Chapter 05 · 2000 – 1600 BCE
Old Babylonian
Hammurabi, the Epic of Gilgamesh, mathematics.
~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A love song of Shulgi (Shulgi Z)
In plain English
A speaker addresses a beloved — calling him brother, lad, beloved, fairest of countenance — and says that because of him, something goes undone or unfelt; the lines are badly damaged and the repeated phrase at the heart of each cannot be recovered. What can be read is a complaint: the date clusters are not placed in her hand, the sheaves are somehow lost to her, and the grain in the silos brings her no sweetness. Then a second voice — or the same speaker shifting tone — invites her sister to come to his fields, large and small alike, to see the early grain watered with its first rains and the late grain watered with its last; what happens next is lost, the final lines too broken to read.
AI-generated reading paraphrase; compare with the translation below.
“"The ...... because of you does not ....... My brother, the ...... because of you does not ....... Lad (?), the ...... because of you does not ....... My beloved, the ...... because of you does not ....... My fairest of countenance, the ...... because of you does not ....... Its date clusters because of you are not placed in my hand. Its sheaves are ...... for me. Its ...... are not sweet for me. Grain ...... the silos (?)." "My sister, I would go with you to my fields. My fair sister, I would go with you to my fields. I would go with you to my large fields. I would go with you to my small fields. For my early grain irrigated with its early water, for my late grain irrigated with its late water, ...... its grain ...... sheaves .......”
Source: ETCSL c.2.4.2.26: A love song of Shulgi (Shulgi Z). Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.2.4.2.26
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A man and his god
In plain English
A person should loudly proclaim the greatness of his god, and young men should devoutly take the words of their god to heart, turning them over the way a weaver works a thread. May the temple singer bring comfort to his neighbor and friend — may the lament that shapes his mouth soften the heart of his god, because a man without a god goes hungry. And yet here is a young man who has done nothing wicked, who has kept clear of violence and murder, and still he passes his days in grief, racked by the demon-disease asag and something bitter — the tablet breaks off before the thought is finished.
AI-generated reading paraphrase; compare with the translation below.
“A person should steadfastly proclaim the exaltedness of his god. A young man should devoutly praise the words of his god; the people living in the righteous Land should unravel them like a thread. May the balaj singer assuage the spirit of his neighbour and friend. May it soothe their (?) hearts, bring forth ......, utter ......, and measure out ....... Let his mouth shaping a lament soothe the heart of his god, for a man without a god does not obtain food. There is a young man who does not wickedly put his efforts into evil murder, yet he spends the time in grief, asag illness and bitter…”
Source: ETCSL c.5.2.4: A man and his god. Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.5.2.4
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A mythic narrative about Inana
In plain English
The opening lines are too damaged to read, and an unknown number of lines are lost entirely before the narrative resumes. When it picks up, E-ana has come down from heaven, and Inana has fixed her mind on one goal: seizing the great heavens. The thought is repeated, driving and insistent — she means to take the great heavens, and she is resolved. She turns to her brother, the young sun-god Utu, and tells him she has something to say: he must listen. She addresses him as her twin and presses him again — pay attention to her words.
AI-generated reading paraphrase; compare with the translation below.
“1 line fragmentary Holy Inana ....... The hero, youthful Utu, ....... At dead of night ....... E-ana ....... Inana ....... The great (?) heavens ....... unknown no. of lines missing 1 line fragmentary ...... E-ana came forth from heaven, ...... the lady of heaven set her mind to capturing the great heavens, ...... Inana set her mind to capturing the great heavens, ...... set her mind to capturing the great heavens from the ...... of heaven, ...... youthful Utu, she set her mind to capturing the great heavens. Holy Inana spoke to her brother the hero, youthful Utu: "My brother, I want to tell you something -- pay attention to my speech. ...... Utu, my twin, I want to tell you something -- pay attention to my speech."”
Source: ETCSL c.1.3.5: A mythic narrative about Inana. Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.1.3.5
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A namerima (?) for Iddin-Dagan (Iddin-Dagan D)
In plain English
Nininsina, holy daughter of An, is addressed as a great lady and majestic healer of all humanity — and also a terrifying force. Her storm-like fury shakes both heaven and earth; her fierce upraised face burns like fire and tears apart enemy bodies. She moves like a dragon, her lion's paws fitted with sharpened claws constantly dripping blood, and the mere sight of her fills the body with dread. When she draws her scalpel and lancet — blades sharp as a lion's claws — through flesh, every person on earth trembles. Several phrases in the opening lines are too damaged to read.
AI-generated reading paraphrase; compare with the translation below.
“Great lady, majestic physician to the black-headed, holy Nininsina, daughter of An, may you be praised! Lady whose tempest, like a raging storm, ...... the interior of heaven and the trembling earth, whose upraised fierce face, like a fire, rips the bodies of the enemy; who, like a dragon, does not bring up venom in her place where ......, paws of a lion, sharpened knives, claws constantly dripping blood, ...... which prick the body with fear! When you draw through the flesh the scalpel and the lancet, knives like lion's claws -- the bodies of the black-headed people tremble because of you!…”
Source: ETCSL c.2.5.3.4: A namerima (?) for Iddin-Dagan (Iddin-Dagan D). Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.2.5.3.4
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A praise poem of Anam
In plain English
Anam is addressed directly as lord, perfect in his broad wisdom, the one who preserves Nibru and keeps the city from harm. He is praised as the sweet breeze of his city, father of the region of Unug, a judge revered for his verdicts, and a man who fears An and Inana. He cherishes E-ana and finds joy there, standing as en priest of Inana, heart's desire of the goddess, all-knowing and proud. He is powerful enough to batter the wrathful, blessed with good looks, and richly endowed — though several phrases throughout are too damaged to read, leaving the full list of his qualities incomplete.
AI-generated reading paraphrase; compare with the translation below.
“Anam, lord, ......, ......, perfect in your broad wisdom, ......, who preserves Nibru, who prevents the city from having ......! Sweet breeze (?) of his city, father of the region of Unug, judge who ...... in his verdicts, reverent ......, who fears An and Inana! Who cherishes E-ana, who is happy there ...... in friendly words! Mighty ......, heart's desire of Inana, who reveres the ...... of the Land, ...... with head high, en priest of Inana, ......, all-knowing! ......, who batters the wrathful, ......, endowed with good looks, ...... who is fearsome; watching ......, richly endowed with…”
Source: ETCSL c.2.7.1.1: A praise poem of Anam. Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.2.7.1.1
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A praise poem of Enlil-bani (Enlil-bani A)
In plain English
Enlil-bani is hailed as a wondrous king among princes — created by An, raised up by Enlil, and shining over every land like the sun-god Utu. Born to rule and invested with all the divine powers, he is watched over by Enlil and heeded by Ninlil because of the vast multitudes living at the edge of heaven and earth. With his shepherd's crook he has settled countless people across the lands, spreading wide shade over them all. He is called the great son of Enki, a shepherd and counsellor who guides all living things — one manuscript reads 'sage' instead of 'shepherd' at that point — and the great mother Ninlil places her trust in him. One phrase describing his appearance is too damaged to read.
AI-generated reading paraphrase; compare with the translation below.
“Enlil-bani, wondrous king among the princes! Created by An, elevated by Enlil, like Utu the light of all lands, born to princedom, girded with all the divine powers, watched over by Enlil and listened to by Ninlil on account of the widespread people living at the boundary of heaven and earth! Fair of ......, lordly of limb! With the shepherd's crook you have settled innumerable people. Enlil-bani, great son of Enki, shepherd (1 ms. has instead: sage) and counsellor who guides living things, who spreads broad shade over all lands, grandiloquent prince whom great An has summoned, great mother Ninlil trusts in you.”
Source: ETCSL c.2.5.8.1: A praise poem of Enlil-bani (Enlil-bani A). Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.2.5.8.1
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A praise poem of Hammu-rabi (Hammu-rabi A)
In plain English
The text opens with Hammu-rabi acting as lord over his people, though the first several lines are too damaged to read. What survives in fragments mentions the black-headed people, the Euphrates, the Tigris, and the banks of the Irnina watercourse. A series of gods are named — Gibil, Enlil, Enki, Suen, Utu, Ishkur, Marduk, and Inana — each paired with qualities such as heroism, strength, and divine powers, though the connections between them are broken throughout. Further references to humanity, kingship, and 'the Great Mountain' appear in scattered damaged lines, and an unknown number of additional lines are lost entirely.
AI-generated reading paraphrase; compare with the translation below.
“1 line damaged ...... acting as its lord ...... 7 lines damaged ...... the black-headed ....... ...... the Euphrates ....... ...... the Tigris ....... ...... on the banks of the Irnina watercourse ....... King Hammu-rabi ...... Gibil (the god of fire). Enlil ....... Enki ...... heroism. Suen ....... Utu the sorcerer ...... 1 line damaged ...... his favourite ....... Ickur ...... heroism. Marduk ...... strength (?). Inana ...... divine powers. ...... reverent ...... 1 line damaged unknown no. of lines missing 5 fragmentary lines unknown no. of lines missing 1 line damaged ...... humanity ....... 5 lines damaged ...... the Great Mountain ....... 1 line damaged ...... the divine powers of kingship ....... 1 line damaged ...... Enlil ....... 1 line damaged ...... acting as its lord (?). 3 lines damaged unknown no. of lines missing”
Source: ETCSL c.2.8.2.1: A praise poem of Hammu-rabi (Hammu-rabi A). Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.2.8.2.1
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A praise poem of Hammu-rabi (Hammu-rabi C)
In plain English
In the innermost shrine, Enki has truly honored Hammu-rabi — the king who loves purification rites and is at home among the sacred divine powers, skilled in precious plans, reverent, eloquent, and quick-handed. He is the shepherd favored by lord Nunamnir and beloved of mother Ninlil, the one who brings great food offerings to E-kur, who delights Enki, and who is cherished by holy Damgalnuna. Several lines are too damaged to read, but what survives records that Hammu-rabi has restored purification rites, plans, and divine powers in the shrine E-kiš-nujal, and honors Nanna and Ningal daily. The poem closes with an address to the young moon-god Suen, promising that Hammu-rabi will stand before him and fulfill all his requirements — though the final lines are fragmentary.
AI-generated reading paraphrase; compare with the translation below.
“Enki has esteemed him truly in the shrine, the august place -- the king who loves purification rites and is well-suited to the pure divine powers, the king who is skilled in the precious plans, who is reverent, eloquent and deft (?), the shepherd, favourite of lord Nunamnir and beloved of mother Ninlil, who ...... great food offerings in E-kur, who delights (?) the great prince Enki, ......, who is cherished by holy Damgalnuna: the good shepherd Hammu-rabi. The king has ...... everything in the shrine E-kic-nujal. Hammu-rabi, whose ....... Daily he ...... Nanna and Ningal. The king whose joy is ...... has restored the purification rites, plans and divine powers ....... He will stand there before you ......, o youth Suen, fulfilling ...... all your requirements.”
Source: ETCSL c.2.8.2.3: A praise poem of Hammu-rabi (Hammu-rabi C). Black, J.A., Cunningham, G., Robson, E. & Zólyomi, G. (eds.), The Electronic Text Corpus of Sumerian Literature, Faculty of Oriental Studies, University of Oxford. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.2.8.2.3
Read the full tablet entry