e-kur

Enki and Ninmaḫ: c.1.1.2
(Ninmaḫ’s answer continues) “You (?) entered ……. Look, you do not dwell in heaven, you do not dwell on earth, you do not come out to look at the Land. Where you do not dwell but where my
house is built, your words cannot be heard. Where you do not live but where my city is built, I myself am silenced (?). My city is ruined, my house is destroyed, my child has been taken captive. I
am a fugitive who has had to leave the E-kur, even I myself could not escape from your hand.”
Enki and 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
After he had turned his gaze from there, after Father Enki had lifted his eyes across the Euphrates, he stood up full of lust like a rampant bull, lifted his penis, ejaculated and filled the Tigris with
flowing water. He was like a wild cow mooing for its young in the wild grass, its scorpion-infested cow-pen. The Tigris …… at his side like a rampant bull. By lifting his penis, he brought a bridal
gift. The Tigris rejoiced in its heart like a great wild bull, when it was born ……. It brought water, flowing water indeed: its wine will be sweet. It brought barley, mottled barley indeed: the people will
eat it. It filled the E-kur, the house of Enlil, with all sorts of things. Enlil was delighted with Enki, and Nibru was glad. The lord put on the diadem as a sign of lordship, he put on the good crown as
a sign of kingship, touching the ground on his left side. Plenty came forth out of the earth for him.
Enki and the world order: c.1.1.3
He filled the E-kur, the house of Enlil, with goods of all sorts. Enlil was delighted with Enki, and Nibru was glad. Enki placed in charge of all this, over the wide extent of the sea, her who sets sail
…… in the holy shrine, who induces sexual intercourse ……, who …… over the enormous high flood of the subterranean waters, the terrifying waves, the inundation of the sea ……, who comes
forth from the ……, the mistress of Sirara, …… — Nanše.
Enki and the world order: c.1.1.3
He filled the E-kur, the house of Enlil, with possessions. Enlil was delighted with Enki and Nibru was glad. He demarcated borders and fixed boundaries. For the Anuna gods, Enki situated
dwellings in cities and disposed agricultural land into fields. Enki placed in charge of the whole of heaven and earth the hero, the bull who comes out of the ḫašur forest bellowing truculently, the
youth Utu, the bull standing triumphantly, audaciously, majestically, the father of the Great City (an expression for the underworld), the great herald in the east of holy An, the judge who searches
out verdicts for the gods, with a lapis-lazuli beard, rising from the horizon into the holy heavens — Utu, the son born by Ningal.
Enlil and Ninlil: c.1.2.1
Enlil spoke to his minister Nuska: “Nuska, my minister!” “At your service! What do you wish?” “Master builder of the E-kur!” “At your service, my lord!” “Has anyone had intercourse with, has
anyone kissed a maiden so beautiful, so radiant — Ninlil, so beautiful, so radiant?” The minister brought his master across by boat, bringing him over with the rope of a small boat, bringing him
over in a big boat. The lord, floating downstream to …… — he was actually to have intercourse with her, he was actually to kiss her! — Father Enlil, floating downstream to …… — he was actually
to have intercourse with her, he was actually to kiss her! — he grasped hold of her whom he was seeking — he was actually to have intercourse with her, he was actually to kiss her! — so as to lie
with her on a small bank ……. He actually had intercourse with her, he actually kissed her. At this one intercourse, at this one kissing he poured the seed of Suen-Ašimbabbar into her womb.
Enlil and Sud: c.1.2.2
At that time Enlil had not yet been given a wife in the E-kur; Ninlil’s name was not yet famous in the Ki-ur. After travelling through Sumer and to the ends of the universe, he ……; in his search
throughout the Land, Enlil, the Great Mountain, stopped at Ereš. As he looked around there, he found the woman of his choice. He approached her and, overflowing with joy, engaged her in
conversation: “I will make you perfect in a queen’s dress; after standing in the street, you will be ……. How impressed I am by your beauty, even if you are a shameless person!” In her youthful
inexperience Sud answered Enlil: “If I want to stand proudly at our gate, who dares to give me a bad reputation? What are your intentions? Why have you come here? …… from my sight!” Others
(?) had already tried to deceive ……, and made her (?) angry. Enlil …… answered Sud, …… standing closer to her: “Come, I want to speak to you! I will have a talk with you about your becoming
my wife. Kiss me, my lady of most beautiful eyes — the matter rests in your hands.” But the words had barely left his mouth when, right in front of him, she went into the house.
Enlil and Sud: c.1.2.2
The heart of the wise lord pounded. He called for Nuska.” What is your wish?” He gave the following instructions to him: “I want you to go back to Ereš, the city of Nisaba, the city whose
foundations are august. Do not delay! Repeat to her what I am going to tell you: “I am a young man, I have sent this message to you because of my wish: I want to take your daughter as wife.
Give me your consent. I will send you presents in my name, …… my marriage gifts. I am Enlil, the descendant and offspring of Anšar, the noble, the lord of heaven and earth. The name of your
daughter shall become Ninlil, and all the foreign countries shall …… it. I will present her with the Ĝa-ĝiš-šua as her storehouse. I will give her the Ki-ur to be her beloved private quarters. She shall {
sit } { (1 ms. has instead:) live } with me in the E-kur, { my } { (1 ms. has instead:) the } august dais. She shall determine fates. She shall apportion the divine powers among the Anuna, the great
gods. And as for you, I will place in your hands the lives of the black-headed people.” When you get there, let the woman I have chosen for her beauty …… her mother. Do not go to her empty-
handed, but take her some jewellery in your left hand. Waste no time. Return with her answer quickly.”
Enlil and Sud: c.1.2.2
Then Aruru grasped her by the hand and led her away into the Eš-maḫ. She brought her into the E-kur, the house of Enlil, and ……. In the sleeping quarters, in the flowered bed …… like a fragrant
cedar forest, Enlil made (?) love to his wife and took great pleasure in it. (1 line fragmentary)The lord whose statements are …… the lady; …… Nintur, the “Lady who gives birth” ……. …… En-
batibira’s (perhaps a name of Aruru) countenance, ……. He presented her with ……, everything ……, and …….
Enlil and Sud: c.1.2.2
Aruru grasped her …… and …… her away into the Eš-maḫ. She brought her into the shining E-kur, and poured the best perfume over her face. In the sleeping quarters, in the flowered bed fragrant
like a cedar forest, Enlil made (?) love to his wife and took great pleasure in it. He sat her (?) on his dais appropriate to the status of Enlil, and made the people pray to her. The lord whose
statements are powerful also determined a fate for the Lady (Aruru), the woman of his favour; he gave her the name Nintur, the ‘Lady who gives birth’, the ‘Lady who spreads her knees’. He made
beautiful En-batibira’s (perhaps a name of Aruru) countenance, ……. He presented her with the …… of a mistress, everything pertaining to women that no man must see, and …….
Inana’s descent to the nether world: c.1.4.1
“Lacerate your eyes for me, lacerate your nose for me. { (1 ms. adds 1 line:) Lacerate your ears for me, in public. } In private, lacerate your buttocks for me. Like a pauper, clothe yourself in a
single garment and all alone set your foot in the E-kur, the house of Enlil.”
Inana’s descent to the nether world: c.1.4.1
“When you have entered the E-kur, the house of Enlil, lament before Enlil: “Father Enlil, 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
She made a lament for her in her ruined (houses). She beat the drum for her in the sanctuaries. She made the rounds of the houses of the gods for her. She lacerated her eyes for her, she
lacerated her nose. In private she lacerated her buttocks for her. Like a pauper, she clothed herself in a single garment, and all alone she set her foot in the E-kur, the house of Enlil.
Inana’s descent to the nether world: c.1.4.1
When she had entered the E-kur, the house of Enlil, she lamented before Enlil: “Father Enlil, 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
“All alone she directed her steps to the E-kur, to the house of Enlil, and to Urim, to the house of Nanna, and to Eridug, to the house of Enki. { (1 ms. adds 1 line:) She wept before Enki. } She
brought me back to life. How could I turn her over to you? Let us go on. Let us go on to the Šeg-kuršaga in Umma.”
Nanna-Suen’s journey to Nibru: c.1.5.1
Enlil rejoiced over Suen and spoke kindly: “Give sweet cakes to my little fellow who eats sweet cakes. Give sweet cakes to my Nanna who loves eating sweet cakes. Bring out from the E-kur the
bread allotment and first quality bread for him. Pour out for him the finest beer, my pure ……. May the …… of the towering tilimda vessels, standing on the ground, ……. Order pure sweet cake,
syrup, crescent (?) cake and clear water for him.”
Ninurta’s return to Nibru: a šir-gida to Ninurta: c.1.6.1
When, at Enlil’s command, he was making his way towards E-kur, the warrior of the gods was levelling the Land; and before he had yet approached Nibru from afar, Nuska, the chancellor of Enlil,
came forth from the E-kur to meet him.
Ninurta’s return to Nibru: a šir-gida to Ninurta: c.1.6.1
“O sovereign, shackle of An, first among the gods, seal-bearer of Enlil, life-source of E-kur, O warrior, because you have toppled the mountains your father need send out no other god beside you.
Ninurta, because you have toppled the mountains Enlil need send out no other god beside you.”
Ninurta’s return to Nibru: a šir-gida to Ninurta: c.1.6.1
Lord who has destroyed the mountains, who has no rival, who butts angrily in that magnificent battle, great warrior who goes forth in his …… might, strong one, deluge of Enlil, Ninurta,
magnificent child of E-kur, pride of the father who engendered him, it is sweet to praise you.
Ninurta’s exploits: a šir-sud (?) to Ninurta: c.1.6.2
The lord cried “Alas!” so that Heaven trembled, and Earth huddled at his feet and was terrified (?) at his strength. Enlil became confused and went out of the E-kur. The mountains were
devastated. That day the earth became dark, the Anuna trembled. The hero beat his thighs with his fists. The gods dispersed; the Anuna disappeared over the horizon like sheep. The lord arose,
touching the sky; Ninurta went to battle, with one step (?) he covered a league, he was an alarming storm, and rode on the eight winds towards the rebel lands. His arms grasped the lance. The
mace snarled at the mountains, the club began to devour all the enemy. He fitted the evil wind and the sirocco on a pole (?), he placed the quiver on its hook (?). An enormous hurricane,
irresistible, went before the hero, stirred up the dust, caused the dust to settle, levelled high and low, filled the holes. It caused a rain of coals and flaming fires; the fire consumed men. It
overturned tall trees by their trunks, reducing the forests to heaps, Earth put her hands on her heart and cried harrowingly; the Tigris was muddied, disturbed, cloudy, stirred up. He hurried to battle
on the boat Ma-kar-nunta-ea; the people there did not know where to turn, they bumped into (?) the walls. The birds there tried to lift their heads to fly away, but their wings trailed on the ground.
The storm flooded out the fish there in the subterranean waters, their mouths snapped at the air. It reduced the animals of the open country to firewood, roasting them like locusts. It was a deluge
rising and disastrously ruining the mountains.
Ninurta’s exploits: a šir-sud (?) to Ninurta: c.1.6.2
“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
“My master, …… for you, Enlil has said: “As the Deluge (i.e. Ninurta), before whom the venom has piled up, attacks the enemy, let him take the Asag by the shoulder, let him pierce its liver, let
my son enter with it into the E-kur. Then, Ninurta, to the limits of the earth my people will deservedly praise your power.” You, lord who trusts in the word of his father, do not tarry, great strength
of Enlil. Storm of the rebel lands, who grinds the mountains like flour, Ninurta, Enlil’s seal-bearer, go to it! Do not tarry. My master: the Asag has constructed a wall of stakes on an earthen
rampart; the fortress is too high and cannot be reached, …… its fierceness does not diminish.” (3 lines unclear)”My master, …….”
Ninurta’s exploits: a šir-sud (?) to Ninurta: c.1.6.2
Enlil’s mighty lord, Ninurta, great son of the E-kur, heroic one of the father who bore him: it is good to praise you.
Gilgameš, Enkidu and the nether world: c.1.8.1.4
The warrior Gilgameš, son of Ninsumun, directed his steps on his own to E-kur, the temple of Enlil. He cried before Enlil: “Father Enlil, my ball (?) fell down into the nether world, my mallet (?) fell
down into Ganzer. Enkidu went down to retrieve them but the nether world has seized him. Namtar did not seize him, the Asag did not seize him; but the nether world has seized him. The udug
demon of Nergal, who spares nobody, did not seize him, but the nether world has seized him. He did not fall in battle on the field of manhood, but the nether world has seized him.” Father Enlil did
not stand by him in the matter, so he went to Eridug.
Gilgameš, Enkidu and the nether world: c.1.8.1.4
He directed his steps on his own to E-kur, the temple of Enlil. Before Enlil, he ……: “My ball (?) fell down into the nether world, my mallet (?) fell down into Ganzer. But Enkidu, going down to
retrieve them, my beloved servant, my faithful companion, my counsellor, was seized in the nether world. Namtar did not seize him, the Asag did not seize him, but he was seized in the nether
world. …… did not seize him, but he was seized in the nether world.” (unknown no. of lines missing)
The history of the Tummal: c.2.1.3
Ur-Namma, built the E-kur. Šulgi, son of Ur-Namma, made the Tummal flourish and brought Ninlil into the Tummal. Then the Tummal fell into ruins for a fifth time.
The history of the Tummal: c.2.1.3
Išbi-Erra, who looks after the E-kur, built the storehouse of Enlil.
The cursing of Agade: c.2.1.5
But the statement coming from the E-kur was disquieting. Because of Enlil (?) all Agade was reduced (?) to trembling, and terror befell Inana in Ulmaš. She left the city, returning to her home.
Holy Inana abandoned the sanctuary of Agade like someone abandoning the young women of her woman’s domain. Like a warrior hurrying to arms, she { removed } { (some mss. have instead:)
tore away } the gift of battle and fight from the city and handed them over to the enemy.
The cursing of Agade: c.2.1.5
Naram-Suen saw in a nocturnal vision that Enlil would not let the kingdom of Agade occupy a pleasant, lasting residence, that he would make its future altogether unfavourable, that he would
make its temples shake and would { scatter its treasures } { (1 ms. has instead:) destroy its treasuries }. He realised what the dream was about, but did not put into words, and did not discuss it
with anyone. { (1 ms. adds 2 lines:) …… temples shake ……, …… perform (?) extispicy regarding (?) his temple ……. } Because of the E-kur, he put on mourning clothes, { covered his chariot
with a reed mat } { (1 ms. has instead:) pulled out the outside pin of his chariot }, tore the reed canopy off { his ceremonial barge } { (1 ms. has instead:) the prow of his ceremonial barge } { (1 ms.
has instead:) the cabin of his ceremonial barge }, and gave away his royal paraphernalia. Naram-Suen persisted for seven years! Who has ever seen a king burying his head in his hands for seven
years? { (some mss. add the line:) He realised what the dream was about, but did not put into words, and did not discuss it with anyone. }
The cursing of Agade: c.2.1.5
Because his subjects were dispersed, he now began a mobilization of his troops. Like a wrestler who is about to enter the great courtyard, he …… his hands towards (?) the E-kur. Like an athlete
bent to start a contest, he treated the giguna as if it were worth only thirty shekels. Like a robber plundering the city, he set tall ladders against the temple. To demolish E-kur as if it were a huge
ship, to break up its soil like the soil of mountains where precious metals are mined, to splinter it like the lapis lazuli mountain, to prostrate it like a city inundated by Iškur — alhough the temple
was not the Mountains of Cedar-felling, he had large axes cast, he had double-edged agasilig axes sharpened to be used against it. He set spades against its roots and it sank as low as the
foundation of the Land. He put axes against its top, and the temple, like a dead soldier, bowed its neck before him, and all the foreign lands bowed their necks before him.
The cursing of Agade: c.2.1.5
He ripped out its drain pipes, and all the rain went back to the heavens. He tore off its upper lintel and { the Land was deprived of its ornament } { (1 ms. has instead:) the ornament of the Land
disappeared }. From its Gate from which Grain is never Diverted, he diverted grain, and the Land was deprived of grain. He struck the Gate of Well-Being with the pickaxe, and well-being was
subverted in all the foreign lands. As if they were for great tracts of land with wide carp-filled waters, he cast large { spades } { (1 ms. has instead:) axes } to be used against the E-kur. The people
could see the bedchamber, its room which knows no daylight. The Akkadians could look into the holy treasure chest of the gods. Though they had committed no sacrilege, its laḫama deities of
the great pilasters standing at the temple were thrown into the fire by Naram-Suen. The cedar, cypress, juniper and boxwood, the woods of its giguna, were …… by him. He put its gold in
containers and put its silver in leather bags. He filled the docks with its copper, as if it were a huge transport of grain. The silversmiths were re-shaping its silver, jewellers were re-shaping its
precious stones, smiths were beating its copper. Large ships were moored at the temple, large ships were moored at Enlil’s temple and its possessions were taken away from the city, though they
were not the goods of a plundered city. With the possessions being taken away from the city, good sense left Agade. As the ships { moved away from } { (some mss. have instead:) juddered } the
docks, Agade’s { intelligence } { (1 ms. has instead:) sanctuary } was removed.
The cursing of Agade: c.2.1.5
Enlil, the roaring storm that subjugates the entire land, the rising deluge that cannot be confronted, was considering what should be destroyed in return for the wrecking of his beloved E-kur. He
lifted his gaze towards the Gubin mountains, and made all the inhabitants of the broad mountain ranges descend (?). Enlil brought out of the mountains those who do not resemble other people,
who are not reckoned as part of the Land, the Gutians, an unbridled people, with human intelligence but canine { instincts } { (some mss. have instead:) feelings } and monkeys’ features. Like
small birds they swooped on the ground in great flocks. Because of Enlil, they stretched their arms out across the plain like a net for animals. Nothing escaped their clutches, no one left their
grasp. Messengers no longer travelled the highways, the courier’s boat no longer passed along the rivers. The Gutians drove the trusty (?) goats of Enlil out of their folds and compelled their
herdsmen to follow them, they drove the cows out of their pens and compelled their cowherds to follow them. Prisoners manned the watch. Brigands { occupied } { (1 ms. has instead:) attacked }
the highways. The doors of the city gates of the Land { lay dislodged in } { (1 ms. has instead:) were covered with } mud, and all the foreign lands uttered bitter cries from the walls of their cities.
They { established gardens for themselves } { (1 ms. has instead:) made gardens grow } within the cities, and not as usual on the wide plain outside. As if it had been before the time when cities
were built and founded, the large { (some mss. add:) fields and } arable tracts yielded no grain, the inundated { (some mss. add:) fields and } tracts yielded no fish, the irrigated orchards yielded no
syrup or wine, the thick clouds (?) did not rain, the mašgurum plant did not grow.
The cursing of Agade: c.2.1.5
At that time, Enlil rebuilt his great sanctuaries into small reed (?) sanctuaries and from east to west he reduced their storehouses. The old women who survived those days, the old men who
survived those days and the chief lamentation singer who survived those years set up seven balaĝ drums, as if they stood at the horizon, and together with ub { , meze, and lilis } { (some mss.
have instead:), šem, and lilis } { (1 ms. has instead:) and bronze šem } drums made them resound to Enlil like Iškur for seven days and seven nights. The old women did not restrain the cry “Alas
for my city!”. The old men did not restrain the cry “Alas for its people!”. The lamentation singer did not restrain the cry “Alas for the E-kur!”. Its young women did not restrain from tearing their
hair. Its young men did not restrain from sharpening their knives. Their laments were as if Enlil’s ancestors were performing a lament in the awe-inspiring Holy Mound by the holy knees of Enlil.
Because of this, Enlil entered his holy bedchamber and lay down fasting.
The cursing of Agade: c.2.1.5
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
His subjects were dispersed, so he began a mobilization of his troops. Like a wrestler who is about to enter the great courtyard, he …… his hands towards (?) the E-kur. Like an athlete bent to
start a contest, he treated the giguna as if it were worth only thirty shekels. Like a robber plundering the city, he set tall ladders against the temple. Though the temple was not a mountain of
cedars, he had large axes cast to be used against it. { (1 ms. adds 1 line:) He had double-edged agasilig axes sharpened to be used against it. } As if they were for great tracts of land with { huge
} { (1 ms. has instead:) wide } carp-filled waters, he cast large { spades } { (1 ms. has instead:) …… to be used against the E-kur }. He put spades against its roots. (unknown no. of lines missing)
The 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 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 Nibru: c.2.2.4
After the cattle pen had been built for the foremost divine powers — how did it become a haunted place? When will it be restored? Where once the brick of fate had been laid — who scattered its
divine powers? The lamentation is reprised: how did the storeroom of Nibru, the shrine Dur-an-ki, become a haunted place? When will it be restored? After Ki-ur, the great place, had been built,
after the brickwork of E-kur had been built, after Ubšu-unkena had been built, after the shrine Egal-maḫ had been built — how did they become haunted? When will they be restored?
The lament for Nibru: c.2.2.4
The true temple gave you only tears and lamentation — it sings a bitter song of the proper cleansing-rites that are forgotten! The brickwork of E-kur gave you only tears and lamentation — it sings a
bitter song of the proper cleansing-rites that are forgotten! It weeps bitter tears over the splendid rites and most precious plans which are desecrated — its most sacred food rations neglected and
…… into funeral offerings, it cries “Alas!”. The temple despairs of its divine powers, utterly cleansed, pure, hallowed, which are now defiled! The true temple, which it is bitter to enter on one’s
own, passes the time renewing its tears.
The lament for Nibru: c.2.2.4
Even now your lord has smitten the enemy fury for you! He has had mercy on you and decreed your fate! He has said “Enough”, so that he has removed lamentation from your brick buildings! In
good mood and with a joyful heart he has entered in there again for you! Ninurta, the mighty commissioner, has looked after things! He stood there before the hero, his provider Išme-Dagan, and
issued the command to him to completely rebuild the E-kur, the most precious shrine! He has restored its ancient property! Enlil has ordered Išme-Dagan to restore its ziggurat temple, to make it
shine like the day, to make fitting the dais upon its platform!
The lament for Nibru: c.2.2.4
Enlil himself has commanded Išme-Dagan that the E-kur should shine like the day! Steady sunlight shines into the Ki-ur; he has brought daylight in there again for you! Ninlil has decreed your fate
in the Ĝaĝiššua! Enlil and Ninlil together founded daises in the E-kur! They dined there and enjoyed choice beer! They deliberated how to make the black-headed people secure in their dwellings!
They have brought back to you the people who had been completely devastated! They have gathered back together the children whom they turned away from their mothers! The populace goes
with you in their strongholds! Shrine Nibru, the Great Mountain Enlil has returned to you!
The lament for Nibru: c.2.2.4
Now see! Enlil has fixed a good day in the land! He has even now ordered the day for Nibru to raise its neck to heaven! He himself has provided a good day for the E-kur to shine! He himself has
raised up the day for the Ki-ur’s magnificent manifestation! He himself has restored the day for Sumer and Akkad to expand! He himself has set aside the day for houses to be built and
storerooms to be enclosed! He himself has brought out the day for seeds to sprout and living things to be born! He has brought out the day for building cattle pens and founding sheepfolds!
The lament for Unug: c.2.2.5
“But the sensible shall beat their breasts and droop (?) their heads. At midnight they shall be afraid and tearful, and suffer insomnia. In bed, under the covers, they shall be unable to sleep
soundly, they shall wander about the city. They shall be immobilised, their courage shall run out: “May our allies serving in times of war raise their forces for peace. May the word of Enlil be sent
back, may it turn tail. May the venom of Nunamnir’s anger become exhausted. May those vicious men who have seized the E-kur be punished. May those who have set their sight upon Nibru be
swept away.””
The lament for Eridug: c.2.2.6
(1 line fragmentary) …… far away …… the great gods. Lord Enlil, king of the lands, looked maliciously at Sumer. He demolished it. He destroyed the Ki-ur, the great place. He razed with the
pickaxe all of the shining E-kur. He destroyed it but did not abandon it — at the lunches, in his great dining hall, they call his name.
An adab to Bau for Luma (Luma A): c.2.3.1
Child of An, he has chosen you in his holy heart in the great sky and on the great earth and made you worthy of the ladyship of the Land. Bau, child of An, he has chosen you in his holy heart in
the great sky and on the great earth and made you worthy of the ladyship of the Land. Enlil has looked at you with favour, young woman, Mother Bau, from the shining E-kur, and made you
eminently fit for Lord Ninĝirsu. The Great Mountain Enlil has looked at you with favour, young woman, Mother Bau, from the shining E-kur and made you eminently fit for Lord Ninĝirsu.
The death of Ur-Namma (Ur-Namma A): c.2.4.1.1
When she had turned her gaze away from there, Inana humbly entered the shining E-kur, she …… at Enlil’s fierce brow. (Then Enlil said:) “Great lady of the E-ana, once someone has bowed
down, he cannot …… (?) any more; the trustworthy shepherd left E-ana, you cannot see him any more.” My lady …… among the people { …… } { (1 ms. has instead:) like …… }. Then Inana, the
fierce storm, the eldest child of Suen, ……, made the heavens tremble, made the earth shake. Inana destroyed cattle-pens, devastated sheepfolds, saying: “I want to hurl insults at An, the king
of the gods: Who can change the matter, if Enlil elevates someone? Who can change the import of the august words uttered by An, the king? If there are divine ordinances imposed on the Land,
but they are not observed, there will be no abundance at the gods’s place of sunrise. My holy ĝipar, the shrine E-ana, has been barred up { like (?) a mountain } { (some mss. have instead:) like
the heavens }. If only my shepherd could enter before me in it in his prime — { I will not enter it otherwise! } { (some mss. have instead:) Why should I enter it otherwise? } If only my strong one
could grow for me like greenery in the desert. If only he could hold steady for me like a river boat at its calm mooring.” This is how Inana { gave vent (?) to a lament over him } { (1 ms. has
instead:) …… Ur-Namma …… }
A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2
The divine plans of brick-built E-kur were drawn up. The Great Mountain Enlil made up his mind, filled with pure and useful thoughts, to make them shine like the sun in the E-kur, his august
shrine. He instructed the shepherd Ur-Namma to make the E-kur rise high; the king made him the mightiest in the Land, he made him the first among the people. The good shepherd Ur-Namma,
…… whose trust in Nunamnir is enduring, the knowledgeable judge, the lord of great wisdom, prepared the brick mould. Enlil brought order in his rebellious and hostile lands for the shepherd Ur-
Namma, and made Sumer flourish in joy, in days filled with prosperity. The foundations were laid down firmly and the holy foundation pegs were driven in. The enkum and ninkum priests praised it
duly and Enki made the temple rejoice with his artful incantations.
A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2
The shepherd Ur-Namma made the lofty E-kur grow high in Dur-an-ki. He made it to be wondered by the multitude of people. He made glittering the eyebrow-shaped arches of the Lofty Gate, the
Great Gate, the Gate of Peace, the Ḫursaĝ-galama and the Gate of Perpetual Grain Supplies, by covering them with refined silver. The Anzud bird runs there and an eagle seizes enemies in its
claws (?). Its doors are lofty; he filled them with joy. The temple is lofty, it is surrounded with fearsome radiance. It is spread wide, it awakes great awesomeness. Within it, he made the Ḫursaĝ-
galama, the raised temple (?), the holy dwelling stand fast for the Great Mountain like a lofty tower (?).
A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2
In the Gagiššua of the great palace, where she renders verdicts with grandeur, he made the great mother Ninlil glad. Enlil and Ninlil relished it there. In its great dining hall, the trustworthy hero
chosen by Nunamnir made them enjoy a magnificent meal: the E-kur was rejoicing. They looked with approval at the shepherd Ur-Namma, and the Great Mountain decreed a great destiny for Ur-
Namma for all time, making him the mightiest among his black-headed people.
A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2
“I am Nunamnir, whose firm commands and decisions are immutable! You have made my lofty E-kur shine gloriously, you have raised it high with a brilliant crenellation. Trustworthy hero, you
have made it shine gloriously in the Land. Ur-Namma, mighty lord, may your (?) kingship be unparalleled, may your fame spread to heaven’s borders, as far as the foot of the mountains!”
A tigi to Enlil for Ur-Namma (Ur-Namma B): c.2.4.1.2
“I am the Great Mountain, Father Enlil, whose firm commands and decisions are immutable! You have made my lofty E-kur shine gloriously, you have raised it high with a brilliant crenellation.
Trustworthy hero, you have made it shine gloriously in the Land. Ur-Namma, mighty lord, may your (?) kingship be unparalleled, may your fame spread to heaven’s borders, as far as the foot of
the mountains!”
A praise poem of Šulgi (Šulgi A): c.2.4.2.01
In the lustrous E-kur, I seized the holy sceptre and I lifted my head towards heaven on a shining dais, a throne with firm foundation. I consolidated my kingship, subdued the foreign lands, fortified
the Land. May my name be proclaimed among the well-guarded people of the four regions! May they praise it in holy hymns about me! May they glorify my majesty, saying:
A praise poem of Šulgi (Šulgi B): c.2.4.2.02
In the south, in Urim, I caused a House of the Wisdom of Nisaba to spring up in sacrosanct ground for the writing of my hymns; up country in Nibru I established another. May the scribe be on
duty there and transcribe with his hand the prayers which I instituted in the E-kur; and may the singer perform, reciting from the text. The academies are never to be altered; the places of learning
shall never cease to exist. This and this only is now my accumulated knowledge! The collected words of all the hymns that are in my honour supersede all other formulations. By An, Enlil, Utu
and Inana, it is no lie — it is true!
A praise poem of Šulgi (Šulgi D): c.2.4.2.04
You destroy the offspring of ……. You are mighty, ……. You are brave, ……. When in the E-kur ……, in the hostile foreign lands you plunder cities; like a panting lion, you ……; like a cheetah,
you ……; a dragon, you ……; (2 lines missing)You hurl angry words against the people of the foreign lands that are hostile to Nanna. You are adorned with splendid horns, like a virile wild bull
born to be a great wild bull. You are a chariot, a waggon set on the road. Like a noble ass, by your vigorous running you bring joy to Enlil.
A praise poem of Šulgi (Šulgi D): c.2.4.2.04
Shepherd Šulgi, when your seed was placed in the holy womb, your mother Ninsumun gave birth to you; your personal god, holy Lugalbanda, fashioned you; Mother Nintur nurtured you; An named
you with a good name; Enlil lifted your head; Ninlil loved you. The princely son of the E-kur ……. The king, the holy barge which traverses the sky, Nanna, the lord ……, Suen ……. (2 lines
fragmentary)
A praise poem of Šulgi (Šulgi E): c.2.4.2.05
In the cult-places, let no one neglect the songs about me, whether they are adab, whether they are tigi or malgatum, šir-gida or praise of kingship, whether they are šumunša, kunĝar or balbale,
whether they are gi-gid or zamzam — so that they shall never pass out of memory and never lapse from people’s mouths. Let them never cease to be sung in the shining E-kur! Let them be
played for Enlil in his Shrine of the New Moon! When at the ešeš festival they serve the clear beer endlessly like water, may they be offered repeatedly before Enlil as he sits with Ninlil.
A praise poem of Šulgi (Šulgi E): c.2.4.2.05
But if …… removes my name from my hymns, and …… his name, and does not call upon my name in brick-built E-kur, and if that man commits enmity and violence against the temple, then
whether that man is a king or a governor, Enlil shall curse him ……. May enmity and violence come forth against him from the house of Enlil. Let him be given enmity as his companion. May an
asag demon, as causer of the plague, deprive his city of contentment. Because of famine in years of hunger, may he find no favour in the eyes of the Land. May Ezina produce no grain in
sheaves. May fair Nanibgal, Nisaba, make no clay covering for his grain piles. …… the troops ……. His chief merchant …… silver ……. May the hunger and the thirst of the gods …… the city
during his reign …… grain.
A praise poem of Šulgi (Šulgi E): c.2.4.2.05
The man who …… my hymns (2 lines unclear) May he …… outside the city. May he no longer …… within the walls of the city. May the criminal offspring of his kingship not ……. May he not
stand where the king stands, the shining place. May he …… from the Ubšu-unkena. …… his heart’s desire and ambitions. (2 lines unclear) When he brings offerings to the E-kur, may Enlil …….
His special presents and benefits …… (28 lines missing or unclear)
A praise poem of Šulgi (Šulgi E): c.2.4.2.05
On the day when the destiny of the lands was determined, the king who in his arrogance ……, in luxuriance Enlil and Ninlil ……, …… for the life of Sumer and Akkad, …… justice for the Land,
canals which he did not maintain ……, a city which he did not enlarge ……. The Great Mountain …… at their side …… great places. He did not …… the god of the palace. He …… to Enlil, and
did not offer great gifts in the E-kur, and did not …… the door-sockets of the gods. …… songs. What he achieves with his praise, what he creatively decoratives with his words, the singer …… in
his songs.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
He thought up something of great importance and he made public what his heart, a mighty river, carried: the hidden secrets (?) of his holy thought. The matter is a holy and pure one, it concerns
the divine powers of the E-kur, the fated good brick embedded (?) in the bottom of the abzu, it is something most important: a trustworthy man will rebuild the E-kur, thereby acquiring a lasting
name. The son of this trustworthy man will long hold the sceptre, and their throne will never be overthrown.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
To that end, Ašimbabbar appeared shining in the E-kur, pleaded to his father Enlil and made him bring a childbearing mother (?); in the E-duga, Nanna, the princely son, asked for the thing to
happen. The en priestess gave birth to the trustworthy man from his semen placed in the womb. Enlil, the powerful shepherd, caused a young man to emerge: a royal child, one who is perfectly
fitted for the throne-dais, Šulgi the king.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
Enlil gave him a good name: ‘A lion’s seed, who provides the E-kur generously, the beloved one of Ninlil; the one granted authority in the E-kur; the king of Urim, the one with shining heart, the
shepherd, the protective genius of the Land’. Enlil chose Šulgi in his pure heart and entrusted the Land to him. As the shepherd of all the countries, Enlil leant the crook and the staff against his
arm, and placed the immutable sceptre of Nanna in his hand; he made him raise his head high, sitting on an unshakeable royal seat.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
May Enlil the trustworthy, whose words are lofty — good fate determined by him takes precedence — who makes sturdy flax and barley grow — may he prolong the life of Šulgi, the provider of the
E-kur — hence its flax is indeed fine flax, its barley is indeed fine barley — the property of Nanna, the houseborn-slave of the E-kur, him whom Ninlil named at his birth Šulgi, the shepherd of the
Land, the man whom Enlil knows, the steward of the temple.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
So that its voluminous offering meals would bring joy to the E-kur, Enlil called upon Urim, the good city founded by the princely one, the inside of which is a holy treasure chest which, like the
abzu, no eye can see — the city of good purification rites and pure hand-washing rites; and what he says is trustworthy.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
For his setting up the abundant sacrificial tin cups, for his having served evening meals in the dining-hall of the E-kur, Enlil determined a princely fate for the shepherd, him who is worthy of the
kingship and the lofty throne-dais, Šulgi, who is adorned with the ba garment of the en priests.
A dedication of a statue (Šulgi V): c.2.4.2.22
In the E-kur, the great snake of the deep, ……, in Dur-an-ki, which lavishly …… the eternal divine powers, ……, Enlil determined a great fate from the womb for the long-enduring sapling of the
brickwork founded by the princely one, Šulgi, who was born for a prosperous reign: “Make the people obedient, you enduring king of the multitudes!”
A dedication of a statue (Šulgi V): c.2.4.2.22
On a day that dawned for prosperity, that was destined for rain-clouds, he ran from the Ki-ur of Nibru to the shrine of Urim, the E-temen-ni-guru; and provided the princely bowls of Nanna, set up in
the morning dining-hall, with a copious ration. On that day, prosperity was decreed for him. In a violent storm, a whirlwind that broke out, Utu ……; Šulgi returned to the lustrous E-kur.
A tigi (?) to Ninurta for Šu-Suen (Šu-Suen D): c.2.4.4.4
…… who moves fast into the heart of the mountains! Ninurta, massive stormwind over the rebel lands, devastating the people! Counsellor, who controls perfectly the divine powers of the E-kur,
support of his father! Ninurta, …… who moves fast into the heart of the mountains! Ninurta, massive stormwind over the rebel lands, devastating the people! Counsellor, who controls perfectly the
divine powers of the E-kur, support of his father! My king, the great strength of Enlil, from whose grasp no foreign country can escape! For Šu-Suen ……, given great strength by Father Enlil —
you, Ninurta, will destroy myriads in the battle and the fray. Ninurta, the great strength of Enlil, from whose grasp no foreign country can escape! For Šu-Suen ……, given great strength by Father
Enlil — you, Ninurta, will destroy myriads in the battle and the fray.
A hymn for Šu-Suen: c.2.4.4.a
God of prosperity born to An and gazed upon by Uraš — Šu-Suen, like Nanna expert in judgment, …… before Enlil, from your birth you were a man of might whose name was proclaimed by
Nanna! Šu-Suen, heroic son of An, beloved of Enlil, head held high in the lapis-lazuli E-kur, given birth by Uraš, chosen by the heart of Uraš, you have been elevated over all the lands. Ornament
and august servant of Enlil — whose sceptre has reached far, who alone has Enlil’s ear! Endowed with majestic strength, creation of lustrous An, favourite of Ninlil — Šu-Suen, provider who
radiates beauty, ……!
An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4
Great lord, light holding his head high in the vault of the sky, …… brilliance, Suen, powerful dragon from the high mountains shedding light on the people, light of the remote heavens, crown ……,
joy of the father who begot him! Impressive son born of Ninlil, respected in the E-kur, visible even at noontime, youthful Suen, …… light of heaven, whose majestic radiance is visible even at
noontime, light who illuminates the black-headed people, Father Nanna, emerging from the remote (?) ……, understanding well how to make the night pleasant! Respected prince who, when he
appears, is the glorious radiance of the heavens!
An ululumama to Suen for Ibbi-Suen (Ibbi-Suen D): c.2.4.5.4
The divine powers of the city which was responsible for the emergence of human seed cannot be altered, my Ibbi-Suen! He has made its kingship shine forth; he prolongs life! He has
strengthened for you the foundations of its great dais, and has made you take your seat proudly upon it. He has made the divine powers of its kingship come forth; great power emerges from
there. Those august commands cannot ever be changed, my Ibbi-Suen! You, Ašimbabbar, have caused respect for the king to shine forth throughout the whole of heaven and earth. For Nanna
…… the just man chosen in the holy heart, my Ibbi-Suen, …… august …… shine forth like a god. Suen …… his command …… the E-kur; An and Enlil, who determine the destiny of the land, the
Great Mountain Enlil …… (1 line unclear) (approx. 7 lines missing)
A praise poem of Iddin-Dagan (Iddin-Dagan B): c.2.5.3.2
You are indeed the man for the E-kur. May your offerings in the house of Enlil never cease. May the brickwork of the E-kur speak well of you to Enlil and Ninlil. At the favourable word of An and
Enlil, Iddin-Dagan, may princely strength be yours.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
His splendour …… the mountains, and his roar reaches beyond heaven and earth. He selected me from my people, and announced me to the Land. Enlil, king of the gods, gave me lordship over
the south and over the uplands. At Nunamnir’s instigation, An spoke encouragingly to me, and placed crook and staff in my hands. Uraš nursed me on her holy knees. In the Ki-ur, the great place,
Ninlil in her radiant heart determined as my destiny that I should sit on an exalted dais until distant days, to enjoy in favour the reign which is my lot; that I should delight Enlil, and that I should
daily attend to the E-kur. Enki, the great lord of Eridug, confirmed for me the good and great crown, …… everything, and richly conferred on me seven wisdoms. Suen, the firstborn son of Enlil,
…… for me a royal throne that gathers together the divine powers, established an excellent lordly dais, and made my crown shine brilliantly until distant days.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
Nuska, Enlil’s minister, placed the royal sceptre in my hand, revealed the powers of E-kur to me, established there for me an awe-inspiring podium, and ensured that Enlil’s heart was in a joyful
mood. Ninurta, Enlil’s mighty warrior, approached Nunamnir in speech on my behalf and secured (?) the favourable words of Enlil and Ninlil for me. He has made my reign of kingship excellent,
has made me great in lordship, and is indeed my helper. In E-kur he prays continually on my behalf, and is indeed the constable of my kingship. He, who with mighty weapons makes all the
foreign countries bow low, has put great power …… into my right hand.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
Enki and Ninki, Enul and Ninul, the Anuna, the lords who determine destiny there, the spirits of Nibru, and the protective goddesses of the E-kur, those who among the great gods determine
destinies there, have uttered an unchangeable “So be it!” On his most favourable day, Enlil, king of the foreign lands, chose me, Išme-Dagan, son of Dagan, by extispicy. He looked upon me
joyfully in E-kur, and spoke well of me to Sumer. …… a favourable reign in Nibru. I, Išme-Dagan …… restored Urim ……. …… in splendour. Enlil has commanded the favourable …… of my
throne, the promotion of concord in Sumer and Akkad in their power, and restoration (?) of the …… brick buildings; and that I should daily tend the E-kur, that I should unceasingly provide for
Nibru, and that I should care after the Ki-ur, the great place.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
I, Išme-Dagan, have bent my neck to the commands of Father Enlil; I have paid attention to the utterances of my master. I have established justice in Sumer; I have secured (?) Nibru like heaven
itself. I have gathered together the divine powers of the E-kur, I have paid attention to its old ordinances, and I have restored its neglected rites. I, Išme-Dagan, have ……. Enlil’s very precious
divine powers. …… Ninlil’s ……. …… the interior of E-kur …… good, …… its exterior. ……, when I venerate ……. …… Enlil and ……, its favourable spirits in the courtyard, and I introduced its
favourable protective goddesses into the E-kur. I have presented marvellous food offerings to Enlil. In the …… of Enlil, established with bread, …… great regular offerings, I made numerous the
fat bulls and fat sheep, ……, fish and birds, in the house of my master. I made them smell tasty in the great ovens. I contested ……. With …… I doubled (?) the regular offerings. Like water I
poured out …… and liquor in unadulterated strength, from the offerings storeroom, like the rainwater that is released from heaven.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
An brought Ninkasi along with him …… to its ……, and I libated delicious …… beer, mixed with aromatic cedar essence, over the brickwork of E-kur. Daily I made the E-kur like a harvest-place,
and each month on its seventh and fifteenth days I made the temple festive. Both inside and outside the house, like ……, I spread the scent of ……. (1 line unclear)laying …… oil, …… cream,
……, first-fruits of the gardens, dates, ……, on the table of Enlil, my master, ……. The main part of my food, …… drink, his favourite things ……. Enlil ……. I am the …… son of Enlil, I am the
…… of Ninlil, I am the strong young man of the E-kur. I am the foremost, with respectful strength, making excellent food offerings. I am untiring, indefatigable. Daily I shall issue instructions for
what my master will have to eat, and what I will give to drink, fulfilling the great commands of E-kur: thereby I carry out correctly the instructions of my master Enlil.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
In accordance with the great destiny decided by Father Enlil, my battle-cry overspreads the remotest parts of the mountains. In the rebel cities no one approaches me or fixes their weapons
against me. They bring (?) their tribute spontaneously at Enlil’s command. …… to the mountains. …… nir-igi stone, cornelian, …… stone, { …… their stones } { (some mss. have instead the line:)
…… time-consuming labour, ……, labour for the king }. For me the black-headed bring great timbers …… to the Land, while Dilmun bestows lavishly on me its linen, dates and date spadices. The
Martu, who know no houses, who know no cities — primitives who live in the hills — bring me row upon row of woolly alum sheep. From the upland mountains, from the …… places, cedar,
zabalum, cypress and boxwood were together brought to me. Enlil, my master, who batters the foreign lands into submission, kept the people on a single track, and made them unanimous for me,
who am all for Enlil, who am the beloved of E-kur.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
Since the time when Sumer and Akkad had been dispersed, no king had introduced a statue into the shining E-kur of Enlil or into the E-ĝa-ĝiš-šua beside Ninlil. Enlil opened the E-namtila to me
from his loving heart. In the E-kur I arranged the great treasures, and allocated durable treasuries. For Enlil my master, I erected a throne whose form was beyond form itself. I stood the throne of
Ninlil in the E-ĝa-ĝiš-šua in the Ki-ur, the great place. The throne of Enlil is not to be removed from there. I, Išme-Dagan, son of Dagan, stood the throne for Enlil my master on a dais …… of
seven storms, decorated in a masterly and highly skilled manner with nir-igi and šuba stones and translucent lapis lazuli, and I seated Enlil there with my lady Ninlil. I put them into a favourable
mood, with happy hearts; I delighted Enlil greatly with those thrones. I measured (?) my gift (?) for him, and my heartfelt act (?) delighted Enlil.
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
I …… a sturdy copper statue, shaped in moulds, prayerful as myself, respectful in the E-kur, as a gift offering (?). Enlil, king of heaven and earth, …… the copper statue ……; muscles, sinews
and body of a lion (2 lines fragmentary or unclear)I dedicated …… to my master, and brought in mighty timbers, objects of wonder. Then I brought in my great copper statues for Ninlil, lady of the
gods, into her ……, her most holy place, the E-šenšena, full of life, and embellished them (?) before her. I dedicated …… to her for my life. It is I who am favourable to ……; I, Išme-Dagan,
embellished my inscription (?).
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
I also brought into the temple of Enlil and my lady Ninlil a copper statue of my own father. …… copper statue of my grandfather. I brought out …… statue, and brought it into the temple of Enlil. I
…… it in the E-kur, the …… shrine. (6 lines fragmentary or unclear) I am the king …… Enlil, the patient lord. (1 line fragmentary)
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
As he (one of the king’s descendants) performs the duties of shepherdship in Enlil’s temple, may he perform my songs to Enlil, my master; and may the E-kur, my beloved place, resound with my
name. My great praise songs shall be performed to Ninlil daily ……; to Nanna, the beneficent lord, the son of Enlil, and …… to him whom the singer loves. …… he shall perform my songs at the
evening and morning meals. He shall perform my odes in the temples of the great gods. As I, Išme-Dagan, should stand ready and show respect, …… may my protective deity let me have no
rivals, even as far as the borders of the mountains. He has made me great in Sumer and Akkad, and given me a seat on the royal dais; …… my songs are brilliantly ……. (2 lines fragmentary)
King Išme-Dagan is excellent ……, (approx. 34 lines fragmentary or missing)
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
The temple ……; the heart of Enlil ……. The protective gods of the E-kur ……, the protective goddesses of the E-kur. (2 lines fragmentary) For my …… of great valuables, for my …… of
important treasures; that I have erected …… a throne for Enlil; that I have …… a great waggon, that I have had a sedan chair made for Ninlil; that for Enlil I have had a massive pillar (?) ……
brought in, for my master Enlil; that I have had the fifty-headed battle-mace, an exceptional weapon, cast for Ninurta ……, that I have had a great copper throne place in an elevated location for
him; that I have had brought into the temple of Enlil a copper statue moulded to the shape of my limbs and a diorite statue worked to my form; that I have placed ……; (approx. 13 lines
fragmentary or missing)
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
(1 line fragmentary) …… of Enlil ……. (1 line unclear) …… diorite in the shrine of Nibru …… (1 line unclear) …… did not move …… from its place, did not write ……, did no wickedness or
violence, then may he lift …… in the shining E-kur of Enlil and raise its head to heaven. …… that he bestowed on the Land, may he prolong ……. But that he swore (?) ……, or wrote his name
……, or who violently (?) cursed the enemy, then Enlil, king of the gods, (1 line fragmentary)
An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02
Enlil, the king of all the foreign countries, Nunamnir, the lord who determines the fates, decreed something of great importance in the shrine Nibru, in Dur-an-ki: he made you exalted in the shining
E-kur, ……. You are the strong spread-net of Nunamnir. Anguba priestess, who provides the E-kur with food, you are in charge of the wine. You are Enlil’s exalted daughter-in-law, you are the one
who stands next to him with the libation water (?). Because you prostrated yourself humbly with supplications, Nunamnir, the prince of all the foreign countries, entrusted to you the exalted office
of accountant of heaven and earth, and exalted you, giving you the rank of lady of the shrine which brought the seeds of mankind forth.
An adab to Bau for Išme-Dagan (Išme-Dagan B): c.2.5.4.02
“Prince Išme-Dagan, as your fate, you shall be given a throne which concentrates all divine powers, an enduring legitimate crown and a sceptre which maintains the people and keeps them
united. The Tigris and the Euphrates shall bring abundance, carp-filled waters for you, { their yield shall be long-lasting for you } { (1 ms. has instead:) …… }. Their banks shall grow vegetation for
you, they shall bring (?) you rejoicing. The irrigated orchards shall yield (?) syrup and wine for you. The fertile arable tracts shall grow dappled grain for you; grain piles shall be heaped up for you.
Cattle-pens shall be built, sheepfolds shall be enlarged for you. Your name shall be exalted as king; you shall be elevated as prince. All the foreign countries from below as far as the uplands shall
bring tribute for you. You shall shine radiantly in the grand main courtyard like sunlight. Your food offerings shall never cease in the shining E-kur.” This is how Enlil determined his fate. From the
E-kur he gave huge strength to the king. He has been made lordly; Enlil’s words made him a man without rival. He directed his steps proudly there and entered the august palace, the royal
residence. As he took his seat on the shining holy throne-dais, the palace …….
A hymn to Nibru and Išme-Dagan (Išme-Dagan C): c.2.5.4.03
Shrine of Nibru, shrine surpassing the abzu, shining E-kur; your prince is the Great Mountain Enlil who surpasses the Prince (i.e. Enki). Your great lady is the good woman, Mother Ninlil, excelling
in refinement. Your caretaker is one whose vigour is surpassing, the hero Ninurta. The chief minister (i.e. Nuska), who is worthy of your fair copper vessels, who makes your bedchamber
exceedingly pleasant, is also the guardian watching over your honourable divine powers; he is the shepherd watching over your honourable divine powers. Your provider, who was engendered by
the Great Mountain and was born by Ninlil — Išme-Dagan, who was engendered by the Great Mountain, and was born by Ninlil, he who has achieved a high reputation among his numerous people,
throws himself at your feet.
An adab to Enlil for Išme-Dagan (Išme-Dagan H): c.2.5.4.08
…… the prince of gods …… seated upon all the divine powers, Nunamnir, the lord of just decrees, who possesses fully the great divine powers, Father Enlil, made your fearsomeness manifest in
heaven and on the earth. He made the gods of heaven stand by in heaven (?), and gave them (?) auspicious names. …… its king ……. (1 line fragmentary)The Anuna, its great gods, line up
before you. Enlil, they pay attention to your holy words and august statements. Nunamnir, you alone are elevated in the entirety of heaven and earth. …… of the Anuna gods, august shackle on
all the lands, your …… is unfathomable. Everything this lord has is surpassing, and his orders are not to be changed. …… your divine powers surpass all others, your ways are ingenious, ……
you are the trustworthy shepherd even of far-away foreign countries. Father Enlil, your beloved …… E-kur, has been built in Ki-ur, in Dur-an-ki, the place chosen by you; your august dais has
been set up there. The divine powers of your shrine are precious, its true purification rites are august, and its cultic ordinances are pure and ineffable. The interior of E-kur is artfully fashioned, and
no one may come to know it. Let Išme-Dagan care properly for its true divine plans and powers!
Išme-Dagan and Enlil’s chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09
August chariot! Enlil, the lord of wisdom, the father of the gods, ordered your construction in the E-kur, his exalted shrine. He instructed Išme-Dagan, the wise shepherd called by an auspicious
name, born from a beautiful mother’s womb, the adviser of the Land, to make your holy and pure divine powers manifest. He set to work on you and worked without stopping. He decorated you
with …… and lapis lazuli. He placed you …….
Išme-Dagan and Enlil’s chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09
The young hero then proudly enters the resplendent E-kur, Lord Ninurta prays to Enlil: “Please, look with favour on Išme-Dagan, the accomplished shepherd, who is at your service in the dining-
hall; on the king who has built you the chariot! Give him Inana your beloved eldest daughter as a spouse. May they embrace each other forever! May the days of delight and sweetness last long
in her holy embrace full of life!”
An adab to Nanna for Išme-Dagan (Išme-Dagan M): c.2.5.4.13
(1 line fragmentary) …… what he orders is faithfully executed, …… endowed with beauty in the E-kur, …… among the great gods, the great and august lord …… in the heavens, …… whose seat
(?) no other god ……! August ……, lord whose abode is the mountains, Father Nanna ……, …… fixes the months and the new moon according to a cord (?), establishes the year ……, …… life
for the multitudes ……, …… who puts all the lands in order, …… who makes the Tigris and the Euphrates bring flowing water ……, …… fine grain ……, …… lush vegetation in the spacious land
……, (1 line fragmentary) …… Lord Išme-Dagan …… (1 line unclear)august …… bestowed upon Father Nanna by An and Enlil …….
A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15
Great hero, strongest in heaven and earth! Ninurta, who controls perfectly the fifty divine powers in the E-kur! …… governor for his father, rising raging storm, who extends terror …… towards the
foreign countries. …… roaring ……, who casts fear upon the people, who has no rival! Ninurta, surpassing in vigour! …… great and majestic strength ……, …… of Enlil, …… of Enlil, ornament of
the august shrine! …… whose radiance ……! (1 line fragmentary) …… the neck-stock of the gods. (1 line fragmentary) …… among the Anuna gods. …… exceptionally mighty ……. …… lord, the
son of Enlil, who has come forth from the hills, and rides (?) upon the numerous divine powers. …… great hero, surpassing dragon, perfect lord, …… without rival (?)! Great hero confident in his
strength! (1 line fragmentary) ……, whose decisions cannot be countermanded, …… what he says is firm. …… august son of Enlil! …… overpowers (?) the mountains, …… the Great Mountain
Enlil …… in the E-kur, throughout the entire extent of heaven and earth. …… his great …… covers ……. …… raging ……. (1 line fragmentary) (up to 8 lines missing)
A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15
(up to 3 lines missing) (1 line fragmentary) rising raging storm ……, …… lion ……, …… like ……. Ninurta ……. …… strength ……. (3 lines fragmentary)…… the neck-stock of the gods. …… who
has no rival, …… the foreign countries. Ninurta, …… Anuna gods! Lord in the E-kur, mighty ……! Uta-ulu …… great strength ……, who has come forth from the hills and …… on the numerous
divine powers! Ninurta ……, perfect lord ……! Great hero, who …… the mountains, and destroys their stones (?) totally!
A tigi (?) to Ninurta for Išme-Dagan (Išme-Dagan O): c.2.5.4.15
Adviser, whose decisions cannot be countermanded! Ninurta, whose utterances are firm! Hero, lord, august son of Enlil! …… overpowers (?) the mountains. Ninurta, prominent in the E-kur! His
huge storm ……. …… furious …… against the rebel lands. (1 line fragmentary) Ninurta, ……, great hero, who …… the enemy. Hero …… Enlil ……. (2 lines fragmentary)…… wicked ……. His
…… on the foreign countries, …… covers the Land like a garment.
An adab (?) to Nuska for Išme-Dagan (Išme-Dagan Q): c.2.5.4.17
(1 line fragmentary) The Anuna, the great gods, …… the holy palace, the dwelling-place. Lord Nunamnir has appointed you as his chief minister; he has firmly put the holy sceptre in your hand,
and made your name glorious. You are perfectly suited to perform the ordinances of the E-kur in all their complexity, to teach the proper execution of the lustrations and the august rites, to purify
and clean, and to make grandly manifest the numerous divine powers, the surpassing divine powers; indeed, to give command with grandeur is now consummately and irrevocably yours.
Moreover, you are indeed Nuska, the prince and the counsellor of the E-kur! In the entire extent of heaven and earth, in all the countries, you alone are mighty.
An adab (?) to Nuska for Išme-Dagan (Išme-Dagan Q): c.2.5.4.17
(2 lines fragmentary) (2 lines missing)Great lord, ……, Nuska, caretaker of the great gods, Nuska, prince respected in the E-kur, caretaker of ……! Youth who knows well how to give instructions,
who …… decisions; trustworthy god who loves ……, who listens to prayers! When the shining E-kur, the shrine which assigns the divine powers, is made up as for a festival, and Enlil and Ninlil
sit there attractively, may your pure mouth bring friendly words on behalf of Išme-Dagan! Addressing them daily, may he be able to please them unto distant days! When the house of Enlil, the
shrine which assigns the divine powers, is made up as for a festival, and Enlil and Ninlil sit there attractively, may your pure mouth bring friendly words on behalf of Išme-Dagan! Addressing them
daily, may he be able to please them unto distant days!
An adab to Dagan (?) for Išme-Dagan (Išme-Dagan U): c.2.5.4.21
In the E-kur, the house ……. The great gods …… to your upraised hands. …… holy lap for your exceedingly pleasant life. …… for its good reign ……. Išme-Dagan, the son of Enlil ……. …… joy
(?) in the Egal-maḫ, your ladylike house. …… the prince …… meš tree with shining branches ……. …… to make his life pleasant …… Išme-Dagan ……. …… holy …… the child of An ……. (2
lines fragmentary)…… brick-built E-kur …….
A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23
City, your interior is holy, your exterior is radiant. Your body exudes terrifying splendour. Your location is a well-chosen location. The lord of wisdom, Enlil, the Great Mountain, has built a
sanctuary in your midst; that sanctuary is a lapis-lazuli sanctuary, a sanctuary that can decide destinies. It is the E-kur, the lapis-lazuli temple, the temple that can decide the destinies.
A hymn to Nibru and Išme-Dagan (Išme-Dagan W): c.2.5.4.23
(2 lines unclear) The command for the whole of heaven and earth ……; …… of the king, with wide understanding, who knows all ……. They heed the holy words uttered, as if they were those of
their own father and mother. The Anuna in the Ubšu-unkena ……, …… going to Enlil and Ninlil. They direct (?) their gaze to the E-kur, the solemn shrine. The important commands of Enlil and
Ninlil ……. They have placed in the hands of the great hero Ninurta the power to make heaven and earth tremble at his solemn utterances. They have covered (?) his mouth with …… like finest
oil. They have placed the divine powers of heaven and the divine powers of earth in his hands. Ninurta, the great hero, the strong ……, the youth who subdues the foreign lands, the lord who
plunders the cities ……. Father Enlil and the great mother Ninlil …… have …… him into the E-kur. (1 line fragmentary) (unknown no. of lines missing)
A praise poem of Išme-Dagan (Išme-Dagan AA): c.2.5.4.27
From …… he brought …… for you. …… the fates are decided ……. He set up grandly (?) for you …… that befits the majestic dais and throne of gold. They lined up before it for you …… favourable words for Sumer and Akkad. …… in the E-kur ……. food offerings. …… in the E-kur ……. …… with your right arm ……. …… Iškur …… in the E-kur. …… on its august throne. He
…… a huge copper …… inspiring great awe, on your holy dais. It is to be marvelled at by the people. He …… the main task for you in your great dining hall as a regular offering forever after.
A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1
I am the provider of the gods. I am he who cares unceasingly for the E-kur. I am the king clutching a kid to the breast as a gift. I pray in all humility. I am a king standing in prayer. I am he who
speaks friendly words to appease Enlil. I am he whose prayers make Ninlil happy. I am he who serves Nuska indefatigably. I am he who is ever praying (?) at the Ki-ur. Bestowing many things, I
am perfect for the { foundation } { (1 ms. has:) city (?) }. I am one who always hurries, but whose knees never tire.
A praise poem of Lipit-Eštar (Lipit-Eštar A): c.2.5.5.1
Bringing first fruits, I do not pass by the E-babbar. I am he who records abundance for Nibru. I serve Keš as its purification priest. I am first-rate butter and first-rate milk for Urim. I am
indefatigable with respect to Eridug. I am he who increases the food offerings for the place Unug. I am he to whom life was given in the E-kur. I am he who desires liveliness for his city. I am
Lipit-Eštar, the shepherd of all foreign lands.
A praise poem of Lipit-Eštar (Lipit-Eštar B): c.2.5.5.2
Lipit-Eštar, king of Isin, king of Sumer and Akkad, you are the tablet writer of Nibru; Lipit-Eštar, you are the constant attendant of the E-kur, Enlil’s house. You are the beloved one of Enlil’s and
Ninlil’s hearts. Hero Ninurta is your mighty commissioner. Chief minister Nuska is your aid in all matters. You have been rightly chosen by Nintur as the purification priest of Keš. When in Urim,
you are the youth who has the attention of Suen. You are the one to whom Enki gave the good headdress in Eridug. In Unug, Lipit-Eštar, you are the delight of holy Inana’s heart. In Isin, Ninisina
set up your lofty throne-dais.
An adab to An for Lipit-Eštar (Lipit-Eštar C): c.2.5.5.3
In the overflowing of his heart, An has chosen him as king and blessed the royal descendant: “Lipit-Eštar, on whom I bestowed power, may you lift your head high! May you spread fearsome
radiance as if you were the front of a rising tempest! May your storm cover the enemy territories, the disobedient countries! You have established justice in Sumer and Akkad, and made the Land
feel content. Lipit-Eštar, son of Enlil, may you shine as brilliantly as the sunlight! May concord be created under you in the established cities, settlements and dwellings! May the black-headed
people, numerous as flocks, follow the right path under you! Lipit-Eštar, even in far-away foreign countries, you will be the king! Enlil has faithfully bestowed on you the princely august throne, the
eternal ornament of kingship; he has made it firm for you. May you never cease to wear the crown that Suen has placed firmly on your head! Enki has adorned you with princely divine powers.
Inana escorts (?) you with the garment of princeship. The friendly guardians and the protecting genii of the E-kur stand by you. May the food offerings, wine, and milk that you bring ……! Son and
creature of Enlil, may everything be pleasant for you!” (2 lines missing)
An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4
Hero, mightiest of the Anuna gods, who comes forth from the E-kur! Ninurta, Lord Nunamnir created you like a great storm ……, he commanded you to achieve triumphs for him.
An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D): c.2.5.5.4
For you Nintur has opened wide her creative hands; she has breast-fed you from her sweet breasts; she has fed you with the milk of vigour. As if you were a spectacular wild bull, she has made
your figure strong (?), she has made your limbs massive. She has fitted you out with …… appearance, awesome radiance and heroism. Your mother, Nintur, held you by the right wrist as she led
you before your father in E-kur, the august shrine. Then she said: “Decide a great fate for the son who is your avenger!”
A šir-namgala to Ninisina for Lipit-Eštar (Lipit-Eštar E): c.2.5.5.5
The Great Mountain Enlil paid attention to the words spoken by Ninisina. He blessed the king and decreed his fate: “Lipit-Eštar, you whom I have called by name, shall be elevated among the
people. May the living look to you as to their own fathers and mothers! May the strong one who cares for E-kur, the ensi of the august shrine, Uta-ulu, be your help on the battlefield! May he
collect your enemies like swallows for you; may he spread them out like sheaves for you!”
A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1
……, when she augustly appears, no one can keep pace with her, …… glowing in the night, …… with awe-inspiring splendour. The great gods are filled with fear at her ……. Her …… utterances
are as grand as those of An, and as weighty as those of Enlil. Inana is supreme, with multifarious divine powers surpassing the other divine ladies. She perfected the divine plans of kingship, so
as to re-establish it, and she made up her mind and truly yearned to provide justice for the black-headed and to give them stable governance. From among the numerous people she summoned
Ur-Ninurta to be the shepherd of living beings. She made the king whom she took by the hand humbly enter into the …… where destinies are determined, where the good divine powers are
assigned to the great gods — the E-kur, the holy dwelling of An and Enlil that is imbued with terrifying awe. There the goddess without whom no destiny is determined in heaven or earth sits on the
dais with An and Enlil, taking counsel with them.
A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1
The god who made human seed come forth (An), the father of all that is, spoke favourably to the king, determining his destiny: “Chosen cedar, ornament of the courtyard of E-kur! Ur-Ninurta, may
the Land refresh itself in your shade. May you be the good shepherd of all lands. May they attend as if to Utu when you deliver a just verdict. As you take your seat upon the royal dais with its
firm foundations, may you hold your head high, Ur-Ninurta. May the good crown be your glory. Inspiring fear and trembling, O lion of kingship, may you wear the royal robe!”
A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1
The lord who has the decisions of heaven and earth in his hands, the Great Mountain Enlil, has made the king’s fame extend as far as the boundaries of heaven: “Ur-Ninurta! In authority and
youthfulness may your neck be as fat as a wild bull’s. Like the warrior Erra, ……, may my avenging son, Lord Ninurta, a furious storm against the enemy, be your helper on the battlefield, and
may you put your trust in him. …… the enemy land, and may he spread out in heaps for me ……. The holy purification rites of E-kur ……, serving daily. May your offerings on the august table in
my great dining hall be everlasting. May you lift your head and raise your neck to the heavens. Life is yours, irrevocably.”
A šir-namgala (?) to Inana for Ur-Ninurta (Ur-Ninurta A): c.2.5.6.1
“Youth with beautiful and well-formed limbs, …… radiantly and proudly lifting his head, full of charm and beauty, fitted for lordship, worthy of the holy dais, Ur-Ninurta: I have decided to give you
your precious divine powers. I called to you when you lifted your faithful gaze: you are the one whom I called by name. Great An has made you forever pre-eminent, as far as the outer limit of the
mountains. To prolong your days, O youth, in E-kur Enlil has commanded my …… holy life-giving embrace. You shall not cease to sit on …… the dais which I care for. May the foreign lands
rejoice at you, my Ur-Ninurta, as at Nanna when, admired by the Land, he appears in the holy heavens.”
A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2
August lord, you excel in heaven and earth, and you have made your name shine forth. Enki, you have gathered up all the divine powers that there are, and stored them in the abzu. You have
made praiseworthy the divine powers, exceeding all other divine powers, of your holy dwelling which you have chosen in your heart — the abzu, the august shrine …… — as well as its divine plans.
Its shadow covers all lands from east to west, and its terrifying splendour rests upon the holy heavens like dense thunderclouds. It fills with terror E-kur, the holy dwelling of An and Enlil. Therein,
equipped with the sceptre, you fashion the numerous seeds (?) …… for the assigned divine powers of the great gods; to create mankind and to preserve them alive is in your power, Father Enki,
when you take your seat on the dais where you decide destinies.
A tigi to Enki for Ur-Ninurta (Ur-Ninurta B): c.2.5.6.2
May Ur-Ninurta, the king in whom Enlil trusts, open up your house of wisdom in which you have gathered knowledge in plenty, and then be the great ruler of the black-headed. Make terrifying
splendour befitting his godhead issue from him, the lion of kingship, in everything that he does, for as long as he lives. May you present him with weighty tribute from the upper and the lower
seas, and let Ur-Ninurta bring it into the glorious E-kur. May Enlil look upon him joyously, and add to his period of rule blissful days and years of joy and life. Father Enki, inspiring terrible awe,
surpassing description, may the Anuna, your divine brothers, rejoice over you. Son of An, possessor of august honour, it is sweet to praise you!
An adab to An for Ur-Ninurta (Ur-Ninurta E): c.2.5.6.5
An raised his far-reaching gaze to the good shepherd. He spoke to Ur-Ninurta, his beloved son, with kindly words: “May there be shame at your awe-inspiring splendour, while you (?) ride as if on
a great storm. May you have no rival in your youthful power. May the Land remain (?) under your rule. May you make your name supreme in the foreign lands, and may they speak good of you.
May the land that is of its own will unbending to you, submit to you. Ur-Ninurta, to whom I have given great power: you should trust in my name. May your words clamp down upon the wicked like
a great neck-stock. May the rebel land approach at your command, and do reverence to you. In your lordliness may you hold your head high. May you be good to the people. May you be the man
of justice, and may it come to your aid. You have justice that comes from the heart; you are one of Utu’s retainers. May Inana, who is assuredly your beloved, provide you with long life. May the
good protective deities of the en priesthood and of kingship stand faithfully at your side. My Ur-Ninurta, named with the name of Sumer! Go with your head high to the shrine of Nibru, to Dur-an-ki.
Brick-built E-kur accepts your offerings: “May the awe-inspiring shepherd stand in attendance with his great food offerings for the house.””
An adab to Ninurta for Būr-Suen (Būr-Suen A): c.2.5.7.1
……, lord, whom the Great Mountain engendered, whose magnificence has no equal. Ninurta, magnificent in heaven and earth, surpassing among the Anuna gods. ……, foremost among the
gods, support of An. …… imbued with ……, who roars like a storm, who growls in battle. ……, who butts like a huge wild bull, who destroys the fortresses of the rebel lands. …… of Enlil: no
foreign land can escape from his grasp. …… by Nunamnir, whose words are firmly established. ……, fit for princeship, the counsellor of E-kur. …… cannot be scattered, the neckstock of the
gods. (approx. 7 lines missing)…… may …… be his helper. …… the son of Iškur. ……, may he provide …… with good food. May he regulate ……. May he be the constant attendant of the E-šu
-me-ša, his beloved residence. May he never cease to …… daily his great offerings. May …… prolong the years of abundance and a pleasant life …… for Būr-Suen, well suited for kingship,
beloved of An.
An adab to Enlil for Būr-Suen (Būr-Suen B): c.2.5.7.2
…… who alone surpasses heaven and earth, the exalted one, prominent among the Anuna gods, whose utterances cannot be overturned! Nunamnir, whose decisions cannot be altered, proud one
imbued with terrifying awesomeness, { who alone is exalted } { (1 ms. has instead:) who alone is eminent, the foremost one } among the Great Princes, has taken his seat in the shrine of Nibru, in
Dur-an-ki, in E-kur, the temple where the fates are determined, in the holy shining temple. When Mother Ninlil, who is equal in rank with the Great Mountain, embraces him ……, …… says to
……: “…… chosen in the heart by …….” (unknown no. of lines missing)
A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1
Enlil-bāni, king who gladdens the heart of his city, you speed offerings into Nibru. You bring the best corn into E-kiš-nu-ĝal; daily you ensure that it does not cease. You are him whom Enlil has
summoned by name; you are the property of Ninlil. As for the lands rebellious against you, Ninurta the strong hero of Enlil, in triumph has dissolved into ruins those that are hostile and are not
supporters of yours, and has spread them out as heaps for you. Nuska, the lord who stocks the E-kur, (1 line missing)a favourable omen.
A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1
…… who respects ……. Sîn-iddinam …… his departing boat. He provided flour, gold and grain, befitting the great lady. …… this choice (?) grain, …… the lapis lazuli E-kur.
A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1
Suen put in order the food offerings and, after he had taken them to Nibru, { (1 ms. adds 1 line:) and had brought them into the E-kur, the house of Enlil, } Enlil, delighted with the food offerings,
fixed a good destiny. His own mother, the great lady Ninlil, expressed deserved affection.
A praise poem of Sîn-iddinam (Sîn-iddinam A): c.2.6.6.1
“As I bring this choice grain to the lapis lazuli E-kur for you, may he hasten (?) …… thick bread …… like this threshed (?) grain. Let us give him years of favour, days of life and months of
success. In his palace you (?) will bring to him (?) in perfection what pleases the spirit and gladdens the heart. May you be the gift of life for Sîn-iddinam, who discourses (?) pleasingly! May the
royal throne rise high and endure eternally! Forever make foreign lands submit to his great name!”
Sîn-iddinam and Iškur (Sîn-iddinam E): c.2.6.6.5
Sîn-iddinam — the mighty man, the humble prince who respects Enlil; approved with a “let it be so!” by the E-kur; the young man given a propitious name by Nanna; the provider of Urim, the king
of Larsam, the king of Sumer and Akkad, given broad wisdom and surpassing intelligence by Nudimmud, granted a good reign, a long life and unending abundance by Iškur, his god; who puts in
order the divine plans of Eridug, who makes perfect offerings to the gods; the wise one who has restored the ancient divine powers, …… who has favourably identified his numerous people — put
in place a majestic throne, …… surpassing in form, for his lord, for his god.
A prayer to Enlil for Rīm-Sîn (Rīm-Sîn A): c.2.6.9.1
May Enlil, king of heaven and earth, whose utterances are trusty and whose words are ……, …… the shepherd Rīm-Sîn, …… my king ……. May he who gives him life-giving (?) food-offerings in
Nibru stand in prayer before him. May Enlil bestow upon him grain, the benefit of mankind. May he pass his time in joy in the …… of his country. They will …… Rīm-Sîn my king. May he
strengthen for him his royal throne and extend his reign. May he decree his sceptre for the south and the uplands. May he make the king’s inferiors bow down before him. The offerings of Rīm-Sîn
my king, small or great, at Nibru in the E-kur ……. Syrup shall drip like ghee from its fingers. I am as the son of one man, honey and ghee. My king, let offerings …… in my joy. They give me
silver …….
A 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
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 praise poem of Ḫammu-rābi (Ḫammu-rābi C): c.2.8.2.3
Enki has esteemed him truly in the shrine, the august place — the king who loves purification rites and is well-suited to the pure divine powers, the king who is skilled in the precious plans, who is
reverent, eloquent and deft (?), the shepherd, favourite of Lord Nunamnir and beloved of Mother Ninlil, who …… great food offerings in E-kur, who delights (?) the great prince Enki, ……, who is
cherished by holy Damgalnuna: the good shepherd Ḫammu-rābi.
A prayer for Samsu-iluna (Samsu-iluna E): c.2.8.3.5
My …… of eternal fame, head lifted high in princely worth, …… who loves righteousness and truth, …… named with an august name, for whom Enlil …… has determined a great destiny, and
Ninlil ……! The valiant Ninurta is your helper. In the E-kur, Nuska the august minister of Enlil, the assembly leader of all lands, is your foremost palace superintendent. Throughout your life, may
you carry your neck high; in princely manner may you lift your head high! — Prolong the days of his life for Samsu-iluna, of princely worth!
A prayer for Samsu-iluna (Samsu-iluna E): c.2.8.3.5
May Ninurta, the strong warrior of Enlil, the lord of decisions, whose august commands are as weighty as those of An and Enlil, he of lordly character, terrifying splendour and heroism, who
resists the forceful, the strong shepherd (?) who crushes the evil and wicked — may he spread out in heaps for you the inhabitants of the cities which you hate, and may he deliver your enemies
into your hands! May Nuska, the august minister of Enlil, let you enter brick-built E-kur joyfully with your offerings, and escort you before the shining faces of Enlil and Ninlil; in Babylon, the city of
heroes, may he make firm for you the foundation of your kingship. The august command …… Enlil ……. ……, may …… be their king! ……, may he …… a place for you! ……, like the light born
monthly in the pure sky. ……, and may you too grow throughout your life like a fresh fruit, O Samsu-iluna, my king!
A hymn to Enlil for Samsu-iluna (Samsu-iluna F): c.2.8.3.6
He is the man to whom Enlil has given …… and the shepherdship over the widespread people, the beloved (?) shepherd of Nibru, the constant servant of E-kur; he is the trustworthy farmer of the
house of Asalim, who takes care that provisions do not cease in E-saĝ-ila. For you to exercise your divine powers of shepherdship in the Land, Enlil has placed the foreign lands at your feet.
Obedient to Utu, beloved (?) of Inana, Samsu-iluna, the king whose fate is never altered by Enlil, my king, at the command uttered by Enlil, Enki and Asalim, Zababa, Lugal-gu-dua, the king who
builds temples, …… the rebel lands …… (unknown no. of lines missing)
A hymn to Enlil for Samsu-iluna (Samsu-iluna F): c.2.8.3.6
Iškur, the net of the foreign lands …… made the foreign countries praise him duly, and made the mighty …… manifest. Samsu-iluna, the good hero, lordly one of his Land, has wisely co-ordinated
decisions for the Land. From the banks of the Tigris and the banks of the Euphrates, to the shores of the sea …… and the banks of its rivers, men …… Samsu-iluna. In E-kur, the house of Enlil,
…… he has taken his seat on his dais of joy. Enlil, it is sweet to praise you. Enlil, give my king a brilliant destiny and years of life! Grant him as a gift a life of long days!
A hymn to Enlil for Samsu-iluna (Samsu-iluna H): c.2.8.3.8
…… offerings ……, he brought (?) them into E-kur.
A hymn to Enlil for Samsu-iluna (Samsu-iluna H): c.2.8.3.8
In the E-kur, the house of Enlil, Samsu-ilūna, the mighty king { whose …… awesomeness covers all people } { (an Akkadian gloss has:) whose splendour covers all people } { (1 line unclear) } {
(an Akkadian gloss has:) reach …… } (3 lines fragmentary)
Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra’s claim on Isin: c.3.1.19
“”The cities and the province which Enlil has promised me { I want to build up } { (1 ms. has instead:) I want to place } within Isin in their ……. I want to perform at their ešeš festivals. I want to
install my statues, my emblems, my en priests { (2 mss. add:) and lumaḫ priests } and nindiĝir priestesses in their ĝipar shrines. Before Enlil, within the E-kur, before Nanna, within the E-kiš-nu-ĝal,
the …… shall speak their prayers.””
Letter from Inanaka to the goddess Nintinuga: c.3.3.10
Say to Nintinuga, the reliable stewardess of the E-kur, the physician of the Land; repeat to the lady, whose incantation heals the multitude of people, whose spells make the people recover, to {
my }{ (1 ms. has instead:) the } relenting lady, who loves to revive the people and loves supplications, the merciful and compassionate one who listens to prayers. You are the caretaker of the
living and the dead; you are the great healer of all the crippled ones. This is what Inanaka, the daughter of Enlil-a-mah, your maidservant says:
Letter from the scribe Nanna-manšum to the goddess Ninisina: c.3.3.21
Speak to Ninisina, first-born child of holy An, eminent among ladies, …… of Lord Nunamnir; who perfects the divine powers of E-kur, …… of the great mother Ninlil, with notions in her heart which
are expressed (?); wife of the great hero, Lord Pabilsaĝ, youth who has no rival; holy Ninisina, you reapply (?) a dressing to soothe the dark place of sores which no one can understand; mother of
the Land, great physician of the black-headed, incantation priestess of the widespread people — from the namtar demon and …… which are settled in a man’s body and which no one knows how
to expel, divine lady of the Egal-maḫ, with the help of …… you will make that person well again. …… to keep a person alive ……, …… who knows and listens, to my lady:
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.
Enlil in the E-kur (Enlil A): c.4.05.1
Enlil, if you look upon the shepherd favourably, if you elevate the one truly called in the Land, then the foreign countries are in his hands, the foreign countries are at his feet! Even the most
distant foreign countries submit to him. He will then cause enormous incomes and heavy tributes, as if they were cool water, to reach the treasury. In the great courtyard he will supply offerings
regularly. Into the E-kur, the shining temple, he will bring (?) …….
Enlil in the E-kur (Enlil A): c.4.05.1
You married Ninlil, the holy consort, whose words are of the heart, her of noble countenance in a holy ba garment, her of beautiful shape and limbs, the trustworthy lady of your choice. Covered
with allure, the lady who knows what is fitting for the E-kur, whose words of advice are perfect, whose words bring comfort like fine oil for the heart, who { shares } { (1 ms. has instead:) sits on }
the holy throne, the pure throne with you, she takes counsel and discusses matters with you. You decide the fates together at the place facing the sunrise. Ninlil, the lady of heaven and earth, the
lady of all the lands, is honoured in the praise of the Great Mountain.
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 F): c.4.07.6
When I enter the E-kur, the house of Enlil, the gate-keeper does not lift his hand against my breast; the minister does not tell me,” Rise!”.
A balbale to Inana (Dumuzid-Inana F): c.4.08.06
I will sprinkle water ……. I will make …… shine. I will make my meš tree sprout forth. I will sprinkle water in the house of Enlil. I will make …… shine. I will make my meš tree sprout forth. I will
sprinkle water …… in E-kur. I will make my king grow like a meš tree in the courtyard. I will sprinkle water in the house of Enlil. I will make King Ama-ušumgal-ana grow like a meš tree in the
courtyard.
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
I shall perform laments for you with the balaĝ drum (?) ……. I shall lean against you …… as against a wood of cypresses. May you (?) rejoice …… in E-kur. May they stand at your service ……,
man of my heart. For your sake I shall take my seat (?) in E-kur. I shall stand (?) in prayer for you in E-kur, the house of Enlil. In his exalted location, An gave you to me. Lord Enlil, the Great
Mountain, …….
A balbale to Suen (Nanna A): c.4.13.01
His own mother, the lady of Nibru, speaks a prayer to the lord in his desert: “A prayer, O shepherd! A prayer! May the cows be numerous for you in the good desert. When you arrive at nightfall,
may you renew the E-kur, the highly prized sanctuary.”
A balbale to Suen (Nanna A): c.4.13.01
He is its lover, he is its lover, he is the lord, the E-kur’s lover! He is the man of delight to Enlil, he is Suen, the cry of joy of his own mother.
A balbale to Suen (Nanna A): c.4.13.01
The mother who bore him speaks kindly from her loving heart to Suen: “You are the beloved of the heart who calms the heart, Suen, shining calf who grew fat on the holy lap; you can wish in your
heart for anything! You can desire everything precious to the heart! ……, splendour of the E-kur, make your wish on Enlil’s lap. May you create glory in heaven! May the E-kur sing a song of joy
about you, may the people call upon your life, Suen, may you be supreme in heaven and earth!”
An adab to Nanna (Nanna H): c.4.13.08
Righteous lord who determines destiny! Born to Ninlil, Suen, beloved son of Ninlil, Suen, having no rival in the E-kur, the house of Enlil: your divine powers are majestic divine powers granted by
An!
A šir-namgala to Nanna (Nanna L): c.4.13.12
…… light, prince lifting his head with (?) the crown, not changing ……, making the Land firm forever, august …… who …… in abundance, …… kingship ……, …… with shining horns, in the sky
……, …… the month …… Sumer, on earth ……, …… of (?) the E-kur, radiance ……. …… on the other side, holy countenance which he alone ……, true light, filling the wide sky, Ašimbabbar
…… greatly.
A hymn to Nanna: c.4.13.a
Princely lord, foremost in the E-kur, …… fearsomeness! Suen, beneficent one of Enlil, …… the living! Cornelian calf, adorned with beauty, …… brilliance! …… prince whose forehead flourishes
and whose countenance ……! Suen, warrior possessing great strength whose solidity ……, ……, radiance in (?) the pure heavens, …… fear over the broad earth, making …… manifest among
the gods, ……, …… greatly ……, …… in heaven and on earth ……, (4 lines fragmentary)
A hymn to Nanna: c.4.13.a
His mother Ninlil spoke (?) to her spouse, she addressed her words to the Great Mountain Enlil: “O my spouse, your son Suen ……. The beneficent son, the song of the heart, ……. You ……
born of mother and father, ……. Prince, glory of the E-kur, fruitful one of the Ki-ur ……, the cowherd …… cows, Suen ……, the princely son …….”
A hymn to Nisaba (Nisaba A): c.4.16.1
Lady coloured like the stars of heaven, { holding } { (3 mss. have instead:) perfectly endowed with } a lapis-lazuli tablet! Nisaba, great wild cow born by Uraš, wild sheep nourished on good milk
among holy alkaline plants, opening the mouth for seven …… reeds! Perfectly endowed with fifty great divine powers, my lady, most powerful in E-kur!
A hymn to Nisaba (Nisaba A): c.4.16.1
Lady coloured as the stars, holding a lapis-lazuli tablet! Nisaba, born by Uraš in the great sheepfold (?), …… nourished on good milk among holy alkaline plants, opening the mouth on seven ……
reeds! Perfectly endowed with fifty great divine powers, my lady, the most powerful in E-kur! Aruru (mother goddess) of the Land, …… from the clay!
A hymn to Ninimma (Ninimma A): c.4.21.1
You are the seal-holder of the treasury of the ……. You are the caretaker of the great gods, you are ……. Ninimma, you are the lady of all the great rites in the E-kur. Lady, you are the …… of
Enlil, you are the heavenly scribe. You …… the tablet of life. (1 line fragmentary) You who bring the best corn are the lady of the E-sara. The surveyor’s gleaming line and the measuring rod suit
you perfectly. You can hold your head high among the great princes. You are ……. You are ……, the cherished one. (1 line fragmentary) ……; you are exceptional in wisdom. …… joy ……. My
lady, you were exalted already in the womb; you are resplendent like the sunlight. You are suited to the lapis-lazuli crown (?); you are the heavenly ……. …… adorned with loveliness ……. (1 line
fragmentary) (approx. 10 lines missing)
A hymn to Ninimma (Ninimma A): c.4.21.1
…… like a strong (?) ……. …… of the E-kur …… lady ……. …… the forceful one of Nanna ……. You are profoundly intelligent, one who knows everything. You are the shining light which fills the
exalted sanctuary. You are she who …… by Enlil. You are ……. You are ……. You are most apt for the holy susbu rites and lustration rites. (1 line unclear)Ninimma of the holy divine plans, it is
sweet to praise you!
A hymn to Ninisina (Ninisina D): c.4.22.4
Lady, surpassing with august divine powers, with head high, full of awesomeness, beloved daughter of great An! Ninisina, born of Uraš, from the great womb …… a great destiny, grandiloquent
counsellor of her own father, good stewardess of E-kur! Beautiful ……, glory of the holy throne-dais, merciful, …… of the black-headed! Holy Ninisina, making everything manifest! My lady, ……
in a white garment and cloak! The impressive course of your outstandingly great deeds, which surpass description, is praised.
An adab to Ninlil (Ninlil A): c.4.24.1
…… equal to the great gods, (1 line fragmentary) (approx. 6 lines missing) (1 line fragmentary)Mother Ninlil, righteous woman of Enlil, you dwell in the Ki-ur. In his heart filled with pleasure at your
joyous divine powers, he has embraced you. The Enki and Ninki deities have perfected their divine powers throughout all countries for you. My lady, your speech is majestic — take pleasure in
your E-kur!
A šir-gida to Ninurta (Ninurta A): c.4.27.01
The warrior, the lordly son of Enlil, Ninurta, the fierce bull, fit to be a prince, the hero manifest in E-šu-me-ša, the glory of E-kur, the rigorous judge, king, …… of the gods, the butting bull, placing
his foot on the rebel lands, Ninurta, the lord of E-šu-me-ša, has taken his seat on the throne-dais of An.
A šir-gida to Ninurta (Ninurta A): c.4.27.01
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
The hero …… coming forth from the E-kur; Ninurta …… coming forth from the E-kur, (1 line fragmentary) …… Ninurta, the son of Enlil, (1 line fragmentary)in order to instruct ……, Ninurta went
from the place of Enlil to Eridug.
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 hymn to Ninurta (Ninurta C): c.4.27.03
(1 line fragmentary) ……. ……, lordly son of Enlil, ……. ……, hero who appears in glory, who ……. …… in Enlil’s house ……. …… no one ……. …… of E-kur, the rebel lands ……. ……, lord
……. ……, captain, ……. …… king of Urim, ……. ……, king of Adab ……. ……, king of ……. …… E-kur ……. (1 line fragmentary) …… of Ninlil ……. …… to the …… of Enlil ……. …… heaven
and earth, the mother who bore ……. …… Enlil ……. …… of the hero ……. (1 line fragmentary) …… Zababa ……. …… hero ……. (20 lines missing)
A hymn to Ninurta (Ninurta C): c.4.27.03
Ninurta, before whose roaring the mountains tremble, hurricane, south storm that flashes with lightning, you belong to Enlil! May it therefore ……, may Ninurta’s city, the shrine Nibru — therefore
……. He is indeed its beloved, is indeed its beloved; the lord is indeed the beloved of E-kur.
A šir-namšub to Ninurta (Ninurta G): c.4.27.07
You have taken your place upon the throne-dais of Nibru, where you sit with Father Enlil. You are the heroic son of Father Enlil. He made you stand in service in E-kur. You have taken your place
upon the throne-dais of Lagaš. Speak to holy Mother Nanše, so she will cast her protecting arms over you like Utu! May she indicate your station for you! May she who has no fear of your
splendour embrace your limbs! May my lady of the beneficent divine powers, with the ornaments of šuba stone about her neck, …… (1 line missing)
A šir-gida to Nuska (Nuska A): c.4.29.1
(2 lines missing or fragmentary) You who bundle together the divine powers, …… the divine powers, articulate …… house of the king ……, who give instruction throughout the breadth of heaven
and earth, adviser of the Land, Nuska! The Great Mountain Enlil has summoned you to his divine powers. He has made long life issue gloriously in heaven and earth for you who were fathered by
Lord Nunamnir; you are his beloved lord. He has entrusted the princely divine powers of the E-kur, the august shrine, the holy divine powers, the august and most complex divine powers, the
divine powers of the father, of the Great Mountain to you. Lord Nuska, summoned by the Prince! He has truly installed you Nuska as leader of the assembly, and has truly installed you to make
most brilliant the holy precinct and the pure lustrations, to position the holy vessels, to perfect the divine powers of his status as Enlil, and to amplify the great divine powers.
A šir-gida to Nuska (Nuska A): c.4.29.1
(4 lines fragmentary) E-kur ……. The great divine powers …… (2 lines fragmentary) The great divine powers ……. Nuska ……. E-kur ……. Nuska ……. (3 lines fragmentary) (approx. 7 lines
missing)
A šir-gida to Nuska (Nuska A): c.4.29.1
You make truly perfect your divine powers which are bound to the foreign lands, and you make very great your divine powers of enormous importance, Nuska, great lord, son of An. May you be
praised appropriately. You who make the holy princely šita vessels look especially fine, who search out decisions, august in heaven and earth, protective deity of E-kur, glory of E-kur, who make
great verdicts, decision maker in heaven and earth, lord who identifies the great claims, arms wielding a battle net over the enemy but which lead the just correctly! Hero who bears all the great
terrifying divine powers, who covers the earth with awesome splendour like a mighty storm — An be praised for your very great eminence! Your own father has declared your fame: immensely
complex lord who has taken his seat, who perfects the divine powers, lion of the far distance, lion standing by, leader of the assembly, Nuska, it is sweet to praise you.
A šir-gida to Nuska (Nuska B): c.4.29.2
……, 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 šir-gida to Nuska (Nuska B): c.4.29.2
You are the light of the good shepherd Enlil, and you have been given a majestic name by Ninlil. You have been given wisdom by Enki. You were born to Enul and Ninul, and so you are united
with the lordly seed. You are the E-kur’s song. You are a minister fit for his king: Nuska, you are the man of Enlil’s heart.
The temple hymns: c.4.80.1
O E-melem-ḫuš (House of terrifying radiance) exuding great awesomeness, Eš-maḫ (Magnificent shrine), to which princely divine powers were sent from heaven, storehouse of Enlil founded for the
primeval divine powers, worthy of nobility, lifting your head in princeship, counsellor of E-kur, parapeted buttress, your house …… the platform with heaven. The decisions at its place of reaching
the great judgment — the river of the ordeal — let the just live and consign to darkness the hearts that are evil. In your great place fit for pure lustration and the rites of išib priests, you dine with
Lord Nunamnir.
The temple hymns: c.4.80.1
Your prince, the prince who is the counsellor of Enlil and worthy of Eš-maḫ, the udug demon of E-kur, the leader Nuska, has erected a house in your precinct, O house of Enlil, and taken his seat
upon your dais.
The 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?
A hymn to the E-kur: c.4.80.4
Its king is worthy of Enlil the king in the true house of youth. The hero Ninurta is worthy of Enlil the king in the true house of youth. The offspring (?) of Ninlil is worthy of Enlil the king in the true
house of youth. The lord, the hero (?) of the E-kur, is worthy of Enlil the king in the true house of youth. The offspring (?) of Enlil is worthy of Enlil the king in the true house of youth. Lord
Ašimbabbar is worthy of Enlil the king in the true house of youth. The princely son of the E-kur is worthy of Enlil the king in the true house of youth.
The debate between Winter and Summer: c.5.3.3
For a second time Summer had taunted Winter. On that day of the E-kur’s festival and Sumer’s plenty, the two of them stretched (?) their legs and stood combatively. Summer and Winter, like
great bulls about to tear at each other’s horns, bent forward like wild bulls in the main courtyard and took up their positions.
The debate between Bird and Fish: c.5.3.5
“I am Fish. I am responsibly charged with providing abundance for the pure shrines. { To the great offerings at the lustrous E-kur } { (1 ms. has instead:) To the august platform of the great
offerings of the gods }, I go proudly with head raised high! Just like Ezina I am here to satisfy the hunger of the Land. I am her helper. Therefore people pay attention to me, and they keep their
eyes upon me. As at the harvest festival, they rejoice over me and take care of me. Bird, whatever great deeds you may have achieved, I will teach you their pretentiousness. I shall hand back to
you in your turn your haughtiness and mendacious speech.”
The debate between Bird and Fish: c.5.3.5
“You are like a watchman living on the walls (?), ……! Fish, you kindled fire against me, you planted henbane. In your stupidity you caused devastation; you have spattered your hands with blood!
Your arrogant heart will destroy itself by its own deeds! But I am Bird, flying in the heavens and walking on the earth. Wherever I travel to, I am there for the joy of its …… named. ……, O Fish,
…… bestowed by the Great Princes (a name for the Igigi). I am of first-class seed, and my young are first-born young! …… went with uplifted head …… to the lustrous E-kur. …… until distant
days. …… the numerous people say. How can you not recognise my pre-eminence? Bow your neck to the ground.”
The debate between Bird and Fish: c.5.3.5
“To strut about in the E-kur is a glory for Bird, as its singing is sweet. At Enlil’s holy table, Bird …… precedence over you ……! It shall utter its cries in the temple of the great gods. The Anuna
gods rejoice at its voice. It is suitable for banquets in the great dining hall of the gods. It provides good cheer in { the king’s } { (1 ms. has instead:) Šulgi’s } palace. …… with head high, at the
table of Šulgi, son of Enlil. The king …… long life. (1 line fragmentary)Fish …… in splendour …….”
The debate between Copper and Silver: c.5.3.6
On Ur-Namma receiving …… and kingship, after he …… a good ……, Strong Copper helped him mightily. With it, the shepherd Ur-Namma …… in great amounts. With it, he …… the great temple
of Suen in Urim. With it, he …… the E-kur, the house of Enlil in Nibru. He made famous the houses of the great gods, and raised high the banks of the levees and ditches.
The song of the hoe: c.5.5.4
The E-kur, the temple of Enlil, was founded by the hoe (al). By day it was building (aldue) it, by night it caused the temple to grow (almumu). In well-founded Nibru, the hero Ninurta entered into
the presence of Enlil in the inner chamber of the Tummal — the Tummal, the { bread basket (?) } { (1 ms. has instead:) …… masterpiece (?) } of Mother Ninlil — the innermost chamber of the
Tummal, with regular food deliveries. Holy Ninisina entered into the presence of Enlil with black

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