[Title] Astrological Reports to Assyrian Kings (SAA 08, 147, K 00120a), 7-8 & r1 [Alternate Title] [Akkadian Title] [Translation] The star of Marduk becomes visible in the presence of d šulpae that has been rising 1[] double-hour only if Jupiter is standing in the sky in the middle of the night at [the position of ] the Autumnal equinox. [Explanatory Notes] Langdon, S. (1923), "The Babylonian Epic of Creation", Oxford, p. 156 suggests that d nibiru may be identified with either equinox. The calendars of 3R53 no2 and CT26 plate 49 Sm0777 further suggest that the interpretation of d nibiru may be constrained to the position of the Autumnal equinox, since they both associate month VII with d nibiru. According to mul APIN Ii28, d SAG-ME-GAR keeps changing its position and crosses the sky, while according to mul APIN IIi2, d šulpae takes the place we would expect of d SAG-ME-GAR in the list of astronomical objects that travel the same Path the Moon travels. If d SAG-ME-GAR is identified with Jupiter,d šulpae may be interpreted as Jupiter at opposition, since Jupiter transits at the local midnight when at opposition. This viewpoint is further supported by the poem of Erra & Išum Tablet IV 124 (I want to dim the brilliance of d šulpae!) which suggests that d šulpae is brilliant and it is well-known that Jupiter is typically bright at opposition. If Jupiter is located near the position of the Autumnal equinox, the translation further suggests that the star of Marduk may be associated with the Milky Way, perhaps near Antares or Aldebaran, depending on whether Jupiter stands at opposition near the Autumnal or Vernal equinox respectively, based on the dates associated with the tablet as ca. 911-612 BCE according to the ORACC record for SAA 08, 147. [Publication] [Publisher URL] [Source] RMA094 [Date] ca. 911-612 BCE (according to ORACC) [Language] Akkadian [Medium] clay tablet [Find Spot] Nineveh (modern Kuyunjik) [] Astromonical Texts ---------------------------------------- [Title] The Birth-Legend of Sargon [Alternate Title] A Pseudo-Autobiography of Sargon of Akkade [Akkadian Title] [Translation] Sargon, great king, king of Akkade, am I: ~~my mother was a high priestess, my father I knew not. My father's family dwells in the uplands; ~~my city was Azupiranu, which lies on the bank of the Euphrates. My mother the high priestess conceived me, bore me in secret, ~~in a reed basket she placed me, sealed my lid with bitumen. She set me down on the river, whence I could not ascend; ~~the river bore me up, brought me to the irrigator Aqqi. The irrigator Aqqi lifted me up as he dipped his pail, ~~the irrigator Aqqi brought me up as his adopted son. The irrigator Aqqi set me to work in a date-grove, ~~during my work in the date-grove the goddess Ishtar loved me. [Fifty]-four years I exercised kingship, ~~ruled and governed the black-headed folk. I cut [through] mighty mountains with picks of copper, ~~many times I ascended the upper mountains. Many times I traversed the lower mountains, ~~three times I circumnavigated the entire ocean. (Remainder fragmentary) [Explanatory Notes] The opening of this composition is in the form of pseudo-autobiography, written many centuries after the death of the subject. The remainder of the text is fragmentary and defies reconstruction, so that no further generic ascription is currently possible. [Publication] [Publisher URL] [Source] CT 13 42–43 [Date] 1200-700 BC [Language] Akkadian [Medium] clay tablet [Find Spot] Nineveh; Babylon [] Narratives featuring rulers or heroes/heroines ---------------------------------------- [Title] The Cow and the Moon [Alternate Title] [Akkadian Title] [Translation] Incantation. There was once a cow of the Moon: her name was Geme-Suen (Maid of the Moon). She was adorned with adornment and charming of figure. The Moon saw her and loved her. He provided her with shining ... He had her take the lead of her herd, the cowherds following behind. He grazed her on the moistest grasses, he(!) watered her at the sweetest(?) watering places. Hidden from the herdsboys, out of sight of the cowherds, a fierce young bull sprang on to the cow, he arose at her tail. When her days were complete, her months at an end, the cow shuddered and frightened her cowherd. He hung his head and all the herdsboys beat their breasts for him. At her crying, at her yelling in labour, he was prostrate. In the sky Nannaru the Moon heard her yelling, he lifted his hands to the heavens. Two angels of heaven came down, the one bearing oil from the jar, the other bringing down ‘water of labour'. With the oil from the jar she daubed her forehead, the ‘water of labour' she sprinkled all over her body. A second time with the oil from the jar she daubed her forehead, the ‘water of labour' she sprinkled all over her body. At the third daubing the calf fell out on the ground like a gazelle. She called its name Milk Calf. Just as Geme-Suen gave birth successfully, so let this woman suffering a difficult labour give birth. Let not the midwife be detained (any longer), let the pregnant woman be delivered! [Explanatory Notes] [Publication] [Publisher URL] [Source] BAM 248 iii 10-35 [Date] First millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Ashur [] Narratives featuring deities ---------------------------------------- [Title] Exorcising Kulla (the brick god) from a newly built house [Alternate Title] SBTU 2, no. 16 [Akkadian Title] [Translation] (The brick god) Kulla with his provisions (is put) in a boat provided with sails. They dispatch him on the river, and as soon as he is dispatched, the exorcist speaks as follows: Incantation: „Kulla, you are torn out, driven away and expelled. Kulla, you are conjured by heaven and you are conjured by the netherworld, you are conjured by Ea and Marduk, you are conjured by Duri and Dari, you are conjured by Lahma and Lahama, you are conjured by Alala and Belili, you are conjured by the gods residing in heaven, you are conjured by the gods residing in the netherworld! You are conjured by the Apsû, you are conjured by the gods residing on the Sacred Mount! You shall be torn out, you shall go away, you shall depart, you shall withdraw, you shall move out! I conjure you by Ekur and Gar – you shall never return!" Instruction: The exorcist and the builder turn their faces away. Seven tablets (?) at the right site, seven tablets (?) at the left site are thrown into the river. For three days the builder must not enter the house. [Explanatory Notes] The ritual describes how both divine and human builders have to leave the construction site after the building’s completion. <br /><br />The brick god and divine builder Kulla, a son of Enki/Ea and his wife Damgalnunna/Damkina, is sent away on the river like an evil demon. The gods by whom Kulla is conjured are primeval deities and belong to the ancestors of Anu.<br /><br />One may wonder why Kulla, who had supervised the building process from its beginning was now driven away in such an unfriendly manner and the human architect had to refrain from entering the building at least for a certain period of time. The presence of divine and human builders implied, of course, the performance of building work, and this, again, meant existing damage to be repaired–a situation to be avoided by all means.<br /><br />Kulla was not always expelled in such a harsh way. There is a group of incantations directed to the brick-god and his colleague, the divine architect Mushdama, in which both of them are asked to return joyfully and under the rejoicing of the gods of the Apsû to their father Enki/Ea.<br /><br />A remarkable parallel to this can be found in the 3rd millennium BC in the inscriptions of Gudea of Lagash. The ruler describes how he made Mushdama (written without divine determinative and thus perhaps a wordplay referring both to the divine architect and his human colleagues) leave the temple Eninnu before the solemn entry of the god Ningirsu into his house (Cyl. B iii 16f.; H. Neumann, CRRA 40, p. 158.). [Publication] C. Ambos, Mesopotamische Baurituale, 2004, p. 104-107 ll. 108’’-125’’ (in German) [Publisher URL] http://www.islet-verlag.de/publikationen.html [Source] E.v.Weiher, Spätbabyl. Texte aus Uruk (SBTU) II, No. 16; C. Ambos, Baurituale, no. 2 [Date] 1st millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Niniveh, Uruk [] Ritual ---------------------------------------- [Title] The Flood Story in the Gilgamesh Epic [Alternate Title] Standard Babylonian Epic of Gilgamesh Tablet XI [Akkadian Title] Dub.11.kam ishkar Gilgamesh [Translation] Said Gilgamesh to him, to Uta-napishti the Distant: ~~‘I look at you, Uta-napishti: your form is no different, you are just like me, ~~you are not any different, you are just like me. ‘I was fully intent on making you fight,~~XI 5 ~~but now in your presence my hand is stayed. How was it you stood with the gods in assembly? ~~How did you find the life eternal?’ Said Uta-napishti to him, to Gilgamesh: ~~‘Let me disclose, O Gilgamesh, a matter most secret, to you I will tell a mystery of gods.~~XI 10 ‘The town of Shuruppak, a city well known to you, ~~which stands on the banks of the river Euphrates: this city was old — the gods once were in it — ~~when the great gods decided to send down the Deluge. ‘Their father Anu swore on oath,~~XI 15 ~~and their counsellor, the hero Enlil, their chamberlain, the god Ninurta, ~~and their sheriff, the god Ennugi. ‘Princely Ea swore with them also, ~~but repeated their words to a fence made of reed:~~XI 20 "O fence of reed! O wall of brick! ~~Hear this, O fence! Pay heed, O wall! ‘"O man of Shuruppak, son of Ubar-Tutu, ~~demolish the house, and build a boat! Abandon wealth, and seek survival!~~XI 25 ~~Spurn property, save life! Take on board the boat all living things’ seed! ‘"The boat you will build, ~~her dimensions all shall be equal: her length and breadth shall be the same,~~XI 30 ~~cover her with a roof, like the Ocean Below." ‘I understood, and spoke to Ea, my master: ~~"I obey, O master, what thus you told me. I understood, and I shall do it, ~~XI 30~~but how do I answer my city, the crowd and the elders?"~~XI 35 ‘Ea opened his mouth to speak, ~~saying to me, his servant: "Also you will say to them this: ~~‘For sure the god Enlil feels for me hatred. ‘"‘In your city I can live no longer,~~XI 40 ~~I can tread no more [on] Enlil’s ground. [I must] go to the Ocean Below, to live with Ea, my master, ~~and he will send you a rain of plenty: ‘"‘[an abundance] of birds, a profusion of fishes, ~~[he will provide] a harvest of riches.~~XI 45 In the morning he will send you a shower of bread-cakes, ~~and in the evening a torrent of wheat.’" ‘At the very first] glimmer of brightening dawn, ~~at the gate of Ata-hasis the land assembled, the carpenter carrying [his] hatchet,~~XI 50 ~~the reed-worker carrying [his] stone. [the shipwright bearing his] heavyweight axe. ‘The young men were . . . . . . , ~~the old men bearing ropes of palm-fibre; the rich man was carrying the pitch,~~XI 55 ~~the poor man . . . brought the tackle. ‘By the fifth day I had set her hull in position, ~~one acre was her area, ten rods the height of her sides. At ten rods also, the sides of her roof were each the same length. ~~I set in place her body, I drew up her design.~~XI 60 ‘Six decks I gave her, ~~dividing her thus into seven. Into nine compartments I divided her interior, ~~I struck the bilge plugs into her middle. I saw to the punting-poles and put in the tackle.~~XI 65 ‘Three myriad measures of pitch I poured in a furnace, ~~three myriad of tar I . . . within, three myriad of oil fetched the workforce of porters: ~~aside from the myriad of oil which was consumed in libations, there were two myriad of oil stowed away by the boatman.~~XI 70 ‘For my workmen I butchered oxen, ~~and lambs I slaughtered daily. Beer and ale, oil and wine ~~like water from a river [I gave my] workforce, so they enjoyed a feast like the days of New Year.~~XI 75 ‘At sun-[rise] I set my hand [to] the oiling, ~~[before] the sun set the boat was complete. . . . . . . . . . were very arduous: ~~from back to front we moved poles for the slipway, [until] two-thirds of [the boat had entered the water.]~~XI 80 ‘[Everything I owned] I loaded aboard: ~~all the silver I owned I loaded aboard, all the gold I owned I loaded aboard, ~~all the living creatures I had I loaded aboard, I sent on board all my kith and kin,~~XI 85 ~~the beasts of the field, the creatures of the wild, and members of every skill and craft. ‘The time which the Sun God appointed — ~~"In the morning he will send you a shower of bread-cakes, and in the evening a torrent of wheat. ~~Go into the boat and seal your hatch!" — ‘that time had now come:~~XI 90 ~~"In the morning he will send you a shower of bread-cakes, and in the evening a torrent of wheat." ~~I examined the look of the weather. ‘The weather to look at was full of foreboding, ~~I went into the boat and sealed my hatch. To the one who sealed the boat, Puzur-Enlil the shipwright,~~XI 95 ~~I gave my palace with all its goods. ‘At the very first glimmer of brightening dawn, ~~there rose on the horizon a dark cloud of black, and bellowing within it was Adad the Storm God. ~~The gods Shullat and Hanish were going before him,~~XI 100 bearing his throne over mountain and land. ‘The god Errakal was uprooting the mooring-poles, ~~Ninurta, passing by, made the weirs overflow. The Anunnaki gods carried torches of fire, ~~scorching the country with brilliant flashes.~~XI 105 ‘The stillness of the Storm God passed over the sky, ~~and all that was bright then turned into darkness. [He] charged the land like a bull [on the rampage,] ~~he smashed [it] in pieces [like a vessel of clay.] ‘For a day the gale [winds flattened the country,] ~~quickly they blew, and [then came] the [Deluge.]~~XI 110 Like a battle [the cataclysm] passed over the people. ~~One man could not discern another, nor people be recognized amid the destruction. ‘Even the gods took fright at the Deluge, ~~~they left and went up to the heaven of Anu,~~XI 115 lying like dogs curled up in the open. ~~The goddess cried out like a woman in childbirth, Belet-ili wailed, whose voice is so sweet: ‘"The olden times have turned to clay, ~~because I spoke evil in the gods’ assembly.~~XI 120 How could I speak evil in the gods’ assembly, ~~and declare a war to destroy my people? ‘"It is I who give birth, these people are mine! ~~And now, like fish, they fill the ocean!" The Anunnaki gods were weeping with her,~~XI 125 ~~wet-faced with sorrow, they were weeping [with her,] their lips were parched and stricken with fever. ‘For six days and [seven] nights, ~~there blew the wind, the downpour, the gale, the Deluge, it flattened the land. ‘But the seventh day when it came,~~XI 130 ~~the gale relented, the Deluge ended. The ocean grew calm, that had thrashed like a woman in labour, ~~the tempest grew still, the Deluge ended. ‘I looked at the weather, it was quiet and still, ~~but all the people had turned to clay.~~XI 135 The flood plain was flat like the roof of a house. ~~I opened a vent, on my cheeks fell the sunlight. ‘Down sat I, I knelt there weeping, ~~down my cheeks the tears were coursing. I scanned the horizons, the edge of the ocean,~~XI 140 ~~in fourteen places there rose an island. ‘On the mountain of Nimush the boat ran aground, ~~Mount Nimush held the boat fast, allowed it no motion. One day and a second, Mount Nimush held the boat fast, allowed it no motion, ~~a third day and a fourth, Mount Nimush held the boat fast, allowed it no motion,~~XI 145 a fifth day and a sixth, Mount Nimush held the boat fast, allowed it no motion. ‘The seventh day when it came, ~~I brought out a dove, I let it loose: off went the dove but then it returned, ~~there was no place to land, so back it came to me.~~XI 150 ‘I brought out a swallow, I let it loose: ~~off went the swallow but then it returned, there was no place to land, so back it came to me. ‘I brought out a raven, I let it loose: ~~off went the raven, it saw the waters receding,~~XI 155 finding food, bowing and bobbing, it did not come back to me. ‘I brought out an offering, to the four winds made sacrifice, ~~incense I placed on the peak of the mountain. Seven flasks and seven I set in position, ~~reed, cedar and myrtle I piled beneath them.~~XI 160 ‘The gods did smell the savour, ~~the gods did smell the savour sweet, the gods gathered like flies around the man making sacrifice. ‘Then at once Belet-ili arrived, ~~she lifted the flies of lapis lazuli that Anu made for their courtship:~~XI 165 "O gods, let these great beads in this necklace of mine ~~make me remember these days, and never forget them! ‘"All the gods shall come to the incense, ~~but to the incense let Enlil not come, because he lacked counsel and brought on the Deluge,~~XI 170 ~~and delivered my people into destruction." ‘Then at once Enlil arrived, ~~he saw the boat, he was seized with anger, filled with rage at the divine Igigi: ~~"[From] where escaped this living being?~~XI 175 No man was meant to survive the destruction!" ‘Ninurta opened his mouth to speak, ~~saying to the hero Enlil: "Who, if not Ea, could cause such a thing? ~~Ea alone knows how all things are done."~~XI 180 ‘Ea opened his mouth to speak, ~~saying to the hero Enlil: "You, the sage of the gods, the hero, ~~how could you lack counsel and bring on the deluge? ‘"On him who transgresses, inflict his crime!~~XI 185 ~~On him who does wrong, inflict his wrong-doing! ‘Slack off, lest it snap! Pull tight, lest it [slacken!]’ ‘"Instead of your causing the Deluge, ~~a lion could have risen, and diminished the people! Instead of your causing the Deluge,~~XI 190 ~~a wolf could have risen, and diminished the people! ‘"Instead of your causing the Deluge, ~~a famine could have happened, and slaughtered the land! Instead of your causing the Deluge, ~~the Plague God could have risen, and slaughtered the land!~~XI 195 ‘"It was not I disclosed the great gods’ secret: ~~Atra-hasis I let see a vision, and thus he learned our secret. And now, decide what to do with him!" ‘Enlil came up inside the boat, ~~took hold of my hand and brought me on board.~~XI 200 He brought aboard my wife and made her kneel at my side, ~~he touched our foreheads, standing between us to bless us: ‘"In the past Uta-napishti was a mortal man, ~~but now he and his wife shall become like us gods! Uta-napishti shall dwell far away, where the rivers flow forth!"~~XI 205 ~~So far away they took me, and settled me where the rivers flow forth. ‘But you now, who’ll convene for you the gods’ assembly, ~~so you can find the life you search for? For six days and seven nights, come, do without slumber!’ As soon as Gilgamesh squatted down on his haunches,~~XI 210 ~~sleep like a fog already breathed over him. Said Uta-napishti to her, to his wife: ~~‘See the fellow who so desired life! Sleep like a fog already breathes over him.’ Said his wife to him, to Uta-napishti the Distant:~~XI 215 ~~‘Touch the man and make him awake!’ The way he came he shall go back in well-being, ~~by the gate he came forth he shall return to his land!’ Said Uta-napishti to her, to his wife: ~~‘Man is deceitful, he will deceive you.~~XI 220 Go, bake for him his daily bread-loaf, and line them up by his head, ~~and mark on the wall the days that he sleeps.’ So she baked for him his daily bread-loaf, she lined them up by his head, ~~noting on the wall the days that he slept. His first bread-loaf was all dried up,~~XI 225 ~~the second was leathery, soggy the third, the fourth flour-cake had turned to white, ~~the fifth had cast a mould of grey, fresh-baked was the sixth, ~~the seventh still on the coals: then he touched him and the man awoke.~~XI 230 Said Gilgamesh to him, to Uta-napishti the Distant: ~~‘No sooner had sleep spilled itself over me, than forthwith you touched me and made me awake!’ ~~[Said] Uta-napishti [to him,] to Gilgamesh: ‘Come, Gilgamesh, count out your bread-loaves,~~XI 235 ~~then you will learn [the days that you slept.] Your [first] bread-loaf [was all dried up,] ~~the second was leathery, soggy the third, ‘the fourth flour-cake had turned to white, ~~the fifth had cast a mould of grey, fresh-baked was the sixth,~~XI 240 ~~[the seventh still on] the coals: and only then did I touch you.’ Said Gilgamesh to him, to Uta-napishti the Distant: ~~‘O Uta-napishti, what should I do and where should I go? A thief has taken hold of my [flesh!] ~~For there in my bed-chamber Death does abide,~~XI 245 and wherever I turn, there too will be Death.’ [Said] Uta-napishti to [him,] to the boatman Ur-shanabi: ~~‘[May] the quay [reject] you, Ur-shanabi, and the ferry scorn you! You who used to walk this shore, be banished from it now! ~~As for the man that you led here,~~XI 250 ‘his body is tousled with matted hair, ~~the pelts have ruined his body’s beauty. Take him, Ur-shanabi, lead him to the washtub, ~~have him wash his matted locks as clean as can be! ‘Let him cast off his pelts, and the sea bear them off,~~XI 255 ~~let his body be soaked till fair! Let a new kerchief be made for his head, ~~let him wear royal robes, the dress fitting his dignity! ‘Until he goes home to his city, ~~until he reaches the end of his road,~~XI 260 let the robes show no mark, but stay fresh and new!’ ~~Ur-shanabi took him, and led him to the washtub. He washed his matted locks as clean as could be, ~~he cast off his pelts, and the sea bore them off. His body was soaked till fair,~~XI 265 ~~he made a new [kerchief for] his head, he wore royal robes, the dress fitting his dignity. ~~‘Until he goes [home to his city,] until he reaches the end of his road, ~~let [the robes show no mark, but stay fresh and] new!’~~XI 270 Gilgamesh and Ur-shanabi crewed the boat, ~~they launched the [craft,] and crewed it themselves. Said his wife to him, to Uta-napishti the Distant: ~~‘Gilgamesh came here by toil and by travail, ‘what have you given for his homeward journey?’~~XI 275 ~~And Gilgamesh, he picked up a punting-pole, he brought the boat back near to the shore. ~~[Said] Uta-napishti to him, to Gilgamesh: ‘You came here, O Gilgamesh, by toil and by travail, ~~what do I give for your homeward journey?~~XI 280 Let me disclose, O Gilgamesh, a matter most secret, ~~to you [I will] tell a mystery of [gods.] ‘There is a plant that [looks] like box-thorn, ~~it has prickles like a dogrose, and will [prick one who plucks it.] But if you can possess this plant,~~XI 285 ~~[you’ll be again how you were in your youth.]’ Just as soon as Gilgamesh heard what he said, ~~he opened a [channel] . . . . . . Heavy stones he tied [to his feet,] ~~and they pulled him down . . . to the Ocean Below.~~XI 290 He took the plant, and pulled [it up, and lifted it,] ~~the heavy stones he cut loose [from his feet,] and the sea cast him up on its shore. ~~Said Gilgamesh to him, to Ur-shanabi the boatman: ‘This plant, Ur-shanabi, is the "Plant of Heartbeat",~~XI 295 ~~with it a man can regain his vigour. To Uruk-the-Sheepfold I will take it, ~~to an ancient I will feed some and put the plant to the test! ‘If the old man grows young again, ~~I will eat it myself, and be again as I was in my youth!’~~XI 300 At twenty leagues they broke bread, ~~at thirty leagues they stopped for the night. Gilgamesh found a pool whose water was cool, ~~down he went into it, to bathe in the water. Of the plant’s fragrance a snake caught scent,~~XI 305 ~~came up [in silence], and bore the plant off. As it went away it sloughed its skin. ~~Then Gilgamesh sat down and wept, down his cheeks the tears were coursing. ~~. . . [he spoke] to Ur-shanabi the boatman:~~XI 310 ‘[For whom,] Ur-shanabi, toiled my arms so hard, ~~for whom ran dry the blood of my heart? Not for myself did I find a bounty, ~~[for] the "Lion of the Earth" I have done a favour! ‘Now far and wide the tide is rising.~~XI 315 ~~Having opened the channel I abandoned the tools: what thing would I find that served as my landmark? ~~Had I only turned back, and left the boat on the shore!’ At twenty leagues they broke bread, ~~at thirty leagues they stopped for the night.~~XI 320 When they arrived in Uruk-the-Sheepfold, ~~said Gilgamesh to him, to Ur-shanabi the boatman: ‘O Ur-shanabi, climb Uruk’s wall and walk back and forth! ~~Survey its foundations, examine the brickwork! Were its bricks not fired in an oven?~~XI 325 ~~Did the Seven Sages not lay its foundations? ‘A square mile is city, a square mile date-grove, a square mile is clay-pit, ~~~~~half a square mile the temple of Ishtar: ~~three square miles and a half is Uruk’s expanse.’ [Explanatory Notes] [Publication] Andrew George, The Epic of Gilgamesh. Harmondsworth: Penguin Books, 2000, 88-99 [Publisher URL] http://www.penguin.co.uk/nf/Book/BookDisplay/0,,9780140449198,00.html [Source] A. R. George, The Babylonian Gilgamesh Epic. Oxford: OUP, 2003 [Date] 1150-100 BC [Language] Akkadian [Medium] clay tablet [Find Spot] Nineveh, Babylon, Ashur [] Narratives featuring rulers or heroes/heroines ---------------------------------------- [Title] Gilgamesh and the Tavern-Keeper [Alternate Title] The Wisdom of Shiduri (Siduri) [Akkadian Title] [Translation] ‘[My friend, whom I loved so deeply,] ~~who with me went through every danger, Enkidu, whom I loved so deeply, ~~who with me went through every danger: ‘he went to the doom of mortal men. ~~Weeping over him day and night, I did not surrender his body for burial — ~~"Maybe my friend will rise at my cry!" — ‘for seven days and seven nights, ~~until a maggot dropped from his nostril. After he was gone I did not find life, ~~wandering like a trapper in the midst of the wild. ‘O tavern-keeper, I have looked on your face, ~~but I would not meet death, that I fear so much.’ Said the tavern-keeper to him, to Gilgamesh: ~~‘O Gilgamesh, where are you wandering? ‘The life that you seek you never will find: ~~when the gods created mankind, death they dispensed to mankind, ~~life they kept for themselves. ‘But you, Gilgamesh, let your belly be full, ~~enjoy yourself always by day and by night! Make merry each day, ~~dance and play day and night! ‘Let your clothes be clean, ~~let your head be washed, may you bathe in water! Gaze on the child who holds your hand, ~~let a wife enjoy your repeated embrace! ‘For such is the destiny [of mortal men,] ~~that the one who lives . . . . . . . . . ’ [Said] Gilgamesh to her, [to the ale-wife:] ‘O tavern-keeper, why do you talk [this way?] ~~My heart is [still very] sick for my friend. O tavern-keeper, why do you talk [this way?] ~~My heart is [still very] sick for Enkidu. ‘But you dwell, O tavern-keeper, on the shore [of the ocean,] ~~you are familiar with all [the ways across it.] Show me the way, [O show me!] ~~If it may be done [I will cross] the ocean!’ Said the tavern-keeper to him, [to Gilgamesh:] ~~‘O Gilgamesh, never [before] was there one like you! Who [but the Sun God] can travel [that journey?’] [Explanatory Notes] [Publication] Andrew George, The Epic of Gilgamesh (Harmondsworth: Penguin, 2000) 123-5 [Publisher URL] http://www.penguin.co.uk/nf/Book/BookDisplay/0,,9780140449198,00.html [Source] A R George, The Babylonian Gilgamesh Epic (Oxford: OUP, 2003) pls. 17-19 [Date] 18th century BC [Language] Akkadian [Medium] clay tablet [Find Spot] Sippar (probably) [] Narratives featuring rulers or heroes/heroines ---------------------------------------- [Title] Laying the foundations of a house [Alternate Title] K 3664+ obv. 1-15 and 17-21 [Akkadian Title] [Translation] If you are laying the foundations of a man’s house, at sun[rise] you set up a basin for holy water. Into the basin for holy water you throw silver, [gold], juniper, syrup, ghee and pressed oil. You arrange a ritual arrangement for Ea, Shamash and Asalluhi and [perform] a sacrifice. You set up an adagurru-container, you arrange one ritual arrangement for the god (variant: king). You sacrifice a [ram] over the foundation trench; syrup, beer, wine, oil and oil of first quality you libate o[ver the foundation] and [do you pour] into the foundations. Incantation: Kulla (the brick god), lord of foundation and wall – oh you! NN, son of NN, who is building this house, by [your] command, by your word may he prosper! Because you are merciful, I have turned [to you], because you are merciful, I seek [you]! The house he has built may last for a long time. This evil of the house [...], you [avert] death, loss and evil deed from this house. At your sublime command, which cannot be altered, and by your firm consent, which cannot be changed, may NN, son of NN, live, prosper and sing your praises. (Ritual Instruction) (...) You deposit arsuppu-grain, garden-pea, wheat, grain at its highest growth, emmer, seed of all kinds, silver, gold, carnelian, lapis lazuli, juniper, [juniper] seed, the fragrant plant sumlalu, fragrant balluku-wood, „sweet reed", a white cloth, a black cloth, a linen cloth and a [red] cloth under the foundations and go away. The evil of the house is removed, the said house will obtain a protective deity and a protective genius, the proprietor of the said house will grow old. [Explanatory Notes] This ritual texts offers an explanation as to how and why various substances can be as a deposit in the foundation trenches of excavated building. <br />During the performance of the ritual, an incantation was addressed to Kulla, the brick god and divine builder. Kulla was a son of Enki/Ea and his wife Damgalnunna/Damkina. Kulla supervised the building process from the beginnings until completion and was then sent away.<br />The phrase „you deposit under the foundation“ means that the various substances were scattered in the foundation trenches before the foundations were laid or that they were scattered between the gaps of the first layer of bricks.<br /> [Publication] C. Ambos, Mesopotamische Baurituale aus dem 1. Jahrtausend v. Chr., 2004, p. 136f. (in German) [Publisher URL] http://www.islet-verlag.de/publikationen.html [Source] R. Borger, Symbolae Biblicae et Mesopotamicae F.M.Th. de Liagre Böhl dedicatae, 1973, p. 53-55 [Date] 1st millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Niniveh [] Ritual ---------------------------------------- [Title] A Lover's Riddle [Alternate Title] [Akkadian Title] [Translation] The woman you love should be in your heart, (1) Make of her your most promising sign. Figure it out, ask yourselves this: What begins with a sighing wail? Well, it's my new-born love! (5) [Explanatory Notes] This song asks a blessing on the reigning king, Ammiditana (also blessed in II.1), then turns to giving advice to all who will listen. It ends with a light-hearted riddle: what do babies and lovers have in common?<br /> [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 166) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Groneberg, AOAT 267 (1999), 177–181; Text: Groneberg, AOAT 267 (1999), 192–193.<br />; [Date] 100BCE [Language] Akkadian [Medium] clay tablet [Find Spot] Babylon [] Proverbs and Precepts ---------------------------------------- [Title] Nebuchadnezzar and Marduk [Alternate Title] [Akkadian Title] [Translation] When Nebuchadnezzar [the king] dwelt in Babylon, He would roar like a lion, would rum[ble] like thunder, His illustrious great men would roar like lions. [His] prayers went up to Marduk, lord of Babylon, "Have mercy on me, in despair and pros[trate],* "Have mercy on my land, which weeps and mourns, "Have mercy on my people, who wail and weep! "How long, O lord of Babylon, Will you dwell in the land of the enemy? "May beautiful Babylon pass through your heart, "Turn your face towards Esagila which you love!" [The lord of Babylon] heeded Nebuchadnezzar [‘s prayer], [ ] befell him from heaven, "I command you with my own lips, "[A word of] good fortune do I send you: "[With] my [help?] you will attack the Westland. "Heed yur instructions, [ ] "Take me [from El]am to Babylon. "I, [lord of Bab]ylon, will surely give you Elam, "[I will exalt] your [kingshp] everywhere." [ ] the land of [ ] and seized [ ] of? his gods [Explanatory Notes] This epic-style poem recounts in summary fashion the events dealt with in more detail in III..I 5b-d.*Notes to Text: (5) WGL: ú-tu-[lu], confirmed by collation. [Publication] Benjamin R. Foster, Before the Muses, 3rd edition; 2005, (p. 166) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] H. Winckler, Altorientalische Forschungen I (Leipzing, 1897), 542f [Date] [Language] Akkadian [Medium] clay tablet [Find Spot] [] Myths and Epics ---------------------------------------- [Title] Nebuchadnezzar to the Babylonians [Alternate Title] [Akkadian Title] [Translation] ~[To the citizenry of Babylon], of protected status, leaders learned ~And wise, [ ], men of business and commerce, great and small, ~[thus says Nebuchadnezzar, v] iceroy of Enlil, native of Babylon, ~The king, your lord, [ ] on a stele: [ ] you should know [that ~The great lord Marduk, who] was angry at all the holy places for a ~long time, took [pity] on Babylon. He gave me in his majesty the ~[sublime] command, [in?] the awe-inspiring sanctuary [Esagila] he ~ordered me to take the road of march to [the land of] Elam. ~~I gave reverent heed [to the command of the great lord] Marduk, ~assembled the army of Enlil, Shamash, and Marduk, and set forth ~towards [the land of] Elam. On I went, traversing distant [ways], ~waterless roads, night and d[ay. At the] Ulaya River, the enemy, ~the vile Elamite, [blocked] the water places in the gr[oves ] the ~troops [ ] traversed. I could give no water, nor could I relieve their ~fatigue. ~~He advanced, hurtling his arrows, weapons [brandished] in ~battle. Through the might of Enlil, [Shamash, and Marduk, which] ~has no [equ]al, I overwhelmed(?) the king of Elam, defeating him~ ~…His army scattered, his forces dispersed, [ ] deathly still, he(?) ~ravaged his (own) land, abandoned his strongholds, and disappeared. ~~I hastened on [ ] I beheld the [great lord] Marduk, lofty warrior ~of the gods, and the gods of the land [of Babylonia whom?] he ~commanded to convene with him. I raised [ ] … and set up a ~wailing, I brought the great lord [Marduk] in procession and set ~out on the road to his homeland. ~~ (Rest fragmentary. The king commands the restoration of Marduk and his treasures to Esagila.) [Explanatory Notes] A fragmentary manuscript from the Late period preserves a letter, evidently addressed by Nebuchadnezzar to the Babylonians, telling them of his victory in Elam and recovery of Marduk's statue.<br /><br />Literature” George, BiOr 46 (1989). 382-383, whence several restorations used here.<br /> [Publication] Benjamin R. Foster, Before the Muses: An Anthology of Akkadian Literature, 3rd ed., 2005, p. 302 [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: van Dijk, VAS 24 87; Edition: none [Date] Late Period? [Language] Akkadian [Medium] clay tablet [Find Spot] Babylon? [] Edicts and Proclamations ---------------------------------------- [Title] Ninurta-paqidat's Dog-Bite [Alternate Title] Why Do You Cuss Me? [Akkadian Title] [Translation] Ninurta-paqidat, [the brother of] Ninurta-sha-kunnâ-irammu [and nephew] of Enlil-Nippuru-ana-ashrishu-ter, was bitten by a dog and went to Isin, the city of the Lady of Health, to be healed. Amel-Baba of Isin, the high priest of Gula, saw him, recited an incantation for him and healed him. "May Enlil, the lord of Nippur, bless (you) for the healing you have done! You must come to my city Nippur, so that I can bring you a coat, carve off the choicest cuts for you and give you barley beer to drink, two jugs full!" "Where exactly should I come to in your city Nippur?" "When you come to my city Nippur you must enter by Grand Gate. Keep Broad Avenue, the boulevard, and Right Street, the road of Nuska and Ninimma, on your left. Beltiya-sharrat-Apsî, the daughter of Ra'im-kini-Marduk and [daughter-in-law of] Nishu-ana-Ea-takla, who tends the garden called Abundance of Enlil, will be sitting at a plot on Right Street selling vegetables — ask her and she will show you." Amel-Baba of Isin, the high priest of Gula, came to Nippur. He entered by Grand Gate. He kept Broad Avenue, the boulevard, and Right Street, the [road of Nuska and] Ninimma, on his left. He found [Beltiya]-sharrat-Apsî, the daughter of Ra'im-kini-Marduk and [daughter]-in-law of Nishu-ana-Ea-takla, who tends the garden called Abundance of Enlil and sits [at a] plot on Right Street selling vegetables: "Beltiya-sharrat-Apsî?" "Yes, sir?" "Why are you being rude to me?" "Why am I being rude to you! What I said to you was ‘Yes, sir?' " "The house of Ninurta-paqidat, the brother of Ninurta-sha-kunnâ-irammu and nephew of Enlil-Nippuru-ana-ashrishu-ter — I am to ask you and you will show me." "He's not at home, sir." "Why are you being rude to me?" "Why am I being rude to you! What I said to you was ‘He's not at home, sir'." "Where has he gone?" "He's at the chapel of his god, Shuzianna, making an offering." "[Why] are you being rude to me?" "Why am I being rude to you! He's [at the chapel of] his god, Shuzianna, making an offering . . . He's a [real idiot], this one! The students should form a mob and drive him out of Grand Gate with their practice buns!" Written [for] the recitation of the apprentice scribes. Uruk. [Month m.] Year 1, Marduk-balassu-iqbi, strong king, king of Babylon. [Explanatory Notes] Pedagogical composition [Publication] A. R. George, Iraq 55 (1993) 67 [Publisher URL] http://www.britac.ac.uk/institutes/iraq/newiraq55.htm [Source] A. Cavigneaux, Baghdader Mitteilungen 10 (1979) 112-13 [Date] 9th century BC [Language] Akkadian [Medium] clay tablet [Find Spot] Uruk [] Humor ---------------------------------------- [Title] Where has my lover gone? [Alternate Title] [Akkadian Title] [Translation] Where has my lover gone, most precious to me,~(1) And where has he taken his charms? He's luscious to me as a fruit-laden tree, All my pleasure's in him, he's my [man]. I've sent my lover out of town,~(5) So now my daddy's gone.* I'll have to make do with my own "coo-coo," For my love bird has flown away.[1] Some trapper must bring my stray lover home, So you can make sweet cooing with me,~(10) Or, let it be the gardener-man, to bring me (fruit from your tree).[2] I've got the coop* ready for the young man, I'll catch the love bird (in one snap), Then, when I "coo?" I'll get a round "yes!" (from my trap).*~(15) [Explanatory Notes] [1] Literally: “I embrace my laughter and the dove has gone away.”<br />[2] Literally: “You will embrace my laughter and the orchardman will bring to me.”<br /><br />Translation: Nissinen, Melammu Symposia 2 (1999), 119.<br /><br />*Notes to Text: (6) Reading wa-‰[i]. (12) Taking qu-pí as “my coop” (quppi). (15) Metathetic wordplay: alammi :umalla?<br /> <br /> [Publication] Benjamin R. Foster, Before the Muses, 3rd ed. 2005, (p. 165) [Publisher URL] http://www.cdlpress.com/catalog/product_info.php?cPath=23&products_id=54 [Source] Text: Groneberg, AOAT 267 (1999), 192–193; Edition: pp. 177–181.<br /> [Date] [Language] Akkadian [Medium] clay tablet [Find Spot] [] Erotic literature ---------------------------------------- [Title] The Worm and the Toothache [Alternate Title] [Akkadian Title] [Translation] After Anum had made the heavens, the heavens had made the earth, the earth had made the rivers, the rivers had made the irrigation ditches, the ditches had made the mud, and the mud had made the maggot, the maggot went in tears before Shamash, before Ea his tears were flowing: "What have you given me to eat? What have you given me to suck?" "I have given you the ripe fig and the apricot." "What are these to me, the ripe fig and the apricot? Lift me up and let me dwell between the teeth and the jaws! Let me suck the very blood of the tooth, and let me gnaw on the very bone of the jaw!" Drive in a peg and seize the foot! "Because you said this, O maggot, let Ea smite you with his mighty fist!" Incantation formula for toothache. Its ritual: you mix together small beer, a lump of malt and oil. You recite the incantation three times over it. You put it on his tooth. Copy of a single-columned tablet according to the text of an old fired tablet belonging to Marduk-nadin-ahi. Nabû-nadin-ipri, son of Kudurranu, wrote it. [Explanatory Notes] [Publication] [Publisher URL] [Source] CT 17 50 [Date] First millennium BC [Language] Akkadian [Medium] clay tablet [Find Spot] Babylon [] Cosmology ----------------------------------------