Inana’s descent to the nether world: c.1.4.1
“If Enlil does not help you in this matter, go to Urim. In the E-mud-kura at Urim, when you have entered the E-kiš-nu-ĝal, the house of Nanna, lament before Nanna: “Father Nanna, don’t let anyone kill your daughter in the underworld. Don’t let your precious metal be alloyed there with the dirt of the underworld. Don’t let your precious lapis lazuli be split there with the mason’s stone. Don’t let your boxwood be chopped up there with the carpenter’s wood. Don’t let young lady Inana be killed in the underworld.””

Inana’s descent to the nether world: c.1.4.1
Thus Father Enlil did not help in this matter, so she went to Urim. In the E-mud-kura at Urim, when she had entered the E-kiš-nu-ĝal, the house of Nanna, she lamented before Nanna: “Father Nanna, don’t let your daughter be killed in the underworld. Don’t let your precious metal be alloyed there with the dirt of the underworld. Don’t let your precious lapis lazuli be split there with the mason’s stone. Don’t let your boxwood be chopped up there with the carpenter’s wood. Don’t let young lady Inana be killed in the underworld.”

The lament for Urim: c.2.2.2
She of Isin has abandoned it and has let the breezes haunt her sheepfold. Ninisina has abandoned the shrine Egal-maḫ and has let the breezes haunt her sheepfold. The queen of Unug has abandoned it and has let the breezes haunt her sheepfold. Inana has abandoned that house Unug and has let the breezes haunt her sheepfold. Nanna has abandoned Urim and has let the breezes haunt his sheepfold. Suen has abandoned E-kiš-nu-ĝal and has let the breezes haunt his sheepfold. His wife Ningal has abandoned it and has let the breezes haunt her sheepfold. Ningal has abandoned her Agrun-kug and has let the breezes haunt her sheepfold. The wild bull of Eridug has abandoned it and has let the breezes haunt his sheepfold. Enki has abandoned that house Eridug and has let the breezes haunt his sheepfold.

The lament for Urim: c.2.2.2
O brick-built Urim, the lament is bitter, the lament made for you. O E-kiš-nu-ĝal, your lament is bitter, the lament made for you. O shrine Agrun-kug, the lament is bitter, the lament made for you. O great place Ki-ur, the lament is bitter, the lament made for you. O shrine Nibru, city, the lament is bitter, the lament made for you. O brick-built E-kur, the lament is bitter, the lament made for you. O Ĝa-ĝiš-šua, the lament is bitter, the lament made for you. O Ubšu-unkena, the lament is bitter, the lament made for you. O brick-built Iri-kug, the lament is bitter, the lament made for you.

The lament for Urim: c.2.2.2
“For E-kiš-nu-ĝal, my house of royalty, the good house, my house which has been given over to tears, they granted to me as its lot and share: its building, falsely, and its perishing, truly. Wind and rain have been made to fall on it, as onto a tent, a shelter on the denuded harvest ground, as onto a shelter on the denuded harvest ground. Urim, my all-surpassing chamber, the house and the smitten city, all have been uprooted. Like a shepherd’s sheepfold it has been uprooted. The swamp has swallowed my possessions accumulated in the city.”

The lament for Urim: c.2.2.2
The good house of the lofty untouchable mountain, E-kiš-nu-ĝal, was entirely devoured by large axes. The people of Šimaški and Elam, the destroyers, counted its worth as only thirty shekels. They broke up the good house with pickaxes. They reduced the city to ruin mounds. Its queen cried,” Alas, my city”, cried,” Alas, my house”. Ningal cried,” Alas, my city,” cried,” Alas, my house. As for me, the woman, both my city has been destroyed and my house has been destroyed. O Nanna, the shrine Urim has been destroyed and its people have been killed.”

The lament for Urim: c.2.2.2
Its gudug priest no longer walks in his wig, how is your heart ……! Its en priestess no longer lives in the ĝipar, now how do you exist? In the uzga shrine the priest who cherishes purification rites makes no purification rites for you. Father Nanna, your išib priest does not make perfect holy supplications to you. Your lumaḫ priest does not dress in linen in your holy giguna shrine. Your righteous en priestess chosen in your ardent heart, she of the E-kiš-nu-ĝal, does not proceed joyously from the shrine to the ĝipar. The aua priests do not celebrate the festivals in your house of festivals. They do not play for you the šem and ala instruments which gladden the heart, nor the tigi. The black-headed people do not bathe during your festivals. Like …… mourning has been decreed for them; their appearance has indeed changed.

The lament for Sumer and Urim: c.2.2.3
so as to obliterate the divine powers of Sumer, to change its preordained plans, to alienate the divine powers of the reign of kingship of Urim, to humiliate the princely son in his house E-kiš-nu-ĝal, to break up the unity of the people of Nanna, numerous as ewes; to change the food offerings of Urim, the shrine of magnificent food offerings; that its people should no longer dwell in their quarters, that they should be given over to live in an inimical place; that Šimaški and Elam, the enemy, should dwell in their place; that its shepherd, in his own palace, should be captured by the enemy, that Ibbi-Suen should be taken to the land Elam in fetters, that from Mount Zabu on the edge of the sea to the borders of Anšan, like a swallow that has flown from its house, he should never return to his city;

The lament for Sumer and Urim: c.2.2.3
“The dogs of Urim no longer sniff at the base of the city wall. The man who used to drill large wells scratches the ground in the market place. My father who begot me, enclose in your embrace my city which is all alone. Enlil, return to your embrace my Urim which is all alone. Enclose in your embrace my E-kiš-nu-ĝal which is all alone. May you bring forth offspring in Urim, may you multiply its people. May you restore the divine powers of Sumer that have been forgotten.”

The lament for Sumer and Urim: c.2.2.3
The people took refuge (?) behind the city walls. They were united in fear. { The palace that was destroyed by onrushing water was defiled, its doorbolts were torn out }{ (1 ms. has instead:) At its main gate the bolts were opened, the storm disloged its door }. Elam, like a swelling flood wave, left (?) only the ghosts. In Urim weapons smashed heads like clay pots. Its refugees were unable to flee, they were trapped inside the walls. { (1 ms. adds 3 lines:) Like fish living in a pond, they tried to escape. The enemy seized the E-kiš-nu-ĝal of Nanna. They ripped out its heavy ……. } The statues that were in the shrine were cut down. The great stewardess Ninigara ran away from the storehouse. Its throne was cast down before it, she threw herself down into the dust.

The lament for Sumer and Urim: c.2.2.3
Father Nanna came into his city of Urim with head raised high. The youth Suen could enter again into the E-kiš-nu-ĝal. Ningal refreshed herself in her sacred living quarters. { (1 ms. adds 1 line:) In Urim she could enter again into her E-kiš-nu-ĝal. }

The lament for Unug: c.2.2.5
The enemy land ……. Zabalam ……. In Urim, the E-kiš-nu-ĝal ……. Cattlepen and sheepfold ……, evil ……. The land of Subir ……. (200-300 lines missing)

The lament for Eridug: c.2.2.6
Aruru, the sister of Enlil, destroyed her city Iri-saĝ-rig. In Keš, the creation place of the Land, the people saw inside its holy sanctuary where daylight had been unknown. She destroyed it but did not abandon it — at the lunches, in her great dining hall, they call her name. Lord Nanna, Lord Ašimbabbar, destroyed his city Urim. He decimated the Land with famine. He committed a sacrilege against the E-kiš-nu-ĝal. He struck at its heart. He destroyed it but did not abandon it — at the lunches, in his great dining hall, they call his name.

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

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3
I am Ur-Namma, king of Urim, the protecting genius of my city. I strike against those guilty of capital offences, and make them tremble. The fear I cause ……. My judgments make Sumer and Akkad follow a single path. I place my foot on the necks of thieves and criminals. I clamp down on evildoers, who will be caught like snakes. I …… fugitives, and their intentions will be set right. I make justice apparent; I defeat wickedness. As if I were fire, even my frowning is enough to create concord. My word ……. …… the lands, the foreign countries …… Urim ……. Their food offerings make Nanna rejoice in E-kiš-nu-ĝal.

A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3
…… at a banquet with me in the city. …… joyful dance ……. I have brought abundance to Enlil’s temple on the king’s canal: I have directed ships both to Kar-ĝeština of Enlil and to the lapis-lazuli quay of Nanna. Alcohol and syrup have been poured out before Enlil. To me, the shepherd Ur-Namma, let life be given as a reward! For Nanna, my master, I have built his temple; as if it were a verdant hillside, I have set up the E-kiš-nu-ĝal in a great place. I have surrounded (?) its terrace with a gold and lapis-lazuli fence.

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4
I, the king, whose fate was already decreed in the true womb, who raises his head in authority, Ur-Namma, the youth who caught the eyes of the Great Mountain Enlil, was chosen by Nunamnir in Sumer and Akkad. He decreed my fate in Nibru, in the mountain of life. In Urim, in the E-mud-kura, he made the foundation of my throne firm. He placed the awesome crown, the adornment of kingship, on my head. He put (?) the holy staff to guide the numerous people in my hand. He …… the staff, the shepherd’s crook into my hand, and the nose-rope to lead the living. He …… the amazing house ……. (2 lines fragmentary) (1 line missing) …… strengthened the roots of E-kiš-nu-ĝal, ……, E-temen-ni-guru, a delightful residence. (1 line unclear)…… standing in silver …….

Ur-Namma the canal-digger (Ur-Namma D): c.2.4.1.4
……, and I named it the Keše-kug canal. I named it the Pabi-luḫ canal, a lasting name worthy to be praised. The watercourse of my city is full of fish, and the air above it is full of birds. The city of the Keše-kug canal is full of fish, and the air above it is full of birds. The watercourse of the Pabi-luḫ canal is full of fish, and the air above it is full of birds. Its abundance brings fish and birds for me to the E-kiš-nu-ĝal. Its banks are lush with licorice, a honey-sweet plant to eat. Its arable tracts grow fine grain sprouting abundantly like a forest.

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5
Those who leave through your gate are an uncontrollable flood. Shrine Urim, your interior is a mountain of abundance, your exterior a hill of plenty. No one can learn the interior of the E-kiš-nu-ĝal, the artfully fashioned mountain. Your place of marvel is …… of cedar, your name makes the Land rejoice. Your lord is the one called as the beautiful lord, the child of Ninsumun, the ornament of all the lands. Urim, your great divine power is the gods’s shackle on the Land. Your name be praised indeed!

A šir-namšub (?) to Nanna for Ur-Namma (Ur-Namma E): c.2.4.1.5
In your interior, the evildoer dare not lay hold of the holy statutes. E-kiš-nu-ĝal, the evil-doer cannot even come to know your interior, which is a dragon. House, your terrace …… Enlil …… your offerings. At your Dubla-maḫ, the place where the fates are determined, the great gods determine the fates. Worthy of the E-temen-ni-guru, born ……, your name be praised indeed!

A šir-namšub to Nanna for Ur-Namma (Ur-Namma F): c.2.4.1.6
Those who leave through your gate are an uncontrollable flood. Shrine Urim, your interior is a mountain of abundance, your exterior a hill of plenty. No one can learn the interior of the E-kiš-nu-ĝal, the artfully fashioned hill. Your temple is a shimmering mountain; your very name is merciful. Your lord is the one called as the beautiful lord, the child of Ninsumun, the ornament of all the lands.

A praise poem of Ur-Namma (Ur-Namma I): c.2.4.1.a
May Ninsumun, the mother who gave you birth, hold you against her chest in the E-kiš-nu-ĝal.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01
I entered the E-kiš-nu-ĝal like a mountain kid hurrying to its habitation, when Utu spreads broad daylight over the countryside. I filled with abundance the temple of Suen, a cow-pen which yields plenty of fat. I had oxen slaughtered there; I had sheep { offered there lavishly } { (some mss.:) butchered there }. I had šem and ala drums resound there { and caused tigi drums play there sweetly. } { (1 ms. has instead the line:) I …… the balaĝ player (?). } I, Šulgi, who makes everything abundant, presented food-offerings there and, like a lion, spreading fearsomeness from (?) the royal offering-place, I bent down (?) and bathed in flowing water; I knelt down and feasted in the Egal-maḫ of Ninegala.

A praise poem of Šulgi (Šulgi A): c.2.4.2.01
“The one provided with lofty royal power; the one given heroism, power and happy life by Suen of the E-kiš-nu-ĝal; the one endowed with superior strength by Nunamnir; Šulgi, the destroyer of foreign lands, the fortifier of the Land, the purification priest of heaven and earth, who has no rival; { Šulgi, who is cared for by the respected child of An! }”

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

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1
Enlil-bāni, king who gladdens the heart of his city, you speed offerings into Nibru. You bring the best corn into E-kiš-nu-ĝal; daily you ensure that it does not cease. You are him whom Enlil has summoned by name; you are the property of Ninlil. As for the lands rebellious against you, Ninurta the strong hero of Enlil, in triumph has dissolved into ruins those that are hostile and are not supporters of yours, and has spread them out as heaps for you. Nuska, the lord who stocks the E-kur, (1 line missing)a favourable omen.

An adab to Nanna for Gungunum (Gungunum A): c.2.6.2.1
In your Urim, the ancient city, the princely land, the city of the great divine powers, in your E-kiš-nu-ĝal which light does not enter, the house which never diminishes, may Gungunum whom you have chosen attain a life of many days.

A hymn to Numušda for Sîn-iqīšam (Sîn-iqīšam A): c.2.6.7.1
Warrior, powerful in strength, who perfectly controls the complex divine powers! Warrior Numušda, powerful in strength, who perfectly controls the complex divine powers! God with the limbs of a bison, decorous to behold, like your father Suen you love to bestow life. Choosing truth and annihilating wickedness, in E-kiš-nu-ĝal, the holy and princely dwelling, your divine powers are most precious divine powers, and your purification rites are resplendent. Numušda, hero, powerful in strength, who perfectly controls the complex divine powers!

A hymn to Ḫaia for Rīm-Sîn (Rīm-Sîn B): c.2.6.9.2
Ḫaia, linen-clad priest of E-unir, who stocks the holy uzga precinct; learned scholar of the shrine E-kiš-nu-ĝal, whose august name is great, whose mind is discerning; who dwells in the great dining-hall alongside the maiden Ningal! Fair of features, beloved spouse of Nun-bar-še-gunu and augustly renowned father-in-law of Father Enlil, the Great Mountain; junior administrator, possessor of wisdom, acknowledged in heaven and earth, who receives the tribute for the gods, the abundance of mountains and seas! Interpreter of the obscurity of Enlil’s (?) words, skilful one who steers the august princely divine powers, with …… girt at his side! Formed (?) with a broad heart, holding in his hands the holy divine plans of the temple of Eridug, Ḫaia, who wears the ceremonial robe during pure lustrations of the engur! Indagara, administrator who performs the opening of the mouth for the gods in the heavens and in the underworld, and who is versed in the meaning of obscure tablets; craftsman of the great gods!

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn D): c.2.6.9.4
May they cause a good …… that brings happiness, a mood of encouragement, to issue for you from within the E-kiš-nu-ĝal. May the gods of life of the Great Gate open the doors for you. May the gods of peace, guardians of the Great Gate, rejoice at your presence, and may their features light up at you. May they …… their beards …… for you. When you enter the Gate of Urim, the Gate of Splendour, …… the brickwork of Urim. …… the Gate of Urim. …… the Great Gate. May …… be your interpreter (?). …… the Great Gate. May they speak to you ……. May they cause …… for you with joyous hearts.

A prayer to Nanna for Rīm-Sîn (Rīm-Sîn 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 praise poem of Ḫammu-rābi (Ḫammu-rābi C): c.2.8.2.3
The king has …… everything in the shrine E-kiš-nu-ĝal. Ḫammu-rābi, whose ……. Daily he …… Nanna and Ningal. The king whose joy is …… has restored the purification rites, plans and divine powers ……. He will stand there before you ……, O youth Suen, fulfilling …… all your requirements.

Letter from Išbi-Erra to Ibbi-Suen about the purchase of grain: c.3.1.17
Elam, a raging dog, a destroyer, will not defile E-kiš-nu-ĝal, the sanctuary which covers heaven and earth, which has no ……. Its protective spirits shall not be split apart! My lord: the loudest roarer (?), the runner, has taken flight (?)!

Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra’s claim on Isin: c.3.1.19
“”The cities and the province which Enlil has promised me { I want to build up } { (1 ms. has instead:) I want to place } within Isin in their ……. I want to perform at their ešeš festivals. I want to install my statues, my emblems, my en priests { (2 mss. add:) and lumaḫ priests } and nindiĝir priestesses in their ĝipar shrines. Before Enlil, within the E-kur, before Nanna, within the E-kiš-nu-ĝal, the …… shall speak their prayers.””

A hymn to Inana: c.4.07.a
Holy Inana gazes as she shines (?) down from heaven like a light. Together with her father Suen, the mistress issues commands to the E-kiš-nu-ĝal of Urim. In her hands she holds prosperity for all the lands. The lady ……. Holy Inana …….

A balbale to Nanna (Nanna C): c.4.13.03
O eastern (?) house of Sumer, I will declare your greatness! O E-kiš-nu-ĝal, whose purification rites are brilliant, O house of Nanna! O shrine Urim, I shall glorify your name. Emerging from the holy heart of the pure hills, Urim, wisdom of An and Uraš, appropriate for E-temen-ni-guru! With An you bestow kingship; your majesty …… the foreign lands. I shall glorify your name far and wide!

A hymn to Nanna (Nanna E): c.4.13.05
Enki purifies the dwelling for you, he makes the dwelling shine for you. He consecrates the heavens for you, he makes the earth shine for you. He makes the E-kiš-nu-ĝal, the house of the cedar forests, tower straight upward for you. He makes your majestic residence into a sacred place for you, the foundation of heaven and earth.

A hymn to Nanna (Nanna E): c.4.13.05
Kusu purifies the oil for the house. It is placed in readiness and the limbs are ……. To ensure the sacred lustration rituals are not neglected, from the majestic marshes, the vast, sacred bathing chamber (?), this destiny emerges: the E-kiš-nu-ĝal, with its majestic, sacred dais, perfects the great, majestic divine powers of heaven and earth. You bathe on the majestic banks by (?) the sacred bathing chamber (?); you put mountain oil on your sacred body; O Nanna, you are placed upon your majestic dais — wrapped in majestic linen, with raised head, shining horns and the diadem of lordship!

A hymn to Nanna (Nanna E): c.4.13.05
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 G): c.4.13.07
May you build enduringly the eternal (?) house. May you build enduringly Nanna’s eternal (?) house, the …… quarters (?) and the courtyard of Nanna — the temple whose shadow extends out into the midst of the sea, the E-kiš-nu-ĝal, the sweet wonder, the temple of Nanna built on empty land! ……, Suen …… among the gods. …… Enlil (?). ……, Nanna, lord, great son of An, beloved …… of Enlil and Ninlil, (unknown no. of lines missing)

A tigi to Suen (Nanna I): c.4.13.09
(instead of lines 22-40, 1 ms. has:) “…… where have you tended your cows, youthful, noble shepherd?” “…… for my shrine Urim …… as in the land of Dilmun — there in the house’s cattle-pen I have tended my cows.” “King of the holy cattle-pen (?), where have you tended your cows, youthful, noble shepherd, Lord Ašimbabbar?” “In a place founded on a good day and given a good name, in the place chosen in my heart, E-kiš-nu-ĝal, the …… house, I, Ašimbabbar, have tended my cows (?).”

A šir-namšub to Suen (Nanna K): c.4.13.11
(Ningal speaks:) “The lord of the just word ……. The lord of the E-kiš-nu-ĝal ……. When he fills the rivers with the spring floods, ……, establishing fine grain in the fields, ……, …… the marshes with various carp, ……, …… the reedbeds with mature and fresh reeds, ……, …… the woods with fallow deer and wild sheep, ……, …… the high desert with mašgurum bushes, ……, …… the irrigated orchards with syrup and wine, ……, …… the garden plots with lettuce and cress, ……, …… the palace with long life, ……, I will live there, ……, I will live there in the …… place.”

A šir-namgala to Nanna (Nanna L): c.4.13.12
Nanna, dragon of heaven and earth, standing ……, fixing the months and the new moon, sets the year in its place. Suen, lord, in heaven you alone are majestic. Lord, light of heaven, you are positioned forever. To prolong years of abundance, causing the early flood and unceasing abundance, to make firm the quays, to regulate the nipples of heaven, to establish celebration, …… to bring speckled grain, to ……, ……, to make firm the lofty dais of E-kiš-nu-ĝal, Nanna, to make firm the seat of kingship of the Land, (3 lines fragmentary)

A 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 fragment of a hymn to Nanna: c.4.13.d
The boat sailed, the boat sailed, ……. …… to the lord (?), to the E-sila (?). …… the E-mud-kura in Urim. …… the E-kiš-nu-ĝal. …… the Kar-zida, …… the Kar-zagina, the place of ……. …… gazing at the ĝipar, (1 line fragmentary)…… the Kar-zagina, the place of ……. ……, going alone, …… the boat sailed, the boat sailed, the lord …….

A balbale to Ninazu (Ninazu A): c.4.17.1
Lord Ninazu, may Nanna rejoice over you that the earth was created. Powerful and of great intelligence, you were engendered by Nanna. May Ašimbabbar make the shining branches of your sceptre radiant in your grasp. He has strengthened the foundations of the throne which An gave you. May he make the way straight for you as far as the ends of heaven and earth, may he make it as straight for you as the sunlight. My lord Ninazu, may he make it as straight for you as the sunlight, may he make it as straight for you as the sunlight. Suen has perfected your lordly staff, the lofty sceptre which shines over all the foreign countries, and guides the people. Your protective goddess has …… great power for you in E-kiš-nu-ĝal.

The temple hymns: c.4.80.1
O Urim, bull standing in the wet reeds, E-kiš-nu-ĝal (House sending light to the earth (?)), calf of a great cow, …… light of holy heaven, ……, trap laid in a nest, Urim, container feeding all lands, you are a shrine in a pure place, earth of An — O house of Suen, at your front a prince, at your back a ruler, your dining hall with adab songs, your great, holy banqueting hall with šem and ala drums! The light coming from you and your true lordship is a precious destiny.

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

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