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1-8. He has abandoned his cow-pen and has let the breezes haunt his sheepfold. The wild bull has abandoned his cow-pen and has let the breezes haunt his sheepfold. The lord of all the lands has abandoned it and has let the breezes haunt his sheepfold. Enlil has abandoned the shrine Nibru and has let the breezes haunt his sheepfold. His wife Ninlil has abandoned it and has let the breezes haunt her sheepfold. Ninlil has abandoned that house, the Ki-ur, and has let the breezes haunt her sheepfold. The queen of Kec has abandoned it and has let the breezes haunt her sheepfold. Ninmah has abandoned that house Kec and has let the breezes haunt her sheepfold.
9-18. She of Isin has abandoned it and has let the breezes haunt her sheepfold. Ninisina has abandoned the shrine Egal-mah and has let the breezes haunt her sheepfold. The queen of Unug has abandoned it and has let the breezes haunt her sheepfold. Inana has abandoned that house Unug and has let the breezes haunt her sheepfold. Nanna has abandoned Urimand has let the breezes haunt his sheepfold. Suen has abandoned E-kic-nu-jal and has let the breezes haunt his sheepfold. His wife Ningal has abandoned it and has let the breezes haunt her sheepfold. Ningal has abandoned her Agrun-kug and has let the breezes haunt her sheepfold. The wild bull of Eridug has abandoned it and has let the breezes haunt his sheepfold. Enki has abandoned that house Eridug and has let the breezes haunt his sheepfold.
18A-26. {( 1 ms. adds 1 line:) ...... ( partially preserved name of a goddess) has abandoned that house Larag and has let the breezes haunt her sheepfold.} Cara has abandoned E-mah and has let the breezes haunt his sheepfold. Ud-sahara has abandoned that house Umma and has let the breezes haunt her sheepfold. Bau has abandoned Iri-kug and has let the breezes haunt her sheepfold. She has abandoned her flooded chamber and has let the breezes haunt her sheepfold. Her son Ab-Bau has abandoned it and has let the breezes haunt his sheepfold. Ab-Bau has abandoned Ma-gu-ena and has let the breezes haunt his sheepfold. The protective goddess of the holy house has abandoned it and has let the breezes haunt her sheepfold.
26-34. The protective goddess has abandoned E-tar-sirsir and has let the breezes haunt her sheepfold. The mother of Lagac has abandoned it and has let the breezes haunt her sheepfold. Jatumdug has abandoned that house Lagac and has let the breezes haunt her sheepfold. She of Nijin has abandoned it and has let the breezes haunt her sheepfold. The great queen has abandoned that house Sirara and has let the breezes haunt her sheepfold. She of Kinirca has abandoned it and has let the breezes haunt her sheepfold. Dumuzid-abzuhas abandoned that house Kinirca and has let the breezes haunt her sheepfold. She of Gu-aba has abandoned it and has let the breezes haunt her sheepfold. Ninmarki has abandoned the shrine Gu-aba and has let the breezes haunt her sheepfold.
36-37. She has let the breeze haunt her sheepfold, she groans grievously over it. O cow, your lowing no longer fills the byre, the cow-pen no longer brings joy (?) to the prince.
39-46. O city, the lament is bitter, the lament made for you. Your lament is bitter, O city, the lament made for you. In his righteous destroyed city its lament is bitter. In his righteous destroyed Urim, the lament is bitter, the lament made for you. Your lament is bitter, O city, the lament made for you. In his destroyed Urim its lament is bitter. How long will your bitter lament grieve your lord who weeps? How long will your bitter lament grieve Nanna who weeps?
47-55. O brick-built Urim, the lament is bitter, the lament made for you. O E-kic-nu-jal, 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 Ja-jic-cua, the lament is bitter, the lament made for you. O Ubcu-unkena, the lament is bitter, the lament made for you. O brick-built Iri-kug, the lament is bitter, the lament made for you.
56-63. O E-tar-sirsir, the lament is bitter, the lament made for you. O Ma-gu-ena, the lament is bitter, the lament made for you. O brick-built Isin, the lament is bitter, the lament made for you. O shrine Egal-mah, the lament is bitter, the lament made for you. O brick-built Unug, the lament is bitter, the lament made for you. O brick-built Eridug, the lament is bitter, the lament made for you. How long will your bitter lament grieve your lord who weeps? How long will your bitter lament grieve Nanna who weeps?
64-71. O city, your name exists but you have been destroyed. O city, your wall rises high but your Land has perished. O my city, like an innocent ewe your lamb has been torn from you. O Urim, like an innocent goat your kid has perished. O city, your rites have been alienated from you, your powers have been changed into alien powers. How long will your bitter lament grieve your lord who weeps? How long will your bitter lament grieve Nanna who weeps?
73-74. In his righteous destroyed city its lament is bitter. In his destroyed Urim its lament is bitter.
76-84. Together with the lord whose house had been devastated, his city was given over to tears. Together with Nanna whose Land had perished, Urim joined the lament. The good woman, to disquiet the lord concerning his city, Ningal, to give him no rest concerning his Land, approached him for the sake of his city -- bitterly she weeps. She approached the lord for the sake of his house -- bitterly she weeps. She approached him for the sake of his devastated city -- bitterly she weeps. She approached him for the sake of his devastated house -- before him she makes its bitter lament.
85-94. The woman, after she had composed her song (?) for the tearful balaj instrument, herself utters softly a lamentation for the silent house: "The storm that came to be -- its lamentation hangs heavy on me. Raging about because of the storm, I am the woman for whom the storm came to be. The storm that came to be -- its lamentation hangs heavy on me. The bitter storm having come to be for me during the day, I trembled on account of that day but I did not flee before the day's violence. Because of this debilitating storm I could not see a good day for my rule, not one good day for my rule."
95-100A. "The bitter lament having come to be for me during the night, I trembled on account of that night but I did not flee before the night's violence. The awesomeness of this storm, destructive as the flood, truly hangs heavy on me. Because of its existence, in my nightly sleeping place, even in my nightly sleeping place truly there was no peace for me. Nor, because of this debilitating storm, was the quiet of my sleeping place, not even the quiet of my sleeping place, allowed to me. {( 2 mss. add 1 line:) Truly I did not forsake my Land.}"
101-111. "Because there was bitterness in my Land, I trudged the earth like a cow for its calf. My Land was not granted succcess. Because there was bitter distress in my city, I beat my wings like a bird of heaven and flew to my city; and my city was destroyed in its foundations; and Urim perished where it lay. Because the hand of the storm appeared above, I screamed and cried to it "Return, O storm, to the plain". The storm's breast did not rise."
112-122. "To me, the woman, in the Agrun-kug, my house of queenship, they did not grant a reign of distant days. Indeed they established weeping and lamentation for me. As for the house which used to be where the spirit of the black-headed people was soothed, instead of its festivals wrath and terror indeed multiply. Because of this debilitating storm, depression, and lament and bitterness, lament and bitterness have been brought into my house, the favourable place, my devastated righteous house upon which no eye had been cast. My house founded by the righteous was pushed over on its side like a garden fence."
123-132. "For E-kic-nu-jal, my house of royalty, the good house, my house which has been given over to tears, they granted to me as its lot and share: its building, falsely, and its perishing, truly. Wind and rain have been made to fall on it, as onto a tent, a shelter on the denuded harvest ground, as onto a shelter on the denuded harvest ground. Urim, my all-surpassing chamber, the house and the smitten city, all have been uprooted. Like a shepherd's sheepfold it has been uprooted. The swamp has swallowed my possessions accumulated in the city."
134. Urim has been given over to tears.
136-143. "On that day, when such a storm had pounded, when in the presence of the queen her city had been destroyed, on that day, when such a storm had been created, when they had pronounced the utter destruction of my city, when they had pronounced the utter destruction of Urim, when they had directed that its people be killed, on that day I did not abandon my city, I did not forsake my land."
144-150. "Truly I shed my tears before An. Truly I myself made supplication to Enlil. "Let not my city be destroyed," I implored them. "Let not Urim be destroyed," I implored them. "Let not its people perish," I implored them. But An did not change that word. Enlil did not soothe my heart with an "It is good -- so be it"."
151-160. "A second time, when the council had settled itself in the pre-eminent place, and the Anuna had seated themselves to ratify decisions, I prostrated (?) myself and stretched out my arms. Truly I shed my tears before An. Truly I myself made supplication to Enlil. "Let not my city be destroyed," I implored them. "Let not Urim be destroyed," I implored them. "Let not its people perish," I implored them. But An did not change that word. Enlil did not soothe my heart with an "It is good -- so be it"."
161-168. "They gave instructions that my city should be utterly destroyed. They gave instructions that Urim should be utterly destroyed. They decreed its destiny that its people should be killed. In return for the speech (?) which I had given them, they both bound me together with my city and also bound my Urim together with me. An is not one to change his command, and Enlil does not alter what he has uttered."
170. Her city has been destroyed in her presence, her powers have been alienated from her.
172-178. Enlil called the storm -- the people groan. He brought the storm of abundance away from the Land -- the people groan. He brought the good storm away from Sumer -- the people groan. He issued directions to the evil storm -- the people groan. He entrusted it to Kin-gal-uda, the keeper of the storm. He called upon the storm that annihilates the Land -- the people groan. He called upon the evil gales -- the people groan.
179-187. Enlil brought Gibil as his aid. He called the great storm of heaven -- the people groan. The great storm howls above -- the people groan. The storm that annihilates the Land roars below -- the people groan. The evil wind, like a rushing torrent, cannot be restrained. The weapons in the city smash heads and consume indiscriminately. The storm whirled gloom around the base of the horizon -- the people groan. In front of the storm, heat blazes -- the people groan. A fiery glow burns with the raging storm.
188-191. After the haze had lifted at noon, he made fires blaze. He locked up the day and the rising of the bright sun together with the good storm. In the Land he did not let the bright sun rise; it shone like the evening star. In the delightful night, the time when coolness sets in, he redoubled the south wind.
192-196. The scorching potsherds made the dust glow (?) -- the people groan. He swept the winds over the black-headed people -- the people groan. Sumer was overturned by a snare -- the people groan. It attacked (?) the Land and devoured it completely. Tears cannot influence the bitter storm -- the people groan.
197-203. The reaping storm dragged across the Land. Like a flood storm it completely destroyed the city. The storm that annihilates the Land silenced the city. The storm that will make anything vanish came doing evil. The storm blazing like fire performed its task upon the people. The storm ordered by Enlil in hate, the storm which wears away the Land, covered Urim like a garment, was spread out over it like linen.
205. The storm, like a lion, has attacked unceasingly -- the people groan.
207-217. Then the storm was removed from the city, that city reduced to ruin mounds. It was removed from Father Nanna's city reduced to ruin mounds -- the people groan. Then, the storm was taken from the Land -- the people groan. {( 2 mss. add 1 line:) The good storm was taken from Sumer -- the people groan.} Its people littered its outskirts just as if they might have been broken potsherds. Breaches had been made in its walls -- the people groan. On its lofty city-gates where walks had been taken, corpses were piled. On its boulevards where festivals had been held, heads lay scattered (?). In all its streets where walks had been taken, corpses were piled. In its places where the dances of the Land had taken place, people were stacked in heaps. They made the blood of the Land flow down the wadis like copper or tin. Its corpses, like fat left in the sun, melted away of themselves.
218-229. The heads of its men slain by the axe were not covered with a cloth. Like a gazelle caught in a trap, their mouths bit the dust. Men struck down by the spear were not bound with bandages. As if in the place where their mothers had laboured, they lay in their own blood. Its men who were finished off by the battle-mace were not bandaged with new (?) cloth. Although they were not drunk with strong drink, their necks drooped on their shoulders. He who stood up to the weapon was crushed by the weapon -- the people groan. He who ran away from it was overwhelmed (?) by the storm -- the people groan. The weak and the strong of Urimperished from hunger. Mothers and fathers who did not leave their houses were consumed by fire. The little ones lying in their mothers' arms were carried off like fish by the waters. Among the nursemaids with their strong embrace, the embrace was pried open.
230-240. The Land's judgment disappeared -- the people groan. The Land's counsel was swallowed by a swamp -- the people groan. The mother absconded before her child's eyes -- the people groan. The father turned away from his child -- the people groan. In the city the wife was abandoned, the child was abandoned, possessions were scattered about. The black-headed people were carried off from their strongholds. Its queen like a bird in fright departed from her city. Ningal like a bird in fright departed from her city. All the treasures accumulated in the Land were defiled. In all the storehouses abounding in the Land fires were kindled. In its ponds Gibil, the purifier, relentlessly did his work.
241-249. The good house of the lofty untouchable mountain, E-kic-nu-jal, was entirely devoured by large axes. The people of Cimacki and Elam, the destroyers, counted its worth as only thirty shekels. They broke up the good house with pickaxes. They reduced the city to ruin mounds. Its queen cried, "Alas, my city", cried, "Alas, my house". Ningal cried, "Alas, my city," cried, "Alas, my house. As for me, the woman, both my city has been destroyed and my house has been destroyed. O Nanna, the shrine Urim has been destroyed and its people have been killed."
251-252. In her cow-pen, in her sheepfold the woman utters bitter words: "The city has been destroyed by the storm."
254-264. Mother Ningal, like an enemy, stands outside her city. The woman laments bitterly over her devastated house. Over her devastated shrine Urim, the princess bitterly declares: " An has indeed cursed my city, my city has been destroyed before me. Enlil has indeed transformed my house, it has been smitten by pickaxes. On my ones coming from the south he hurled fire. Alas, my city has indeed been destroyed before me. On my ones coming from the highlands Enlil hurled flames. Outside the city, the outer city was destroyed before me -- I shall cry "Alas, my city". Inside the city, the inner city was destroyed before me -- I shall cry "Alas, my city". My houses of the outer city were destroyed -- I shall cry "Alas, my houses". My houses of the inner city were destroyed -- I shall cry "Alas, my houses"."
265-274. "My city no longer multiplies for me like good ewes, its good shepherd is gone. Urimno longer multiplies for me like good ewes, its shepherd boy is gone. My bull no longer crouches in its cow-pen, its herdsman is gone. My sheep no longer crouch in their fold, their herdsman is gone. In the river of my city dust has gathered, and the holes of foxes have been dug there. In its midst no flowing water is carried, its tax-collector is gone. In the fields of my city there is no grain, their farmer is gone. My fields, like fields from which the hoe has been kept away (?), have grown tangled (?) weeds. My orchards and gardens that produced abundant syrup and wine have grown mountain thornbushes. My plain that used to be covered in its luxurious verdure has become cracked (?) like a kiln."
275-285. "My possessions, like a flock of rooks rising up, have risen in flight -- I shall cry "O my possessions". He who came from the south has carried my possessions off to the south -- I shall cry "O my possessions". He who came from the highlands has carried my possessions off to the highlands -- I shall cry "O my possessions". My silver, gems and lapis lazuli have been scattered about -- I shall cry "O my possessions". The swamp has swallowed my treasures -- I shall cry "O my possessions". Men ignorant of silver have filled their hands with my silver. Men ignorant of gems have fastened my gems around their necks. My small birds and fowl have flown away -- I shall say "Alas, my city". My slave-girls and children have been carried off by boat -- I shall say "Alas, my city". Woe is me, my slave-girls bear strange emblems in a strange city. My young men mourn in a desert they do not know."
286-291. "Woe is me, my city which no longer exists -- I am not its queen. Nanna, Urim which no longer exists -- I am not its owner. I am the good woman whose house has been made into ruins, whose city has been destroyed, in place of whose city a strange city has been built. I am Ningal whose city has been made into ruins, whose house has been destroyed, in place of whose house a strange house has been built."
292-298. "Woe is me, the city has been destroyed, my house too has been destroyed. Nanna, the shrine Urim has been destroyed, its people killed. Woe is me, where can I sit, where can I stand? Woe is me, in place of my city a strange house is being erected. I am the good woman in place of whose house a strange city is being built. Upon its removal from its place, from the plain, I shall say "Alas, my people". Upon my city's removal from Urim, I shall say "Alas, my house"."
299-309. The woman tears at her hair as if it were rushes. She beats the holy ub drum at her chest, she cries "Alas, my city". Her eyes well with tears, she weeps bitterly: "Woe is me, my city which no longer exists -- I am not its queen. Nanna, the shrine Urim which no longer exists -- I am not its owner. Woe is me, I am one whose cow-pen has been torn down, I am one whose cows have been scattered. I am Ningal on whose ewes the weapon has fallen, as in the case of an unworthy herdsman. Woe is me, I have been exiled from the city, I can find no rest. I am Ningal, I have been exiled from the house, I can find no dwelling place. I am sitting as if a stranger with head high in a strange city. Debt-slaves ...... bitterness ......."
310-320. "I am one who, sitting in a debtors prison among its inmates, can make no extravagant claims. In that place I approached him for the sake of his city -- I weep bitterly. I approached the lord for the sake of his house -- I weep bitterly. I approached him for the sake of his destroyed house -- I weep bitterly. I approached him for the sake of his destroyed city -- I weep bitterly. Woe is me, I shall say "Fate of my city, bitter is the fate of my city". I the queen shall say "O my destroyed house, bitter is the fate of my house". O my brick-built Urim which has been flooded, which has been washed away, O my good house, my city which has been reduced to ruin mounds, in the debris of your destroyed righteous house, I shall lie down alongside you. Like a fallen bull, I will never rise up from your wall (?)."
321-327. "Woe is me, untrustworthy was your building, and bitter your destruction. I am the woman at whose shrine Urim the food offerings have been terminated. O my Agrun-kug, the all-new house whose charms never sated me, O my city no longer regarded as having been built -- devastated for what reason? O my house both destroyed and devastated -- devastated for what reason? Nobody at all escaped the force of the storm ordered in hate. O my house of Suen in Urim, bitter was its destruction."
329. "Alas, my city, alas, my house."
331-341. O queen, how is your heart ......! How you have become! O Ningal, how is your heart ......! How you have become! O good woman whose city has been destroyed, now how do you exist? O Ningal whose Land has perished, how is your heart ......! After your city has been destroyed, now how do you exist? After your house has been destroyed, how is your heart ......! Your city has become a strange city, now how do you exist? Your house has turned to tears, how is your heart ......! You are not a bird of your city which has been reduced to ruin mounds. You cannot live there as a resident in your good house given over to the pickaxe. You cannot act as queen of a people led off to slaughter.
342-347. Your tears have become strange tears, your Land no longer weeps. With no lamentation prayers, it dwells in foreign lands. Your Land like ....... Your city has been made into ruins; now how do you exist? Your house has been laid bare, how is your heart ......! Urim, the shrine, is haunted by the breezes, now how do you exist?
348-358. Its gudug priest no longer walks in his wig, how is your heart ......! Its en priestess no longer lives in the jipar, now how do you exist? In the uzga shrine the priest who cherishes purification rites makes no purification rites for you. Father Nanna, your icib priest does not make perfect holy supplications to you. Your lumah priest does not dress in linen in your holy giguna shrine. Your righteous en priestess chosen in your ardent heart, she of the E-kic-nu-jal, does not proceed joyously from the shrine to the jipar. The aua priests do not celebrate the festivals in your house of festivals. They do not play for you the cem and ala instruments which gladden the heart, nor the tigi. The black-headed people do not bathe during your festivals. Like ...... mourning has been decreed for them; their appearance has indeed changed.
359-368. Your song has been turned into weeping before you -- how long will this last? Your tigi music has been turned into lamentation before you -- how long will this last? Your bull is not brought into its pen, its fat is not prepared for you. Your sheep does not live in its fold, its milk is not made abundant for you. Your fat carrier does not come to you from the cow-pen -- how long will this last? Your milk carrier does not come to you from the sheepfold -- how long will this last? An evildoer has seized your fisherman who was carrying fish -- how long will this last? Lightning carried off your fowler who was carrying birds -- how long will this last? The teme plants grow in the middle of your watercourses which were once suitable for barges, and mountain thornbushes grow on your roads which had been constructed for waggons.
369-377. My queen, your city weeps before you as its mother. Urim, like a child lost in a street, seeks a place before you. Your house, like a man who has lost everything, stretches out (?) its hands to you. Your brick-built righteous house, like a human being, cries "Where are you?". My queen, you have indeed left the house, you have left the city. How long will you stand aside from your city like an enemy? Mother Ningal, you confronted your city like an enemy. Although you are a queen who loves her city, you abandoned your sheepfold. Although you are one who cares for her Land, you set it on fire.
378-386. Mother Ningal, return like a bull to your cattle-pen, like a sheep to your fold, like a bull to your cattle-pen of former days, like a sheep to your fold. My queen, like a young child to your room, return to your house. May An, king of the gods, declare "Enough!" to you. May Enlil, king of all the lands, decree your fate. May he restore your city for you -- exercise its queenship! May he restore Nibru for you -- exercise its queenship! May he restore Urim for you -- exercise its queenship! May he restore Isin for you -- exercise its queenship!
388. "My powers have been alienated from me."
390-398. Alas, storm after storm swept the Land together: the great storm of heaven, the ever-roaring storm, the malicious storm which swept over the Land, the storm which destroyed cities, the storm which destroyed houses, the storm which destroyed cow-pens, the storm which burned sheepfolds, which laid hands on the holy rites, which defiled the weighty counsel, the storm which cut off all that is good from the Land, the storm which pinioned the arms of the black-headed people.
400. The storm which does not respect .......
402-410. The storm which knows no mother, the storm which knows no father, the storm which knows no wife, the storm which knows no child, the storm which knows no sister, the storm which knows no brother, the storm which knows no neighbour, the storm which knows no female companion, the storm which caused the wife to be abandoned, which caused the child to be abandoned, the storm which caused the light in the Land to disappear, the storm which swept through, ordered in hate by Enlil -- Father Nanna, may that storm swoop down no more on your city. May your black-headed people see it no more.
411-416. May that storm, like rain pouring down from heaven, never recur. May that storm, which struck down all the black-headed living beings of heaven and earth, be entirely destroyed. May the door be closed on it, like the great city-gate at night-time. May that storm not be given a place in the reckoning, may its record be hung from a nail outside the house of Enlil.
418. Until distant days, other days, future days.
420-426. From distant days when the Land was founded, O Nanna, the humble people who lay hold of your feet have brought to you their tears for the silent house, playing music before you. May the black-headed people, cast away from you, make obeisance to you. In your city reduced to ruin mounds may a lament be made to you. O Nanna, may your restored city be resplendent before you. Like a bright heavenly star may it not be destroyed, may it pass before you.
427-437. The personal deity of a man brings you a greeting gift; a supplicant utters prayers to you. Nanna, you who have mercy on the Land, Lord Acimbabbar -- as concerns him who speaks your heart's desire, Nanna, after you have absolved that man's sin, may your heart relent towards him who utters prayers to you. {( 3 mss. add 1 line:) The personal deity of this man brings you a present.} He looks favourably on the man who stands there with his offering. Nanna, you whose penetrating gaze searches hearts, may its people who suffered that evil storm be pure before you. May the hearts of your people who dwell in the Land be pure before you. Nanna, in your restored city may you be fittingly praised.
The lament for Sumer and Urim
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1-2. To overturn the appointed times, to obliterate the divine plans, the storms gather to strike like a flood.
3-11. An, Enlil, Enki and { Ninhursaja} {( 2 mss. have instead:) Ninmah} have decided its fate -- to overturn the divine powers of Sumer, to lock up the favourable reign in its home, to destroy the city, to destroy the house, to destroy the cattle-pen, to level the sheepfold; that the cattle should not stand in the pen, that the sheep should not multiply in the fold, that watercourses should carry brackish water, that weeds should grow in the fertile fields, that mourning plants should grow in the open country,
12-21. that the mother should not seek out her child, that the father should not say "O my dear wife!", that the junior wife should take no joy in his embrace, that the young child should not grow vigorous on his knee, that the wet-nurse should not sing lullabies; to change the location of kingship, to defile the seeking of oracles, to take kingship away from the Land, to cast the eye of the storm on all the land, to obliterate the divine plans by the order of An and Enlil;
22-26. after An had frowned upon all the lands, after Enlil had looked favourably on an enemy land, after Nintur had scattered the creatures that she had created, after Enki had altered the course of the Tigris and Euphrates, after Utu had cast his curse on the roads and highways;
27-37. so as to obliterate the divine powers of Sumer, to change its preordained plans, to alienate the divine powers of the reign of kingship of Urim, to humiliate the princely son in his house E-kic-nu-jal, to break up the unity of the people of Nanna, numerous as ewes; to change the food offerings of Urim, the shrine of magnificent food offerings; that its people should no longer dwell in their quarters, that they should be given over to live in an inimical place; that Cimacki and Elam, the enemy, should dwell in their place; that its shepherd, in his own palace, should be captured by the enemy, that Ibbi-Suen should be taken to the land Elam in fetters, that from Mount Zabu on the edge of the sea to the borders of Ancan, like a swallow that has flown from its house, he should never return to his city;
38-46. that on the two parallel banks of the Tigris and of the Euphrates bad weeds should grow, that no one should set out on the road, that no one should seek out the highway, that the city and its settled surroundings should be razed to ruin-mounds; that its numerous black-headed people should be slaughtered; that the hoe should not attack the fertile fields, that seed should not be planted in the ground, that the melody of the cowherds' songs should not resound in the open country, that butter and cheese should not be made in the cattle-pen, that dung should not be stacked on the ground, that the shepherd should not enclose the sacred sheepfold with a fence, that the song of the churning should not resound in the sheepfold;
47-55. to decimate the animals of the open country, to finish off all living things, that the four-legged creatures of Cakkan should lay no more dung on the ground, that the marshes should be so dry as to be full of cracks and have no new seed, that sickly-headed reeds should grow in the reedbeds and come to an end in a stinking morass, that there should be no new growth in the orchards, that it should all collapse by itself -- so as quickly to subdue Urim like a roped ox, to bow its neck to the ground: the great charging wild bull, confident in its own strength, the primeval city of lordship and kingship, built on sacred ground.
56-57. Its fate cannot be changed. Who can overturn it? It is the command of An and Enlil. Who can oppose it?
58-68. An frightened the very dwellings of Sumer, the people were afraid. Enlil blew an evil storm, silence lay upon the city. Nintur bolted the door of the storehouses of the Land. Enkiblocked the water in the Tigris and the Euphrates. Utu took away the pronouncement of equity and justice. Inana handed over victory in strife and battle to a rebellious land. Ninjirsu poured Sumer away like milk to the dogs. Turmoil descended upon the Land, something that no one had ever known, something unseen, which had no name, something that could not be fathomed. The lands were confused in their fear. The god of the city turned away, its shepherd vanished.
69-78. The people, in their fear, breathed only with difficulty. The storm immobilised them, the storm did not let them return. There was no return for them, the storm did not retreat. This is what Enlil, the shepherd of the black-headed people, did: Enlil, to destroy the loyal households, to decimate the loyal men, to put the evil eye on the sons of the loyal men, on the first-born, Enlil then sent down Gutium from the mountains. Their advance was as the flood of Enlil that cannot be withstood. The great wind of the countryside filled the countryside, it advanced before them. The extensive countryside was destroyed, no one moved about there.
79-92. The dark time was roasted by hailstones and flames. The bright time was wiped out by a shadow. {( 2 mss. add 2 lines:) In the darkness, noses were heaped up, heads were smashed. The storm was a harrow coming from above, the city was struck by a hoe.} On that day, heaven rumbled, the earth trembled, the storm worked without respite. Heaven was darkened, it was covered by a shadow; the mountains roared. Utu lay down at the horizon, dust passed over the mountains. Nanna lay at the zenith, the people were afraid. The city's god left his dwelling and stood aside. The foreigners in the city even chased away its dead. Large trees were uprooted, the forest growth was ripped out. The orchards were stripped of their fruit, they were cleaned of their offshoots. The crop drowned while it was still on the stalk, the yield of the grain diminished. 3 lines fragmentary
93-103. They piled ...... up in heaps, they spread ...... out like sheaves. There were corpses floating in the Euphrates, weapons smashed heads. The father turned away from his wife saying "This is not my wife!" The mother turned away from her child saying "This is not my child!" He who had a productive estate neglected his estate saying "This is not my estate!" The rich man took an unfamiliar path away from his possessions. In those days the kingship of the Land was defiled. The tiara and crown that had been on the king's head were both spoiled. The lands that had followed the same path were split into disunity. The food offerings of Urim, the shrine of magnificent food offerings, were changed for the worse. Nanna traded away his people, numerous as ewes.
104-111. Its king sat immobilised in his own palace. Ibbi-Suen was sitting in anguish in his own palace. In E-namtila, his place of delight, he wept bitterly. The flood dashing a hoe on the ground was levelling everything. Like a great storm it roared over the earth -- who could escape it? -- to destroy the city, to destroy the house, so that traitors would lie on top of loyal men and the blood of traitors flow upon loyal men.
113. The storms gather to strike like a flood.
114. Jicgijal to the kirugu.
115-122. The house of Kic, Hursaj-kalama, was destroyed. Zababa took an unfamiliar path away from his beloved dwelling. Mother Bau was lamenting bitterly in her E-Iri-kug. "Alas, the destroyed city, my destroyed house," she cried bitterly. 1 line fragmentary2 lines missing"Alas, the destroyed city, my destroyed house," she cried bitterly.
123-132. Kazallu, the city of teeming multitudes, was cast into confusion. Numucda took an unfamiliar path away from the city, his beloved dwelling. His wife Namrat, the beautiful lady, was lamenting bitterly. "Alas, the destroyed city, my destroyed house," she cried bitterly. Its river bed was empty, no water flowed. Like a river cursed by Enki its opening channel was dammed up. On the fields fine grains grew no more, people had nothing to eat. The orchards were scorched like an oven, its open country was scattered. The four-legged wild animals did not run about. The four-legged creatures of Cakkan could find no rest.
133-142. Lugal-Marda stepped outside his city. Ninzuana took an unfamiliar path away from her beloved dwelling. "Alas, the destroyed city, my destroyed house," she cried bitterly. Isin, the shrine that was not a quay, was split by onrushing waters. Ninisina, the mother of the Land, wept bitter tears. "Alas, the destroyed city, my destroyed house," she cried bitterly. Enlilsmote Dur-an-ki with a mace. Enlil made lamentation in his city, the shrine Nibru. Mother Ninlil, the lady of the Ki-ur shrine, wept bitter tears. "Alas, the destroyed city, my destroyed house," she cried bitterly.
143-154. Kec, built all alone on the high open country, was haunted. Adab, the settlement which stretches out along the river, {was treated as a rebellious land.} {( 1 ms. has instead:) was deprived of water.} The snake of the mountains made his lair there, it became a rebellious land. The Gutians bred there, issued their seed. Nintur wept bitter tears over her creatures. "Alas, the destroyed city, my destroyed house," she cried bitterly. In Zabalam the sacred Giguna was haunted. Inana abandoned Unug and went off to enemy territory. In the E-ana the enemy set eyes upon the sacred Jipar shrine. The sacred Jipar of en priesthood was defiled. Its en priest was snatched from the Jipar and carried off to enemy territory. "Alas, the destroyed city, my destroyed house," she cried bitterly.
155-162. A violent storm blew over Umma and the Ceg-kurcaga. Cara took an unfamiliar path away from the E-mah, his beloved dwelling. Ninmul cried bitter tears over her destroyed city. "Oh my city, whose charms can no longer satisfy me," she cried bitterly. Jirsu, the city of heroes, was afflicted with a lightning storm. Ninjirsu took an unfamiliar path away from the E-ninnu. Mother Bau wept bitter tears in her E-Iri-kug. "Alas, the destroyed city, my destroyed house," she cried bitterly.
163-173. On that day the word of Enlil was an attacking storm. Who could fathom it? The word of Enlil was destruction on the right, was ...... on the left. This is what Enlil, the one who determines destinies, did: Enlil brought down the Elamites, the enemy, from the highlands. Nance, the noble daughter, was settled outside the city. Fire approached Ninmarki in the shrine Gu-aba. Large boats were carrying off its silver and lapis lazuli. The lady, sacred Ninmarki, was despondent because of her perished goods. On that day he decreed a storm blazing like the mouth of a fire. The province of Lagac was handed over to Elam. And then the queen also reached the end of her time.
174-184. Bau, as if she were human, also reached the end of her time: "Woe is me! Enlil has handed over the city to the storm. He has handed it over to the storm that destroys cities. He has handed it over to the storm that destroys houses." Dumuzid-abzu was full of fear in the house of Kinirca. Kinirca, the city to which she belongs, was ordered to be plundered. The city of Nance, Nijin, was delivered to the foreigners. Sirara, her beloved dwelling, was handed over to the evil ones. "Alas, the destroyed city, my destroyed house," she cried bitterly. Its sacred Jipar of en priesthood was defiled. Its en priest was snatched from the Jipar and carried off to enemy territory.
185-192. Mighty strength was set against the banks of the Id-nuna-Nanna canal. The settlements of the E-danna of Nanna, like substantial cattle-pens, were destroyed. Their refugees, like stampeding goats, were chased (?) by dogs. They destroyed Gaec like milk poured out to dogs, and shattered its finely fashioned statues. "Alas, the destroyed city, my destroyed house," she cried bitterly. Its sacred Jipar of en priesthood was defiled. Its enpriestess was snatched from the Jipar and carried off to enemy territory.
193-205. A lament was raised at the dais that stretches out toward heaven. Its heavenly throne was not set up, was not fit to be crowned (?). It was cut down as if it were a date palm and tied together. Accu, the settlement that stretches out along the river, was deprived of water. At the place of Nanna where evil had never walked, the enemy walked. How was the house treated thus? The E-puhruma was emptied. Ki-abrig, which used to be filled with numerous cows and numerous calves, was destroyed like a mighty cattle-pen. Ningublagatook an unfamiliar path away from the Ja-bura. Ninigara wept bitter tears all alone. "Alas, the destroyed city, my destroyed house," she cried bitterly. Its sacred Jipar of en priesthood was defiled. Its en priestess was snatched from the Jipar and carried off to enemy territory.
206-213. Ninazu deposited his weapon in a corner in the E-gida. An evil storm swept over Ninhursaja at the E-nutura. Like a pigeon she flew from the window, she stood apart in the open country. "Alas, the destroyed city, my destroyed house," she cried bitterly. As for Jicbanda, the house filled with lamentation was destroyed among the weeping reeds. Ninjiczida took an unfamiliar path away from Jicbanda. Azimua, the queen of the city, wept bitter tears. "Alas, the destroyed city, my destroyed house," she cried bitterly.
214-220. On that day, the storm forced people to live in darkness. In order to destroy Kuara, it forced people to live in darkness. Ninehama in her fear wept bitter tears. "Alas the destroyed city, my destroyed house," she cried bitterly. Asarluhi put his robes on with haste and ....... Lugalbanda took an unfamiliar path away from his beloved dwelling. {( 1 ms. adds:) Ninsumun.......} "Alas the destroyed city, my destroyed house," she cried bitterly.
221-224. Eridug, floating on great waters, was deprived (?) of drinking water. In its outer environs, which had turned into haunted plains, ....... The loyal man in a place of treachery ....... Ka-hejala and Igi-hejala .......
225-234. "I, a young man whom the storm has not destroyed, ....... I, not destroyed by the storm, my attractiveness not brought to an end, ....... We have been struck down like beautiful boxwood trees. We have been struck down like ...... with coloured eyes. We have been struck down like statues being cast in moulds. The Gutians, the vandals, are wiping us out. We turned to Father Enki in the abzu of Eridug. ...... whatever we shall say, whatever we shall add, ...... whatever we shall say, whatever we shall add, we came out from the ...... of Eridug."
235-242. "While were in charge of ...... during the day, the shadows ....... While we were in charge of ...... during the night, the storm ....... What do we receive trembling on duty during the day? What do we lose not sleeping on duty during the night? Enki, your city has been cursed, it has been given to an enemy land. Why do they reckon us among those who have been displaced from Eridug? Why do they destroy us like palm trees which we have not tended? Why do they break us up like new boats we have not caulked?"
243-250. After Enki had cast his eyes on a foreign land, 1 line unclear...... have risen up, have called on their cohorts. Enki took an unfamiliar path away from Eridug. Damgalnuna, the mother of the E-mah, wept bitter tears. "Alas the destroyed city, my destroyed house," she cried bitterly. Its sacred Jipar of en priesthood was defiled. Its enpriestess was snatched from the Jipar and carried off to enemy territory.
251-259. In Urim no one went to fetch food, no one went to fetch water. Those who went to fetch food, went away from the food and will not return. Those who went to fetch water, went away from the water and will not return. To the south, the Elamites stepped in, slaughtering ....... In the uplands, the vandals, the enemy, ....... The Tidnum daily strapped the mace to their loins. To the south, the Elamites, like an onrushing wave, were ....... In the uplands, like chaff blowing in the wind, they ...... over the open country. Urim, like a great charging wild bull, bowed its neck to the ground.
260-271. This is what Enlil, who decides the fates, did: Again he sent down the Elamites, the enemy, from the mountains. The foremost house, firmly founded, ....... In order to destroy Kisiga, 10 men, even five men ....... Three days and three nights did not pass, ...... the city was raked by a hoe. Dumuzid left Kisiga like a prisoner of war, his hands were fettered. 5 lines fragmentary
271-280. She rode away from her possessions, she went to the mountains. She loudly sang out a lament over those untravelled mountains: "I am queen, but I shall have to ride away from my possessions, and now I shall be a slave in those parts. I shall have to ride away from my silver and lapis lazuli, and now I shall be a slave in those parts. There, slavery, ...... people, who can ...... it? There, slavery, Elam ......, who can ...... it? Alas, the destroyed city, my destroyed house," she cried bitterly. My queen, though not the enemy, went to enemy land. Ama-ucumgal-ana ...... Kisiga. Like a city .......
x.1 line fragmentary1 line missing
284. Jicgijal to the kirugu.
7 lines missing or fragmentary
292-302. Enlil threw open the door of the grand gate to the wind. In Urim no one went to fetch food, no one went to fetch water. Its people rushed around like water being poured from a well. Their strength ebbed away, they could not even go on their way. Enlil afflicted the city with an evil famine. He afflicted the city with that which destroys cities, that which destroys houses. He afflicted the city with that which cannot be withstood with weapons. He afflicted the city with dissatisfaction and treachery. In Urim, which was like a solitary reed, there was not even fear. Its people, like fish being grabbed in a pond, sought to escape. Its young and old lay spread about, no one could rise.
303-317. At the royal station (?) there was no food on top of the platform (?). The king who used to eat marvellous food grabbed at a mere ration. As the day grew dark, the eye of the sun was eclipsing, the people experienced hunger. There was no beer in the beer-hall, there was no more malt for it. There was no food for him in his palace, it was unsuitable to live in. Grain did not fill his lofty storehouse, he could not save his life. The grain-piles and granaries of Nanna held no grain. The evening meal in the great dining hall of the gods was defiled. Wine and syrup ceased to flow in the great dining hall. The butcher's knife that used to slay oxen and sheep lay hungry. Its mighty oven no longer cooked oxen and sheep, it no longer emitted the aroma of roasting meat. The sounds of the bursaj building, the pure ...... of Nanna, were stilled. The house which used to bellow like a bull was silenced. Its holy deliveries were no longer fulfilled, its ...... were alienated. The mortar, pestle and grinding stone lay idle; no one bent down over them.
318-327. The Shining Quay of Nanna was silted up. The sound of water against the boat's prow ceased, there was no rejoicing. Dust piled up in the unuribanda of Nanna. The rushes grew, the rushes grew, the mourning reeds grew. Boats and barges ceased docking at the Shining Quay. Nothing moved on your watercourse which was fit for barges. The plans of the festivals at the place of the divine rituals were altered. The boat with first-fruit offerings of the father who begot Nanna no longer brought first-fruit offerings. Its food offerings could not be taken to Enlil in Nibru. Its watercourse was empty, barges could not travel.
328-339. There were no paths on either of its banks, long grass grew there. The reed fence of the well-stocked cattle-pen of Nanna was split open. The garden's fence was vioilated and breached. The cows and their young were captured and carried off to enemy territory. The munzer-fed cows took an unfamiliar path in an open country that they did not know. Gayau, who loves cows, dropped his weapon in the dung. Cuni-dug, who stores butter and cheese, did not store butter and cheese. Those who are unfamiliar with butter were churning the butter. Those who are unfamiliar with milk were curdling (?) the milk. The sound of the churning vat did not resound in the cattle-pen. Like mighty coals that once burnt, its smoke is extinguished. The great dining hall of Nanna .......
340-349. Suen wept to his father Enlil: "O father who begot me, why have you turned away from my city which was built (?) for you? O Enlil, why have you turned away from my Urimwhich was built (?) for you? The boat with first-fruit offerings no longer brings first-fruit offerings to the father who begot him. Your food offerings can no longer be brought to Enlil in Nibru. The en priests of the countryside and city have been carried off by phantoms. Urim, like a city raked by a hoe, is to be counted as a ruin-mound. The Du-ur, Enlil's resting-place, has become a haunted shrine. O Enlil, gaze upon your city, an empty wasteland. Gaze upon your city Nibru, an empty wasteland."
350-356. "The dogs of Urim no longer sniff at the base of the city wall. The man who used to drill large wells scratches the ground in the market place. My father who begot me, enclose in your embrace my city which is all alone. Enlil, return to your embrace my Urim which is all alone. Enclose in your embrace my E-kic-nu-jal which is all alone. May you bring forth offspring in Urim, may you multiply its people. May you restore the divine powers of Sumerthat have been forgotten."
358. O good house, good house! O its people, its people!
360-370. Enlil then answered his son Suen: "There is lamentation in the haunted city, reeds of mourning grow there. {( 1 ms. adds 1 line:) In its midst there is lamentation, reeds of mourning grow there.} In its midst the people pass their days in sighing. {( 1 ms. adds 1 line:) My son, the noble son ......, why do you concern yourself with crying?} Oh Nanna, the noble son ......, why do you concern yourself with crying? The judgment uttered by the assembly cannot be reversed. The word of An and Enlil knows no overturning. Urim was indeed given kingship but it was not given an eternal reign. From time immemorial, since the Land was founded, until people multiplied, who has ever seen a reign of kingship that would take precedence for ever? The reign of its kingship had been long indeed but had to exhaust itself. O my Nanna, do not exert yourself in vain, abandon your city."
371-377. Then my king, the noble son, became distraught. Lord Acimbabbar, the noble son, grieved. Nanna who loves his city left his city. Suen took an unfamiliar path away from his beloved Urim. In order to go as an exile from her city to foreign territory, Ningal quickly clothed herself and left the city. The Anuna stepped outside of Urim.
378-388. ...... approached Urim. The trees of Urim were sick, its reeds were sick. Laments sounded all along its city wall. Daily there was slaughter before it. Large axes were sharpened in front of Urim. The spears, the arms of battle, were prepared. The large bows, throw-sticks and shields gathered together to strike. The barbed arrows covered its outer side like a raining cloud. Large stones fell toegether with great thuds. {( 1 ms. adds 1 line:) Daily the evil wind returned in the city.} Urim, confident in its own strength, stood ready for the murderers. Its people, oppressed by the enemy, could not withstand their weapons.
389-402. In the city, those who had not been felled by weapons succumbed to hunger. Hunger filled the city like water, it would not cease. This hunger contorted people's faces, twisted their muscles. Its people were as if drowning in a pond, they gasped for breath. Its king breathed heavily in his own palace. Its people dropped their weapons, their weapons hit the ground. They struck their necks with their hands and cried. They sought counsel with each other, they searched for clarification: "Alas, what can we say about it? What more can we add to it? How long until we are finished off by this catastrophe? Inside Urim there is death, outside it there is death. Inside it we are to be finished off by famine. Outside it we are to be finished off by Elamite weapons. In Urim the enemy oppresses us, oh, we are finished."
403-410. The people took refuge (?) behind the city walls. They were united in fear. {The palace that was destroyed by onrushing water was defiled, its doorbolts were torn out}{( 1 ms. has instead:) At its main gate the bolts were opened, the storm disloged its door}. Elam, like a swelling flood wave, left (?) only the ghosts. In Urim weapons smashed heads like clay pots. Its refugees were unable to flee, they were trapped inside the walls. {( 1 ms. adds 3 lines:) Like fish living in a pond, they tried to escape. The enemy seized the E-kic-nu-jal of Nanna. They ripped out its heavy .......} The statues that were in the shrine were cut down. The great stewardess Ninigara ran away from the storehouse. Its throne was cast down before it, she threw herself down into the dust.
411-419. Its mighty cows with shining horns were captured, their horns were cut off. Its unblemished oxen and grass-fed sheep were slaughtered. {( 1 ms. adds 1 line:) They were cut down as date palms and were tied together.} The palm-trees, strong as mighty copper, the heroic strength, were torn out like rushes, were plucked like rushes, their trunks were turned sideways. Their tops lay in the dust, there was no one to raise them. The midribs of their palm fronds were cut off and their tops were burnt off. Their date spadices that used to fall (?) on the well were torn out. The fertile reeds, which grew in the sacred ......, were defiled. The great tribute that they had collected was hauled off to the mountains.
420-434. The house's great door ornament fell down, its parapet was destroyed. The wild animals that were intertwined on its left and right lay before it like heroes smitten by heroes. Its gaping-mouthed dragons and its awe-inspiring lions were pulled down with ropes like captured wild bulls and carried off to enemy territory. The fragrance of the sacred seat of Nanna, formerly like a fragrant cedar grove, was destroyed. {( 1 ms. adds 1 line:) Its architrave ...... gold and lapis lazuli.} The glory of the house, whose glory was once so lovely, was extinguished. Like a storm that fills all the lands, it was built there like twilight in the heavens; its doors adorned with the heavenly stars, its ....... Great bronze latches ...... were torn out. Its hinges ....... Together with its door fittings it (?) wept bitterly like a fugitive. The bolt, the holy lock and the great door were not fastened for it. The noise of the door being fastened had ceased; there was no one to fasten it. The ...... and was put out in the square.
435-448. The food offerings ...... of his royal dining place were altered. In its sacred place (?) the tigi, cem and ala instruments did not sound. Its mighty tigi ...... did not perform its sacred song. There was no eloquence in the Dubla-mah, the place where oaths used to be taken. The throne was not set up at its place of judgment, justice was not administered. Alamucthrew down his sceptre, his hands trembling. In the sacred bedchamber of Nanna musicians no longer played the balaj drum. The sacred box that no one had set eyes upon was seen by the enemy. The divine bed was not set up, it was not spread with clean hay. The statues that were in the shrine were cut down. The cook, the dream interpreter, and the seal keeper did not perform the ceremonies properly. They stood by submissively and were carried off by the foreigners. The priests of the holy uzga shrine and the sacred lustrations, the linen-clad priests, forsook the divine plans and sacred divine powers, they went off to a foreign city.
449-459. In his grief Suen approached his father. He went down on his knee in front of Enlil, the father who begot him: "O father who begot me, how long will the enemy eye be cast upon my account, how long ......? The lordship and the kingship that you bestowed ......, Father Enlil, the one who advises with just words, the wise words of the Land ......, your inimical judgment ......, look into your darkened heart, terrifying like waves. O Father Enlil, the fate that you have decreed cannot be explained, as for my hairstyle (?) of lordship and the diadem with which I was crowned." ...... he put on a garment of mourning.
460-474. Enlil then provided a favourable response to his son Suen: "My son, the city built for you in joy and prosperity was given to you as your reign. Destroying the city, overthrowing its great wall and battlements: all this too is part of that reign. ...... the black, black days of the reign that has been your lot. As for dwelling in your home, the E-temen-ni-guru, that was properly built -- indeed Urim shall be rebuilt in splendour, the people shall bow down to you. There is to be bounty at its base, there is to be grain. There is to be splendour at its top, the sun shall rejoice there. Let an abundance of grain embrace its table. May Urim, the city whose fate was pronounced by An, be restored for you." Having pronounced his blessing, Enlil raised his head toward the heavens: "May the land, south and highland, be organised for Nanna. May the roads of the mountains be set in order for Suen. Like a cloud hugging the earth, they shall submit to him. By order of An and Enlil it shall be conferred."
475-477A. Father Nanna came into his city of Urim with head raised high. The youth Suencould enter again into the E-kic-nu-jal. Ningal refreshed herself in her sacred living quarters. {( 1 ms. adds 1 line:) In Urim she could enter again into her E-kic-nu-jal.}
479-481. There is lamentation in the haunted city, mourning reeds grew there. In its midst there is lamentation, mourning reeds grew there. Its people spend their days in moaning.
483-492. O bitter storm, retreat, O storm, storm return to your home. O storm that destroys cities, retreat, O storm, storm return to your home. O storm that destroys houses, retreat, O storm, storm return to your home. Indeed the storm that blew on Sumer, blew also on the foreign lands. Indeed the storm that blew on the land, blew on the foreign lands. It has blown on Tidnum, it has blown on the foreign lands. It has blown on Gutium, it has blown on the foreign lands. It has blown on Ancan, it has blown on the foreign lands. It levelled Ancan like a blowing evil wind. Famine has overwhelmed the evildoer; those people will have to submit.
493-504. May An not change the divine powers of heaven, the divine plans for treating the people with justice. May An not change the decisions and judgments to lead the people properly. To travel on the roads of the Land: may An not change it. May An and Enlil not change it, may An not change it. May Enki and Ninmah not change it, may An not change it. That the Tigris and Euphrates should again carry water: may An not change it. That there should be rain in the skies and on the ground speckled barley: may An not change it. That there should be watercourses with water and fields with grain: may An not change it. That the marshes should support fish and fowl: may An not change it. That old reeds and fresh reeds should grow in the reedbeds: may An not change it. May An and Enlil not change it. May Enkiand Ninmah not change it.
505-518. That the orchards should bear syrup and grapes, that the high plain should bear the macgurum tree, that there should be long life in the palace, that the sea should bring forth every abundance: may An not change it. The land densely populated from south to uplands: may An not change it. May An and Enlil not change it, may An not change it. May Enki and Ninmah not change it, may An not change it. That cities should be rebuilt, that people should be numerous, that in the whole universe the people should be cared for; O Nanna, your kingship is sweet, return to your place. May a good abundant reign be long-lasting in Urim. Let its people lie down in safe pastures, let them reproduce. O mankind ......, princess overcome by lamentation and crying! O Nanna! O your city! O your house! O your people!
The lament for Nibru
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1-11. 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 Ubcu-unkena had been built, after the shrine Egal-mah had been built -- how did they become haunted? When will they be restored?
12-21. How did the true city become empty? Its precious designs have been defiled! How were the city's festivals neglected? Its magnificent rites have been thrown into disorder! In the heart of Nibru, where the divine powers were allotted and the black-headed people prolificly multiplied, the city's heart no longer revealed any sign of intelligence -- there where the Anunaused to give advice! In Ubcu-unkena, the place for making great judgments, they no longer impart decisions or justice!
22-31. Where its gods had established their dwellings, where their daily rations were offered, their daises erected, where the sacred royal offering (?) and the evening meal in their great banquet hall were destined for the pouring out of choice beer and syrup -- Nibru, the city where the black-headed people used to cool themselves in its spreading shade -- in their dwellings Enlil fell upon them as if they were criminals. It was he who sent them scattering, like a scattered herd of cattle. How long until its lady, the goddess Ninlil, would ask after the inner city, whose bitter tears were overwhelming?
32-41. As though it were empty wasteland, no one enters that great temple whose bustle of activity was famous. As for all the great rulers who increased the wealth of the city of Nibru -- why did they disappear? For how long would Enlil neglect the Land, where the black-headed {people} {( 1 ms. has instead:) Land} {( another ms. has instead:) city} ate rich grass like sheep? Tears, lamentation, depression and despair! How long would his spirit burn and his heart not be placated? Why were those who once played the cem and ala drums spending their time in bitter lamenting? Why were the lamenters sitting in its brick buildings? They were bewailing the hardship which beset them.
42-49. The men whose wives had fallen, whose children had fallen, were singing "Oh our destroyed city!". Their city gone, their homes abandoned -- as those who were singing for the brick buildings of the good city, as the lamenters of wailing, like the foster-children of an ecstatic no longer knowing their own intelligence, the people were smitten, their minds thrown into disorder. The true temple wails bitterly.
51. ...... built the temple, Ninlil .......
53-61. 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.
62-67. Because the sealings of the abundant materials stored in the temple have been broken open, they have placed the loads on the ground. Because the property in its well-tended storehouses has been sent back, it says "What will they weigh out for me now?"; because the enemies who do not know good from evil have cut off all good things, it sings a bitter dirge; because they have finished off its populace there like animals, it cries "Oh my Land!". Because they have piled up the young women, young men and their little children like heaps of grain, it cries "Woe!" for them. Because they have splashed their blood on the ground like a rain-storm, there is no restraint to its crying.
68-75. The temple, like a cow whose calf is cut off, groans bitterly to itself; it is grief-stricken, and the sweet-voiced lamenters, like nursemaids singing a lullaby, respond tearfully with its name. In anguish they bewail the fact that the city's lord has smashed heads there, that he has looked away from it and toward a foreign land instead. The true temple of all the countries, which had come before him -- what have the black-headed people, who had taken a true path, done regarding what have they forsaken, that their lord has become enraged with them and walks in anger?
77. It voices bitter cries because he has removed the great divine powers from within it.
79-85. How long will the city's lord who became angry with it not turn to it, not say "Alas!" for it? Why did he cut off the road to its brickwork? He made the noisy pigeons fly away from their windows. Why did he transform the appearance of the temple which knew voices, where they used to while away the days in sweet playing of tigi drums in the brick buildings? The temple, once a place to offer salutations in humility, is now as deathly silent as a temple which no one reveres!
86-94. As though its purification priest's equipment were not utterly sacred, as though its cleansing-rites did not bring calm in all countries, he has abandoned it, turned his breast away from it, among dejection and lamentation he has made it a sacrilege. After its fate, how long till his face would be streaked with teardrops? He rejected it thus as though it were a blasphemy! Why has joy left its brickwork? Night and day he has filled its heart with tears! Even now, he has made it foreign and a sacrilege!
95-102. Its lord, who has despoiled it like an evil wind, has destroyed that city and its temples! He has ripped out their foundations, struck them with the adze, killed wives and their children within it, he has turned that city into a deserted city -- when would he restore its ancient property? Its possessions have been carried off by the wind! Enlil turned the city which used to be there into a city no longer!
103-112. He made its mind wander! He threw its intelligence into disorder and made it haunted! He took away its food and its water! He brought to an end its days of familiarity with milk and with beer! The temple which he has made a sacrilege utters bitter lamentations; he has made its eyes blurred with tears. The lamenters who perform the dirges respond to it sorrowfully. No one touches the arm of the city's lord who has removed its divine powers! No one intercedes!
114-115. How did Enlil make all his greatest divine powers fly away! No one ever touches his arm! No one ever intercedes!
117-126. I am going down to my dirge singer of bitter fates and I shall weep tearfully to him. Even now the lamenters who are expert in song make ululating wails over me! Now my people who are overcome by hardship voice laments for me one by one! Even now the places of refuge of my people whose hearts are burning in dark distress have been made known to me! My people whose hearts have been broken on the bitter way perform the lullabies of my young ones for me in tears!
127-135. The well-built houses, ladies' dwellings, were falsely founded, and they have been eroded by the winds! They are making a lament for me of how the foe has finished off my Land! They are addressing the cries of my heart, overwhelmed with bitterness, in order to soothe it! They are beginning their laments about my lord Enlil! He will have mercy and compassion on me -- Enlil, father of the black-headed people, he who will give the order to restore me!
137. My heart is dark, I am destroyed, I am in chaos, I have been devastated!
139-149. In the foremost brick buildings they sing that your fate is bitter! Even now, to Enlilwho will accept your tears for you, weeping bitter tears of your own accord, speak supplications to your lord himself concerning what he did to you, concerning that fate! Say to him "My lord, how long? Look upon me with favour, my lord!" Say "Why ......?" Say "May your heart be soothed for me -- overturn this sacrilege for your own good! The day is ......!" Say "Re-enter for me your dwelling in my darkened shrines!" Say "Like a bright, cleansed, sacred day, give ...... for your own good!" Say "......!" Say "Your misfortunes ...... will rebuild it!"
150-153. Perhaps by this means I can make him have compassion and mercy for you. Depression has weakened your heart, but I am the one who has established good cheer for you. He will fix it forever as your lot that you shall lift your head high, he will make good again the hostilities he is directing against you.
155. In the city which does not know freedom he struck them down thus.
157-166. 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 Icme-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 Icme-Dagan to restore its ziggurat temple, to make it shine like the day, to make fitting the dais upon its platform!
167-177. He has put back in their place the rites which the enemy disordered and desecrated, along with the scattered divine powers! He has given him his sacred unchangeable decision that they should sanctify and purify again the cleansing-rites which the enemy had put a stop to! He has told Icme-Dagan, his beloved shepherd, that faultless bulls and faultless bucks should be slaughtered! When decrees the fate of the sacred royal offering place (?), he will offer salutations and stand there daily in supplication and prayer. 2 lines fragmentary
179. How long before you will rest at ease?
181-183. How long will the brickwork strain its eyes upwards in tears and lamentations? Even now your lord, the Great Mountain Enlil, supreme in the universe, has removed lamentation from your brick buildings and made favourable your humour!
184-192. Now, city, your lord who has had compassion and mercy for you, Father Enlil, lord of all countries, who has commanded that you be restored, and the great mother Ninlil, who entreated him in prayer there, and the brickwork itself which said to him "Steady the trembling of Nibru!" and said to him "Rebuild my women's quarters for me! Re-establish my temples for me!" -- he who mulled things over so that he came to a decision about them, Enlil, who found agreeable his command of true words, who beneficently entered the true temple which had suffered destruction -- he himself is removing what he turned upon you in distress.
193-200. Just as he silenced you, when he made joy enter again he decreed as your fate the sound of choice beer and syrup being poured out to overflowing. "Enough! It is time to stifle the lament" he said to you himself. Because you have been living in a state of neglect, Enlilwho has decreed your fate has said "My city, you have placated my sacred heart towards you." He has returned to you! "Nibru, you have placated my sacred heart towards you." He has returned to you! True city, he has decreed your great fate and made your reign long! Nibru, he has decreed your great fate and made your reign long!
201-210. Enlil himself has commanded Icme-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 Jajiccua! 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!
212. How you suffer! How depression exhausts you!
214-219. Even now, they command Icme-Dagan that Sumer and Akkad should be restored at your feet, that their scattered people should be returned to their nests! They have brought the news that the magnificent rites of Eridug would not be forgotten, its heart sending forth wisdom, so that good sense should be allotted! The Anuna, the lords who decree fates, order that Adab should be rebuilt, the city whose lady fashions living things, who promotes birthing!
220-227. An and Enlil have advised that Urim should be restored, founded in a pasture, its divine powers distinct from the rest! They command the prince of the city Larsam, the herald of the universe, the judge of the numerous people, to secure its foundations, to follow the proper path! They have taken a decision concerning Unug- Kulaba, the sacred city, the handiwork of the gods, and restored it. They have brought news of the removal of all foes and enemies from the region of Zabalam, the city where the mistress of heaven concentrated her forces.
228-235. An and Enlil have looked with their beneficent gaze on Lagac, the mooring-pole of heaven, and the shrine Jirsu, established long ago. They have removed the treacherous Tidnum from that temple in Umma, Ceg-kurcaga, which had been ill treated! It is the great gods who have commanded that the foundations of Kic should be secured, at the edge of Sumer and Akkad, its dominion superlative! Marda, the city in whose river water flows, in whose fields is fine grain -- the Anuna who took those things away from it returned them to it again!
236-243. Isin, the provisioner of the Anuna, rising high since times of old -- An, Enlil, Enki and Ninmah have made its reign long! By their command they have handed it over and expressed their approval! They have entrusted it to Ninurta, the champion, the strong hero! They have told Ninisina, the exalted child of An, the incantation priest of the Land, to rest calmly in her sacred dwelling, Egal-mah! They have told Damu, the chief barber of Nunamnir, healer of the living, to make the foreign countries bow at the feet of his father and mother!
245. An, Enlil, Enki and Ninmah have given their orders!
247-254. 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!
255-261. {The ewes which bore lambs have filled the pens!} {( 1 ms. has instead the line:) Ewes have given birth in the folds, their lambs have filled the pens!} The goats which bore kids have filled the folds! The ewes which flocked with their lambs have swelled the sheepfold! The goats which flocked with their kids have caused the pens to be widened! He himself has set the day for turning destruction to the good! He has ...... the day ...... evil! He has brought in Icme-Dagan as assistance for the day for establishing justice in the land!
263-274. Although Sumer and Akkad had been desecrated by the foe, afterwards hearts were appeased, spirits soothed! All the great gods thus had compassion! They looked upon those sunk in exhaustion and brought them up out of it! They restored your city which had been razed to ruins! Enlil, king of all countries, restored its shining property which had been scattered, which had been devastated! There where the populace rested in the cool after building their nests, in Nibru, the mountain of the greatest divine powers, from where they had taken an unfamiliar path -- at Enlil's word the Anuna, those very lords who determine the fates, ordered that the temples which they had forsaken and the jewels, put there long ago, which had been carried off by the wind, should all be restored!
275-282. He has established there dining in joy within! Enlil has given the command to Icme-Dagan, his joyous, reverent sacral officiant, who daily serves, to sanctify its food, to purify its water! He has commanded him to purify its defiled divine powers! He has put in order its disordered and scattered rites, he has put back in their place the most sacred things, neglected and defiled. He decrees as a fate the offering of daily rations and the grinding up of fine meal and flour. He has decided to make bread plentiful on the table, to make loaves numerous!
284-295. Father Enlil, the lord whose command cannot be altered, prince of all countries, has fixed among the black-headed people, and commanded for their benefit, a time when no one is to speak hostile words to another, when a son is to respect his father, a time to establish humility in the Land, for the inferior to be as important as the mighty, a time when the younger brother, fearing his big brother, is to show humility, a time when the elder child is to treat the younger child reasonably and to pay heed to his words, a time to take neither weak nor strong away into captivity, but to serve with great acts of good, a time to travel the disordered roadways, to extirpate evil growths, {a time when anyone is to go where they will, to hurl no insults at one's fellow,} {( 1 ms. has instead the line:) a time when anyone is to go where they will, to carry oneself humbly in the plain, to perform no sacrilege,} {a time no one is to speak hostile words to another, to perform no sacrilege,} {( 1 ms. has instead the line:) a time to go from one's own city to a foreign city, to have no fear on the plain, to perform no sacrilege,} a time to remove bitterness from the Land, to establish light therein, a time when darkness is to be lifted in the Land, so that living things should rejoice.
297-303. Now, see! After that time, Enlil, the prince who is full of pity, has been beneficent to his hero who had laid the ...... brick! He put in order again for him the divine powers which had been desecrated by the enemy! He sanctified again the defiled rites for him! He purified its ziggurat temple and made it resplendent for him! Within he made abundance plentiful, he filled it with choice beer and syrup! He established there at that time the pleasing of hearts, the appeasing of spirits, the ameliorating of moods!
304-314. Icme-Dagan himself stood in prayer to Enlil and offered salutations! When he had begun the lament and spoken the supplication, the prince of all countries treated his body with oil of abundance as if it were the sweetest syrup! And his prayer was heard -- Enlil looked upon him with favour, Icme-Dagan whose words bring Enlil pleasure! Enlil's constant attendant, with whose thoughts he agrees! Because the humble one prostrated himself in his devotions and served there, because he will entreat him in supplication and will do obeisance, because he will complete and honour the royal offering and will return, because he will keep watch over everything and will not be negligent, Enlil has promised to Icme-Dagan his dominion of extended years!
315-322. He promised him that he will be a man of pre-eminent kingship! He promised him that he will be a king whose reign is good! He promised him that he shall have the people inhabit safe dwellings! Enlil found agreement in what he had said to the numerous people! On the day for decreeing fates, every part of Sumer and Akkad, among the black-headed people flocking like sheep, among their well-tended people, will praise forever the majesty of the Great Mountain Nunamnir, enkar weapon of the universe! It is his awe-inspiring way!
The lament for Unug
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Segment A
(beginning of 1st kirugu)
1-3. The ...... which had developed -- its wiping clean (?) was to be accomplished (?). The ...... of heaven and earth put their divine powers ...... to sleep (?). 1 line fragmentary
4-8. ...... mortal man multiplied to become as numerous as the gods. When together ...... had achieved a momentous decision, the ...... of the gods ....... Enki and Ninki determined the consensus -- deemed worthless. Enul and Ninul assigned the fate, .......
9-14. When together An and Enlil had created it, that one resembled ....... When Ninlil had given it features, that one was fit for ....... When together Aruru, Suen and Enki had fashioned its limbs, that one turned pitch black, as at night, halfway through the watch, ....... All the great gods paled at its immensity and ...... was brought about. Like a great wild bull which bellows mightily, that one filled the world with its roar.
15-20. As its gigantic horns reached up to heaven, who trembled in his very core? As it was piled up over the mountains like a battle-net, who turned away? Who caused wailing and lamenting in those streets and ......? Unug, like a loyal citizen in terror, set up an alarm (and exclaimed) "Rise up!" Why did its hand seize Unug? Why did the benevolent eye look away? Who brought about such worry and lamenting and ......?
21-27. That one drew nearer. That one settled upon the ground. Why would he withdraw? Who distorted Unug's good sense and deranged its good counsel? Who smashed its good udug deity? Who struck its good lamma deity too? Who desecrated the fearsome radiance which crowned it? Who brought about mob panic in Unug? Who ...... sickness too? Along with the city, the foreign lands ......, who ...... in the temple of Unug? That one ....... small no. of lines missing
Segment B
(continuation of 1st kirugu)
1-8.1 line fragmentary Who made ......? Why was ...... expanded? Who made the black-headed people become so numerous? Who overthrew ......? ...... was destroyed -- who restored ......? Who confronted ......? That one crushed ....... That one ....... small no. of lines missing
Segment C
(probable beginning of 2nd kirugu)
1-9.1 line fragmentary ...... and Utu, who in human form renders judgment at the law court of heaven, set and did not rise again. ...... bore a heavy burden of sin. ...... the altered verdicts of Lord Nunamnir. ...... who can smite ......? ...... and they approach (?). ...... he brings ...... forth. ...... of Enlil ....... He ...... and puts an end to ....... small no. of lines missing
Segment D
(continuation of 2nd kirugu)
1-9.1 line fragmentary ...... each and every one ....... ...... its ways were ....... ...... its destruction and demolition, ....... The ...... of the gods ...... attention. ......, who neglected ......, ...... the city watched as the evil ghost approached. ...... breathed painfully, he wept bitterly. ...... there was no nodding of the head.
10-20. He consoled himself with tears and laments -- the city trembled. A defiled hand smote him and flattened his skull -- the city collapsed. The fearsome radiance overwhelmed like ....... The proud city of all the lands became like one who spreads havoc. The faithful cowherds themselves overturned every single cattlepen. The chief shepherds themselves burned (?) every sheepfold. They built them up like grain heaps, they spread them out like grain piles, they were convulsed. ...... they drenched the fields with water, they turned the city into a swamp. They did all that. Like reeds in a wasteland, life could not be revived. They brought ruination. Evil things menaced (?) the city. A hush settled over the awed hearts of its people like a cloak.
21-33. Its good udug deities went away, its lamma deities ran off. Its lamma deity (said) "Hide in the open country" and they took foreign paths. The city's patron god turned against it and its shepherd abandoned it. Its guardian spirit, though not an enemy, was exiled (?) to a foreign place. Thus all its most important gods evacuated Unug, they kept away from it. They hid out in the hills and wandered (?) about in the haunted plains. In the city built upon peace, food and drink were overturned like a saman vessel. In the pasture lands a tumultuous noise arose, the asses and sheep were driven away. Elderly people and babies, taking their rest, ...... in front ....... They saw ...... and slaughtered (?) ....... 3 lines fragmentarysmall no. of lines missing
Segment E
(continuation of 2nd kirugu)
1-7. He ...... and opened his clenched fist. He ...... and reached out his hand. The ...... of Sumer, the city whose king crossed over to an enemy land, to ....... -- he smote it with the might of his weapon. He ...... and turned the place into dust. He ...... and piled the people up in heaps. ......, how long until its charms are restored?
9. The ...... of heaven ...... and the people ...... to the limits of heaven.
11-20. He ......, stretched forth his hand and induced terror in the land. Enlil struck out with great ferocity. He announced: "A deluge dashing the hoe on the ground shall be invoked. At its front war shall be a ...... axe, at its rear it shall be a ....... Its overgrown hair shall be a harrow, its back shall be flames. Its countenance shall be a malevolent storm that enshrouds heaven and earth. The glint of its eyes shall be lightning that flashes far like the Anzud bird. Its mouth shall rage -- a blazing fire that extends as far as the nether world. Its tongue shall be an inferno, raining embers, that sunders the Land. Its arms shall be the majestic Anzud bird that nothing can escape when it spreads wide its talons."
21-31. "Its ribs shall be crowbars that let light pass inside like the sun's rays. Knotted at both its hips shall be city-destroying slingstones. Its great haunches shall be dripping knives, covered with gore, that make blood flow. Its muscles shall be saws that slash, its feet those of an eagle. It shall make the Tigris and Euphrates quaver, it shall make the mountains rumble. At its reverberation the hills shall be uprooted, the people shall be pitched about like sheaves, Sumer and Akkad shall shiver, they shall be flooded like a harvest crop. The foolish shall rejoice, they shall exclaim (?): "Let it come -- we shall be seeing war and battle in the city, how the sacred precinct (?) is destroyed, how the walls are battered down, how the city's peace is disrupted, how among the loyal families honest men are transformed into traitors.""
32-40. "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.""
42. My heart is filled with sorrow, I am tear-stricken.
44-50. Oh, Sumer! Alas -- your spirit! Alas -- your structure! Alas -- your people! The word of An, having been assigned its place, has destroyed the sacred precinct (?). The pronouncement of Enlil, having been set in motion, ....... The deluge dashing the hoe to the ground ....... The great and fierce ......, Lord Nergal ....... ...... like Gibil, Nergal ....... 1 line fragmentary
51-65. War ...... enemy lands ...... echoed. Like arrows in a quiver ....... Evildoers in Sumer....... Gutium, the enemy, overturned ....... Sumer, caught in a trap, ....... Its people were thrown into turmoil ....... The mighty heroes of Sumer ....... ...... the heart of a hurricane ....... They advanced like the front rank of troops, ....... Like ...... they were crushed, every one of them ....... Their war veterans gave up, their brains were muddled. The troop leaders, the most outstanding of the men, were viciously hewn down. Gutium, the enemy, ...... weapons ....... Not looking at each other ...... Like a swelling flood, like ......, Subir poured into Sumer.
66-74. They ...... like stampeding goats, they tore apart the corpses of the population. They mutilated Sumer and Akkad, they pulverised it as with a pestle. They destroyed its settlements and habitations, they razed them to ruin mounds. The best of Sumer they scattered like dust, they heaped up ....... They massacred its populace, they finished off young and old alike. They destroyed the city of the Anuna gods, they set it aflame. They put out both Unug's eyes, they uprooted its young shoots. They wandered all through the libation places of the Anuna gods. And even Kulaba, which is the primeval city, they turned into a place of murder.
76. Alas -- Sumer! Alas -- its people!
78-88. Unug! They seized your wharf and your borders and ....... At Unug shouts rang out, screams reverberated, its captured men ....... The noise reached to the south. The south was destroyed and ....... The impact forced its way to the uplands. The uplands were struck and ....... To the right and left no people moved about, no habitations were built. There was no ...... and the mobilisation of troops did not ....... ...... rose up to heaven. Heaven perished and its strength did not ....... ...... upon the earth. The earth was scattered, and it did not ....... All the settlements were dispersed -- Unug stood all alone. It was a bull, it was a champion, it was immense with pride, but it ...... to the weapons. All night and even until midday battle was waged, and afterwards it did not .......
89-99. Battering rams and shields were set up, they rent its walls. They breached its buttresses, they hewed the city with axes. They set fire to its stations, they ...... the city's dwellings. They destroyed it, they demolished it. Unug, the good place, was ...... with dust. Like a great wild bull wounded with an arrow, ....... Like a wild cow pierced with a spear, ....... The mighty one rushed with his weapons and ...... implements of war. Subir, rising up like a swelling floodwave, ....... They trampled (?) through the streets and ....... They let the blood of the people flow like that of a sacrificial cow, they tore out everything that had been built.
100-111. The citizens of Unug ....... They ...... and threw down ....... They ...... and put an end to ....... They seized ....... They struck ....... They destroyed ....... They ...... They demolished ....... They set up ....... They heaped up ....... They put an end to ...... and did not leave behind ....... ...... Subir entered .......
113. ...... cried out "...... has been created" and he smeared dust .......
115. ...... reached ...... 19 fragmentary linesunknown no. of lines missing
Segment F
(probable beginning of another kirugu)
1-5. The enemy land ....... Zabalam ....... In Urim, the E-kic-nu-jal ....... Cattlepen and sheepfold ......, evil ....... The land of Subir ....... 200-300 lines missing
Segment G
(part of 11th kirugu)
1-5. All the great gods ....... The Anuna gods ....... 1 line fragmentary Sovereigns ....... 1 line fragmentaryunknown no. of lines missing
Segment H
(beginning of 12th kirugu)
1-8. Lady Inana whose greatness is vaster than the mountains, hovering like An, vested with grandeur like Enlil, like her father, perfect by night and in the heat of the day, like Utu, surpassing in vigour, singularly exalted in all the four regions -- let Icme-Dagan take pleasure in relaxing in your temple, let him murmer to you in your temple, let him raise his head to you in your E-ana.
9-19. Let Icme-Dagan serve you as your steward. Let him prepare great bulls for you. Let him dedicate great offerings to you. Let him make the beer, fat and oil plentiful for you. Let him make syrup and wine flow for you as from stone jars. Let Icme-Dagan, son of Enlil on the king's pedestal, bow in homage to you. May he make the ub and ala drums resound grandly for you. May the tigi sound sweetly for you, and may the zamzam play for you. May they play ...... on the tigi for you, expressing your prayers and supplications before you.
20-27. In bringing forth ......, all that there are, at your E-jipar in Unug, as a humble man who has grasped your feet, as a reverent man who has experienced your exaltedness, he has brought a lament as offering to you and will ....... As for everything that happened to Sumerand Akkad, which he has witnessed in Unug, the aggrieved place, may the best singers perform songs there.
28-38. If the Anuna gods emerge tearfully, let them promise to us that as it was when heaven and earth came about, nothing of that time shall be changed. If An looks kindly upon that man and at the well-built city, the place of determining fate, proclaim "Man and city! Life and well-being!" for him. Let praise ring out. Let him be made surpassing above all, to his right or left. Tireless lamma deity, take hold of his head, pronounce his fate in charitable words -- by the command of An and Enlil it will remain unaltered for a long time.
The lament for Eridug
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A composite version from Nibru
Segment A
(beginning of 1st kirugu)
1-10.4 lines missingThe roaring storm covered it like a cloak, was spread over it like a sheet. It covered Eridug like a cloak, was spread over it like a sheet. In the city, the furious storm resounded ....... In Eridug, the furious storm resounded ....... Its voice was smothered with silence as by a gale. Its people ....... Eridug was smothered with silence as by a gale. Its people .......
11-18. Its king stayed outside his city as if it were an alien city. He wept bitter tears. Father Enki stayed outside his city as if it were an alien city. He wept bitter tears. For the sake of his harmed city, he wept bitter tears. Its lady, like a flying bird, left her city. The mother of E-mah, holy Damgalnuna, left her city. The divine powers of the city of holiest divine powers were overturned. The divine powers of the rites of the greatest divine powers were altered. In Eridugeverything was reduced to ruin, was wrought with confusion.
19-26. The evil-bearing storm went out from the city. It swept across the Land -- a storm which possessses neither kindness nor malice, does not distinguish between good and evil. Subircame down like rain. It struck hard. In the city where bright daylight used to shine forth, the day darkened. In Eridug where bright daylight used to shine forth, the day darkened. As if the sun had set below the horizon, it turned into twilight. As if An had cursed the city, alone he destroyed it. As if Enlil had frowned upon it, Eridug, the shrine Abzu, bowed low.
28. It cried out bitterly: "O the destruction of the city! The destruction of the house!"
30-37. A second time the storm destroyed the city -- its song was plaintive. ...... was trampled (?). ...... intensified the lament. It cut the lock from its main gate. The storm dislodged its door. ...... It stacked the people up in heaps. ...... on its own destroyed it. It turned ...... into tears. ...... defiled ...... 1 line missing
39-47. ...... It distorted its appearance. ...... It distorted its appearance. It circled its ...... wall. It overturned its foundations. Throughout his city, the pure, radiant (?) place, the foundations were filled with dust. It cast down its ziggurat, the shrine which reaches up to heaven, into a heap of debris. The loftiness of its elevated door-ornament, befitting a house, was stripped down (?). It cut down the gate, its Great-Ziggurat-of-Heaven-and-Earth-Covered-with-Terrible-Awesomeness, its shining door, and it broke through its bolt. It ripped out its doorframe. The house was defaced.
49. The destruction of Eridug! Its destruction was grievous.
51-57. At its lion-faced gate, the place where fates are determined, it mutilated the copse (?) forming the ornament of the house ....... Ka-hejala and Igi-hejala, the doorkeepers of the house, ....... Prematurely they destroyed it utterly. They completely altered ....... At the gate of the uzga precinct, the animal-fattener ...... the great offerings. Its birds and fish were neglected there. Destruction ....... Throughout his house, radiant (?) in silver and lapis lazuli, tears .......
58-65. The hired man and the governor ....... The festivals ...... grandly ....... Holy songs, songs of all kinds ....... The cem drum and ala drum ....... The great divine powers, all the divine powers ....... The place of the gods of heaven and earth ....... The judgment by the king, the holy sceptre at his right side, ....... The en priestess, lumah priest and nindijir priestess .......
66-73. The minister Isimud ....... Strangers to the house ...... its side. Eridug, the shrine Abzu, ...... silently. The enemy ...... cleansed in a magnificent robe. ...... a man ...... the people ....... Along with the fluids spilled from his guts, his blood spilled forth. The ......, which like the azure sky was embellished forever, ...... grasped .......
78-99. ...... distressed and anxious ...... like a pigeon ....... 1 line fragmentary The birds of the destroyed city ...... a nest. The ukuku bird, bird of heart's sorrow, ...... the place. Pain ....... The area became entangled in wild thornbushes. It ...... wild thornbushes. The Cimackians and Elamites, the destroyers, looked at the holy kettles which no one may look at. In the House of Nisaba's Wisdom, the house of understanding, ...... covered over ....... The divine powers which embellish the Abzu ....... When the holy treasures stored in the treasury were put ......, when, like a mist lying heavily on the earth, ......, they went like small birds shooed from their hiding places. 7 lines fragmentaryunknown no. of lines missing
Segment B
(continuation of 4th kirugu)
1. Father Enki uttered a lament for himself .......
3. Bitterly Father Enki uttered a lament for himself.
5-9. Because of this, Enki, king of the abzu, stayed outside his city as if it were an alien city. It bowed its neck down to the ground. Eridu's lady, holy Damgalnuna, the faithful cow, the compassionate one, clawed at her breast, clawed at her eyes. She uttered a frenzied cry. She held a dagger and a sword in her two hands -- they clashed together.
10-15. She tore out her hair like rushes, uttering a bitter lament: "You, my city whose woman does not dwell there, whose charms do not satisfy her -- where is a lament uttered bitterly for you? Eridug! You, my city whose woman does not dwell there, whose charms do not satisfy her -- where are tears wept for you? I fall like a bull in your lofty ...... falls ....... I am ....... My heart ...... queen ......." (incorporating end of 5th kirugu)
Segment C
(continuation of 6th kirugu)
1-8.1 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.
9-20. Aruru, the sister of Enlil, destroyed her city Iri-saj-rig. In Kec, the creation place of the Land, the people saw inside its holy sanctuary where daylight had been unknown. She destroyed it but did not abandon it -- at the lunches, in her great dining hall, they call her name. Lord Nanna, Lord Acimbabbar, destroyed his city Urim. He decimated the Land with famine. He committed a sacrilege against the E-kic-nu-jal. He struck at its heart. He destroyed it but did not abandon it -- at the lunches, in his great dining hall, they call his name.
21-25. Inana, the queen of heaven and earth, destroyed her city Unug. Fleeing from the E-ana, the house of seven corners and seven fires ......, she destroyed it but did not abandon it -- at the lunches, in her great dining hall, they call her name.
26. ( Damgalnuna speaks:) "My beloved, who has ever seen such a destruction as that of your city Eridug!"
28. "My beloved, for how long was it built? For how long is it destroyed? ...... adornment of the Abzu."
30-36. "Lord Enki, who has ever seen such a destruction as that of your city Eridug? Who has ever seen such a misfortune as that of the shrine Abzu, your house?" No one goes up to his offering terrace. At the lunches, in his great dining hall, they do not call his name. Enki, king of the abzu, felt distressed, felt anxious. At the words of his spouse, he himself began to wail. He lay down and fasted.
37-44. My king, you must not be distressed, you must not be anxious. Father Enki, you must not be distressed, you must not be anxious. Son of An, return your heart to your Ki-ur and your attention to your city. Living in an alien city is miserable -- return your attention to your city. Living in an alien house is miserable -- return your attention to your house. What can anyone compare with this city? -- Return your attention to your city. What can anyone compare with this house? -- Return your attention to your house. Eridug's day is long. Its night is over.
45-52. May your throne say to you "Sit down". May your bed say to you "Lie down". May your house say to you "Be rested". May your holy dais also say joyfully to you "Sit down". May your father An, the king of the gods, satisfy your heart. A person, a humble man, brings you a lament over your wife's faithful house. When he sings it before you, may that person soothe your heart. When he recites a prayer, look kindly upon him.
54. It destroyed your ...... and struck against your house.
56-59. ...... and may he restore it for you. 2 lines fragmentary Do not hide like a criminal .......
A version from Urim (UET 6 142)
Segment A
1-5. House of princely powers, standing in mighty water -- the waters have receded from it ....... One can walk on its wide swamp. Within it grow wild thornbushes. The delightful boat Wild goat of the abzu -- the waters have receded from it; ...... its sheepfold ...... the wharf. They were Sirsir, the tutelary deity, and the man who rides the boat. At the prow ...... was hurled down in front of them. Evildoers destroyed the house, and its rites were disturbed.
6-7. At the giguna shrine, the sacred house, evildoers ....... The E-unir -- the shrine raises its head as high as heaven. Its shadow .......
8-14. At the great gate, the lion-faced gate, the place where fates are determined, evildoers ....... They set fire to its door. Ka-hejala and Igi-hejala, the doorkeepers of the house, ....... ...... Enki, at the ...... place, ...... its people. ...... the destroyed place, the Abzu ...... the powers of the Anuna gods. 3 lines fragmentary (continuation of 3rd kirugu)
Segment B
1-6. Eridug ....... City in the reedbeds ....... In Eridug, young bulls ....... Without being a marsh boar ....... Eridug, like a bull ....... The lady of the city cried, "My city ......!"
8. Father Enki! O your house, O your city, O your people ...... the mountains.
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