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 prayer to Marduk (?) for Hammu-rabi (Hammu-rabi B)
In plain English
Lugalcubur is called upon to place the sacred crown of kingship on Hammu-rabi's head. Enki, lord of life, is asked to wrap Hammu-rabi's priestly headdress in awe and splendour within the E-unir — the temple of heaven-and-earth's plans — and to make the powers of kingship shine brilliantly for him, equipping him forever with the authority befitting a high priest. Enki should murmur life-giving incantations over Hammu-rabi, grant him a long destiny, and take as much delight in hearing Hammu-rabi's name spoken as in hearing his own. Let Enki reward him with wisdom and clear judgment, make his royal name unalterable, extend the years of his life, and give him lordship over every foreign land. The prayer closes with a direct address: 'O Hammu-rabi, my king.'
AI-generated reading paraphrase; compare with the translation below.
“May Lugalcubur place on your head the sacrosanct (?) crown of kingship! May Enki, the lord of life, ...... life, and in the E-unir, the house of the plans of heaven and earth which rides upon all the divine powers, may he cover your priestly headdress in awe and splendour! May he make the divine powers of kingship resplendent for you, and fit you up forever with the plans appropriate to the rank of en priest! May he gently recite for you live-giving incantations, bestowing in addition a long-lived destiny; may the uttering of your name delight Enki as much as the uttering of his own name! May he reward you with wisdom and intelligence! May your royal name be as something unchangeable! May father Enki prolong the years of your life, and may he grant you lordship over every one of the foreign lands. O Hammu-rabi, my king!”
Source: ETCSL c.2.8.2.2: A prayer to Marduk (?) for Hammu-rabi (Hammu-rabi B). 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.2.8.2.2
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-gida (?) of Ninshubur (Ninshubur A)
In plain English
Ninshubur is addressed directly: good seed of the Land, minister of An. From within heaven itself, An granted her a destiny and Enlil confirmed it — that she would carry a lapis-lazuli sceptre and walk before An. Through her powers, sheepfolds are built and animal pens are enclosed, and she tends those within them the way a fertile ewe tends her lambs, a goat her kids, or a mother her children. The text then breaks: one line survives only in fragments, and an unknown number of lines are lost entirely.
AI-generated reading paraphrase; compare with the translation below.
“Lady, good seed of the Land, minister of An! Minister of An, mother Nincubur! From the interior of heaven, An bestowed upon you (?), and Enlil destined as your (?) fate, that you should take a lapis-lazuli sceptre in your hand and proceed in front of An. As if you were a fecund ewe caring for its lambs, a fecund goat caring for its kids, or a fertile bearing mother caring for her children, through your powers folds are erected and pens are fenced off. In the folds erected through your powers and in the pens fenced off through your powers, 1 line fragmentary unknown no. of lines missing "I…”
Source: ETCSL c.4.25.1: A shir-gida (?) of Ninshubur (Ninshubur 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.4.25.1
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-gida to Martu (Martu A)
In plain English
Martu is a hero, a mighty young god who rules the distant mountains all the way to their farthest edges. He has the raw strength of a savage lion and holds a sacred throne in the mountains, a place of purity. He radiates great terror, was fathered by the god An, and shines with an abundance of divine powers. His mother Ninhursaja built him a body of enormous proportions — though whatever purpose that last detail serves, the text breaks off before completing the thought.
AI-generated reading paraphrase; compare with the translation below.
“Hero, august youth, who completely controls the distant mountains as far as their borders! Martu, august youth, who completely controls the distant mountains as far as their borders, who possesses the strength of a savage lion, who occupies a holy dais in the mountains, the pure place! Martu, who possesses the strength of a savage lion, who occupies a holy dais in the mountains, the pure place, who is imbued with great fearsomeness, whom holy An engendered, who appears gloriously with numerous divine powers! His own mother Ninhursaja gave him enormous limbs for his form, so that no one should…”
Source: ETCSL c.4.12.1: A shir-gida to Martu (Martu 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.4.12.1
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-gida to Nininsina (Nininsina A)
In plain English
Nininsina sits enthroned on an exalted dais, radiant and awe-inspiring. She gathers up the divine powers and announces the sacred rites, working with intricate skill. She takes the august divine powers in her hands, fastens the ornamental incrustations to the great garment, and speaks words of blessing. She tests the surgical lancet and sharpens the scalpel, perfecting the divine powers of medicine — then hands them over to her son, the kindly Damu, king of Jirsi. Several lines are too damaged to read, but the surviving text focuses on Nininsina's mastery of both sacred rite and healing craft.
AI-generated reading paraphrase; compare with the translation below.
“...... who has taken her seat on an exalted dais, ......, imbued with awesomeness, an amazing sight, ...... Nininsina, joyously fresh, ......, gathering up the divine powers, she announces the rites. ...... Nininsina ...... with intricate skill. ......, ministering with intricate skill, she gathers up the divine powers; Nininsina, ministering with intricate skill, she gathers up the divine powers. She takes in her hands the august divine powers. She attaches the incrustations to the great garment, while speaking favourable words. She tests the surgical lancet; Nininsina sharpens the scalpel. She has made perfect the divine powers of medicine, and hands them over to her son, the king of Jirsi, the kindly Damu:”
Source: ETCSL c.4.22.1: A shir-gida to Nininsina (Nininsina 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.4.22.1
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-gida to Ninurta (Ninurta A)
In plain English
Ninurta, warrior son of Enlil, fierce bull and rightful prince, takes his seat on An's throne-dais. His glory fills the temple E-šu-me-ša and the great shrine E-kur; he is a rigorous judge and butting bull who plants his foot on rebel lands. In his hand he holds a sceptre of gleaming precious metal, the true crown of An rests on his head, and he rises over the people as the new moon does — as Nanna shines across heaven and earth, as Utu crests above the cypress trees. He is a king born in the mountain women's chambers, second in rank to someone whose name is lost, and here the surface breaks off: at least six lines are gone.
AI-generated reading paraphrase; compare with the translation below.
“The warrior, the lordly son of Enlil, Ninurta, the fierce bull, fit to be a prince, the hero manifest in E-cu-me-ca, the glory of E-kur, the rigorous judge, king, ...... of the gods, the butting bull, placing his foot on the rebel lands, Ninurta, the lord of E-cu-me-ca, has taken his seat on the throne-dais of An. Like the new moon he comes forth over the people. Like Nanna he is ...... in heaven and earth. He holds in his hand a sceptre of shining precious metal, and the true crown of An is placed on his head. Like Utu he comes forth over the cypresses; like Nanna he stands over the high mountains. The lord in the courtyard (1 ms. has instead: The lord, the king), ......, the king who was born in the women's chambers in the mountains, second in rank ...... at least 6 lines missing”
Source: ETCSL c.4.27.01: A shir-gida to Ninurta (Ninurta 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.4.27.01
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-gida to Nuska (Nuska B)
In plain English
Enlil decreed Nuska's birth in the E-kur temple; Nudimmud, king of prosperity, honored him in the abzu. Nuska is the majestic minister of Enlil, his praise sweet and fitting, and the poem's speaker declares an intention to sing that praise. Enlil, the good shepherd, is Nuska's source of light; Ninlil gave him his majestic name; Enki gave him wisdom. Born to Enul and Ninul, Nuska is bound to lordly lineage — he is the E-kur's own song, the minister perfectly matched to his king, the man Enlil holds closest to his heart.
AI-generated reading paraphrase; compare with the translation below.
“......, Enlil decreed your birth in the E-kur! Nuska, Enlil decreed your birth in the E-kur! Lord Nudimmud, the king of prosperity, honoured you in the abzu. Good minister, I shall praise you! Nuska, majestic minister of Enlil, your praise is good and most sweet. My king, I shall praise you in song! You are the light of the good shepherd Enlil, and you have been given a majestic name by Ninlil. You have been given wisdom by Enki. You were born to Enul and Ninul, and so you are united with the lordly seed. You are the E-kur's song. You are a minister fit for his king: Nuska, you are the man of Enlil's heart.”
Source: ETCSL c.4.29.2: A shir-gida to Nuska (Nuska B). 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.4.29.2
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-namgala to Meshlamta-eda and Lugal-era for Ibbi-Suen (Ibbi-Suen B)
In plain English
An unknown number of lines are missing at the start, and two more are too damaged to read clearly. What survives opens with a fragment mentioning encouragement and the god Meshlamta-eda before breaking off again. The text then picks up mid-hymn: Ibbi-Suen is hailed as superlative, his power stretching to the very edges of heaven. Lugal-era receives the same praise — his power too reaches heaven's outer limits, his divine offices uniquely and masterfully formed, beyond compare. He is a sea of high waves, charged with terrifying force, a mighty god whose overwhelming presence blankets both heaven and earth.
AI-generated reading paraphrase; compare with the translation below.
“unknown no. of lines missing 2 lines fragmentary ...... encouragement, your heart ....... Meclamta-eda, faraway ....... 4th kirugu. You of august power, my prince Ibbi-Suen! Its jisgijal. You are superlative, my master, you are superlative! Your power reaches to the outer limits of heaven. Lord Lugal-era, you are superlative, your power reaches to the outer limits of heaven. Your divine powers are artfully fashioned divine powers, incomparable divine powers! Sea with high waves, you are imbued with terrible fearsomeness! Mighty god who dwells in the Land, your great awesomeness covers heaven and earth!”
Source: ETCSL c.2.4.5.2: A shir-namgala to Meshlamta-eda and Lugal-era for Ibbi-Suen (Ibbi-Suen B). 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.2.4.5.2
Read the full tablet entry~1800 BCE · Multiple manuscripts across collections; see ETCSL bibliography for witnesses
A shir-namgala to Nanna (Nanna L)
In plain English
The hymn addresses Nanna — also called Acimbabbar — as a princely, awe-inspiring figure whose head reaches the sky: he fixes the new moon and the months, shines out over the mountains, and covers the countless people with his light. He is the great light of holy An, skilled in numbers, and the one who makes the Land firm forever. Several phrases here are broken or unclear — a passage about kingship, shining horns, the sky, Sumer, and the E-kur survives only in fragments — but the closing lines return to Acimbabbar as a true, radiant light filling the wide sky.
AI-generated reading paraphrase; compare with the translation below.
“Princely son, respected one in heaven spreading amply over the high mountains, inspiring awe as he casts a glowing radiance, majestic ......, his head reaching the sky, fixing the new moon and the months, shining forth, Nanna! Versed in numbers, may you look down graciously! Acimbabbar, great light of holy An, mighty one (?) spreading wide, you cover (?) the numerous people. Its jicgijal. ...... light, prince lifting his head with (?) the crown, not changing ......, making the Land firm forever, august ...... who ...... in abundance, ...... kingship ......, ...... with shining horns, in the sky ......, ...... the month ...... Sumer, on earth ......, ...... of (?) the E-kur, radiance ....... ...... on the other side, holy glow which he alone ......, true light, filling the wide sky, Acimbabbar ...... greatly.”
Source: ETCSL c.4.13.12: A shir-namgala to Nanna (Nanna L). 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.4.13.12
Read the full tablet entry