. Constantly digging ……, let him accumulate goods. After exalted …… conceived (?) him, after …… like a breast, after …… towards the abzu, …… to the edge of the horizon, may …… bring …… for you. After …… made …….” (2 lines fragmentary) (31 lines missing)

The song of the hoe: c.5.5.4
Next comes the Abzu, with the lions before it, where the divine powers may not be requested (al-dug): the hoe wielder (?) (altar), the good man, Lord Nudimmud, was building (aldue) the Abzu, Eridug having been chosen as the construction site (altar).

————————————–

The heron and the turtle Segment A

1-9. What do they say in the reedbeds whose growth is good? In the wide reedbeds of Tutub, whose growth is good? In the marshes of Kiritaba, whose growth is good? In the adara thickets of Akšak, whose growth is good? In Enki’s interconnecting (?) lagoons, whose growth is good? In the smaller lagoon, Enki’s lagoon, whose growth is good? In Enki’s barbar reeds, whose growth is good? In the little zi reeds of Urim, whose growth is good? In Urim, where cows and calves abound, whose growth is good?

10-21. At that time, the water was drained away from the reeds ……, and they were visible at the sheepfold. The aštaltal plant, spreading its seeds from the reedbeds, and the little kumul plants came out of the earth: they are good as little ones. The small enbar reed tighten her headdress: it is good as a young maiden. The ubzal reed goes about the city: it is good as a young man. The pela reed is covered from bottom to top: it is a good daughter-in-law. The pela reed turns from bottom to top: it is a good young son. The gašam reed digs in the ground: it is good as an old man. The zi reed …… on its own: it is good as an old woman. The reedbed lifts its head beautifully: it is a good Gudea. The ildag tree lifts its head in the irrigation ditch: it is good as a king. …… with bright branches: it is a good prince.

22-25. On that day, beside the reedbeds, someone sitting on the bank prays: “Let me snatch away the heron’s eggs, let me take them away ……, so that the gift-bringing bird will not be able to make a gift, so that the gift-bringing heron will not be able make a gift!”

26-31. It catches fish; it collects eggs and crushes them. It crushes the suḫur carp in the honey plants. It crushes the eštub carp in the little zi reeds. It crushes toads in the ligiligi grass. It crushes fish spawn, its offspring, its family. It strikes heron’s eggs and smashes them in the sea.

32-47. The gift-giving bird made a plea; the heron entered the house of King Enki and spoke to him: “Give me …… a wide-open place to lay my eggs in.” He gave her ……, and did …… for her. …… is indeed ……
1 line fragmentary She laid eggs in the ……. She laid eggs in the wide reedbeds of Tutub. She laid eggs in the marshes of Kiritaba. She laid eggs in the adara thickets of Akšak. She laid eggs in Enki’s interconnecting (?) lagoons. She laid eggs in the smaller lagoon, the lagoon of Eridug. She laid eggs in Enki’s barbar reeds. She laid eggs in the little zi reeds of Urim. She laid eggs in Urim, where cows and calves abound.

48-59. Then the quarrelsome turtle, he of the troublesome way, said: “I am going to pick a quarrel with the heron, the heron! I, the turtle, am going to pick a quarrel with the heron! I, whose eyes are snake’s eyes, am going to pick a quarrel! I, whose mouth is a snake’s mouth, am going to pick a quarrel! I, whose tongue is a snake’s tongue, am going to pick a quarrel! I, whose bite is a puppy’s bite, am going to pick a quarrel! With my slender hands and slender feet, I am going to pick a quarrel! I, the turtle — an oven brick — am going to pick a quarrel! I, who live in the vegetable gardens, am going to pick a quarrel! I, who like a digging tool spend my time in the mud, am going to pick a quarrel! I, an unwashed refuse-basket, am going to pick a quarrel!”

60-66. The turtle, the trapper of birds, the setter of nets, overthrew the heron’s construction of reeds for her, turned her nest upside down, and tipped her children into the water. The turtle scratched the dark-eyed bird’s forehead with its claws, so that her breast was covered in blood from it. {(1 ms. adds 1 line:) …… in the dust.}

67-71. The heron cried out, shedding tears: “If I, a bird, …… my empty nest and …… {(1 ms. adds:) I, a heron, ……; I shall take my case up to my king, ……}. Let my king judge my case, and give me verdict! Let Enki judge my case, and give me verdict! May the lord of Eridug …… my claim.”

72-78. “A second time, may the gift-bringing bird not be able to make a gift, may the gift-bringing heron not be able to make a gift!” It (the turtle) catches fish; it collects eggs and crushes them. It crushes the suḫur carp in the {honey plants} {(1 ms. has instead:) reedbeds}. It crushes the eštub carp in the little zi reeds. It crushes toads in the ligiligi grass. It crushes fish spawn, its offspring, its family.

79-89. {It dug in the ground, …… its head upwards …….} {(1 ms. has instead:) The heron ……, …….} She (the heron) {(1 ms. adds:) entered the house and} cried out to King Enki: “My king, you gave me the wide reedbeds, and I laid eggs there. I laid eggs in the wide reedbeds of Tutub. I laid eggs in the marshes of Kiritaba. I laid eggs in the adara thickets of Akšak. I laid eggs in Enki’s interconnecting (?) lagoons. I laid eggs in the smaller lagoon, the lagoon of Eridug. I laid eggs in Enki’s barbar reeds. I laid eggs in the little zi reeds of Urim. I laid eggs in Urim, where cows and calves abound.”

90-101. “Then the quarrelsome turtle, he of the troublesome way, he whose eyes are snake’s eyes, he of the troublesome way, he whose mouth is a snake’s mouth, he of the troublesome way, he whose tongue is a snake’s tongue, he of the troublesome way, he whose bite is a puppy’s bite, he of the troublesome way, he with the slender hands and slender feet, the turtle — an oven brick — he of the troublesome way, he who lives in the vegetable gardens, he of the troublesome way, he who like a digging tool spends his time in the mud, he of the troublesome way, an unwashed refuse-basket, he of the troublesome way, the turtle, the trapper of birds, the setter of nets, overthrew my heron’s construction of reeds.”

102-106. “He turned my nest upside down, and tipped my children into the water. The turtle scratched my forehead — me, the dark-eyed bird — with its claws, so that my breast was covered with my blood {(1 ms. adds:) …… in the water}.”

107-120. The prince called to his minister, Isimud: “My minister, Isimud, my Sweet Name of Heaven!” “I stand at Enki’s service! What is your wish?” “First …… is filtered on the left side, then a copper box is made, so that …… is covered. Then you tie ……, and you tie the top with string ……; then you …… with a piece of dough, and you irrigate the outer enclosure (?); and you put …… (?) Enki’s interconnecting (?) lagoons. Then let him sit ……
1 line missing
1 line fragmentary”

121-129. Isimud …… paid attention. First he filtered …… on the left side, then he made a copper box and covered ……. Then he tied the top with string ……; then he …… with a piece of dough, and he irrigated the outer enclosure (?); and he …… (?) Enki’s interconnecting (?) lagoons. (Enki speaks:) “Then I, the prince, will make …… stand …….”

130-166. The turtle called to the prince: “You are a prince! She ……. …… from fire. I am not a god; ……
1 line fragmentary King Enki ……. You are a prince! She ……. My heart ……. You are a prince! She …… your word. My little one destroyed a wall ……; she ……. You are a prince! You are ……. …… brickwork.
16 lines missing
Your flax (?) is single
1 line unclear
Your …… is single; ……. …… the hero ……. Your seed is single ……. …… a tall tree. My strong copper ……. …… good semen ……”

167-208. Then, on the ziggurat ……. King Enki was …… on the ziggurat. The great brickwork of the ziggurat …… the abzu; the brickwork of the abzu ……. He took dirt from his fingernail and created the dimgi vegetable. He made the dimgi …… in the ground. Your flax came out of the earth ……. He watered the little ones with his hand; he watered the big ones with his foot. The flax grew large. After the flax had grown tall, after he had bound (?) it ……
1 line fragmentary
6 lines missing
The king …….
1 line fragmentary
1 line missing
3 lines fragmentary They seized …… for him. They …… for him. They confronted (?) …… in the desert.
1 line unclear
……, they laid out the hunting net. …… did not catch; he caught in (?) the hunting net, …… did not catch; he spread out the hunting net.
5 lines fragmentary …… of Enki
1 line fragmentary May you be ……; may you be ……; may you be ……; may you be ……
unknown no. of lines missing
Segment B

1-9.
2 lines fragmentary …… of Enki. …… did not catch; …… the hunting net. The turtle ……. Enki …… something from his fingernail. Its inside is five ……; its exterior is 10 ……. A crevice ……
unknown no. of lines missing

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