State Archives of Assyria 20 — Rites, Records, and Duties of the Aššur Temple

In 2017 Simo Parpola edited 55 tablets and fragments of Assyrian state ritual as State Archives of Assyria 20. All 55 are catalogued by the project as "Royal Ritual": instructions for the rites the king and his priests performed inside the temple of Aššur at the city of Assur, in the akitu-house and the temples of Ištar, and for private devotees; reports on such rituals as they were actually carried out; manuals for the temple's chanters and singers; temple-service duty rosters and "takultu" texts — a ceremonial banquet at which the king fed the assembled gods of Assyria in turn and asked their blessing on his reign; a description of the shrines, gates, and gods of the city of Assur; royal decrees fixing the duties of the Aššur temple's priests; and administrative records of cultic reform. This edition follows the print volume's own eleven chapters exactly.

Most of these tablets carry no date beyond their Neo-Assyrian script, and were excavated at Assur and Nineveh, with smaller groups from Nimrud, Khorsabad, and the outlying temple town of Sultantepe (ancient Huzirina); nothing in the ritual instructions themselves names a reigning king. The exception is Chapter Eight's takultu manuals, each of which invokes a specific king by name — Sennacherib, Esarhaddon, Assurbanipal, Aššur-etel-ilani, and Sîn-šarru-iškun — and so can be dated to that king's reign, together spanning 704 to around 612 BC, effectively the last century of the Assyrian empire. One further tablet, in the closing chapter of administrative cultic records, carries an actual eponym date: a report of work on the altar of the House of Aššur, dated to the 22nd of the month Kislīmu in the ninth year of Sargon II, around 714 BC — the earliest fixed point in the volume, and the only tablet dated to a specific day.

The English below is SAAo's own published translation, reproduced complete and verbatim as continuous reading prose; nothing has been added, paraphrased, or supplied by this library. Brackets, ellipses, and parenthetical markers such as "(?)" and "(!)" are SAAo's own, recording damaged, restored, or uncertain cuneiform, and a number of Akkadian ritual and temple-administration terms without a settled English equivalent — "takultu," "budê-confection," "mēzu-wine," and others — are likewise SAAo's own choice to leave transliterated, reproduced here as SAAo gives them. These are working tablets of temple administration, and many break exactly where a rite, an offering, or a god's name would otherwise stand: 82 lines across 30 of the 55 texts are too damaged for SAAo itself to have published a translation, and each such gap is marked in place — by SAAo's own words where SAAo records one ("rest broken away," "beginning broken away," "blank") — rather than filled. One tablet, SAA 20 049, is a composite text SAAo itself assembled from several joined fragments; this is noted at that entry.

Contents

• Chapter One. Rituals in the Temple of Aššur — SAA 20 001–008
• Chapter Two. Reports on Royal Rituals in the Aššur Temple — SAA 20 009–011
• Chapter Three. Manuals for Chanters of the Aššur Temple — SAA 20 012–014
• Chapter Four. Rituals in the Akitu House and in Temples of Ištar — SAA 20 015–023
• Chapter Five. Rituals for Singers — SAA 20 024–028
• Chapter Six. Rituals for Private Devotees — SAA 20 029–032
• Chapter Seven. Miscellany and Fragments — SAA 20 033–036
• Chapter Eight. Temple Service and Takultu Manuals — SAA 20 037–048
• Chapter Nine. Cultic Topography of Assur — SAA 20 049
• Chapter Ten. Royal Decrees — SAA 20 050–051
• Chapter Eleven. Records of Cultic Reforms and Events — SAA 20 052–055

Chapter One. Rituals in the Temple of Aššur

SAA 20 001–008. 8 texts.

SAA 20 001 — Rituals on Shebat 18-22

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Ist A 00485 + Ist A 03109; OrSP 21, 135. SAA 20 001; SAAo P336307.

Obverse

On the 18th day the king goes down to the House of God. [He ...s] at the Ro[yal] Entrance. A chanter [...s] before the ki[ng .... At the] Anzû [Ga]te, water for the purification cone [is placed in the king’s hands] and the gods are hung around the king’s neck [...]. [The king en]ters and prostrates himself in front of Aššur. [He places] loaves of bread before [Aššur]. He swings the [purific]ation device over the censer, [gives] in[cense] twice, and pours out a [libation] bowl. He ascends (the dais) and sets the table. He places upon it loaves of brea[d, plates with] spi[cy g]rains, budê-confection, and all sorts of fruit. They fill up the cauldrons, the pithoi and the pots, and place a napkin on the king’s shoulders. The king offers hand-water to Aššur, strews salt, and says thus: “Aššur and Mu[ll]issu, Adad (and) Mašmaš, accept life!” He strews [salt] on the tables to the right and left. He swings the purification device over the table, saying: “The hand is released.” He sw[in]gs it in the centre of the house, saying: “The centre of the house is released.” He swings it in the area of the censers, saying: “The house is seized.” He swings it over the censer, saying: “May Fire purify!” He gives incense [thri]ce, saying: “Aššur, accept! Aššur, listen!” He pours out a libation bowl. While bread is being placed (on the table), he trea[ts] the gods, performs a funerary offering, and [performs] sheep offerings. The king occupies the stand. Two ox-calves are brought [in]. The king [places] a horn of an ox-calf, muscles of sheep and combustibles on the censers. He treats the gods. [He burn]s oil and honey. He ascends (the dais), dis[pla]ys [mē]zu-wine and boiled wine, (and) [pours them into] the censers. [He heaps up the cauld]rons, the pithoi and the po[ts]. [...] fumigants of a portable cens[er ... Mullissu ...]. [He seats the] chanter[s and goes to the palace. The priest of Aššur circumambulates the House of God and the temples]. He [makes the chanters rise. ......]. The priest go[es] (away). The king co[mes out] from the palace and goes down [t]o the House of God. [The g]od sets [out] (in procession). [...] the divine tiara [... t]he washbasin ... [...] [......] ... [......] [...] says before the washbasins [......] [The king] ascends [the da]is and lifts up the tiara. The [priest ...] [......] the cook ... [......] [The priest of] Aššur [......] as far as the house of Dag[an]. [Mullissu] comes out [of] her house (and) [...s] before [...]. (right-hand columns on both obv. and rev. totally broken away)

Reverse

[After the king] has entered the palace, Šarrat-nipha [...s] (and) is seated [on her seat]. The oxen and sheep of the house of [Dagan] are lined up [before the king in the courtyard of the pa]lace. Aššur [is seated] upon [his] s[eat ...]. The priest performs the circumambulation. The king enters [the house of] Dagan with a rik[shaw. He carries] the divine tiara upon [his head]. He sets [the table]. He str[ews] salt. He swings the purification device over the table, swings it in the area of [the censers], swings it over the censer, [gives incense], and pours out a [libat]ion bowl. He burns oil and honey, [strew]s oil [...], and [pours] the rest of the oil into the censer. [...] performs a funerary offering [......] [a reed ba]sket [......] The king goes before the reed basket [...]. He mounts the rikshaw, enters the courtyard [...], (and) sits down at the right side of the entrance. The sheep of the house of [Dagan] parade past him. The king goes [straight] to the palace. The governor supplies the food for the wedding night of Mullissu. The gods who go with Aššur to the house of Dagan: Aššur, Mullissu, Lord Tiara, Sîn, Šamaš, Anu, Ad[ad, Mašmaš], the Chariots of War, Šerua, Kippat-ma[ti, Kakka], Mandanu, the Conquerors, the Weapon, the Axe. On the 23rd day the king performs the ‘Opening of the Mouth’ in the main room. (blank) Writ[ten] according to the original [and] collated.

SAA 20 002 — Rituals on Shebat 18-22

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 09622 + K 13325; Babyloniaca 01, 206-207. SAA 20 002; SAAo P398228.

Column i

(beginning (about 32 lines) lost) [The queen supplies the food for] the w[edding night of Mullissu]. [......] On the 18[th] day [the king goes down to the House of God. He ...s at the Royal Entrance]. A [chanter ...s before the king. At the Anzû Gate] water [for the purification cone is placed in the king’s hands] and the gods [are hung around the king’s neck]. [The king enters and prostrates himself] before [Aššur. He places loaves of bread before Aššur. He swings] the puri[fication device over the censer, gives] in[cense] twice, [and pours out a libation bowl]. He ascends (the dais) [and sets] t[he table. He places bread, plates with] spicy grai[ns, budê-confection and all sorts of fruit] on the table. [They fill up the cauldrons, the pithoi and the pots, and put] a napkin o[n the king’s shoulder]. The king [offers] hand-water to [Aššur, strews salt], and s[ays] as follows: “[Aššur and Mullissu], Adad (and) [Mašmaš, accept life!” He strews salt] on the table[s to the right and left. He swings the purification device] over the t[able and says: “The hand is released.” He swings it] at the cen[tre of the house and says: “The centre of the house is released.” He swings it] at the ar[ea of the censers and says: “The house is seized.” [He swings it over the censer and says: “May Fire purify!” He gives] in[cense, saying: “Aššur accept, Aššur listen]!” [He performs] a fun[erary offering and performs sheep offerings]. The king [occupies the stand. Two ox-calves are brought in]. The king [places] a h[orn of an ox-calf, muscles of sheep and] combustibles on [the censers. He treats] the gods. [He gives] 23 (doses of) inc[ense ......]. [He gives] 16 (doses of) inc[ense ......] into three [......]. [He gives] 8 (doses of) ince[nse into the 14th censer]. [He giv]es 8 (doses of) ince[nse into the 15th censer]. He gives 8 (doses of) incen[se into] the 16th [ce]nser. He gives 8 (doses of) incen[se into] the 17th [c]enser. He burns [o]il and honey. [He asce]nds (the dais), dis[pla]ys mēzu-wine and boiled [wi]ne, (and) pours them into the censers. He hea[ps up the cauldrons and the pith]oi. [......] Mullissu [...]

Column ii

(beginning (about 45 lines) broken away) The [k]ing [...] to the lef[t] of [......] The ‘third man’ of the ch[ariot ......] begins the dance [......] from the city the roof [......] before Tašmetu [......] The king [goes straight] to [the palace]. [The queen supplies the food for] the wedding night of [Mullissu]. On the 19th day [the king goes down to the House of God]. [He performs] the sheep offerings [before Aššur and Mullissu]. [He seats] the chanters [......] (break of about 5 lines) a ri[ng ......] before Aššur [......] a golden ring [......] the kurgar[rûs ......] before the god [......] (rest (about 2 lines) broken away)

[2 lines of the Column ii are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column iii

(beginning (about 44 lines) broken away) [The crown prince supplies the food] for the wedding night [of Mullissu]. On the 20t[h] day [the king goes down to the House of God]. [He performs] the shee[p offerings before Aššur and Mullissu]. (remainder lost)

[1 line of the Reverse, Column iii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column iv

[l]ibates [...]. The king [...s] the jew[ellery] (and) pours a libation. The king [...s] on the [...]. The king offers [......] [...] offe[rs ......] (three lines broken away) (break of 20 lines) The [crown prince supplies the food] for the wedding night [of Mullissu]. On the 21st day the ki[ng does not go down to the House of God]. At the E[astern] Gate [......] [The priest] ... [......] A bull of the house of D[agan appears ...]. The king inspects it, and goes [......]. [The grand treasurer provid]es the food for the wedding night of Mullissu. The bull which appears is sacrificed before Aššur in the House of Aššur on the 22nd day. On the 22nd day the king [goes down to] the House of God. (blank space of 3 lines; rest (about 16 lines) broken away)

[7 lines of the Reverse, Column iv are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 003 — Rituals on Shebat 23-25

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Ist A 00126; CA pl. 5. SAA 20 003; SAAo P336141.

Obverse

On the 23rd day the king goes down to the House of God. He illumi[nates] the face. He perfo[rms the reg]ular offering before Aššur and Mullissu. He performs one [bef]ore the gods of heaven. The king fills plates with spicy grains. He performs a sheep offering before them. He provides cooked meat and places the plates before Aššur and Mullissu. He offers salt on them. [He seats] the chanters and retires (to the side room). At the time of making the chanters rise, the king makes the chanters rise. He [provides] for the House of God in the house [of Dagan]. The king [goes straight] to the palace. On the 24th day, the king [goes down to the House of God. ...]. He illuminates the face. [He performs the regular offering before Aššur] and Mullissu; [he performs one before] the god[s of heaven].

Bottom Edge

He f[ills] plates with spicy grains. He perfor[ms a sheep offering] before them. He provides [cooked m]eat and places [the plates before Aššur] and Mullissu.

Reverse

He seats the chanters [and makes them rise]. He provides for the House of God in the house of Dagan. He makes the God rise. [He ...] pours beer, (then) seats him at the Eastern Ga[te]. He il[luminates] the face. He performs a sheep offering and provides cooked meat. He makes the God rise [and] seats him on his seat [in the house of Dagan]. He stops the chanters. He brings forth a censer and a torch. He performs a sheep offering. He recites a psalm with uplifted hands. Ditto before Mullissu. The king goes straight to the palace. On the 25th day the king does not go down. (one line uninscribed) The regular offerings to be made and the wine [to be libated] from the 23rd through the 25th of [Shebat] (XI).

SAA 20 004 — Rituals on [Shebat 22?]

Tablet; clay; Kuyunjik (Nineveh). British Museum, Sm 2142; Geers B 157. SAA 20 004; SAAo P426302.

Column i

(entirely broken away)

Column ii

(beginning broken away) [......] Belet-balaṭ[i ......] [...... he pours out] three libat[ion bowls]. [......] sits [on] the ground [......]. The king [mounts] the riksh[aw ......]. He performs a sheep offering, [treats] the gods [......] The king [mounts] the rikshaw [......] (rest broken away)

[1 line of the Column ii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 005 — Rituals on Shebat 23

Tablet; clay; Kuyunjik (Nineveh). Musées royaux d’Art et d’Histoire, Brussels, Belgium, MRAH O.0231; RIAA 308. SAA 20 005; SAAo P282526.

Obverse

(beginning broken away) [The priests] enter and go as far as the courtyard of the palace. The chariot-driver [...s] the ch[ariot]. The priests go out and the eunuchs enter. The king goes straight to the house. Šerua, Kippat-mati and Tašmetu go to the palace and sit down in the Labbunu-house. [The king] performs a sheep offering, provides cooked meat, and [‘arouses’] the House of God. [The goddesses] take their seats. Aššur of Reading and [DN] go [to] the Aššur Gate and are seated before the gate. He [perform]s a sheep offering, burns a female goat kid, opens the vat [......]. [The gods return and] take their seats.

Reverse

[......] will achieve life [......] [......] they say [......] [......] he holds back [the chanter]s [......] pierces [......] [......] mounts the chariot [......] to sit [......] They bar the city gate [..., and ...] the king in the rikshaw [......]. [The pr]iest of Anu, the priest of [Adad, the priest of DN, the pr]iest of the Assyrian (Ištar), and the priest of Nabû [...] in the riks[haw] (rest broken away)

SAA 20 006 — Rituals on [Shebat 23?]

Tablet; clay; Kuyunjik (Nineveh). Musées royaux d’Art et d’Histoire, Brussels, Belgium, MRAH O.0230; RIAA 315. SAA 20 006; SAAo P282529.

Obverse

[On the 23rd day the king performs] the ‘washing of the mouth’ [in the main room]. [... they] p[ut a portable censer] of juniper in the king’s hand. [The king] enters the house of Dagan [with a rikshaw]. He brings f[orth a portable censer and a torch], lights the censer, [illuminates the face]. [... in] the courtyard an eating-bowl [......] he offers [...] and returns the eating-bowl [......] he puts [...] on the censer [......] pours wine [...] [......] He ‘arouses’ the house, [......] performs sheep offerings. He seats [the chanters]. He collects [...], sacrifices [... spi]cy grains, brings in [...], strews salt. [After he] has made [the chanters] rise [and ... has rea]ched (rest broken away)

Reverse

(about six illegible lines) [......] he goes st[raight] to the palace. [......] provides [ham]murtu-[beer] (Break) [...... the An]zu [Gate ...] [......] they pla[ce] (Rest broken away)

SAA 20 007 — Royal Coronation Ritual

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 09583 + VAT 09936 + VAT 09978; KAR 135 + KAR 137 + KAR 216. SAA 20 007; SAAo P282609.

Column i

(about 18 lines broken away) [...] from/with [......] [u]pon [......] [Having finished] their blessings, [the magnates and the royal eunuchs] place [......] before Aššur [...]. The king [......] touches the king [......]... The carrier[s pla]ce [the throne of the king upon their necks] and s[et off] for the House of God. They enter the [House] of God. The priest of Aššur slaps [the king’s cheek] in their presence and says thus: “Aššur is king, Aššur is king!” He says so [as far as] the Anzû gate. [Having r]eached the Anzû gate, the king [en]ters the House of God. He prostrates himself and rol[ls] (on the ground); he li[ght]s the censers before Aššur, and ascends the dais. He prostrates himself and rolls over. A golden bowl into which oil has been poured was brought from the pal[a]ce with the king. They go down (to the temple), and he places a mina of silver, a mina of gold, and a garment with its filling at the feet of the God with the bowl of oil. The garment, the mina of silver and the mina of gold placed at the feet of the God are the revenue of the priest. The king se[ts] the table before Aššur; he steps down (from the dais) and approaches the censers. Wh[ile] the king sets the table before Aššur, the priest sets the tables before the gods accordingly. The king (performs) the regular offerings. One ox and six sheep for Aššur; one sh[eep (and) one] stone for Šerua; one sheep (and) one stone each (for) Nusku (and) K[ippa]t-mati; two stones (for) Enlil and Dagan; three stones for the Jud[ges o]f the Dais; two stones for Sîn and Šamaš o[f the House] of Aššur; two st[ones (for) the ... o]f the Dais; four stones (for) [DN, x s]tones (for) [DN, one stone (for) Iš]tar;

[1 line of the Column i is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Column ii

[x] stones (for) Ea (and) [Kittu, x stone(s for) Mišaru], one stone (for) Ninurta, one stone (for) [DN, one stone (for) DN] of the palace, one st[one (for) DN]; [one stone] (for) the Deposed Gods, one st[one (for) ......], one stone (for) Neš-ili-mati, [......]; one stone, one sheep (and) one garment (for) M[ullissu, one stone (for) Tambaya], one stone (for) Šamšaya; two stones (for) the Images of the Palac[e]; one stone (for) Enpi, one stone (for) Kalkal, one stone (for) the Image o[f Kalkal], two stones (for) the Šakkans, two stones (for) the Lions; two stones (for) the Step[s], two stones (for) the Lahmu, one stone (for) the Bull-Son-of-Šamaš; one stone (for) the Mouth-and-[To]ngue; one stone (for) Ea-šarru, one stone (for) Damkina, three stones (for) the gods of Subartu, two stones (for) the Judges behind the God. He gives these stones as presents. The king releases the ... and provides the tiara and the cooked meat. He lifts up the tiara of Aššur and the weapons of Mullissu, seats them upon the throne at the foot of the dais, and performs a sheep offering before it. They bring two pieces of felt [...], and the pri[est ha]ngs one [before Aššur], the other [before Mullissu]. The priest [...s] the [fel]t (three lines missing) [The priest brings the crown] on the piece of felt that [was hung] before Aššur and crowns him. T[he priest who] put [the crown] on the king’s head [collect]s a golden torque. [While] he is putting [the crown] on the king’s head, [the magnates and the royal eunuchs] sa[y] thus: “May Aššur and [M]ullissu, the owners of your crown, co[v]er you with your crown for a hundred years! May your foot be pleasant in the temple and your hands pleasant [t]owards Aššur, your god! May your priest[hood] and that of your sons be pleasant to Aššur, your god! Expand your country with your just sceptre! May Aššur give you [c]ommand and attention, obedience, truth and peace!” Having finished their [b]lessings, the magnates and the royal eunuchs [pr]ostrate themselves and kiss the king’s feet. The king leaves the Court of Nunnamnir and [go]es straight to the palace. The gentlemen who carried the king co[ll]ect one mina of silver each; the city scribe takes the garment with its appurtenances. The king having finished the rit[ual i]n rēš hameluhhi, the gentlemen who carried [the king be]fore the House of God (lit. ‘gods’) carry the king on (their) [nec]k from the city gate and enter the terrace. A curtain has [been ...] at the [...] opening of the Labbunu-house, and the royal throne has been set up. [...] beside the royal throne [...]. They carry the king there on their neck in a sedan chair and seat him [on] the royal [th]rone.

Reverse, Column iii

[The singers] sing, the magnates and the royal eunuchs prostrate themselves [before] the king and kiss the king’s feet. [While] they [glor]ify (him), he remains seated on the throne. They start presenting gifts [to] the king. The first gift presented to the king is taken to the House of Aššur and placed before Aššur; it is the revenue of the high priest. After they have presented the audience gifts to the king, the grand vizier and the deputy vizier lay down before the king the(ir) sceptres, the ... master his money bag, the chief singer his lyre, and each and every governor the (insignia) he is holding. They leave their places, distance themselves, and stand (still). The king tells them: “Each and everyone keep his [off]ice.” They prostrate themselves and roll (on the ground), approach, and each and everyone stands in his place. [One stone (for)] Allatu, one stone (for) Bel-šarru, one stone (for) Daglanu, [one stone (for)] Siusa: total 110 stones (for) the gods of the House of Aššur. [One stone (for) the ima]ge of the gate of Aššur, one stone (for) Išhara, one (for) Gašranu, [one (for) Ešert]u, one (for) Bel-lab[ri]a, one (for) Laban, one (for) Gubaba, [one] (for) Išum, one (for) Mal[ik]u, one (for) Anunitu, [one] (for) Ulaya, one (for) [Is]inutu; one (for) Belat-ekalli, [one] (for) Ištar of Tuyat, one (for) [Sa]bi’lutu, [three] (for) Bel-šarru, Manungal (and) [Guz]alû; one (for) Anu (and) the Great Gods, one (for) Šalim[tu], one (for) Šunipuru, [one] (for) Kubu of the house of Anu, one (for) [Ningi]r[su]; [one] (for) Šala, one (for) Taramuy[a, one (for) DN, one] (for) Fire, two (for) Eb[eh (and) DN, one (for) DN] o[f ...]; [......] one (for) the image of the palace, one (for) [DN], one (for) Kišitu, one (for) Samu, one (for) [DN], one (for) Belat-ṣeri, two for the lions of the palace, one (for) the Upper Lamassu, one (for) the Lower Lamassu; one (for) Sîn of Heaven, one (for) Adad of Heaven, one (for) Šamaš of Heaven, one (for) Ištar of Heaven, one (for) the Tigris, two (for) the Twins, one (for) the Narudi; one stone (and) one clean garment (for) Adad, one stone (and) one clean garment (for) Salmanu, one (for) Ištar of ..., one (for) the Lady of Akkad, one (for) the Image, one (for) Belat-ṣarbi, two sheep (and) two arrows for the Twins — these gods are of the palace. What is prescribed in (this) tablet shall enter the houses of the gods of Kar-Tukulti-Ninurta. The gods of Kar-Tukulti-Ninurta dwell in Assur. [One st]one (for) Ištar of Kar-Tukulti-Ninurta, one sheep (and) one stone (for) Bel-šarru.

Reverse, Column iv

One ox, six sheep, (and) one stone (for) Marduk; one sheep (and) one stone (for) Zarp[anitu]; one sheep (and) one stone (for) T[ašme]tu; one sheep (and) one stone (for) Ahbu[tu]; one sheep (and) one stone (for) [...]; one sheep (and) one stone (for) Ea; [...... (for) ...] of Cutha; [......] (for) Anunitu of Akkad; [......]. (rest broken away)

[1 line of the Reverse, Column iv is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 008 — Brazier Offerings to Aššur

Tablet; clay; Kuyunjik (Nineveh). British Museum, 1891-05-09 Bu, 0104; AsT 33. SAA 20 008; SAAo P452887.

(beginning broken away) They go [......] They bu[rn a female kid ......]. On the 16th day, at night, they li[ght ...] a fi[re] in the the House of Aššur [...]. [They start] the brazier before Aššur. [......] one ram on the brazier. Kakka comes out [......] [......] before the brazier [...] the brazier before Aš[šur] [...] the torch in [...] The people of the country [......] He prepares the bed [......] (rest broken away)

[1 line is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Two. Reports on Royal Rituals in the Aššur Temple

SAA 20 009–011. 3 texts.

SAA 20 009 — Report on Rituals Performed by Assurbanipal in Shebat-Adar, 650

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Ist A 00125 (+) Ist A 00181; CA pl .3-4. Assigned to Assurbanipal's reign, 668–ca. 631 BC. SAA 20 009; SAAo P336139.

Obverse, Column i

[The n]ew [rites] which [Ass]urbanipal, king of Assyria, [perfor]med from the 16th [of Shebat] (XI) until the 10th of Adar (XII), eponym year of Bel-Harran-šadû’a (650). On the [1]6th [day]: the (triumphal) entry into the city. Šerua, [K]ippat-mati and Tašmetu went to the palace and entered the house of Dagan. [He of]fered salt on the t[able] and poured out a libation bowl ...[...]. The pries[t]s enter[ed] it from the front side of the city gate and came as far as the front side of the main room. [On the 18th day] the king came do[w]n to the House of God. He k[is]sed [the ground] before Aššur, started the [cen]ser, ascended [the dais], and set the ta[bl]es [befo]re Lord Tiara. The priest places [a na]pkin on the [kin]g’s shoulders. He offered hand-[wat]er to Aššur and strewed [salt]. He offered [han]d-water [to] Lord Tia[ra]; ditto to Aššur [of Re]ading; ditto [to DN]; ditto [to DN; ditto to] Kippat-mati [......]. (short break?) The king came out. [He perform]ed [the sheep offerings] and occupied the stand. He placed [on the cens]ers [a horn of an ox-calf, muscle]s of sheep and combustibles. He treated [the gods]. He burnt oil and honey. He ascended (the dais). He poured [boil]ed [wine] into the censers. He heaps up [the cauldrons] and the pithoi. [... fum]igants (in) a portable cens[er ...] [...] of the libation bowls. [He g]ave [incense] (and) ascended (the dais). He performed [sheep offerin]gs before Ninurta and Nusku. He performed one [before] the [god]s of the House of God and the Conquerors. He performed one [before the Golden Chariot and before] Bel and Nabû. [He seated the chanters and] went [to the palace]. [The priest of Aššur circumambulated the House and the temples. The king made the chanters] rise. (rest (about 15 lines) broken away)

Obverse, Column ii

(beginning (4 lines) destroyed) [On the 19th day the king came down to the House of God. He performed the sheep offerings before Aššur and Mullissu. He seated] the [chanters] (and) retired [to the side room]. The priests [circumambulated the House of God and the temples]. [The king] made [the chanters] rise. [He provided for the House of God]. The king [gave out presents. He ki]s[sed the gr]o[und. ...] The king stood up and escorted Šerua, [Kippat-mati and Tašmetu] into the house of Anu. He performed a sheep offering, and brought forth lights. He stopped in the gateway and remained standing. He brought forth the candelabra. The king went straight to the palace. The priest of Anu, holding a torch made of wicks in his hand, recited before the king as far as the Mušlalu gate: “May the city be illum[ina]ted, may the city-wall ditto!” On the 20th day the king came down to the House of God. He performed the sheep offerings before Aššur and Mullissu. He made Aššur and Mullissu rise and seated them on the Dais of Destinies. He returned, lifted Lord Tiara [on] his [he]ad and seated him on the Dais of Destinies. He illuminated the face, [brought a censer and a to]rch, performed [a sheep offering]. He we[nt and seated the chanters]. He entered the house of [Ea-šarru]. He seated the ch[anters] ag[ain] and [retired] to the side[room]. He retur[ne]d and made the chanters rise. He provided cook[ed meat], made the gods rise and seated them on their seat(s). He b[ro]ught forth a cens[er] and a torch and provided for the House of God. He made Šerua and [Kippat]-mati rise and seat[ed them] at the Gate of the Yield of the Lands. He pe[rformed] a sheep offering [......] [He placed] a plate [before DN], off[ered salt] upon it [...] The cook [......] The priest [......] The king [......] (rest (about 10 lines) broken away)

Obverse, Column iii

(beginning (12 lines) broken away) The king [went straight to the palace]. On the 23rd day the ki[ng came down to the House of God. He brought forth] a censer and a torch. [He performed the sheep offerings before Aššur] and Mullissu. He performed [those before the gods of heaven]. [......] stood up [...]. He made [the ...] rise. He fille[d plates with spicy grains. He performed a sheep offering before it, and provided] cooked meat. [He placed the plates before Aššur] and Mul[lissu, offered salt on them]. (rest (about 30 lines) lost) (col. iv 4 broken away)

[1 line of the Obverse, Column iii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

(r. i broken away)

Reverse, Column ii

(beginning (about 25 lines) lost) he op[ened] the vat [......], [was seated] on the couc[h]. The king [...] the table [......] [...] before the gods [......]. On the 3rd day (of Adar [XII]) the king [came down] to the Hou[se of God]. [......] Aššur and Mullissu [......] of the assembly of the gods. [He brought forth] a censer and a torch. [He performed the sheep offerings] before Aššur and Mu[llissu]. [He performed those] before the gods of he[aven]. [He seated] the chanter[s, ..., retired] to the [side]room (Break) He bu[rnt a female k]id [......]. [He provided] cooked meat before the god[s of heaven], bur[nt] female kids, [......, ...] skins of wi[ne ...]. The king returned, [......]. He cleared the ta[bles, offered hand]-water, made the gods rise. The king [took] the hand of Aššur, [...]ed wate[r, ...] this censer. He made [Šar]rat-nipha rise, [......] to the inner [room]s of the House of G[od].

[1 line of the Reverse, Column ii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column iii

(beginning (about 23 lines) lost) The king raised Lord Tiara, lifted it upon his head and brought it [into] the house of Anu. Šerua, [Ki]ppat-mati, [Tašmetu], the Axe and Kutatati went [wi]th Lord Tiara to the house of Anu. He seated Aššur on his seat, lit a censer and a torch, and performed the sheep offerings. He placed out a plate with soup, provided hammurtu-beer, and remained standing (upon the stand). The king came out. He strewed salt on the tables in the qirsu-enclosure. They broke the glass vessels. The king went straight to the palace. On the 9th day the king came out of the palace. He halted in the courtyard of the palace. A table was set before the king. He (= the priest) fills a va[t] to the brim with [w]ine before the king. A peeled pomegranate was placed on a platter of salt. They put it in the mouth of a cupbearer and bring him in before the king. The head of the female singers announces the good news: “Šerua has given birth!” She said so thrice, (and) ent[er]ed the house of Anu. He (= the king) offered salt and poured out a libation bowl. The k[in]g entered the house of Adad. He lit the cens[er], ill[umin]ated the face of the God and brought forth a censer and a torch. He performed the sheep [offering]s. (lines uninscribed until end of column)

[2 lines of the Reverse, Column iii are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column iv

(about 10 lines broken away; traces of 12 lines) He retired [to ...] [...] the house of Anu ... [He perf]ormed [a sheep offering ......]. He offered [...] and [provi]ded hammurtu-beer. Afterwards the king offered salt [on pl]ates. [...] [...] ...... On the 10th [day] the king set (the table) and gave presents [to] the clergy. (one line blank) Copied [for ins]pection. (blank)

[1 line of the Reverse, Column iv is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 010 — Report on Rituals Performed on Shebat 17-21

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Ist A 00499 + Ist A 00500; OrSP 22, 039. Assigned to Assurbanipal's reign, 668–ca. 631 BC. SAA 20 010; SAAo P336309.

Obverse

On the 17th day the king [entered] the Inner City. On the 18th day the king went u[p] to the House of God. [He kissed the ground before Aššur. He performed a sheep offering] before Ninurta, Nusku and the gods of the House of God. He performed [one before the Conquerors (and)] the Golden Chariot. [He performed one] before [DN]. He performed one before Bel and Nabû. [He seated] the chanter[s] and retired to the side room. The priest of Aššur circumambula[ted the House]. The king made the chanters rise. He provided for the House of God. He gave presents to [the priest] and to the steward. [He ki]ssed [the ground] and went straight to the palace.

Bottom Edge

[On the 19th day the ki]ng went up to the House of God. He [performed] the regular offering before Aššur and Mullissu. He seated the chanters and [retired] to the side room. [The priest circumambul]ated the House of God and the temples.

Reverse

[The king made the chanters ri]se. He provided for the House of God. He gave [pres]ents [to the ...]. He kissed the ground. On the 20th [day] the king went up [to the House of Go]d. He performed the regular offering before Aššur and Mullissu. [He ma]de the God rise and seated him on the Dais of Destinies. [He] returned, [r]aised Lo[rd Tiara] and sea[te]d him on the Dais of Destinies. He illuminated the face. He brought forth a ce[nser and a t]orch, performed the sheep offerings. He went and seated the chanters. He entered the house of Ea-šarru. He [seated the chanters] again and retired to the side room. He returned and [made the chanters rise]. He provided [cooked me]at [and seated] the god on his seat. The table was not cleared. He handed out presents (and) [kissed] the groun[d]. [Th]e priest of Aššur [...]... before Še[rua ...]. On the 21st day he does not go down. [...]

SAA 20 011 — Report on Rituals Performed on Adar 8

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Ist A 00413; OrSP 22, 036. Assigned to Assurbanipal's reign, 668–ca. 631 BC. SAA 20 011; SAAo P336308.

Obverse

On the 8th day the king [went up] to the Ho[use of God]. He ki[ssed] the ground before Aššur. [He poured out a libation bowl]. He ascended the dais [and set] the ta[ble before Lord Tiara]. The king [...] from [......]. He f[il]led a golden pithos on [...]. The priest of Aššur placed a napki[n on the] king’s shoulder. He of[fer]ed hand-water, strewed sal[t], and p[erformed] the f[ee]ding ritual. He swung the purification device. He w[en]t (and) swung it over the censers, [... sw]ung it [on the censer]. He po[ur]ed out a libation bowl, tr[eated] the gods, performed the sheep offerings [...]. The king [seated] the [chanters]. The priest of Aššur cir[cumambu]lated [the House]. The king [...] retired to the side room. He ret[urned] and made the chanters rise. He [pro]vided for the House of God. The priest of Aššur provided for the surroundings of the House before Mullissu. The king [retir]ed to the side room. The priests cleaned the table and swept the room with brooms. They offered hand-water, and passed along fumigants. The priests led the way for Lord Ti[ar]a and seated him in the centre of the dais.

Bottom Edge

The king came out. He performed a sheep offering, [po]ured out a liba[tion] bowl. He seated himself (on the throne) and lifted Lord T[ia]ra upon his head. He went out thr[ough] the Kalkal [Ga]te and came in [through] the Kalkal [Ga]te. The exorcists recited the incantations “Tiara, whose awesome splendour” and “Weapon, imbued with great fear.”

Reverse

The king entered the house of Adad. The god was seated on his s[ea]t. Šerua, Kippat-mati, Tašmetu, the Axe and Mandanu [w]ent with the God to the house of Adad. The God was seated on his seat. [He brought forth] a censer and a to[rch]. He provided the God with ... bread and fresh shoots. He provided [...]. He provided hammurtu-beer. He offered [...] molten fat. [The priest of Adad] holds a torch made of wick [... in] his [hand]. The king came out. He [st]opped at the entrance of the house of An[u], (and) remained standing. The king came out. He strewed salt on the tables in the qirsu-enclosure of [...] the house of Adad. A pot of [......]. The priests of the kitchen [......] He offered [......] (rest broken away)

Chapter Three. Manuals for Chanters of the Aššur Temple

SAA 20 012–014. 3 texts.

SAA 20 012 — Calendar of Psalms and Lamentations in the Aššur Temple

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 02724 + K 08207 + K 13559; AJSL 42, 110. SAA 20 012; SAAo P357085.

Obverse

(beginning (about 13 lines) broken away) [On the 19th day: “......,” a lamentation. “......]..., “ [an eršemma-lamentation to Aššur in Ešarra after] the sheep offering. [On the 20th day: “......,” a lamentation. “O dragon] lying in ... grass,” [an eršemma-lamentation to Aššur in Ešarra] after the sheep offering. [On the 21st day: “Lord, respected one of heaven and earth,” a lamentation]. “Important one, go about!,” [an eršemma-lamentation to Aššur in Ešarr]a after the sheep offering. “[...],” a lamentation. “You should not desert me!,” an eršemma-lamentation to Aššur after the sheep offering. [On the 22]nd [day]: “Lord, respected one of heaven and earth,” a lamentation. “Important one, go about!,” [an er]šemma-lamentation to Aššur in Ešarra. After it Aššur rises. “It touches the earth like a storm,” a lamentation. “Wise lord, planner,” an eršemma-lamentation to Aššur in the house of Dagan. Arousing of the house. On the 23rd day: “You are a great hero, elevated to glory,” a lamentation. “You are magnificent in heaven,” an eršemma-lamentation to Aššur in the house of Dagan after the sheep offerings. “Come out like the sun,” a lamentation. “Lord of the holy dais,” an eršemma-lamentation to Aššur in the house of Dagan. Arousing of the house. On the 24th day: “Honoured one, existing outside,” a lamentation. “You should not desert me!,” an eršemma-lamentation to Aššur in the house of Dagan after the sheep offering. “The wild bull in his fold,” a lamentation. “The hero from Apsû,” an eršemma-lamentation to [Ašš]ur in the house of Dagan. Arousing of the house. [On the 25th day]: “My good shepherd for his ...,” a lamentation. “Honoured one, lord [of] the path,” an [er]šemma-lamentation to Aššur in the house of Dagan after the sheep of[ering]. “O angry [sea]” of Marduk, a lamentation. “Let me soothe his heart,” an eršemma-lamentation to Aššur in the house of Dagan. [On the 2]6th [day]: “Respected one, manifest one,” a lamentation. “Hero, Utu’ulu,” an eršemma-lamentation to Aššur in the house of [Dagan. After] it Aššur rises and sits down on his seat in Ešarra. You set up a [fi]re-brick and sin[g]: “From the house soothing the heart.” “[...], lord of heaven and earth,” a psalm with uplifted hands to Aššur. “[Queen] of all the lands,” a psalm with uplifted hands to Mullissu. [On] the 1st [day] of Adar (XII): “Defiled Apsû,” a lamentation. “Important one, go about!,” an [er]šemma-lamentation to Aššur after the sheep offering. [On the 2]nd [day]: “She of the ruined city” of Ištar, a lamentation. “Amber of heaven (that shines) like fire,” an [er]šemma-lamentation to Mullissu after the sheep offering. [On the 3]rd [day]: “Lord, respected one of heaven and earth,” a lamentation. “Important one, go about!,” an eršemma-lamentation to Aššur in the house of Dagan. Assembly of the gods. [On] the 5th [day]: “Come out like the sun,” a lamentation. “Let me [soothe] his heart,” an eršemma-lamentation to Aššur after the sheep off[ering]. “Look graciously at your city,” an er[šahunga-psalm]. You have the king recite it [to the accompaniment] of a bronze kettledrum. [On the 8]th [day]: “Elevated ox of Ekur,” a lamentation. “Crushing victory,” an eršemma-lamentation [to ....]. “[...] has (been) torn out, has (been) torn out,” a lamentation. “Let me soothe his heart,” an eršemma-lamentation [to] Aššur after the sheep offering.

Reverse

[On the 9]th [day]: “From Ekur [......],” a lamentation. “[...], grown in Ekur [...,” ...] of the tiara in the house of Anu. After it [Aššur rises, ... and is seated on his seat in] Ešarra. You set up a [fire-br]ick [and sing, “......].” [On] the 16th [day] of Adar (XII) [......] does not go [......]. (10) [On] the 17th [day], as [on the 16th day]. You set up a [fi]re-brick [and sing, “......].” After it, “[Defiled] Apsû,” [a lamentation. “Important one, go about]!,” an eršemma-lamentation [to Aššur .......]. After it, “Drag[on lying in kispu-grass,” ......], an eršemma-lamentation [to Aššur in ...]. On the 18th day, [likewise. “......,” a lamentation. “From] the house [soothing] the he[art,” a psalm with uplifted hands to Aššur]. “August Lady, [queen of heaven and earth,” a psalm with uplifted hands to Mullissu]. In Nisan (I), [on the 2nd day, Aššur rises and sits down in the Ak]itu House. You set up a fire-brick [and sing, “......].” After it, “[Defiled] A[psû,” a lamentation; “Importa]nt one, go about!,” an eršem[ma-lamentation to Aššur in the Akitu House after the s]heep offering. On the 11th day, A[ššur rises and] sits down [on] his se[at in Ešarra]. You set up a fire-brick [and sing, “Lord, a]t [your entering (your) house].” “[You are] Lord,” [a psalm with uplifted hands] to Aššur. “Queen [of] all lands,” [a psalm with uplifted hands t]o Mullissu. In Nisan (I), [on the xth day: ......] “[...], lord of heaven [and earth,” ......]. (rest broken away)

SAA 20 013 — Lamentations to Aššur on Account of Enemy Attack

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 03653; Geers J 62. SAA 20 013; SAAo P357092.

Obverse

Lamentations and eršahunga-psalms of Aššur. Enemy attack. Cop[ied] for reference. On the first day, you set up a ritual arrangement for Anu, [Enlil, Ea] (and) Sîn. “Wise lord, planner,” a lamentation. “You should not desert me,” [......], an eršemma-lamentation. “O Lord, may your angry heart relent to me,” an e[ršahung]a to Anu. “For how long, O Lord, how long have you delayed the vengeance?,” an e[ršahunga-psalm] to Enlil. “O Lord, may your heart, though kindled with fire, [spare] your city for my sake,” an e[ršahung]a-psalm to Enlil. “Let me pray to the Lord for the house,” an eršahun[ga-psalm to] ditto. “[O Lord], assuage your anger towards your city, have mercy on it,” an eršahunga-psalm to ditto. “[How lon]g, O Lord, how long? Let him say ‘Enough!’ for me,” an eršahunga-psalm to ditto. “[A ...] to whom evil has been done weeps at your feet,” an eršahunga-psalm to Ea. “Let me pray to the [... wild bu]ll of heaven and earth,” an eršahunga-psalm to ditto. “Let me [...], let me pray to heaven,” an eršahunga-psalm to Sîn. “I lift up [my hands] and shed tears for him,” an eršahunga-psalm to ditto. [On the second day] you set up a ritual arrangement for Šamaš: “Lord, king of heaven and earth,” a lamentation. “Important one, go about!,” an eršemma-lamentation. “Let me sing your [praises] to him,” an eršahunga-psalm to [Šam]aš. [“...]...,” an eršahunga-psalm to Šamaš. [On the third day you se]t up [a ritual arrangement for Adad]: [......] [“......,” an eršahunga-psalm to Ad]ad. [On the fourth day you se]t up [a ritual arrangement for Ištar]: [......] [“......,” an eršahunga-psalm to Iš]tar. (rest broken away)

Reverse

(beginning broken away) [“......],” a lamentation. [......] [“Let me] sing [your praises], weeping,” [an eršahunga-psalm to Nu]sku. You receive [... of] bronze, two rams, one [...] sheep, three reed altars, [...], three litres of finest and sasqû flour, date-cakes, dates, [..., ho]ney, emmer, two-thirds litre of refined oil, two-thirds litre of mountain honey, wine and first-class beer. (rest blank)

SAA 20 014 — Text Similar to No. 13

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 11796. SAA 20 014; SAAo P336792.

(beginning broken away) “[.....],” an erš[ahunga-psalm to DN]. “Let me pray to [the ... wild bull of heaven and earth],” an erš[ahunga-psalm to Ea]. “[......], have mercy on me,” an erša[hunga-psalm to DN]. You sing, “[......] heart” “[......],” a lamentation. “O Lord, my city [...,” an eršemma-lamentation]. “Let me sing yo[ur praises to him],” an eršahu[nga-psalm to DN]. (rest broken away)

[1 line is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Four. Rituals in the Akitu House and in Temples of Ištar

SAA 20 015–023. 9 texts.

SAA 20 015 — Rituals in the Akitu House on Nisan 7-8, and Temple Service Rites

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 08882 (+) VAT 10464; KAR 215 + PKT 16. SAA 20 015; SAAo P336233.

Obverse, Column i

(beginning (about 2-6 lines) lost) [They] en[ter] the Akitu House. The king com[es]; they give the gods around the king’s neck. He goes and lights the censer, and steps upon the stand. The man-woman raises the weapons and shouts, opposite Ištar: “Ebirna, ebirna!” The king goes to the spring. He performs sheep offerings and offers blood to the spring. He throws a fish and a crab into the spring, pours oil, honey, and wine into the spring. He swings the purification device, and appears (to the public). From the spring the king enters the Akitu House. He kisses the [f]eet and set[s] the table. He strews [sa]lt and perfo[rms] sheep offerings. He per[forms them before the god]s of heaven (and) [before the gods of earth. The king go]es straight [to the palace]. [The king comes (back) and prov]ides [cooked meat]. (break of about 20 lines) [He] washe[s his hands, ...], performs a [sheep o]ffering and [provides] cooked meat. [An extispicy] is performed [o]n the meat. He burns a female kid opposite the gods. [The ki]ng descends from the chariot to the storehouses, takes [the hand of the go]ds, brings them in and seats them [on] their [se]at. He kisses the feet. He sacrifices kimru-sheep. He sacrifices before the royal statue and (in) the house of Adad. The king goes straight to the palace. On the 8th of Nisan (I), whether in Nineveh, [or in] Calah, or in an enemy country (beginning (9 to 13 lines) lost)

[1 line of the Obverse, Column i is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Obverse, Column ii

[He burns] a female [kid, ... ...] ki[ngs]. He [pe]rforms [his] lib[ations] and ap[pears] (to the public). He per[forms a sheep offering before the gods] of heaven. [The king] goes [to] the palace. [The king] comes (back) and provides cooked meat. He provide[s] (it) [before] the gods of heaven. He burns [a female ki]d and opens the vat. [He per]forms his libations and appears (to the public). He goes to the heads. He pou[rs] a kukkubu-vessel of water, mixed [beer], beer, wine, milk, and blood upon them. He sprinkles flour and sw[ings] the purification device. [He places] a hea[d] before the gods of heaven [and pours] a kukkubu-vessel in the sa[me manner]. The king st[eps] upon the stand. Th[ey give] the king tidbits to [eat]. (break of about 20 lines) The king com[es ......] [...] before the god [......] [He puts on] the jewellery [......] [He burns] female kid[s ......] He le[aves ... aside ......] [......] [......] He finishes the libations o[f the vat]. The king [occupies] the sta[nd ...]. The singer intones, “To the A[morite (Goddess)].”

[1 line of the Obverse, Column ii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Obverse, Column iii

(totally broken away)

Reverse, Column i

(beginning (about 35 lines) lost) When [you are to pour wine on the censer you say]: “Nusku, [vizier of the gods, life for Bel]!” When [you are to pour out] a lib[ation bowl, you say]: “Bel, [accept] li[fe]!” When you ma[ke libation after libation you say: “May Igigi, the gods of heaven, and Anunnaki, the gods of earth, accept and listen]!” [When you are to pour out a libation bowl in the evening, between the doors, you say: “Nusku, vizier of the gods, accept life]!” [All this is of providing for the House of God of Nineveh. You invoke their names in the morning and in the evening]. [When you are to verse wine and premium beer in front of Aššur, all] the go[ds, you say]: “Aššur, [bless Mullissu]! Mullis[su, may Aššur bless you]!”

Reverse, Column ii

When [you are to verse it] before [Sîn, you say]: “Sîn, [bless Nikkal]! Nikkal, [may Sîn bless you]!” Before Šama[š in like manner]. Before Ada[d, in like manner]. Before Bel and Na[bû, in like manner. You say in like manner] before [all] the gods, [and invoke] (each) god by [his name]. [When you are to strew salt before Adad in Kilizi, you say: “Adad-Enlil, accept (sg.) life]!” [When you are to strew salt before Ištar in Arbela, you say: “Aššur-Ištar, accept (sg.) life]!” [When you are to strew salt before Ninurta in Calah, you say: Enlil-Ninurta, accept (sg.) life]!” [When you are to strew salt before Nergal in Tarbiṣu, you say: “Nergal, Laṣ (and) Išum, accept (pl.) life]!” [When you are to strew salt before Adad-Šala in Kurbail, you say: “Adad-Šala, accept (sg.) life]!” [When in Tue, ditto: “Marduk], Zar[panitu, Lady of Akkad, Mu]ru who resides in [Tue, ditto life]!” [When in Urakka, ditto]: “Adad (and) Šala, [ditto life]!” [When] in Harran, [ditto]: “Sîn, Nikkal, Aššur-Enlil, [ditto] l[ife]!” Wherever you are to place a censer, you say in all the temples as when providing for the House of God of Nineveh. When you are to kiss the feet of God, you say: “May Heaven and Apsû bless you!” On the 20th day, when you are to strew salt on cooked meat before Belat-dunani, you say: “May Igigi, the gods of heaven, and Anunnaki, the gods of earth, accept and listen!” [W]hen the king [...]s and finishes the brazier (offerings) of the [Inner City, the king enters] the h[oly of holies, ... before] Ištar of A[rbela] (remainder (about 3-7 lines) lost)

Reverse, Column iii

[When a dis]patch from a campaign comes to Aššur, he (= the king) brings the dispatch into the qirsu-enclosure and seats (the messenger). He performs a sheep offering, provides cooked meat (and) burns a female kid. He places the dispatch on the neck of the message master and goes to the Inner City. When a seal(ed message) from the Inner City comes to Nergal, whether in Nineveh, or in Calah, o[r in an enemy country], the king [......] (break of about 30 lines) [......] Ištar [......] sheep [......] eat [......] present Tablet of Mard[uk]-kabti-ilani, high priest of Aššur, son of Ruqahayu, priest of Nergal, son of Urdu-Aššur ditto, [so]n of Nergal-kuzub-ilani ditto, [son of] Aššur-bel-ilani ditto, [son of DN]-ahu-idd[ina], priest of Aššur. (rest broken away)

SAA 20 016 — Rituals in the Equ House

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 03455 + K 05660 + K 09937 + K 17525 + K 17648 + K 18029 + K 18117 + K 18309 + K 18440; AsT 43. SAA 20 016; SAAo P395027.

Obverse, Column i

(beginning broken away) [...] Ištar [......] [He burns] female kids as on the 6t[h day]. [Hav]ing finished his ritual, the k[ing retires] to the [side]room (and) removes the jewellery. He comes out and [prostrates himself] before Ištar. They lay down [the ...]... [He kisses] the ground at the right and left of Ištar. Using a lance, he giv[es ...] before Nikkal, [...]. The king comes out, [...s] under [..., and sits down] on the couch before the left-hand door. They [place] a table before the king. One cupbearer steps to the right of the king, p[laces an a]rzallu-implement before the king, and deploys the ... device. The singer [intones], “Aw[e-inspiring] house.” [They strew salt] on the ... device before the standard. The priest goes, [brings] the sīru into the presence of Ištar, [places] two Anzû-birds between his shoulders, and [draws] the curtain which is before the Equ house. The temple scribe and the priest [of Aššur] acco[mpany] the sīru into the presence of Ištar. The sīru recites a litany before Ištar of [...] and before Ištar of the Equ house. The temple scribe and the priest of [Aššur] give the sīru beer to dr[in]k from a lion’s head (rhyton). The priest of Aššur takes the hand of the sīru. The chief singer and the singers come and go seven times back and forth before the sīru. The king sees the sīru, sets off, prays humbly [...]

Obverse, Column ii

(destroyed)

Obverse, Column iii

(destroyed)

Reverse, Column iv

He places cuts of meat and combustibles on the censers and throws in in[c]ense thrice. He burns honey and oil and performs his libations. The k[in]g appears (to the public). He goes and loads the brazier, returns and provides hot cooked meat. He comes back and increases the heat of the brazier. He swings the pur[ifi]cation device, performs libations on the brazier, and sacrifices two bulls. From one of them, they push its heart back inside it for the soup, [fr]om the other he provides cooked meat. [The ki]ng put[s on] the jewellery in the side room, bur[ns] female kids, leaves [...] aside, throws balussu. He finishes his [liba]tions [and goes] to the mas[h tubs. He ...s the ma]sh tubs with a gold[en] cup, leaves [the ...] and goes to the pipes. He goes [to] the area of the censer, fills the vat, places a kamanu-[ca]ke on the table and makes it dance. He strews [s]alt and swings the purification device. [He g]oes (ahead), swings the purification device on the censer, gives incense [thrice], and opens [th]e vat in race. [The sin]ger intones, “Ištar, queen of heaven.” (When) he reaches the refrain, he swings [the purif]ication device on the censer, gives [in]cense [thrice] and finishes the libations of the vat. He pours [honey], oil, beer, wine, and milk. The king appears and steps on the [st]and. They put the bladder in the king’s hand. The singer intones, “To the Amorite (goddess).” [(When) the ...]s of the Amorite (goddess) arrive, [the king] makes [a kamanu-cake] dance on the table. [The king appears and] steps on the stand. [(When) the song] reaches (its end), he swings the purification device [on the censer], [......] gives incense [thri]ce, [...... bu]rn[s ho]ney and oil, [and perfor]ms [his libations]. The king app[ears] [...... his j]ewellery [......] (rest broken away)

Reverse, Column v

(destroyed)

Reverse, Column vi

(destroyed)

SAA 20 017 — Rituals in the House of the Assyrian Ištar

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 13597 + VAT 13999 + VAT 13830; PKT 19 + OrSP 23, 115. SAA 20 017; SAAo P336314.

Obverse

At the da[wn] of the [xth] day [o]f Nisan (I), the king rises early in the m[orni]ng and goes to the house of the Assyrian Ištar. He per[for]ms a sheep offering before [Tašmetu], before Belat-šarri, before Ber, before Uraš, and before Kutatati. [The king] (then) goes straight to the palace. He does (all) this in the morning. [At the pa]ssing of the eve[ning] the king puts on the jewellery and goe[s] to the house of the Assyrian Ištar. The king halts in the courtyard. The priest of [Aššur pours out] one libation bowl of wa[ter and another one [of ...] in the courtyard before the Assyrian Ištar. He sp[rinkles] flour upon it [...]. The prie[st of Ašš]ur gives hand-water [to the king]. Thereafter th[e kin]g [cir]cumambulates the House [of God]. [He pours out] two libati[on bowls ..., lights] three cense[rs, ...] outside, throws [incense ...] into the censer, pours out two libat[ion bowls into] each. [He proceeds] to stand befo[re ...], walks to and fro, [gi]ves [incense. He gives] incense twice [...] [......] [...] the Assyr[ian] Ištar [...] [...] bread of finest flou[r ...] [...] The king goes (away). The king [...]. [After] he has made the round and [......] (3 lines obliterated)

Reverse

He places it [up]on the table, [gives] incense thrice, pour[s out] two libation bowls, [...] from the House as far as [..., ...] the šalām bēti ceremony [......]. Thereafter [he ......, lights] two c[ense]rs [......, pours out] three libation bowls [...]. The singer intones, “Rosettes [......],” from the beginning to the end [......]. The king [goes straight] to the pal[ace]. The singer [intones], “All [...].” All the king’s sons c[arr]y the jewellery on (themselves). [Written] according to the original and collated. Tablet of Aššur-nadin-ahhe, junior [stu]dent, son of [Kiṣi]r-Ašš[ur, exorcist], descendant of Abu-eriba, exorcist of the House of [Aššur], son of Babu-šumu-ibni, zabardabbu in Ešarra. (rest uninscribed)

SAA 20 018 — Victory and Lion-Hunt Ritual

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 09923; AsT 39. SAA 20 018; SAAo P398398.

Obverse

[...] the king [......] [...] Enlil [......] [...] ... [......] [...] Enlil [......] (Break) [... Belat]-dunani [......] [......] he places upon it [......] He ties [......, ...s] two rams [...] They separate [..., bring forth] the sarrānus, and remain standing before the gods. They perform hitpu-offerings and place the sarrānus before the gods. The singer intones, “The hero got angry, enraged was the beautiful prince.” The sarrānus turn their faces towards the enemy. They hum and dance. The kurgarrûs sing, “Battle is my game,” the assinnus exchange laments and ... The king strings the bow before Šamaš and puts it on the ground. They lift it from the ground and string it. They take an arrow from the chariot of Mašmaš and wrap its point [with wool]. The knight of the gods places it in the king’s hand. The king hangs (var. lifts) a lyre on his shoulder, receives the arrow, spins it around thrice and kisses it. He gives it to the knight, (who) puts it into the hands of the ‘left-house-man’ of Mašmaš. He nocks it on the bow. The ‘left-house-man’ of Adad, the overseer of the palace, and the deputy ride with Belat-dunani. They nock their arrow(s) but do not shoot. The tables (and) the hitpu-offerings are cleared off. Seizing the chariots and turning around, the ‘left-house-man’ of Mašmaš says: “(Arrow) of Aššur, go!” [They shoot] the arrow into the enemy, circumambulate it thrice, and pi[ck up] the arrow thrice. The ear-man opens its ears and mouth. They clear off the gods. The king removes the jewellery. Shields are raised. The king approaches and defeats his enemy. Having defeated his enemy, he puts on the jewellery and hangs the lyre on his shoulder. He goes before the gods. Sheep offerings are performed. He kisses the ground, does triumphal entry into the camp, enters the qirsu-enclosure and begins the dinner. The king rejoices. (blank) Hand of Aššur-zaqip, son of Marduk-šallim-ahhe.

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

(beginning lost) He po[urs] wine and [b]eer [......] to the righ[t] of the lion [......]. He pours out [a libation bowl] before the lion [......] thrice ... to [......]. ((blank space)) Written according to the original [and collated]. (remainder uninscribed)

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 019 — Rituals for Ninitu and Kulittu

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 10112; KAR 146. SAA 20 019; SAAo P336231.

Obverse, Column i

When the king performs the nāṭu of [Ninittu], the king g[oe]s and brin[gs in] Ištar. He p[erforms] a sheep offering [before Aššur], and go[es to] feed [the ṣīp]u before Ištar. He strews [salt], and swings [the purif]ication device. He go[es] to swing the purification device on the censer, gives incense thrice, pours out a libation bowl. He gives incense [three] times, performs a sheep offering, burns [ho]ney and oil, completes his [liba]tions, and appears (to the public). [He goes] to strew [salt] before the Seven Gods, feeds [the ṣīpu], and completes [libations] of beer, [wine, honey and oil]. He [goes to] provide cooked [me]at [before Aššur, comes (back) to provide a r]ib [before Ištar, completes his libations], and appears (to the public). [He pus]hes [......] [......] [He pro]vides [......] (rest (about 20 lines) broken away)

Obverse, Column ii

[...] before the king [...] [The king] rises, [...s] 4 ... [...]. The king and the magnates [deploy clappers]. The singer [intones], “My feast, my feast is bat[tle].” The singer [place]s a seah measure of corn on [the ...] between the magnates, and fini[shes] his singing. The people are remo[ved]. The king en[ters] the bedroom. When the king performs the nāṭu of Kuli[ttu], the king goes and bring[s in] Ištar. He perfo[rms] a sheep offering before Aššur and goes to fe[ed] the ṣīpu before Ištar. He perfor[ms] a sheep offering and enters to fe[ed] the ṣīpu before the be[d]. He comp[letes] his libations. He goes [to provide] cooked meat before Aššur, comes (back) [to provide] roast meat before Ištar, and compl[etes] his libations. He enters [to provide] roast meat before the be[d]. [He gives] incense thrice, bu[rns honey and oi]l, [comp]letes [his libations, and appears (to the public)]. [......] o[n the table] (rest (about 17 lines) broken away)

[2 lines of the Obverse, Column ii are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column i

(beginning (about 17 lines) broken away) [He swings the purification device] ov[er the table]. He com[es] (back) and swi[ngs] the purification device [over the censer], giv[es] incense twice, pours out a libation bowl. He give[s] incense thrice, performs a sheep offering, burns honey and oil, completes his libations, and appears (to the public). He (then) goes and offers blood into the pit. He pours honey and oil into the pit, and pours beer and wine upon it. The king sits down on the stool. (When) the (cuts of) roast meat arrive, the king rises and provides roast meat. He pierces the front part of the neck cut with an iron dagger and feeds (it to) Lisikutu. The singer intones, “Let them eat roast, roast, roast meat.” (When) the song reaches (its end), he throws it into the pit. He goes and swings the purification device over the table. He comes (back) and swings the purification device over the censer, puts combustibles on the censer, burns honey and oil, completes his libations, and appears (to the public).

Reverse, Column ii

(beginning (about 15 lines) lost) [The king stan]ds up, opens the vat and co[mpletes] the libations of the vat. The king steps upon the stand. The singer intones, “Hurrah, hurrah!” The king (and) the magnates deploy clappers. (When) the song reaches (its end), the king sits down for the meal. The table is placed before the king, and he finishes his meal. The singer performs battle. The singer performs his offices. When the francolin is brought out, the priest gives water to Ištar and to the king. The singer finishes his offices. The people are removed, the doors closed. The king rises and swings the purification device on the censer, gives incense thrice, and completes his libations. He goes to place the foreleg on the loaves upon the table and feeds Lisikutu. The singer intones, “Who opens the house of silver?” (When) he reaches the refrain, he lifts it up, throws it into the pit, and pours honey, oil, beer and wine upon it. The singer fills up the pit. The king places his foot upon the pit and kisses [the fee]t. The king goes straight to the palace.

SAA 20 020 — Fragment of a Ritual for Ištar

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Ist A 00127; CA pl. 6. SAA 20 020; SAAo P336142.

Obverse

(beginning broken away)

Column i

[......] ... [......] [......] of the bed which in [......] [......] He cuts off [......] the bed [......] ritual arrangement before the be[d ...] [the ...]s of the bed [...] [...]. He performs a sheep offering before Aššur. He b[rings in] Ištar. He [goes] to fe[ed] the ṣīpus [before I]štar. [He places] the head and the feet [up]on huhhurtu-bread [......]. He pours [wine and beer] on the head and the feet [...]. He performs [a sheep offering before] Ištar. He provides [......] (and) goes to the terrace. He places a rib upon it [......]. He splits nine ribs [and places them] on the terrace [......]. Thereafter he pours [seven] jugs of wine and seven jugs of beer [......]. He sprinkles [...]s [......]. He provides roast meat [before] Ištar [......]. [He places] the shoulder, the head and the feet [up]on huhhurtu-bread [......]. He pours wine and beer on the head and the feet [...]. He wraps [... in] a tuft of wool [and places it] on the [table]. He places the head and the fetlocks [in ...] He places a [libation bowl] of water before the head. [The singer] intones, [“......]...” (rest broken away)

Column ii

(and other side totally broken away)

SAA 20 021 — Ritual for the Lady-of-the-Mountain

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 13717; PKT 12-13. SAA 20 021; SAAo P336312.

Obverse

[......]...[...] [...] eye [......] [...... the La]dy-of-the-Mountain before the [bed]room [...] the bed [i]nside [...]. [...] se[ts the tab]le of Aššur. He comes out [of] the palace. He pours water and beer and three times [throws] balussu on [...]. The king strews salt before Aššur. He sacrifices a ram [before Aššur], sacrifices a [r]am before the Lady-of-the-Mountain. He s[trew]s salt [o]n the terrace before the Seven Gods, and sp[li]ts [...]. He pours a [lib]ation of beer and wine, provides cooked [me]at before Aššur, provides roast [me]at before the Lady-of-the-Mountain. He scatters dust on his head (and) opens the vat with a .... The priest [of] Aššur offers hand-water to the L[ady-of-the-Moun]tain and to the king, and places a rib on the terrace before the Seven Gods. The king strews salt on it, performs a funerary [offe]ring, strews salt, [pours] a [l]ibation of beer and [wi]ne, and [provides] cooked [meat] before the Lady-of-the-Mountain. [The king] makes kamanu-cakes [dance, opens] the vat [......, ...s x c]ups [......] (rest broken away)

Reverse

(beginning (1-2 lines only) broken away) [......] the singer [intones], [“... wi]de [......”] [...] ... [......] [...] ... to [......] [... be]fore the qirs[u-enclosure] [...]...[...] from [...] [...] The female singer [intones]: [“O ...], you ......[...] [...] this signet ring [......] [... f]eet [......] (rest uninscribed or obliterated)

SAA 20 022 — Bath of Šarrat-nipha

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 01553 + 1882-05-22, 0162; ABL 0864. SAA 20 022; SAAo P393911.

Obverse

(beginning (a few lines only) broken away) [The king] per[forms] sheep offerings, goes to the hou[se of Šarrat]-nip[ha], strew[s] salt on the t[able], pour[s] out the libation b[owls, ..., burns] a female kid, brings Šarrat-[nipha] into the Road House, and begins the bath. After the bath he comes out and performs sheep offerings. The king goes straight to the palace.

Reverse

(uninscribed)

SAA 20 023 — Fragment of a Ritual

Tablet; clay; Kuyunjik (Nineveh). British Museum, 1883-01-18, 0754; CT 53, 941. SAA 20 023; SAAo P314350.

Obverse

(beginning broken away) [... wh]ich is befo[re ......] [... up]on his name [......] goes (and) [...] the kin[g ......] rises, [......] [...s] the stoo[ls ...] [...]...[...] (rest broken away)

Reverse

(completely broken away)

Chapter Five. Rituals for Singers

SAA 20 024–028. 5 texts.

SAA 20 024 — Ritual of Tukulti-Ninurta for the Lady-of-the-Mountain

Tablet; clay; Kuyunjik (Nineveh). British Museum, 1879-07-08, 0132; BBR pl. 60 1879-07-08, 0132. SAA 20 024; SAAo P451849.

Obverse

[Tukulti-Ninurta (I), king of Ass]yria, [performed and] instituted the (following) the rites for the Lady-of-the-Mountain, his god (lit. ‘gods’). [When] you are to perform [the nāṭu-ritual of] Tukulti-Ninurta for the Lady-of-the-Mountain: [You pit]ch [a tent on the river bank], place its doorway toward the sun, and place a chair at the side of the tent. [You la]y [clean red wool upon it], (and) place a bowl of sweet oil, aromatics, juniper, and a tuft of red wool on [it]. [You set up a table before Šamaš, and place a ce]nser, firewood and licorice behind the [table]. You place [two libation vessels and two libation bowls] to the left of the censer, (and) a pot of wine, a pot of beer, [an amphora of wine and one of beer] behind the censer. You prepare 35 litres of regular bread, 15 litres of ripītu-bread, 15 litres of thick bread, [......], three seahs of sēpu-bread, three seahs of thin bread, three seahs of kukku-cake, ‘heart’-bread and ‘wrist‘-bread, [siltu and dulīqāti-groats, ...] bread, a cup of oil, a cup of honey, a big pursītu-jar of juniper, [..., three] containers of barley, parched grain and pomegranates, seven amphoras [of ......], parched grain, scraps, seven flagons of oil, honey, beer, wine, milk, [......]. You bind [a pot (and) an adakurru-vessel with multicoloured wool] and place sweet reed there. [You ... one mina of iron, one mina of lead, one mina of gold, one mina of silver, one mina of copper, one mi]na of tin, one mina of anzahhu, one mina of dark-blue wool, [one mina of blue wool, one mina of red wool] (gap of about 16 lines) [You sing, “......] makes manifest [......]” [You sing, “......], creation of Ea.” Yo[u sing, “..., whose c]ountenance is bright.” [You ...... (and) sing, “... Z]arpanitu, queen [.......].” [You pour a libation bowl of wine and a libation bowl of water before DN and sing]: “Ištar, you are the Great One, offs[pring of Heaven].” [You place an eating-bowl before the Igigi gods], make a [flour/incense-offering], pour beer and wine, [and sing]: “Lead [me, O Great Lords].” [You place an eating-bowl before the Nunnaki gods], make a [flour/incense-offering], pour beer and wine, [and sing]: “A bath [......].” You make a [flour/incense-offering before Anunn]aki, place an eating-bowl, pou[r] beer and wine, [and sing, “...].” [You mak]e [a flour/incense-offering before Sîn], throw in finest flour twice, pour a libation bowl of wine, [perform a sheep offering, po]ur [oil, honey, beer and wine, and sing]: “O Lord and King, luminary of the pure heavens.” [You make a flour/incense-offering before Belet-ili, perform a sheep offering], pour [oil, hon]ey, beer and wine, [and sing]: “She is queen in heaven, [...].” [You make a flour/incense-offering before DN, perform a sheep offering, p]our [oil, honey, beer and win]e, [and sing]: “You are most befitting, [great] w[ife, glorious Ištar, you have made ...].” [You perf]orm [a sheep offering before the Igigi gods and before the bed, make] a flour/incense-offerin[g, pour oil, honey, beer and wine, ......] (break)

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

[......]...[......] [...... the ...]s before [......] You pour [a libation bowl of wine on the head of the ra]m, throw finest flour on it, [......, place a libation bowl of water on it], place a [‘heart’ and a ‘wrist’ (bread) in his hands, [and bind his hands with] a tuft of red wool. You sing, “[......].” [You sing]: “I am exhausted, I pray to the Lord of Radiance.” You sing, “[O Anu, father of the gods, cre]ator of everything.” You throw hand-water to Sîn, [...] the ‘heart’ (and) ‘wrist,’ [and say]: “May [the heart of your god, the heart of your fa]te, the hand of your god and the hand of your goddess become disengaged for you!” You say (thus) and [......]. He performs hi[s rinsings], and his evil will be released and his seed will solidify. You sweep (the room), [swing the purification device], take [his hand] and make him rise. His seed will solidify. You bring out the unwilling woman, [......], and throw [...] into the pond. The angry genie of the house will be reconc[iled] with the man. [......] You offer [cooked meat before] Sîn, make a flour/incense-offering, pour oil and honey, [ ......., and sing]: “O Nanna, you love the bright heavens [...].” You offer [cooked meat before Be]let-ili, [make] a flour/incense-offering, [pour oil, honey, beer and wine, and sing, “Mighty ... of Apsû, wif]e of Ea, is strong and descends [to the netherworld].” You offer [cooked meat befo]re [the Igigi and] the bed, [make] a ince[nse offering, pour oil, honey, beer and wine, and sing, “......].” You surround[.......You place ...-meat and] two fetlocks [in a teṣapu ......]. [You feed the Seven Gods], offer [cooked meat before] the Anunnaki gods, [make a flour/incense-offering, pour oil, honey, beer and wine, and s]ing: “[... Seven Gods, Great Gods].” [......] parched grain [......] (gap of about 20 lines) You sing, “[......].” You sing, “[......].” He enters the house, [..., pou]rs [...], has her drink (it from) a pursītu-jar, and kisses her lips. (blank space of one line) He performs [this ritual twice] in its entirety in the middle of a mountain, and his seed will be all right. (blank space of one line) [Writ]ten [according to the original] and collated. (rest (three lines) uninscribed)

SAA 20 025 — Ritual of Tukulti-Ninurta for the Lady-of-the-River

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 07226 + 1905-04-09, 0268; BA 05, 689 + BBR pl. 61. SAA 20 025; SAAo P397118.

Obverse

[Tukulti-Ninurta (I), king of Assyria, performed and] insti[tuted the (following) rites for the Lady-of-the-River], his [g]od. [When] you are to perform [the nāṭu-ritual of Tukulti-Ninurta for the Lady-of]-the-River: [......] perform [this ritual before the Lady-of-the-River] (and) his seed will solidify! [You erect a tent, place its opening before Šamaš, and] place a chair at the side of the tent. [You lay clean red wool upon it, (and) place a bowl of sweet oil, aromatics], juniper, and a tuft of red wool on it. [You set up a table before Šamaš, and] place [a censer, firewood and licorice be]hind the table. [You place two libation vessels and two libation bowls to the left of the censer, (and) a container of wine], a container of beer, [an amphora of wine, and one of beer behind the censer]. [You prepare x litres of regular bread, x litres of ripī]tu-[bread], one homer and two seahs of sēpu-bread, [......, x litres of thin bread, x kukku-cakes, ‘he]art’ and ‘wrist’-[bread, siltu, groats, ...-bread, a cup of oil], a cup of [honey, a big pursītu-jar of juniper, ..., three containers of barley, parched grain and pome]granate[s, ......, parched grain, scraps, seven flagons of oi]l, honey, beer, wine, mi[lk]. [....... You ... one mina of iron, one mina of lead, one mina of gold, one mina of sil]ver, one mina of copper, [one mina of tin, one mina of anzahhu, one mina of dark-blue wool, one mina of blue wool, one mina of] red [wool] [......] an iron sickle [......] a kubšu headgear You place [......] [......] a coiled [sick]le You place [......] [......] torches [......] may take off [...] You prepare [......] You put (on) her [......] You put [......] (gap of about 10 lines) You sing, “[......] property.” [You pour a li]bation [bowl] of wine and a liba[tion] bowl of water [before DN, (and) sing, “......].” [You place] an eating-bowl before the Lady-of-the-River and before [the Igigi gods], perform a flour/incense-[offering, pour beer and wine, and sing, “...].” [You place] an eating-bowl before the bed and before [the Anunnaki], perform [a flour/incense-offer]ing, [pour] beer [and wine, and sing, “...].” You place an eating-bowl, pour beer and wine, [and sing]: “[Lead me], Great Lords, [let us build your holy city].” You make [a flour/incense-offering] before Belet-ili. You throw [finest] flour twice, pour a libation bowl of wine, [perform a sheep offering], pour [oil, honey], beer and wine, [and sing]: “Most befitting is the great wife, glorious Ištar, you made [...].” [You make a flour/incense-offering before Sîn], perform a sheep offering, [po]ur oil, honey, beer and wi[ne, and sing]: “Father of the gods, creator of everything [...].” You make a flour/incense-offering before the divine judges, perform a sheep offering, pour oil, honey, beer and wine, and s[ing]: “O Anunnaki, lead me, Great Lords, let us build your holy city.” You offer [fatty tissue and roast meat] before Belet-ili, make a flour/incense-offering, pour oil, honey, beer and wine, [......] oil, and sing, “O Belet-ili, you sit in the assembly of the Great Gods.” [You offer] fatty tissue and roast meat bef[ore Sîn], po[u]r oil, honey, beer and wine, gra[sp] a singer’s eating-bowl and the agannu pots in the palm of your hand, feed the adakurru [..., and sing]: “O Anu, father of the gods, creator of everything, aw[esome].” You offer seven (cuts of) fatty tissue and seven (cuts of) roast meat before the divine judges, make a flour/incense-offering, [pour oil, honey, beer and wine].

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

[ ...] two tents, two [...] cloths, two skins [..., two ...s] of water, two heads [...]...[...]. [You pour] a libation bowl of wine on the head of the r[am, throw finest flour on it, ......], place a libation bowl of water on it, [place] a ‘heart’ [and a ‘wrist’ in his hands, and bind his hands with a tuft of red wool. You sing], “O Belet-ili, queen, great mother of heaven and earth.” [You sing, “......].” [You sing]: “Awesome mistress of gods, queen of Aps[û.” You throw hand-water to DN, the ‘heart’ (and)‘wrist,’ and say]: “May the heart of your god, the heart of your fate, the hand of your god and the hand of [your] god[dess be disengaged for you!” You say (thus), he performs his rinsings], and his evil will be released. You sweep (the room), [swing] the purification dev[ice, take his hand and make him rise. His seed will solidify]. He performs his rinsings and his evil will be removed. You swing censers over him, [...] the ki[n, ......] ...... [He says]: “Wall, my lord, h[ear me! ...] May the [ev]il be released, and may I live!” [...] the shepherd [......].” [You offer f]atty tissue and slices of cooked meat before [Belet-ili, make a flour/incense-offering, pour oil, honey, beer and wine, and sing]: “Mighty [...] of Apsû, wif[e of Ea, is strong and descends into the netherworld].” (break of about 14 lines) [You po]ur [......] You say [......] [......] He prepares his [tab]les [......] He positions [......] You pour oil, honey, beer and wine [......] He carr[ie]s the iron [si]ckle in his ... [...... You sing]: “I raise my hand and keep calling him.” You drag [......] [...... du]ng heap [...] You lay clean [red woo]l [......]. You feed the Seven Gods, [offer cooked meat before the Anunnaki, make a flour/incense-offering, pour oil, honey, beer and wine, and] sing, “[...].” He enters the house, [......, has] her dr[ink ...], and kisses her lips. [......]. He makes [her] live in his house, and she will make his seed solid and his [...] sound. [......] His evil will be released and his seed will solidify. He performs [this ritual twice] in its entirety [before the Lady-of]-the-River and his seed will be all ri[ght]. ((blank line)) [Written according to the original] and collated.

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 026 — Ritual of Tukulti-Ninurta for Sîn

Tablet; clay; Kuyunjik (Nineveh). British Museum, Rm 0311 + Rm 0325 + Rm 0375; BBR pl. 63 + 68. SAA 20 026; SAAo P426369.

Obverse

[Tukulti-Ninurta (I)], king of Assyria, [performed and instituted] the (following) ri[tes for Sîn, his god]. [When you are to perform the n]āṭu-ritual of Sîn of [Tukulti-Ninurta]: [You place] two chairs [at the si]de of the house und[er the god and lay clean read wool upon them]. [Yo]u place [a ...] diagonally [... and put seven] loaves of sēpu-bread, seven kukku-cakes [......]. You drag [a ... t]o the side of the house of Sîn [......]. You pour [...] into the la[p] of the god, [and place] a bowl o[f sweel oil, aromatics, juniper and tufts of red wool upon it]. You place a portable censer and [fum]igants behind the chair [......]. [You place two li]bation vessels and two libation bowls [to the left of the censer, and place a container of brushwood behind the censer]. [You ...] a vat of wine, a vat o[f ......] a kamanu-cake made with zīzu-onion, four kamanu-cakes, [......] of the race, a ladder of seven rungs o[f ......] along with her ornaments and her bracelets, a daughter of [......] a crescent of gold, of silver, or [......], a cup of oil, a cup of hon[ey ......], three containers of barley, parched grain [and pomegranates, seven amphoras of ...] of fig beer, of parched grain, of [......], seven ... jars ... [......], one mina of iron, one mina of lead, one [mina of gold, one mina of silver, one mina of copper, one mina of tin, one mina of anzahhu], a quarter (mina) of dark-blue wool, a quarter of [blue wool, a quarter of red wool, ......] (four lines destroyed) ... ... [...] the Anunnaki gods [......] [You ...] two small pursītu-jars of oil, two small pursītu-jars of ho[ney ......]. [You ...] a platter of oil and a platter of honey upo[n ......]. You place a platter of honey o[n i]t, [burn] juniper before the god [....... You place a platter of honey on it]. [...] gr[oa]ts upon [......]. You pour a cup of water [into ..., ...] groa[ts ......]. He stab[i]lizes a kamanu-cake on his head, [goes] to the sto[rehouse ......]. You throw finest flour on it (the table), [place] the kamanu-cake on the t[able, make a flour/incense-offering before DN, pour beer and wine, and sing] upon [the cake]: “You are the glorious Son of God.” [You make a flour/incense-offering before DN], pour beer and wine, and sing, “The prince is high, [...] in heaven.” [You make a flour/incense-offering before DN], pour beer and wine, [and sing]: “Let me praise Mul[lissu, ...].” You place [an eating-bowl before DN], make a [flo]ur/incense offering, pour beer and wine, [and sing, “......].” You place an [eating-bowl before DN], ma[ke] a flour/incense-offering, [pour beer and wine, and sing, “...].” You [place an eating-bowl before the Igigi and] before the bed, [make a flour/incense-offering, pour beer and wine, and sing, “...].” [You place an eating-bowl] before the Anunnaki gods, [pour beer and wine, and sing, “Lead me, Great Lords].” [You make a flour/incense-offering before Sîn, throw in finest flour twice, pour a libation bowl of wine], [perform a sheep offering, po]ur [oil, honey, beer and wine, and sing]: “O Lord and King, lumi[nary of the pure heavens].” [You make a flour/incense-offering before Belet-ili, perfo]rm [a sheep offering], pour oil, honey, beer and wine, [and sing, “Queen of the gods, ...].” [You make a flour/incense-offering before DN, per]form [a sheep offering], pour oil, honey, beer and wine, [and sing, “You are most befitting, great wife, glorious Ištar, you made ...].” [You perf]orm [a sheep offering before the Igigi gods and before the bed, make] a flour/incense-offerin[g, pour oil, honey, beer and wine], and sing, “[......].” You [perform] a sheep offering before the Anunnaki gods, [make a flour/incense offering, pour oil, honey, beer and wine], and sing, “[......].” You offer fatty tissue and roast meat befo[re Sîn, make a flour/incense offering, pour oil, honey, beer and wine, and sing]: “He surveys [...], he lights the watches at night.” [You offer fatty tissue and roast meat before Anu], make [a flour/incense-offeri]ng, pour oil, honey, beer and wine, [and sing]: “A[nu, father of the gods, creator of everything, awesome].” You provide [cooked meat befor]e the Igigi gods and before the bed [......]

[3 lines of the Obverse are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

[You provide cooked meat before] the Anunnaki gods [......] (break of eight lines) [whi]ch he t[hrew] into the river [......]. [You offer cook]ed meat before [Sîn, ......], perform an incense/flour offering, pour [beer and wi]ne, [and sing]: “O N[anna, you love the bright heavens ...].” [You offer cook]ed meat before [Belet-ili, perform an incense/flour offering, pour oil, honey, wine and beer, and sing]: “Mighty [... of Ap]sû, wif[e of Ea, is strong and descends into the netherworld].” [You offer cook]ed meat before the Igigi (and) before the b[ed, perform an incense/flour offering, pour oil, honey, wine and beer, and sing]: “[..., m]assive, ..., [...].” [You f]eed [the Seven Gods, offer] cooked meat before the A[nunnaki, perform an incense/flour offering, pour oil, honey, wine and beer], and si[ng]: “[...] Seven Gods, Great Gods.” [You ... (and) si]ng: “[......].” [You pl]ace an amphora of [...] flour [......, (and) sing]: “The best man [......].” [“...] and keeps carrying [......”] [...] ... of a punting pole [......] You [...] fumigants [......] [...] ....... [......] You [offer ... before] the bed [......] [......] a libation jar [......] (four lines lost) thick loa[ves ......] [You sing]: “Bright Lord, king of the god[s” .......]. [You sing, “...], you produce [...] and seed in the desert” [......]. [You ...] to the Anunnaki gods (and) to the kin [......]. You set up a ritual arrangement before them, [......]. You place [......] before them, [pour] oil, honey, beer and wine [...]. Month after month you give their eating-bowl. The son [......] You make The god rise, perform a ... [......]. (two lines blank) [He performs] this [rit]ual [twice in its entirety] before the god [Sîn, and his seed will be all right]. blank Written [according to the original and collated]. (rest (5 lines) uninscribed)

[2 lines of the Reverse are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Left Edge

You place [...] meat and two fetlocks in a teṣapu [......]. You sing, “O Kubu, may your kingship be [extolled and s]ung” [......].

SAA 20 027 — Ritual of Tukulti-Ninurta for Nusku

Tablet; clay; Kuyunjik (Nineveh). British Museum, 1881-02-04, 0210 + 1881-02-04, 0398; BBR pl. 64 + 66 + 69. SAA 20 027; SAAo P452137.

Obverse

Tukulti-[Ninurta (I), king of Assyria, performed and insti[tuted the (following) rites fo]r Nusku: When you are [to perform] a sheep offering to [Nusku, you g]o [to the house of Sîn (and) let] sunshine enter it through its doo[rway]. [You set up] a chair beside the house under the god, [lay] clean [r]ed [wool] upon it, [and place] a bowl of sweet oil, aromatics, juni[per, and tufts of] red [wo]ol upon it. You set up a table before Šamaš, [light] a cens[er, and place it beh]ind the table. [You place] two libation vessels (and) two libation bowls to the left of the censer, and [place] a container of brushwood behind the cens[er. You place] a flagon of beer, a ditto of wine, an amphora of beer and ditto of wine behind the censer. [You prepa]re seven litres of bread made of groats, two litres of ripītu-bread, seven loaves of tuppinnu-bread, seven loaves of sēpu-bread, 14 loaves of huhhurtu-bread, a kamanu-cake made with zīzu-onion, a ‘heart’-bread, a ‘wrist’-bread, siltu and dulīqā[ti] groats, [...], 14 pegs of cedar, multi[coloured] wool, cowrie shell, carnelian, [...]. You prepare a pot and an adakurru-vessel (with) multicolou[red] wool (and) [place] sweet reed the[re]. [You prepare] parched grain, pomegranates, a jar of first-class [bee]r, a ditto of wine, (and) a bowl of [...]. [You prepare] a bowl of salt, a cup of oil, and a ditto of honey with grass [...] (and) place juniper, silver, (and) gold there. [You prepare] seven flasks of oil, honey, bee[r and wine with ...]. [You prepare] eight flasks of honey [...... with ...], (and) place them before Šamaš. [You prepare] 30 [...s] (and) a bowl of [... with ......]. You put a bowl of hand-trimmed meat athwart in [......]. You draw a design, t[hro]w flour into it, [and place] seven loaves of [...] bread, [seven ......], seven loaves of huhhurtu-bread, seven ... [......]. You draw a design, [throw] flour [into it ......]. [You place] a platter of honey [......]. [You prepare] a tray on [......]. [You ...] the chair [.......] [You ...] pots [......] [You ...] two [......] [You ...] a pot [......] (gap of about 8 lines) [......] therein [......] [...... the four] quarters [......] You offer [...... before Belet]-ili [......] [...] and in [...] ... [......] [... o]f oil [...] ... [......] [... of] oil [......] You off[er ... be]fore Šamaš [......] [E]a sets off (in procession). [You carry] a portable censer (loaded) with juniper fragrance bef[ore him ... (and) sing, “......].” [B]elet-ili sets off before him. [......] [You place] a can of water [.......]. She sets off (and) enters the house [......]. You place a can of water in the doorway, [...] a pail of bath water in [......] [...] Belet-ili before Šamaš in [......]

Bottom Edge

a libation bowl [......]

Reverse

You light a censer, pour oil into the container, [place ...]s before the bed (and) before [DN]. You place an eating-bowl, make a flour/incense-offering, and [sing]: “Surpassingly great [...” You ...] to the right and left of the b[ed], (and) sing, “[...], Surpassing, great, exalted.” [You perform] the ablutions of the An[unnaki gods (and) sing, “En]mešarra, substitute in the netherw[orld].” You place [a pla]te for the Anunnaki, (and) li[bate] oil, honey, and beer. You throw [finest flo]ur twice, pour a liba[tion] bowl [of win]e, make a flour/incense-offering, (and) pour oil, honey and be[er]. You throw [fine]st [flour twice], pour [......] into a pit, make a flour/incense-offering, pour oil, [honey and beer], and sing, “[......].” You offer [fatty tissue and roast meat] before Šamaš, [make] a flour/incense-of[fering, pour oil, honey and beer, and sing, “...], Lord of righteousness, [...] god [...].” You offer [... before ......] (gap of about 8 lines) wind[s ......] [You make] a flour/incense-offering, [pour oil, honey and beer, ......]. [You offer] a left shoulder cut [before ......, make a flour/incense-offering, pour] oil, honey [and beer, and sing, “.......], I shall extol [......].” [You perform] funerary offerings [to] the Anunn[aki, ... and sing, “......].” [You pour] a libation bowl of fi[g b]eer to the seven [pure men, ... and sing, “......].” You seal the kin [... You wrap] the ribs in seven mibrids of date palm [......]. [You pour] oil, honey, beer [and wine, and sing]: “[...], Lord [......].” [You sing]: “Seven pure men who made [...] this portion [...].” [You pou]r a libation bowl of beer and a libation bowl of wine and make the god rise. [You ...] a bowl of oil [...] and [car]ry a portable censer of juniper bef[ore him]. You go up to the roof [and sing]: “Glorious heir [...].” You offer oil before Šamaš on the roof and sing: “May the steppe and sanctuary desire you.” [On] the second day [...]. The messenger should not go out of the gate, [...] should not eat there. He may eat bread, eat flesh, drink water [...]. You put the kin in place, draw a design, seal it, set up a portable censer of juniper, [set up] a ritual arrangement for [...], sprinkle [sweet] oil, make a flour/incense-offering, pour oil, honey and wine, [and sing]: “Counsellor of the Igigi gods, [...].” You present water and oil. He cuts the hand off, saying: “His gift,” and his evil will be re[leased]. He performs this [r]itual twice in its entirety before Šamaš, and his seed [will be all right]. (blank space of three lines) [...... of heaven and ea]rth, holder of the offices of all the gods. (blank space of three lines) [Written according to the original and] collated. (rest (three lines) uninscribed)

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 028 — Fragment of a Ritual for Singer

Tablet; clay; Kuyunjik (Nineveh). British Museum, Rm 2, 540; BBR pl. 65. SAA 20 028; SAAo P425166.

Obverse

(beginning (approximately 15 lines) broken away) You prepare [......] You prepare [......] [......] (and) you put [...] upon [them]. [......] (and) prepare [......]. [......] of budê-confection [......] you place on the table [...] [......] you place on it [...] [......] you put a [kam]anu-cake (made) with zīzu-onion [...] [......] (and) you say: [...]. [You ......], (and) sing, “[......].” [You ......] pour [bee]r and wine [You ......] place [......] [You ......], (and) sing, “[......].” [You ...... po]ur [beer and wine] (rest broken away)

Reverse

(beginning broken away) [......, and] you sing, “[......].” [......, and] you sing, “[......].” [......], ditto. [......], ditto. [......], ditto. (rest broken away)

Chapter Six. Rituals for Private Devotees

SAA 20 029–032. 4 texts.

SAA 20 029 — Initiation into the Secrets of Ištar of Heaven

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 15421; KAR 139. SAA 20 029; SAAo P282610.

Obverse

When the (proper) time arrives, the sacrificer enters the Equ house. In the Equ house he proceeds to the right to the table before the Mouth-and-Tongue, and kindles with the torch in his hand the censer before the Mouth-and-Tongue. Grasping the torch with his left hand, he twice pours aromatics into the censer before the Mouth-and-Tongue. He breaks a bread cake upon the table, cools the eating-bowl twice, and twice performs a libation of beer into the pithos. He scatters mixed aromatics into a portable censer, places a vagina of lead weighing half a mina before the Mouth-and-Tongue, and prostrates himself. The priest blesses the sacrificer, saying: “May the Mouth-and-Tongue speak favourably of you to Ištar and intercede for you before Ištar! As [this] torch is bright, may Ištar decree [brightn]ess and prosperity for you. Gua[rd the word] and secrets of Ištar! [Should you le]ak ou[t the word of Ištar, you shall not live ......]” (rest broken away)

Reverse

(beginning broken away) He places [......]. The priest blesses him, saying: “May Ištar of Heaven speak favourably of you [in heaven]! As [this] torch is bright, may Ištar decree brightness and prosperity [for you]. Guar[d] the word and secrets of Ištar! Should you leak out the word of Ištar, you shall not live, and should you not guard her secrets, you shall not prosper. May Ištar guard your mouth and tongue!” The procedures for the (proper) time of the great Equ house of Kar-Tukulti-Ninurta.

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 030 — The Banquet of Gula

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 10138 (+) VAT 10183 + VA 12398; PKT 21 + 22b. SAA 20 030; SAAo P336315.

Obverse

(beginning broken away) [......] sweet oil [...] [......] you anoint [the hands] and feet [......]. The master of the banquet and the officiant [k]iss [the ground before DN] and stand up. They [......] Šarrat-eqi. [The officiant] fills a masrahu vessel with wine [....... The officient] offers (it) to [the master of the ban]quet, saying: “It is (wine) of fame and offspring, [......]. May she give you [well-bein]g, life, fame and offspring!” ... [......]. He thus blesses him and gives him to drink. The officiant [and the master of the banquet] kiss [the gr]ound [before Šarrat-eqi] and stand up. The [priest......] smashes [a ...] upon them, saying: “[It is a ...] of substitution. [He who] has brought out [...], may Gula walk after him!” [The ...s] ... and stand up before Gula. He (= the priest) opens the door, places [a st]ool in the courtyard, [and places] a (necklace of) crystal beads and a silver mirror upon it. In front of it he stretches a [...]. He arran[ges] loaves of oil-bread on a basket, places a grilled [ra]m on it, and places it on a table. [He off]ers salt before [DN], performs a flour/incense-offering, and performs libations. The master of the banquet [.... After] he has seized [...] with his hand, you put the necklace of crystal beads around her neck. The [silver] mirr[or ......] she carries in her left hand. [...] the grilled ram upon [...] [...] make the [s]aplišhu dance [before] Šamaš. The priest in [...] [......] The priest and the master of the banquet [...] (small gap?) [He str]ews [salt, and places] his hand on [the head of] the master of the banquet. [Having] introdu[ced him] before Gula, [he strews] salt on the tab[le], (and) sacrifices an ox and three rams [...]. The bread before G[ula ......]: twelve big loaves of bread made of g[roats], two kamanu-cakes made with zīzu-onion, a spray of [......], a pail of appl[es ...], a pail of arman[nu]-fruit, four (loaves of) humbiṣatu-bread [...], a flagon, an ada[kurru]-vat, five spring lambs, five du[cks]: all this the master of the banquet [prepares] in the house of Gula in the morning [...].

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

The priest perfor[ms] sheep offerings, [...], does malāhu, [...s] to [...], cleans the [table], (and) swe[eps the room] with a broom [...]. The officiant emerges (from) the house [of ......], enters the house [of ......, ...] gifts [......] (small gap?) [...] puts the [funerary off]erings in the palms of their hands. T[he priest] offers [......], receives the funerary offerings, and gives water for their hands. He curls a tuft of [... wool], th[ro]ws it into fire, makes him rise, and [...]. He places ten kamanu-cakes in a c[up] before Šamaš, and they make them dance before Šamaš. He enters, goes down before Gula, and pou[rs] (them) before Šarrat-eqi. They make the [...] dance before the Fates, and come out. [The priest qu]ickly mixes a cup before Šamaš [and gives] the drink to the master of the banquet. [...] draws [...] of parched grain into the bouillon, [thr]ows [......], pours honey and oil on it, places [......] on it, and places it before [Ša]maš. [...... the r]est of ...[......] (rest broken away)

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 031 — The Banquet of [DN]

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 08380; BBR pl. 60. SAA 20 031; SAAo P397607.

Obverse

(beginning broken away) [...... a muk]arrisu-pan of oil [......] pours on a beer vat [......] pushes (it) with his feet [......] throws [... on] the tab[le], and goes (away). [......] The singer intones before him: “The strongest one of the gods,” and goes (away). [...] ... You throw ... on it and place the mukarrisu on it. You fill a pail of [oil] with water, place it atop the chair in the middle of the doorway, and let it bathe in sunshine. You set up a table before the chair. You place three litres of grain on the table, half of it groats, half of it ‘cut’ grain. You bring finest flour, oil, honey, beer and wine before it, place a censer (before it), and an eating-bowl of dates, figs and virgin oil on the table. The singer intones, “Exalted Ea.” You perform a sheep offering. During the sheep offering the singer intones, “O Enlil, Enlil.” You offer roast meat. The singer intones, “Judge of the world.” You fill a lignu container with barley and place a quarter (mina) of washed wool upon it. You place (one quarter) under him, one quarter at his head and one quarter at his feet. You seat him on the ... and bind his hands with a tuft of red wool. The singer smears his hands and sits down on a brick to the left of the sacrificer. The singer intones, “Dispeller of darkness,” and says: “You will trample on the evil one.” The singer washes his hands, offers water to Šamaš, takes the hand of the master of the banquet, says “(Is is) a gift,” and releases him.

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

You offer water for his hands. He makes him rise from the ... You load a kimru-sheep (offering) on the table and at the same time offer the ‘hand meal.’ The singer intones, “Illuminator (of darkness).” If he is a nobleman, he burns a turtledove as a burnt offering. If he is a commoner, he burns the heart of a ram. While he is finishing his libations, the singer intones, “May he become pure.” He stops (libating) and opens the vat. [The singer] intones, “.......” [You ......], place a chine on it, [place it before] Šakkan, place it before Bunene, [perf]orm [a flour/incense-offering], (and) pour honey, oil, beer and honey; [the ...] proceeds before Šazi. (After) you have pushed back the table and the chair, and come, the singer brings honey, oil and the water in the pail to the h[ead of th]e bed and washes [...] his hands, he touches the oil. The singer blesses the [...], places a signet-ring in [his] ne[ck ...s] water of a [...] vess[el ......] (rest broken away)

SAA 20 032 — Ritual for the Daughter-of-River

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 13003; KAR 141. SAA 20 032; SAAo P336229.

Obverse

[Wh]en [you perform the n]āṭu of the Daughter-of-the-River before [...], at the 5/6th double-hour of [the d]ay you go to the river and pitch a [ten]t on the river bank. You place the front of the tent towards the desert. You collect seeds, pulling the sufferer of the punishment, (while) the singer keeps reciting: “I know the sinner” — a second time like this, a third time like this. You throw the things pulled out into the river. He throws the ‘solvents’ before Šamaš. You put up a bed in the tent. [You place] on the be[d] a habannutu-jar of haršu and a habannutu-jar of siltu-groats, in whose tips you place pomegranates and whose necks you bind with multicoloured wool, a bo[wl] of oil and four loaves of huhhurtu bread, and you attach a bread-tray in front of it. You prepare a ta[bl]e and a reed [altar] at the head of the bed. You bind a virgin ewe with a multicolored cloth [in] a cedar peg at the head of the bed, dress it in a wrap of white wool, gird it with ...s, and put copper earrings and copper bracelets on it. You put a pursītu-jar of diliqāti-groats before it. You prepare a [ritual arrangement] before Šamaš. You seat the seven divine judges [on] a cloth of linen, fasten a multicolored cloth in their heads, attach a bread-tray before them, and place an [eatin]g bowl upon it, (while) he (= the singer) sings, “The perfect king.” The [sufferer of the pu]nishment pours a cup of water and a cup [of] premium beer into the river, throws out the mixture, (while) he sings, “[In c]ultic [evil] we ask thee, O Ištar.” He keeps reciting: “[...] in the house of magnificent Ištar,” (while) he sings, “[...] ... the oath of Ištar.” He throws [...], (while) he sings, “O Enlil, Enlil.” [...] places [...] before Aššur, [pou]rs honey and oil [...], pours premium beer and wine, (while) he sings, “[...], lady of the rains.” You attach a bread-tray [before ...] and place [an eating-bowl] upon it, (while) he sings, “Ea, lord of wisdom.” He pours [... b]eer, (while) he sings, “... of the army.” He pours [...], (while) he sings, “Awesome queen.”

Reverse

He emits sighs, (while) he sings, “The awe-inspiring goddess has become hostile to me.” The singer keeps reciting: “You are god, you are queen, O Daughter-of-the-River.” He rises, applies water to his hands, pours in incense twice, pours two libation bowls. The singer intones, “May they rest, may they rest.” He provides cooked meat, (while) he sings, “Starvation.” He provides a left shoulder cut before Šamaš, (while) he sings, “Judge of the world.” He places a rib before the divine judges, (while) he sings, “The desert is filling.” He makes the kamanu-cake dance, (while) he sings, “The kamanu-cake of my shepherd.” He opens the vat, (while) he sings, “Our hutmu.” You wash the feet of the sufferer of the punishment with water and Premium beer, (while) he sings, “The Seven Gods are fierce and they are determiners.” He brings in [...], (while) he sings, “[The ...] of my body is father Anu.” ...[...], (while) he sings, “[...] you to the bed, O honoured one [...].” The [sufferer of the punishment] descends into the river, [......] the [v]irgin ew[e, ...] blood [...]. He takes [the ... ] on the bed [and throws them] into the ri[ver ...], (while) the singer keeps reciting: “I have called to you (f.), heaven and earth [...]...” a money-bag, [...], huhhurtu-bread, diliq[āti-groats ......]. He dons a clean garment and says: “O divine judges, O divine judges, may you be satisfied! I have been released from the hand of my god.” He sig[hs and ...]. [...] Written according to the original (and) collated. [Tablet of DN]-šumu-šuklil, chief singer of Aš[šur, son of DN]-bel-ilani, chief singer of Aššur.

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Seven. Miscellany and Fragments

SAA 20 033–036. 4 texts.

SAA 20 033 — Protocol for the Royal Dinner

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 08669; MVAG 41 60f. SAA 20 033; SAAo P397725.

Obverse, Column i

At the time of the dinner, when the ki[ng] enters the dinner [together with the magnates, the table and] the couch for the king [are place]d opposite the doorway. As soon as the king is seated on his seat, the overseer of the palace enters, [kisses] the ground before [the king], and gives (his) report before the king. The overseer of the palace [goes out] and brings in the palace herald. The palace herald e[nters], kisses the ground before the king, and stands with the stan[dard opposite the king]. The palace herald gives (his) report before the king. [The overseer of the palace goes out and] brings in the grand vizier. [The grand vizier en]ters, [kisses the ground] opposite the king before the threshold, and stands opposite the king. [The palace herald and the] grand vizier go out. [After they have l]eft, the crown prince enters. He keeps his right foot stiff [......], places [a]ll his [...] on the ground [......], leans [......, ......, and] occupies (his) place. [The (other) sons of the king enter] and stand [opposite the king]. [The ......] gives (his) [repo]rt. [The ...... ente]r [and giv]e [(their) reports before the king]. (rest (about 33 lines) broken away)

Obverse, Column ii

[...] The chariot-driver [brings in the censers], placing [one t]o the right of the king and the other to the le[ft of the king, at the head of the couc]h. A lackey [gives aromatics. I]f the aromatics run out, t[he lackey goes out], brings in an iron shovel and removes the burnt [aromatics with it]. One sp[ecial] lackey keeps watch over the brazier with an [iron] shovel and an iron rake and tongs in his hands. If an ember or a coal falls from the brazier, he enters, picks it up and puts it back on the brazier. If the fire is not in order, he adjusts it. If the wood in the brazier is burnt out, he goes out, brings in wood and places it on the brazier. And if the fire on the brazier is strong, he goes out and brings in his colleague; they ‘collect’ the fire and distribute it where the king commands. One special stock-room assistant keeps watch, receives dirty napkins and gives out clean ones, receives dirty handkerchiefs and gives out clean ones. One lackey stands before the container of hand-water. [If water] is lacking, he pours water from the hand-water (container). One special [lackey] keeps watch with a broom and a wooden box in his hand. If any tableware is [scatt]ered, he brings in a šaliptu and picks it up. [And if] any [...] falls down, he brings in [the broom] and the wooden box and has it collected, [finis]hes [his job], goes and leaves. [One lackey keeps] watch [with a ...] in his hand. [......]s it [...... a la]cke[y] (rest (about 25 lines) broken away)

Reverse, Column i

(beginning (about 28 lines) broken away) [......], ...-meat, (30) [...-meat], iānuqu-[meat], hind legs, goose, [...-bird, turtl]edove, jerboas. All the meal that was served [......]. The chief eunuch and the chief cook supervise these incense-holders [that are plac]ed opposite the king. [After] the tables of the magnates have been apportioned, they place all the fumigants of this dinner on the incense-holders placed opposite the king. Before sunset, at torch time, torches are lit and brought into the palace. A lackey keeps watch. As soon as a torch is burnt out, he lights a torchwood, brings it in, receives the stumps and takes them out. Lackeys stand between the tables of the king’s sons and the magnates, holding torches. When most of the dinner has been served, they burn many aromatics between the tables of the king’s sons and the magnates. Large goblets are placed (on the tables). The overseer of the palace steps in and says: “Give to drink, cupbearer!” Lackeys with brooms in their hands and one with a wooden box in his hand keep watch. The chief cook announces: “Dinner has been served.” The crown prince sets off (first). The magnates rise and remain standing. The tables of the crown prince and of the magnates are lifted up. The table of the crown prince and the table before the king are set in motion. Lackeys [ent]er, sweep (the floor) with brooms and go. [......] with a broom in his hand [... of] the palace ... a wooden box [...]

Reverse, Column ii

(beginning (about 25 lines) broken away) (remainder uninscribed)

SAA 20 034 — Burial of a Queen

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 00164; ZA 045, 042-046. SAA 20 034; SAAo P393776.

Obverse

They put up the bed and perform the display. They wash the feet. A torch of sweet reed, a bowl of sweet oil. The bride washes the feet. She walks around the bed three times, kisses the feet, goes and sits down. She burns cedar and quenches it with wine. She lays the heart of a ram in tappinnu-flour and places it in the middle of the image. They pour wine onto the ground from a ... stone vessel and crush it against the sideboard of the bed. They mix (the contents of) two sprinkling-vessels and pour it before Šamaš. She throws herself at the feet. The day on which they put up his bed. The day on which they perform the burning: They bring water, oil and humbiṣutu-bread. They bring out the utensils, he performs the display. They wash the feet. She carries a torch of sweet reed, walks around the bed three times, (then) kisses the feet. She burns cedar and quenches it with wine. She lays the heart of a ram in tappinnu-flour and places it in the middle of the image. They pour wine onto the ground from a ... stone vessel and crush it against the sideboard of the bed. They circumambulate the paddock thrice. The daughter strews parched grain. They prepare a cup of apples, carry it [thrice] around the paddock and crush it.

Reverse

They strew salt on the utensils before Šamaš, invoke her name and set it on the fire. Having extinguished the fire, (they prepare) a rib cut, a right shoulder cut, nine and a half litres of sēpu-bread, a kamanu-cake made with zīzu-onion, a bowl of flour, a bowl of parched grain wherein a river has been drawn, a boat made of flour, and a sword made of w[he]at flour. They make a pit and pour oil and honey in[to it]. The queens cry o[ut: “C]ome, [bu]ry the queen, the daughter of righ[teousness]!” They seal everything with the blood of the mo[urner’s] nose. They set up a table before the Great Antu, a table before Gilgamesh and a table before the boatmen. They present water and oil, they set a flagon of beer and a flagon of wine before the Great Antu and Gilgamesh, and make dripping libations from them. When he kneels before Šamaš, he says: “She was girt, she is ungirt.” They say: “What is, ‘She was girt, she is ungirt’?” He says: “Her gods have been revered; bless (sg. f.) the king and his seed!”

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 035 — Fragment of a Ritual Mentioning the Dais of Destinies

Tablet; clay; Kuyunjik (Nineveh). British Museum, 1904-10-09, 0237; CT 53, 980. SAA 20 035; SAAo P314389.

Obverse

(beginning broken away) [......] the sheep offerings of the palace [... the Da]is of Destinies [... t]he high priest offers [... up]on the lock [......] on the 19th day [......] they say accordingly [...] ... Neberu [......] the stool [......] the priest [......]s, opening the ear (rest broken away)

[2 lines of the Obverse are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

(beginning broken away; then traces at the end of lines) [...... ris]es [......] is seated (rest broken away)

SAA 20 036 — Fragment Relating to Rituals in Assur

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 07356; CT 53, 330. SAA 20 036; SAAo P313745.

Obverse

(beginning broken away) [......] are likewise placed in the palace [......] they have not been written [......] they have been [e]rased [......] he provides [...... sheep offerings] are performed [......] is [......] he provides [......] they provide [...... the house of] An[u] [...... the Dais of] Destinie[s] (rest broken away)

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

(beginning broken away) (rest broken away)

[8 lines of the Reverse are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Eight. Temple Service and Takultu Manuals

SAA 20 037–048. 12 texts.

SAA 20 037 — Temple Service Rites for All Assyria

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 08005; PKT 10-11. SAA 20 037; SAAo P336311.

Obverse

[When you are to provide for the House of Aššur, (and) to strew salt], you say: “[Aššur and Mullissu, Adad and Mašmaš, accep]t [life]!” [When] you are to swing [the purification device over the table, you say: “The hand is released.” You repeat it] and swing it in the centre of the house, [saying: “The centre of the house is released].” You go and swing it in the area of the censers, [saying: “The centre of the house is seized].” You return and swing it over the censers, [saying: “May Fire purify]!” When you are to put combustibles on the censer, [you giv]e incense [thri]ce and say: “Aššur accept, Aššur listen!” When you are to provide for the House of God of Nineveh, (when) you are to strew salt, you say: “Aššur-Ištar, Šamaš, and Marduk, king of the gods, accept life!” When you are to swing the purification device over the table, you say: “The hand is released.” You repeat it and swing it on the dais, saying: “The centre of the house is released.” You go and say in the area of the censers, without coming close: “The centre of the house is seized.” You return and swing the purification device over the censer, [saying]: “May Fire pu[rify]!” When y[ou are] to put combustibles on the censer, you give incense [thrice] and s[ay]: “Ištar accept, Ištar listen!” When you are to go to the table on which the glass vessel is placed, you s[ay]: “Ugurtu, Ti’tu, the Seven Gods and N[arudi] ....” You serve bread. When you are to strew salt on the bread (and) the [glass ves]sel, [you say]: “May Nikkal accept, may Kidin[birbir] listen!” You return and treat the gods. When you are [to pour] wine on the censer, you s[a]y: “Nusku, vizier of the gods, life for Bel!” When you are to pour out a libation bowl, you say: “Bel, accept life!” When you make libation after libation you say: “May Igigi, the gods of heaven, and Anunnaki, the gods of earth, accept and listen!” When you are to pour out a libation bowl in the evening on the lintel(s) of the doors, you say: “Nusku, vizier of the [god]s, accept life!” All this is of providing for the House of God of Nineveh. You invoke their names in the morning and evening.

Reverse

When you are to verse wine and pre[mium be]er in front of Aššur, all the gods, you say: “Aššur, [bles]s Mulli[ssu]! Mullissu, may Aššur bless you!” When you are to verse it before Sîn, you say: “Sîn, bless Nikkal! Nikkal, may Sîn bless you!” Before Šamaš in like manner. Before Adad, ditto. Before Bel, ditto. Before Nabû, ditto. You say in like manner [before] all the gods, and invoke (each) god by his name. When you are to strew salt before Adad in Kilizi, you say: “Adad-Enlil, accept (sg.) life!” When you are to strew salt before Ištar in Arbela, you say: “Aššur-Ištar, accept (sg.) life!” When you are to strew salt before Ninurta in Calah, you say: Enlil-Ninurta, accept (sg.) life!” When you are to strew salt before Nergal in Tarbiṣu, you say: “Nergal, Laṣ (and) Išum, accept (pl.) life!” When you are to strew salt before Adad (and) Šala in Kurbail, you say: “Adad-Šala, accept (sg.) life!” When in Tue, ditto: “Marduk, Zarpanitu, Lady of Akkad, Muru who resides in Tue, ditto!” When in Urakka, ditto: “Adad (and) Šala, ditto!” When in Harran, ditto: “Sîn, Nikkal, Aššur-Enlil, ditto!” Wherever you are to place a censer, you say in all the temples as when providing for the House of God of Nineveh. [W]hen you are to kiss the feet of God (lit. ‘gods’), you say: “May [Heaven and Ap]sû bless you (sg.)!” When you are to strew salt on cooked meat [before Belat]-dunani, you say: “May [the gods of heaven and the go]ds of earth accept and listen!” Written [according to the original] and collated. ((blank line)) [Hand of Kiṣir-Aššur, exor]cist of the House of Aššur.

SAA 20 038 — Takultu for Sennacherib and Temple Service for Nineveh

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara; STT 088. Assigned to Sennacherib's reign, 704–681 BC. SAA 20 038; SAAo P338406.

Obverse, Column i

[Aššur-Enlil]; Mašmaš; Aššur-[Adad] in front of Aššur-d[ugul]; Aššur-Adad in front of Aššur-Conqueror; Enlil-Anu; Ea-šarru; Sîn, Adad, Šamaš; Ištar, the Queen of Heaven of Kar-Tukulti-Ninurta, Šerua; the Great Gods; [Taš]metu, [Ninurta, Nu]sku; Kippat-mati, Kippat-mati-image, Kutatati; Enlil, Dagan, Aššur-Tiara, Sun-image, Aššur-Lahmus, Aššur-Judges, Kittu, Sîn, Šamaš, Aššur-Conqueror; Ea, Kittu (and) Mišaru, Dibar; Ninurta and Aššur, [Aššur-Šakkan-Tišpak, Aššur-Judges; Lubelim, Gimagan], Il-pad[a]; the Couch, Sun-of-the-Lands, the Rivers (and) Usumû, the Images, Kunuš-kadru; the Elaborate Door, the imag[es of cities]; the Lamassu[s], Deposed Gods, Sons-of-Truth, Tišpak-images, Cities, Rivers, Kubus, Golden Doors, Anzûs (and) Neš-ili-mati; [Mulliss]u-images, Tambaya, Šamšaya, Ulaya; the Enpis, the Aššur-Cherub, the Lahmus, Kalkal, Kalkal-images, Šakkans, Lions, Wild Bulls (and) Anzûs; Ea-šarru (and) Damkina; the gods of Subartu, the Mountains and Rivers; Aššur-Judges, Counselor, the Sons-of-Truth, Truth, [J]u[sti]ce, [...], Dibar, Telitu; Belet-ili, the Mouth-and-Tongue;

Obverse, Column ii

the Bull-Son-of-Šamaš, the Lahmus, the Steps, the Emblem (Break) A[llatu], Be[l-šarru], D[aglanu], Si[usa]; Šer[ua], Mull[issu ...], Ištar [...]: the gods of the House of [Aššur]. The Ima[ge], Išha[ra], Gašra[nu], Ešer[tu], Bel-labria, La[ban], Nabû, G[ubaba], Aba[kuwa, the Roving] Išum, [M]aliku, An[unitu], Ulaya, Isinutu: the gods of the house of Bel-labr[ia]. Anu, the Great Gods, Šalimt[u], Šunipuru, Naru[du], Kubu, Ningir[su, Eb]e[h]: the gods [of the house of Anu]. [Adad, Šala, Taramuwa, Nisaba, Adad-Lightning, Niphu-image], G[irr]u-Li[ghtning], Light-[image], Eri[šu], Hurmišu, the Ziggurats: the gods of the house of Adad. Sîn, Šamaš, the Image of Šamaš, Nikkal, Aya, Bunene, Ebeh, Kittu, Umu, Tambaya: the gods of the house of Sîn. Ištar, Ištar-of-the-Staff, Ber, Tammuz, Papsukkal, Tašmetu, Kutatati, Tittu, Eṭiru, Šu[riha], Kitt[u ...], Mali[ku ...], Kuli[li ...], Mušabšitu, [...], Banitu, Ši[...], the Fate-of-the-Lady-of-the-C[ity]:

Obverse, Column iii

the gods of the House of Aššur of Nineveh. [......]tu, [DN, Bel]at-ṣeri, [......, ......, DN, Tammu]z, [Šarrat-niph]a, [......]: [the gods of the house of DN of the Inner City]. [Uraš, Belat-ekalli, Belat-šarri, Manugal, Guzalû, Tatuate, Sab’alate, Dakiu, Mouth-and-Tongue: the gods of the house of Uraš of the Inner City]. [Ištar-of-Stars, Kippatu, Amurru, Belat-ṣeri, Gula, Pabilsag, Gunura, Kilili, Sahirtu, Belat-palê, Paširtu: the gods of the house of Gula of the Inner City]. [Marduk, Šamaš, Zarpanitu, the Lady of Akkad, Anunitu, Mušabšitu, Tašmetu, Papsukkal, Qibi-dunqi, Samu], R[abiṣu-biti]: the gods [of the house of Marduk of the Inner City]. S[iginna; the Upper] Lamassu (and) [the Lower] Lamassu; Daughter of [Adad] (and) Apl[adad]; the gate of [Aššur] (and) the brazier of [Aššur]; the gate of [Šamaš] (and) the brazier of Ša[maš]; the gate of [Ištar] (and) the brazier of [Ištar]; the gate of [the people] (and) the brazi[er of the people]

Obverse, Column iv

(beginning (7-8 lines) lost) the open c[ountry ...], Mt. Eb[eh], the Tigris [...], the land of Uraš, the land of Zab[ban], the Up[per] Zab (and) the Lo[wer] Zab; the city, the ci[ty wall], the mortar, the br[ick] (rest (about 44 lines) broken)

[1 line of the Obverse, Column iv is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Obverse, Column v

(beginning lost)’ Iš[tar of ...], the Lady of [Paranzi], the Seven Gods (and) [Na]ru[di — may hea]ven and earth, the manifest [gods], all the [gods] who dwell in daises accept [wit]h you, may they listen [with] you! [Bles]s the city of Aššur, [bles]s the land of Aššur, [bless] Sennacherib, our [lord]! [The gods] who[se] names [you in]voke in the morning and in the evening [for N]ineveh. (rest broken away)

[1 line of the Obverse, Column v is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column i

(beginning broken away) [Napriš], Nergal [of Hupšal], Erra[gal], Abk[išar, ...] (rest (about 7 lines) lost)

Reverse, Column ii

(beginning (about 40 lines) lost) Give Sennacherib, our lord, [lo]ng [days, everlasti]ng y[ears], a strong weapon, a long [re]ign, and supremacy [ov]er kings! [He w]ho [gave] these to his gods — [give him lo]ng, wide [......] (rest (about 7 lines) lost)

Reverse, Column iii

[May these partakers have corn, silver, oil, wool], and salt [of Bariku] for [their food], and [good oil] f[or their lamp]! (break of about 45 lines) Belet-parakk[i ...], Lugalban[da], Anunitu, Nabû of the hariu-vat, Belet-ili, Ninurta, Nanaya,

Reverse, Column iv

the Gate of Mandanu, the Gate of Ninurta, Belet-balaṭi, Gula, Babu, Kurmitu, Adad of Enuha (and) his quay, Imgur-Enlil, Nemed-Enlil, Mar-biti, the Bison-man, the Anzû-birds, Na’paru, the stands, daises, streets and gates: the gods of Esaggil and Babylon. Nabû, the Ti[ara], the Dragon, [Nanaya], Ea-šarru, [Marduk, Zarpanitu] (break of 10 lines) the god[s of GN]. Aššur [..., DN], the Lady of [Babylon], Šamaš, Ay[a], Ištaran, [the Lady of Der, Nergal, Laṣ, Zababa]: the god[s of Der]. Sîn, [Mandanu, Ninkarrak]: the gods [of GN]. The Twins (and) the [Narudi]; Adad, [Šala, Kidinbirbir, DN]: ... the gods [of GN]. Aššur-Aššur, Aššur-[Enlil], Kittu (and) Mišaru, Lord-[...], Hip-raggu, A[šra]-killa, Pušu-kina, I[šme]-i[l]â, Išamme-ka[rabu, Nusku], Il-pad[a, Uṣur-pišunu] ((about 5 lines broken)) [Adad of E]nuha, [Adad], Šala, [Š]abasiya, Gubaba, the Seven Gods, (and) Narudi, Ezi[r]anu, Palil, the Queen of Heaven, Tammuz:

Reverse, Column v

the gods of Nineveh. When you are to provide for the House of God (lit. ‘gods’) of Nineveh, when you are to st[rew] salt, [you say]: “Aššur-Ištar, Sîn, Šam[aš, and Mardu]k, king of the gods, a[ccept] life!” When you are to swing the purification de[vice] over the table, you say: “The hand is released.” You repeat it and swing it (in) the middle of the dais, [s]a[yi]ng: “The centre of the house is released.” [You go and say in the are]a [of the censers, without coming close: “The centre of the house is seized.” You return and swing] the purific[ation device on the censer, saying: “May] Fire pu[rify]!” When y[ou are] to put combustibles on [the censer], you g[ive] incense thrice, (and say): “Ištar accept, Ištar listen!” (When) you are to go to the table on which the glass vessel is placed, you s[ay]: “Ugurtu, Tittu, the Seven Gods (and) Narudi ....” You serve bread. When you are to strew salt on the bread (and) the glass vessel, you say: “May Nikkal accept, may Kidinbirbir listen!” You return and treat the gods. When you are [to pour] wine on the [cens]er, [you s]ay: “Nusku, vizier of [the god]s, life for Bel!” [When] you are to pour out a libation bowl, you say: “[Bel], accept [life]!” [When you make libation] after libation [you say: “May Igigi and Anunnaki accept and listen]!” (two lines lost) [When you are t]o p[our out a libation bowl in the evening on the lintel(s) of the doors, you say: “Nu]sku, vizier of the gods, accept [life]!” [Al]l this [is of providing for the House] of God of Nineveh.

[1 line of the Reverse, Column v is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 039 — Takultu for Esarhaddon(?)

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara; STT 374. Assigned to Esarhaddon's reign, 680–669 BC. SAA 20 039; SAAo P338689.

(beginning broken away) [......], Si[...], [...], Hip-rag[gu], [...], the Weapons, the Stand[ard], [...], the Sun-image, [...], [...], Uraš, [..., Be]lat-ekalli, [..., I]štar of Egypt, [..., H]umbaba, [......] image [...] (rest broken away)

SAA 20 040 — Takultu for Assurbanipal

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 00252; 3 R 66. Assigned to Assurbanipal's reign, 668–ca. 631 BC. SAA 20 040; SAAo P393809.

Obverse, Column i

[Aššur-Enlil; Mašmaš; Aššur-Adad in front of Aššur-dugul; Aššur-Adad in front of Aššur-Conquer]or; [Enlil-Anu]; Ea-šarru; [Sîn], Adad, Šamaš; [Iš]tar, the Queen of Heaven [of] Kar-Tukulti-Ninurta, [Še]rua; the Great Gods; [Taš]metu; Nusku, Ninurta; Kippat-mati, Kippat-mati-image, Kutatati; Enlil, Dagan, Aššur-Tiara, the Sun-image, Aššur-Lahmus, Aššur-Judges, Ea-Kittu, Sîn, Šamaš, Aššur-Conqueror; Ea, Kittu (and) Mišaru, Dibar; Ninurta (and) Aššur; Aššur-Šakkan-Tišpak, Aššur-Judges; [L]ubelim, Gimagan, [I]li-pada; the Couch, the [im]age of the Sun-of-the-Lands, the Rivers (and) Usumû, Aššur-images, Kunuš-kadru, the Elaborate Door, the images of cities; the Lamassu[s], Deposed Gods, Sons-of-Truth, [Tišpak]-images, [Citie]s, Rivers, [Kubus, Gol]den [Doors] (rest of column (about 29 lines) broken away)’ [the gods of the House of Aššur].

Obverse, Column ii

You invoke their [names]. The Image, Išhara, Gašranu, Ešertu, Bel-labria, Laban, Nabû, Gubaba, Abkuwa, the Roving Išum, Maliku, Anunitu, Ulaya, Isinitu; Anu, the Great Gods, Šalimtu, Šunipuru, Narudi, Kubu, Ningirsu, Ebeh; Adad, Šala, Taramuwa, Nisaba, Adad-Lightning, Niphu-image, Fire-Lightning, Light-image, Ningirsu, Ermiši, Hurmiši, the Ziggurats: the gods of the house of Anu (and) Adad of the Inner City. Sîn, Šamaš, the image of Šamaš, Nikkal, Aya, Bunene, Ebeh, Kittu, Umu, Tambaya: the gods of the house of Sîn (and) Šamaš of the Inner City. Ištar, [Ištar-of-the-Sta]ff, [Ber, Tammu]z (rest of column (about 21 lines) broken away)

Obverse, Column iii

Uraš, Belat-ekalli, Belat-šarri, Manugal, Guzalû, Tatuate, Sabi’late, Dakiu, the Mouth-and-Tongue: the gods of the house of Uraš of the Inner City. Ištar-of-Stars, Kippatu, Amurru, Belat-ṣeri, Gula, Pabilsag, Gunura, Kilili, Sahirtu, Belat-palê, Paširtu: the gods of the house of Gula of the Inner City. Marduk, Šamaš, Zarpanitu, the Lady of Akkad, Anunitu, Mušabšitu, Tašmetu, Papsukkal, Qibi-dunqi, Samu, Rabiṣu-biti: the gods of the house of Marduk of the Inner City. Siginna; the Upper Lamassu (and) the Lower Lamassu; the Daughter of Adad (and) [Ap]ladad (rest of column (about 25 lines) broken away)

Obverse, Column iv

the city, the city wall, the mortar, brick, palace and ..., the place(s), the goddesses (and) the lamassus — may they accept and listen, may they bless the city of Aššur, may they bless the land of Aššur, may they bless the king, our lord! The manifest gods — you invoke their names daily in the morning and in the evening. The Seven Gods, Sons-of-Truth (and) Narudi; Ištar (and) the Mountain; [U]gurta (and) Ti’tu; Nergal of Kar-Nergal; Labranu: the gods of the house of the Seven Gods. Aššur-Enlil, Aššur-Adad, Mašmaš; Anu, Ea-šarru; Sîn, Adad, Šamaš, Bel-šarru, the Twins, Fire, Nusku, Ninurta; Ber, Tammuz, Šunipuru, Ešertu; Mullissu, the Queen of Heaven of Kar-Tukulti-Ninurta, Šerua, Tašmetu, Kippat-mati, Kutatati; Aššur-Adad in front of Aššur-dugul; Aššur-Adad in Aššur-Conqueror; the Gods of Destinies; [Š]itamme-karabu (rest (about 23 lines) broken away)

Obverse, Column v

[...], Išme-ilâ, Išamme-karabu, Nusku, Ili-pada, Uṣur-pišunu, Šitamme-karabu: the names of the Judges of the House of Aššur. Šamaš, Aya, Bunene, Bel-šarru, Nabû, the Twins, Fire, Nusku: when you perform sheep offerings before Šamaš, you invoke their names. Sîn, Nikkal, Aššur-Enlil, the Sons-of-Truth, the Twins, Fire, Nabû, the gods of the night: when you perform sheep offerings before Sîn, you invoke their names. Aššur-Aššur, Aššur-Ištar, Aššur-Enlil, Sîn, Ea-šarru, Ninur[ta, Šam]aš, Nikkal, Kidinbirbir, Parisat-palê, ditto-Gula, ditto-image, ditto-images, ditto-yoke, Kulittanati, Iltanati, Nusku, Iltu, Šissa, Haniš, Šala, the Great Gods, Tukulti-Emašmaš: [the gods of] Emašmaš. (rest (about 22 lines) broken away)

Obverse, Column vi

kingship [...], the Seven Gods (and) the Narudi, Nergal of Tarbiṣu, Heaven and Earth — may they accept [wit]h you (= Ištar), may they listen [with] you, may they bless the city of Aššur, may they bless the land of Aššur, may they bless the king, our lord! The gods of Nineveh. Aššur-Aššur, Aššur-Enlil; Ninurta, Nusku, Ner[gal], the Weapon of [Aššur]; the Judges, Enlil, Aššur-Adad; the Ninurta-images; Sigzi, [...]; the Rivers (and) the Tig[ris]; Gimagan, Zibur; the Cherubs, the Bull Colossus, the [...]-man; Aruru, Ea-šarru, Belet-erṣeti, Babu, Enl[il]; Adad (and) Šala, Sîn (and) Nikkal; the royal image; Šakk[an]; the Queen of Heaven (and) Tammuz; the Image, Ištar-of-the-Staff; the Lions, the Adads, the Bull Colossus; the Queen of Kidmu[ri], Aššur-Enlil, [...]; the Seven Gods (and) Narudi; Nabû (and) Tašmetu; Nergal (and) Laṣ; Uraš (and) Belat-ek[alli], Palace and Ki[ttu], Meša[ru]; Zaba[ba] (and) Ba[bu] (rest (about 21 lines) broken)

Reverse, Column i

(beginning (about 22 lines) lost) You invoke other [...]. Nabû, Pabilsag, Ningirsu, Ebeh; Adad (and) Šala, Taramuwa, Nisaba, Adad-Lightning, Niphu-image, Fire-Lightning, Light-image; Ningirsu, Ermiš (and) Hurmiš, the Ziggurats: the gods whose names you invoke in the evening for Kurbail. Aššur-Ištar of Arbela, Berua of ditto, Ištar-image of ditto, Ištar-images of ditto, Ištar-yoke of ditto, Ištar-niphu of ditto, Ištar-panther of ditto, Ištar-lions of ditto, Ištar-thunderbird of ditto, Ninittu of ditto, Kulittu of ditto, Qibi-dunqi of ditto, Šina-marati of ditto, Umbidaki of ditto, Papsukkal of ditto, Šiltahanu of ditto, Siaku of ditto, royal image of ditto, Ištar of Pinas, Sîn of Purunda — may they accept and listen, may they bless the city of Aššur, may they bless the land of Aššur, [may they bless the king, our lord]!

Reverse, Column ii

(beginning (about 25 lines) lost) [the gods dwelli]ng in heaven (and) the great Anunnaki gods who established the holy places; the mountains, the rivers, the city, the city wall, the mortar, brick, palace and ..., Eurinnaku, ..., the place(s) — may they accept life and listen to prayers! Bless the city of Aššur, ditto the land of Aššur, ditto the king, our lord! The gods of Tua. Šakkan, Bel-labria who dwells in Ganina, protector of the pen, accept and listen, assign and heal, make long and wide! When you make sheep offerings before the teams, you invoke their names. Šamaš of Kilizi, Sunsit of Assur, the Lady of Akkad of Bit-Belti, Tammuz of ditto, Papsukkal of ditto, Šitagam of ditto, Nanaya of ditto, Mina-amnû of ditto, Biṣillu of ditto, Kanisurra of ditto, the Lady of Akkad of Bit-Ilti, Kumarbi of Tidu, Nabarbi of ditto, Samanuha of ditto

Reverse, Column iii

(beginning (about 25 lines) lost) [...m]itu, Ayitu, Belet-balaṭi, Tahura, Ittalad-ilani, Haldi-aṣira, Hallasia, Lulaku, Napriš, Nergal of Hupšal, Erragal, Abkišar, Šadanu; Nanaya, the Lady of the City, Lady of Nippur, Belet-Adqat, Gazbaba, Ninazu, Yabritu, Iblaitu, Qaldaitu, Belet-ṣarbe, Qat-rabutu, Assara-Mazaš, Igigi, the gods of heaven, and Anunnaki, the gods of earth, the south wind, the north wind, the east wind, and the west wind, the gods who rule over the camps, the divine Fathers, the divine weapons, Dahurate, Adad of Rains, ...; the ... of Assyria, its cities, its daises, its garrisons, its wastelands and its mounds; the chapel, the cult platform, the dais, the cella and the sanctuary of Assyria; the mountains, ground waters, and rivers of the four quarters,

Reverse, Column iv

(beginning (about 24 lines) broken away) [Bless the city of Aššur], b[l]es[s the land of Aššur], bles[s the king, our lord]! Provide a good reign of [...], well-being, happiness, joy, and achievement of desire and ritual purity! Open for the city of Aššur the gate of attention! Give the king, our lord, long days, everlasting years, a strong weapon, a long reign, extensive years of abundance, and the leadership of kings! He who gave these to his gods — give (them) back to him long, copious and wide! May he live and be well! May he exercise sovereignty, kingship and hegemony over kings! May he attain old age, extreme old age! For these partakers of the meal, may there be corn, silver, oil, wool, and salt of Bariku for their food, and good oil for their lamp! Live, be rich and prosperous! The blessings for the gods [who dw]ell in Assyria.

Reverse, Column v

(beginning (about 23 lines) broken away) Lugal[banda], Anun[itu], Nabû of the hariu-vat, Belet-ili, Ninurta, Nanaya, Marduk, Ištar-Gate, Uraš-Gate, Belet-balaṭi, Babu, Gula, Kurunitu, Mar-biti, Zariqu, Eṭiru, Gamilu, the Queen of Nineveh, Belet-ili, Adad of Enuha, Imgur-Enlil, Nemed-Enlil: the gods of Esaggil and Babylon. When you perform sheep offerings before Bel, you invoke their names. Nabû, the Tiara, the Dragon, Nanaya, Ea-šarru, Marduk, Zarpanitu, Sîn, Nikkal, Šamaš, Gula, Šarur, Šargaz, Ebeh, Zammiru, [Nir]u, Ašlu (last two lines lost)

Reverse, Column vi

(beginning (about 20 lines) lost) [the gods of ...]. [Aššur, ..., DN, the Lady of Bab]ylon, [Šamaš] (and) Aya, [Išta]ran (and) the Lady of Der, Nergal (and) Laṣ, Zababa, Sîn, Mandanu, Ninkarrak, Mušešir-habli, the Weapon, Šazu, Išum: the gods in the presence of Marduk. When the king makes sheep offerings before the stars, (he makes them) before Aššur, before Marduk (Jupiter), [be]fore Mašmaš, before Ištar (Venus), [before] Sîn (Moon), before Nabû (Mercury), [before] the Arrow Star (Sirius), before the Yoke Star (Boötes), [before] Adad (Saturn), [before] the Wagon Star (Ursa Major), [before] Gula (Aquarius), [before] Nergal (Mars), [before] Šakkan, [before] the Crooked Sword (Auriga), [before the So]ns-of-Truth, [before] Šamaš (Sun). (blank space of two lines) [...] the gods [...] ... blank [Tablet of Issar]-šumu-ereš, blank [chief] scribe. (rest (about 5 lines) broken away)

SAA 20 041 — Duplicate of No. 40

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 11945; KAV 057. Assigned to Assurbanipal's reign, 668–ca. 631 BC. SAA 20 041; SAAo P285533.

Obverse, Column i

(left-hand columns lost)

Obverse, Column ii

[Ebh, Adad], Šala, Taramuwa, [Nisaba], Adad-Lightning, [Niphu-image], Fire-light[ning], Light-ima[ge, Ningirsu] (rest broken away)

Reverse, Column i

[......] light (rest broken away)

[1 line of the Reverse, Column i is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column ii

(completely broken away)

SAA 20 042 — Takultu for Aššur-etel-ilani

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 10126; KAR 214. Assigned to Aššur-etel-ilani's reign, ca. 630–627 BC. SAA 20 042; SAAo P336232.

Obverse, Column i

[Aššur], drink! Enlil, drink! Anu, drink! Ea-šarru, drink! Queen of the [Gods], drink! Sîn, drink! Šamaš, drink! Adad, drink! Ištar, drink! May the Great Gods, the Seven Gods (and) the Narudi drink! Ber, drink! Assyrian Ištar, drink! May the Igigi (and) the Anunnaki, Ereškigal (and) the gods of earth, Eṭirtu (and) Ugurta; Šerua, Tašmetu, Nusku, Kippat-mati; Enlil (and) Da[gan], the Judges of the Imag[e, Sîn (and) Šamaš], the Lahmus, the Niphu-im[age], Nubalu, [......], Ea, [...], Maliku, [...], ...; the House of Aš[šur] (and) its [..., ...], the Upper Lamassu, Gimagan, the [im]ages of kings and princes, the images of soldiers, Kunuš-kadru, the Elaborate Door, the doors of gold, the doors of silver (and) the doors of bronze; Ili-pada, the Deposed Gods, the Anzû-bird, the guardian of the throne, the Bull-Son-of-Šamaš, Kittu and Mišaru, who stand in the temple; T[amb]aya (and) Šamšiya; Enpi, Kalkal, Neš-ili-mati, Neš-igigani, the Steps and the Lahmus of the Eastern Gate; Nusku, the Bull-Son-of-Šamaš and the Judges behind (the God); [the image]s of the temple and the images of the House of Aššur, the great [ho]ly of holies, the treasuries, [the Cou]rt of Lead, the Apsû and everything (in it), [the Cou]rt of Mullissu and everything (in it), the Co[u]rt of Namru and everything (in it); the four ga[tes] and their doors, the gods of the four houses and everything (there), the doorjamb and the lock, Ehursagkurkurra (and) the gods who dwell in it, the divine Ittu, the pavement, the hiburnu (vats) and the sacred outlet conduits, [An]u and Antu, the Great Gods, the [N]arudi, Šalimtu, Šunipuru, Enlil (and) Mullissu, Ninurta (and) Nusku, Ea-šarru (and) Damkina, Usumû; [the gat]e of [......] (rest (about 2 lines) broken away)

Obverse, Column ii

the god [......], the god [......], the god [......], the god [......], the god [......], the god [......], the god [......], the land [......], the land [......], the land [......], the land [......], (Break) Parisat-[palê, ......], Papsukkal, [......]; [......, ......], Uraš, the Gate-of-Life, [...], Anzû, Irni[ni, DN]; Ištar-of-Stars, Ištar [...], Manungal, Guzal[û ...], Belat-ṣeri, Belat-[...], the Heroines, [......], the Kulittus, Zab[aba], Daiktu, Bel-labri[a ...]; Gula, Pabilsag, [Kilili], Gunura, Belat-palê, Paširtu, Sahirtu; the Lady of Akka[d, DN], Kanitu, Kišitu, Belat-aiakki; Alla[tu], Bel-šarru, Daglanu, [Siusa]; the images, the Lamassu[s], the Upper Lamassu (and) the Lower Lamassu; Mašsag, Šissa, [...]; the city of Aššur, the city wall, the o[uter wall], the gate of Aššur (and) the brazier of [Aššur], the gate of Šamaš (and) the brazier of [Šamaš], the gate of Ištar (and) the brazier of [Ištar], the Gate of People broken [...], the Gate of Sheep and Go[ats (and) ...], the Gate of [Their Prudence ...], ... [......]; the gods [......], Salma[nu ......], the gods [......] (about 2 lines broken away)

Reverse, Column iii

(beginning broken away) Mt. Eb[eh ......], the Tigri[s ......], the Up[per and Lower Zab], the vil[lages ......], the borders [......], the divine boundaries [......], ... [......], the gods who dwel[l in ......]; The land of Aššur, [its] city walls, [daises], strongholds, watchtow[ers], uncultivated fields, wastelands [and mounds]; the Tongue-and-Mouth, [the chapel], the couch, [the dais], the cella and the shrine of [Assyria]; the mountains, the gro[und water], the Tigris in [its entirety] and i[ts districts], the Upper Sea (and) the [Lower] Se[a], the Sea in [its] enti[rety] and i[ts] districts [...] and corne[rs], the wi[de] earth, [the paths] of Anu, [Enlil and Ea], the stars (of) the sou[th, north], east and w[est], the day and night (and) [its watches], the day, the month and [the year]; the gods of the land (and) the godd[esses of the land], the gods of the city (and) the godd[esses of the city], the heaven and earth, [...] in [their] ent[irety ...]; the mortar, brick [and ...], the gods [...], heaven and earth [......]; Aššur [...] (3 totally broken lines) the land [......] the land [......] [......] may [......] [......] [......]

[2 lines of the Reverse, Column iii are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column iv

(beginning broken away) Give Aššur-etelli-ilani [long] days, [everlasting years, a strong weapon], a long [rei]gn, good [years] of abundance, offspring, seed, fame, and leadership over kings! He who performed this ceremonial feeding and gave bread and water to the gods — give (them) back to him long, copious and wide! May he live and be well! May he exercise priesthood, kingship and hegemony! May he attain old age, (even) extreme old age! For these partakers of the meal, may there be corn, silver, oil, wool, and salt of Bariku for their food, and good oil for their lamp! Live, be rich and prosperous! May the rites of (ceremonial) feedings on behalf of our lord last forever in Assyria! Bless Aššur-etelli-ilani, the giver of this (ceremonial) feeding, O Aššur! (rest uninscribed)

SAA 20 043 — Duplicate of No. 42

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 11727; KAV 083. Assigned to Aššur-etel-ilani's reign, ca. 630–627 BC. SAA 20 043; SAAo P285559.

(beginning broken away) [N]eš-ili-mati, N[eš-igigani, the St]eps and the Lahm[us of the Eastern Gate; Nus]ku, the Bull-Son-of-Šamaš [and the Judges behind (the God)]; [the image]s of the tem[ple] and the ima[ges of the House of Aššur], the great holy of holies, [the treasuries], the holy of holies without ex[it, ...], the [Cou]rt of Lead, the A[psû and everything (in it)], the [C]ourt of Mul[lissu and everything (in it)], the Court of Nam[ru and everything (in it)] (rest broken away)

SAA 20 044 — Duplicate of No. 42

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 11566; KAR 325. Assigned to Aššur-etel-ilani's reign, ca. 630–627 BC. SAA 20 044; SAAo P336235.

Obverse

(beginning broken away) [the four gates] and [their] doors, [the gods of the fo]ur [houses] and itself [..., the doorjamb and the lo]ck, Ehursag[kurkurra (and)] its [inhabitants], the divine It[tu, the paveme]nt, the hiburnu (vats) [and the sacred outlet conduits], Anu and Antu, the Great Gods, [Šunipuru, the Narudi], Šalimtu, [Enlil] (and) Mullissu, Ninurta (and) [Nusku, Ea-šarru (and) Dam]kina, Usum[û ...] (rest broken away)

Reverse

(totally destroyed)

SAA 20 045 — Takultu for Sin-šarru-iškun(?)

Tablet; clay; Khorsabad (Dur-Šarrukin). Assigned to Sin-šarru-iškun's reign, ca. 626–612 BC. SAA 20 045; SAAo P336160.

Column i

(beginning broken away) [Aššur-Adad in front of Aššur-dugu]l, [Aššur]-Adad [in front of Aššur-Conq]ueror, [Enlil]-Anu, [Ea]-šarru, [Sîn, Adad], Šamaš, Ištar, [the Queen of Heaven of] Kar-Tukulti-Ninurta, [Šeru]a, (rest broken away)

Column ii

(beginning broken away) Bel-[šarru], Da[glanu], Siu[sa], Šeru[a, Mullissu], Ištar [...]: the gods of [the House of Aššur]. The divine Sta[g ...]; you [invoke] their names. The [Image], (rest broken away)

SAA 20 046 — Fragment of a Takultu Text

Tablet; clay; Kuyunjik (Nineveh). British Museum, K 09925; Takultu 9. SAA 20 046; SAAo P398399.

Obverse

(totally destroyed)

Reverse, Column i

(beginning broken away) the god [......], the god [......], the god [......] who dwells [...], Mt. Eb[eh, ..., ......], Ištar o[f ...], the Lady of Paran[zi], the Seven Gods (and) the Narudi, Nergal of Tarbiṣu, the heaven and earth: The gods of Nineveh. Aššur-Aššur, Aššur-Enlil, Ninurta, Nusku, Ner[gal], the Weapon, Aššur-J[udges], Enlil, Aššur-[Adad, Ninurta]-image[s], (rest broken away)

Reverse, Column ii

(beginning broken away) the divine [...], the Weapons, the Wild Bulls, the Lahmus-image, the Fathers, the Dais of Destinies, the Lady of Akkad, Sunsittu, Mušabšitu, Sablu, the Judges, Alania, the gods dwelling in heaven (and) the great Anunnaki gods [who estab]lished the holy places, [the mountain]s, the rivers, [the city, the city w]all, the mortar, brick, [palace, ..., Eu]rinnaku (rest broken away)

SAA 20 047 — Fragment of a Takultu Text

Tablet; clay; Kuyunjik (Nineveh). British Museum, Rm 2, 190; ABL 1413. SAA 20 047; SAAo P424987.

Obverse

(beginning broken away) Kunuš-kadru, the images of gods, citi[es and rivers], the Golden Doors, [the Thunderbirds], the Lions of the Gate of Ent[ry ...], Mullissu, Tamb[aya], Mullissu-image, [Ulaya], the Inpis, [...], the Cherubs, the [Lahmus],

[1 line of the Obverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse

Kalkal, Kalkal-[images], the Šakkans, the Lions, [the Wild Bulls], the Thunderbirds, the Bi[son-men, Ea-šarru] (and) Damkina, [the gods of Subartu], the mountains, the rivers, [the Aššur-Judges], Kittu, Me[šaru] (rest broken away)

SAA 20 048 — Fragment of a Takultu(?) Text

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara; STT 088B. SAA 20 048; SAAo X200001.

Obverse, Column i

(beginning broken away) (Too broken for translation)

[3 lines of the Obverse, Column i are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Obverse, Column ii

(beginning broken away)

[5 lines of the Obverse, Column ii are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column i

(rest broken away)

[4 lines of the Reverse, Column i are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column ii

(rest broken away)

[1 line of the Reverse, Column ii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Nine. Cultic Topography of Assur

SAA 20 049. 1 text.

SAA 20 049 — The Gods, Shrines and Holy Palaces of Assur

Tablet; clay; composite of several joined fragments; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 08918; KAV 042 +. SAA 20 049; SAAo Q004802.

Aššur, Lord Tiara, Aššur of Reading; Šerua, Kippat-mati, the Window of Tašmetu; Sîn, Šamaš; Šulpaamaša, Šulpaguna; three gods of the room; the Conquerors, the Weapon, the Axe, Kunuš-kadru; image of Tiglath-Pileser: total (of gods) in the holy of holies. Ninurta and Kakka in the right side room of the portico. Nusku in the left side room of ditto. Seven Sons-of-Truth of bronze before the window openings of the roof. Mullissu, Mullissu of Reading, Tambaya, Šamšaya, Ulaya: total (of gods) in the house of Mullissu. Enlil, Dagan, Bel-labria, the Judges of the dais, Mišaru, Belet-ili, another Belet-ili, Šakkan: total (of gods) in the ‘Pantry.’ Haya and Kusu in the side room in the courtyard; Kittu and Tišpak in the courtyard, above the well; Ea-šarru, Damkina, Išhara, Qingu, Maliku, Ugurtu: total (of gods) in the house of Ea-šarru. Mišaru, Il-mešaru, Hip-raggu, Ašra-killa, Pušu-kina, Išme-ilâ, Išme-karabu, Ili-pada, Uṣur-pišunu, Šitamme-pi-mukribi: [total 10 divine] judges. [...] Egaldabba: [... at the Kn]elt-are-the-Igigi [gate]. Kalkal, Bel-tarbaṣi, the Šakkans, the Lions, the Enpis, Neš-ili-mati, Ninurta of the storehouse: total of gatekeepers of Ešarra. [DN], Allatu, Nergal: total (of gods) in the house of Allatu. The gatekeeper at the Šarhat gate. Širiš in the Brewery. Total of gods in the House of Aššur. Anu, Antu, the Fates, the Kulittus, the Kubus, Ningirsu, the Great Gods, Ebeh, a Royal Image: total 9 gods in the houses of Anu. Adad, Šala, Nisaba, Habiru, Kubu, two royal images, Šeriš, Harmiš, Ningirsu: total 10 gods in the house of Adad. Sîn, Nikkal, Šamaš, Aya, Ebeh: total 5 gods of the house of Sîn. Šamaš, Aya, Kittu, Bunene, Umu: total 5 gods of the house of Šamaš. Bel-šarru, two Nabûs, the City Hall, Gubaba, Abakuwa, Ištar of Arbela, Išum, Kittu, Dinitu, Kuddinitu, the Fate-of-the-Lady-of-the-City. Total 12 gods of the house of Bel-šarru. The Assyrian Ištar, Ber, Tašmetu, Kutatati, the Fates, Papsukkal, Tammuz, Aruru, Šarrat-eqi, Latarak, Kulili, (Ulaya), a royal image, four lions, Mulahhišu: 18 gods (of) the house of the Assyrian Ištar. Uraš, Belat-ekalli, Belat-aiakki, the Fates, Šarrat-eqi, Nabalê: Six gods of the house of Belat-ekalli. Šarrat-nipha, Papsukkal, Tammuz, Sarranu, Ištar of the Bedroom, Habur, Haburtu, Šarrat-eqi, Belat-parṣi, Ea, Damkina, Latarak, Kalluh, Bibbu, the Fate[s], Multah[hišu]: total 16 gods of [the house of Šarrat-nipha] of the Equ house. The Lady of Ni[neve]h, Anun[itu], Parisat-palê, Belet-ili, Niridu, Mar’at-beti, Šarrat-eqi, Tammuz: total 8 gods of the house of Ištar of Nineveh. Amurru. Gula, Uraš, Gunura, Tigris, Šuriha, Ištar, Mar’at-beti, Belat-aiakki, Šarrat-eqi, the Fates, two royal images, Eṭiru, Gamilu, Belat-ṣeri, Ea, Damkina, Marduk, Anunitu: (total) 19 gods of the house of Gula. ... Nabû of the race. Marduk of [Ka]hat. Ninurta of the wall. Belat-ekalli of the Palace, Adad of Kumme, Adad (of) Aleppo, the Seven Gods of the city centre, the Gate of the Gods, Gula of [...], the god: seven gods of Ga[...]. “Inspector of queens”: the Tibira Gate. “Good for its army”: the Gate of the King’s Entry, the mušlālu. “Establisher of the superb (throne)”: the Gate of the Ziggurats. “Aššur is the subduer of the angry”: the Gate of Aššur. “Lovely is the king’s guardian angel”: the Gate of Pegs. “Šamaš, slay the boastful!”: the Gate of Šamaš. “Brewer of the nectar of gods”: the gate overlooking the river. “The isobedient are abhorrent to it”: the Tisarru Gate. “Šerua promotes the fortune of her land”: the Šerua Gate. “Stabilizer of the royal throne”: the Mountain Gate. “Šakkan’s lofty hand”: the Sheep Gate. “May the assembly of people endure!”: the Balih Gate. “The heaped-up lofty hand”: the Gate of Their Prudence. Total 13 city gates of Assur. Ulaya: the guardian of its city. Engidudu: the guardian of its city wall. Išqippu: the guardian of its outer wall. Agudu: the guar[dian of] its [...]. Enlil-qarrad: the g[uardian of i]ts [...]. Its wall: “Shak[er of the (four) regions].” Its outer wall: “Shak[er of ...].” “Viper”: [its ...] moa[t]. Its city street: “The ir[on] sword.” Potsherd [...]. Ešarra, “House of supreme power”: the whole temple. Ehursaggula, “House of the great mountain”: the šahūru anteroom. Ehursagkurkurra, “House of the mountain of the lands”: the holy of holies of Aššur. Eešbarenlilla, “House of Enlil’s decisions”: the bathroom. Egangiššua (= “House, the field where the Tree was planted”), “House of the foundation of the land”: the house of Mullissu. Ekiur, “House (where) I receive bread”: the house of Mullissu. Emašmaš, “House where extispicies are performed”: the house of Mullissu. Egeštumahšudu, “Perfect house of supernal wisdom”: the house of Ea. Ešumeša, “House which gathers all the powers”: the house of Ninurta. Emah, “Lofty house”: the house of Ninurta. Ešaan, “House in heaven”: the house of Anu. Ešuddegeštuku, “House whose prayers are heard”: the house of Adad. Edurhenunna, “House, abode of plenty”: the house of Adad. Ehulhuldirdirra, “House full of joys”: the house of Sîn. Ebabbarra, “Shining house”: the house of Šamaš. Egedrikalammasummu, “House which bestows just a sceptre to the land”: the house of Nabû of the hariu-vat. Ekigardubnamtaranekišibra, “House, edifice where the Tablet of Destinies is sealed in secret”: the City Hall. Ezida, “House of the life of the land”: the house of Nabû. Ezida, “House which uproots everything”: the house of Nabû. Eurur, “House of gathering”: the house of Nabû. Ešuniginšudu, “House where everything is perfect”: the house of Nabû. Emeinnina, “House of the offices” of the Assyrian Ištar. Ekinam, “House, place of Destinies”: the house of Belat-ekalli. Etušmes, “House where young men prostrate themselves”: the house of Belat-ekalli. Etušmes, “House, seat of Marduk”: the house of Šarrat-nipha. Etušmes, “O House, make young men lie prostrate!”: the house of Šarrat-nipha. Egarzakidudea, “House of rites and rituals”: the house of Šarrat-nipha. Eidubba, “House of the storage bin,” the house of Aya. Ešagaerra, “House which weeps for the wronged”: the house of Iqbi-dunqi, the house of Belat-ekalli. Egišhurankia, “House which carries the designs of heaven and earth”: the house of the Lady of Nineveh. Enindabadua, “House of meals and cereal offerings”: the house of Amurru. Egalmah, “Great, exalted House”: the house of Gula. Esabad, “House which opens the ears”: the house of Gula. E2 = “house,” sa = “to protect,” bad = “grave”: “House which protects Graves.” Enamtila, “House of life”: the house of Gula. Emah, “Exalted house”: the house of Ninurta. Egašankalamma, “House of the Lady of the lands”: the house of the Lady of Arbela. Eniginkurkurraduldul, “House covered by all the lands”: the house of the Lord of Kurbail. Edurhenunna, “House, abode of plenty”: the house of the Lord of Kurbail. Esaggil, “House whose top is high”: the house of the Lord of Babylon. Ehalanki, “House of the secrets of heaven and earth”: the house of Zarpanitu. Enigalkurkurradirdir, “House whose awesome splendour fills all the lands”: the house of the Lord of Zabban. Eni(gal)kurkurradulla, “Its radiance covers mountains and lands”: the temple of Zabban. “[House], its radiance covers the lands”: the temple of Zabban. E(šu)buranna, the ‘Pantry’: the house where meals are prepared. Elamkurrukišarra: the ziggurat of Aššur (var. Enlil). Emelamanna: the ziggurat of Anu. Egišlamšaršar: the ziggurat of Adad. The three ziggurats of Assur. Antaṣ is the Inner City, Durna is Nineveh, Liburna is Arbela, Dur-Atani is Kilizi. The gate opposite Aššur is the Gate of Kingship, its entrance gate to the court is the Path of Enlil, its court is the Court of the Array of the Sta[tions of the Igigi gods, ...] the Subduer of the Dis[obedient]. The (eastern) gate overlooking the river is the Gate of the Firmament, its entrance gate is the Entrance-of-the-Igigi Gate. The southern gate is the Knelt-are-the-Igigi Gate. Its entrance gate is the Gate of the Yield of the Lands. The northern gate is the Ursa Major Gate. Its entrance gate is the Gate of the Dais of Destinies. (These are) the names of the new gates of the house of Aššur. The old gates are not written down. The gods dwelling in the house of the Divine Judges, [the shr]ines, sanctuaries, daises, abodes and holy places, (listed by) their names. Checked against the original. Written by Kiṣir-Aššur, exorcist of the House of Aššur, son of Nabû-bessunu, exorcist of the House of Aššur.

[1 line is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Ten. Royal Decrees

SAA 20 050–051. 2 texts.

SAA 20 050 — Duties of Priests of the Aššur Temple

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 13718; PKT 36-38. SAA 20 050; SAAo P336320.

Obverse, Column i

[To ... ... the House of A]ššur [and to ... the ... for s]etting [the table and per]forming [the sheep offerings] is the responsibility of [the hig]h [priest and the assistant priest]. [To illuminat]e the face, [to ...] ..., [to ...] the golden purification device, to wipe [the kettle], to bind [... and the na]pkin [on the k]ing’s [shoulders] is [the responsib]ility of the [...]. To lo[ok after ...], to [he]at [...], and to [bu]rn [...] [is the responsibility] of the [...]. To [lo]ok after [the table, the c]ouch, [the bed and the throne is the responsibility of the ...]s of Sîn. [(Only) the high priest and the] assistant [pries]t, [the priest of DN, the pries]t of Ištar of Nineveh, [the ..., the warden of] the House of Aššur, [and the ...] who ascend the dais may enter [the holy of holies of Aššur]. [To ...] the dais, [to ...] (rest broken away)

Obverse, Column ii

[To ...] the cens[er ...], to supply fire[wood and ..., and to ...] is the responsibility of the fire[wood-man]. The incense-man is responsible for mixing the incense and fumigants to be thrown (on the censers). To open the golden locks and the wooden pegs of the doors, to look after the garments and jewellery of all the gods, to give out the palm-leaf fans and arrows, and to guard all the utensils of the House is the responsibility of the steward. To sweep the area from the feet of the dais to the bottom of the House, to guard the utensils of the House, to remove the utensils, and to illuminate the pipes is the responsibility of the warden of the House. To sweep the area from the Kunuš-kadru gate to the threshold, to guard the gods of the šahūru anteroom, to fill the purification cones, and to guar[d] the golden thunderbirds is the responsibility of the warden of the šahūru anteroom. (rest broken away)

Reverse, Column i

(beginning broken away) [The ... is responsible for ......]. The chief baker of the House of Aššur is responsible for (providing) bread [and date-cak]es for the House of Aššur and all the temples. The chief brewer of the House of Aššur is responsible for (providing) beer and hammurtu-beer for the House of Aššur and all the temples. To inspect bread and beer constantly and to receive the votive gifts to all the gods is the responsibility of the scribe of the House of Aššur. The guardians of the House of Aššur, including the providing for the House of God: The steward of Aššur, the gatekeeper of the dais, the warden of the House of Aššur, the stool-man, the warden of the šahūru anteroom, the firewood-man, and the cupbearer.

Reverse, Column ii

(beginning broken away) [the ..., the s]tool-man, [the ...], the cupbearer, [the ...], the gatekeeper of the Kalkal gate, [the gatekeeper of the En]pi (gate), the gatekeeper of Neš-ili-mati, [the gatekeeper of Ninurta] of the storehouse: [total ... co]mmandants. Written [according to the original] and collated. (rest uninscribed)

SAA 20 051 — Royal Decrees Concerning the Clergy of Ešarra

Tablet; clay; Qalat Sherqat (Assur). PKT 39-40. SAA 20 051; SAAo P336321.

Obverse, Column i

The [...] cup[s] of the House of [Aššur which] Shalmaneser, king of [Assy]ria, established: The priest of Aššur. The assistant priest, the scribe of the House of God, the steward, the priest of Šerua, the chief gatekeeper, the chief chanter. The priest of Bel-tarbaṣi, the warden of the House, the warden of the šahūru anteroom, the chief chanter of the House of Aššur, the cupbearer, the [...] (rest broken away)

Obverse, Column ii

(beginning broken away) Two [...]s of [......]. Three [...]s (and) two revenue collectors ... the table. A revenue collector ge[t]s 1.5 litres of wine from the [...] of the Assyrians (and) 3.5 litres of beer from the pot-stand for (dripping) libations. They go and gua[rd] the (precious) stones [and ...s] of the House of Aššur. The cook(s) supervise half [...], big and small, (and) [...] on [...]. A singer has the usufruct [...] (rest broken away)

[1 line of the Obverse, Column ii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column i

(beginning broken away) Senn[acherib, king of Assyria], (ordained): “The [...] official [......] “[......] “of the House of God [......] “the first-fruits of the priests [...] “the supervisor of the House [...].” [I]f a female servant of the king [...] performs [a ...] in the House of God or in a temple, she [...s ...] to the priest [...]. [...] female [......] of seven [...]. The [......] (rest broken away)

Reverse, Column ii

(beginning broken away) The priest of [Anu], the priest of Adad, the priest of [Šarrat-nipha], the priest of the Assyrian Ištar, the priest of Nabû and Tašmetu, the priest of Kuruš-kadru, the priest of [DN], the priest of [DN], the priest of [DN], the priest of [DN]. The chief chanter is responsible for the music [...] of the House of God and of the temples. Written according to the original and co[llated]. Hand of Kiṣir-Aššur, [ex]orcist of [the House of Aššur].

[1 line of the Reverse, Column ii is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Chapter Eleven. Records of Cultic Reforms and Events

SAA 20 052–055. 4 texts.

SAA 20 052 — Cultic Reforms and Religious Practices at Assur

Tablet; clay; Kuyunjik (Nineveh). British Museum, BM 121206; CA pl. 1-2. SAA 20 052; SAAo P336140.

Obverse

(columns i-iii destroyed)

Obverse, Column iv

(beginning (about 50 lines) broken away) [...... Sennach]erib [......]... [......] of silver [...... he stati]oned [......] the chariot [...... on the x]th [...... Ad]ad [...... is fa]vourable [......]... [......] to him and [...... he recei]ved (rest (about 13 lines) broken away)

[1 line of the Obverse, Column iv is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Obverse, Column v

(beginning (about 50 lines) broken away) [Ada]d, [Nisaba, Šala]; Zababa, Babu, [E]a, [Belet]-ili, Damkina, Ninurta. The Chariot, the W[eapo]n, Amurru, Haya, Kusu, Ninurta of the Wall, Tišpak, Man[d]anu, Nusku, Kakka: total 10 be[fore Aššur]. Sîn, Ni[kk]al, Šamaš, Aya, Enlil, Ištar of Nineveh, Kakka, [N]usku: total 8 inside. Kippat-mati ahead of the window opening in the courtyard; Haya and Kusu i[n] the courtyard. Total 15 gods on the right. The gods on the left of Aššur: Anu, Antu; Adad, Ni[sab]a, Šala; Zababa, Babu; Ea, [B]ele[t-i]i, [Da]mkina; Ninurta, the Twins, [Nergal, N]u[s]ku and Mandanu in the courtyard. Total 15 [gods on the l]eft. [...] go [to] the House of A[šš]ur [...] (rest (ca. 10 lines) broken away)

Reverse, Column i

(beginning (ca. 5 lines) broken away) 1 b[ag of ...], 2 bags of sesame, 2 broken broken broken broken, 2 broken broken broken, 2 broken broken broken: total broken broken broken. 9 seahs 5 litres (= 95 litres) of broken broken, 1 bag (of ...), 1 ditto of sesame, included in broken, armannu-pomegranate, Aššur, wine broken, beer, wine broken, fruit of the house broken: he places (this) before the gods of the Akitu House. 1 spray of broken figs, 1 ditto of grapes, 1 ditto of pomegranates broken, 1 ditto of peeled figs: total 4 broken before Mullissu. 1 litre of beer each, 1 litre of bread made of groats each: the treasurer of the House of Aššur places (this). The 12 libation bowls which are libated before Šerua: once Mullissu is seated, they are not libated. On the 13th of Iyyar (II), they perform the crossing over of Ištar in the Inner City, in the Akitu House. Aššur, Mullissu, Mašmaš (and) Adad go to the Akitu. He (= the king) sets the tables, performs sheep offerings, provides cooked meat, offers bread made of groats, and a fattened sheep. He burns a female kid, makes a kamanu-cake dance. He opens the vat (and) feeds the Sev[en Gods ......]. He pours out a libation bowl [......]. Two singers quickly intone, “God of girgirru,” “Life.” After they have finished singin[g], they place two neck-cuts in the [...] of the bread. The priest places it in [his] mouth. The priest [take]s the [wh]ip of the other one and raises it thrice before the God. The sarr[ānus] raise their hands. The sarrānus parade before the god [...]. They throw [... ...] (and) [perform] a danc[e]. The gods set off (in procession and) [enter] the [...]. The whole city [...] enters the b[ed]room. The chariot of [Aššur ......] before the god[s ......]. On the 10[th] of Elul (VI) [......] before the House of G[od ......] Sî[n ......] of [......] (about 12 lines broken away)

Reverse, Column ii

(beginning (about 3 lines) broken away) The [new] bath[s of Anu]: The 4th [of Iyyar (II), the 3rd of Elul (VI), the 6th] of Tishri (VII), the 12th [of Marchesvan (VIII), the 18th of Shebat (XI)]. The new baths [of] Ad[ad]: The 7th of Nisan (I), the 10th of Iyyar (II), the 16th of Elul (VI), the 2nd of Tishri (VII), the 16th of Marchesvan (VIII), the 18th of Shebat (XI). The baths of Sîn: The 5th of Nisan (I), the 5th of Iyyar (II), the 16th of Elul (VI), the 1st of Tishri (VII), the 15th of Marchesvan (VIII). The baths of Šamaš: The 7th of Nisan (I), the 10th of Iyyar (II), the 16th of Elul (VI), the 2nd of Tishri (VII), the 17th of Marchesvan (VIII). The kettledrum (performance)s for divine processions for the entire year: The 8th of Nisan (I). The 17th of Elul (VI). The 3rd of [Tish]ri. The 16th, 17th, 20th, 22nd, 23rd and 24th of Shebat (XI). The 2nd, 7th, 8th and 9th of Adar (XII). In the night of the 4th of Nisan (I), at the culmination of the Single-Star-of-its-Tail (β Leonis), the fifth cup was placed (for pouring out): they asked for water. Between (the culmination of) the star of Erua (Coma Berenices) and the former Nadullu (υ Boötis), the sixth cup was placed: the king entered the House of Aššur. At (the culmination of) the latter Nadullu (ζ Boötis), the 7th cup was placed for pouring out: the king entered the house of Mullissu. At (the culmination of) the Triplet star (α Herculis), the 11th of the cups was placed for pouring out: the king entered the palace. Belet-balaṭi (α Lyrae) looks at the sun for 10 degrees ... and rises heliacally at the first double-hour of the night. For Mullissu to sit at the right-side watchtower is favourable. For Mullissu to sit at the right-side front is favourable. For Mullissu at the left-side watchtower ditto. For Mullissu at the left-side front ditto. For Šerua to sit on the right is unfavourable. To sit on the left is favourable. They sit thus in the house of Dagan on the 22nd day. Concerning Ninurta, Nusku and Mandanu an extispicy was made, “Should they stand before the brazier?” Unfavourable. An extispicy was made concerning Kakka, it was favourable. Concerning the old garments which Aššur wears (since) a long time, they cover (with them) the god (lit. ‘gods’) who is acceptable to the king. An extispicy was made and it was favourable. As for the ox and sheep offerings (sacrificed) on the brazier of the House of Aššur with the sheep offerings of Shebat (XI) and Adar (XII), to offer them with the sheep offerings is unfavourable. They shall be offered with the evening sacrifice offered with the cooked meat. An extispicy was made concerning the brazier of the God and it was favourable. The women circumambulate opposite Aššur. Aššur is seated on his seat at the Gate of the Firmament: not required. After A[ššur] has gone [to] the Dais of Destinies in the palace, [...] the gate of the Firmament [...] the Dais of Destinies i[n the palac]e [...] (rest (about 6 lines) broken away)

Reverse, Column iii

(beginning (1-2 lines?) broken away) The tail [......] he offe[rs] to Aššur without soaking it in bouillon. An extispicy was made concerning [Bel]-labria: “[...].” Ea sets off (in procession) at (the culmination of) the Triplet star (α Herculis). Kippat-mati sets off at (the culmination of) Belet-balaṭi (α Lyrae). Kutatati does not go to the Dais of Destinies. Nabû, Tašmetu and Kutatati do not go the Akitu House to the assembly of gods. Tašmetu goes to the House of God on the [xth day]. “Should the altar for the image of Eriba-Adad in the courtyard opposite the entrance of Mullissu be removed?” Favourable. “Should the rites of the Road House which are performed before Šarrat-nipha be removed?” Favourable. “Should the nāṭu-rites not be performed?” Favourable. “Should Lisikutu be removed?” Favourable. “Should the saplišhu be removed?” Favourable. “Should the soup be removed?” Favourable. “Should the kamanu-cakes be removed?” Favourable. “Should the meal of the cook and the confectioner be removed?” Favourable. “The salted meat which is offered with the soup?” Ditto. The bread of the Road House should not be smeared. He shall come out and give it where the king eats. The censers which go to the Akitu: Two censers of Aššur, one for cuts, one for fumigants. One ditto of Mullissu, they place it ahead of the censer of Aššur. One ditto of Šerua, they place it beside that of Mullissu. One ditto of Sîn, Šamaš, Anu and Adad, they place it behind the censer of fumigants of Aššur. “Should they perform the sheep offerings of Mullissu in the Akitu on the censer of Aššur and invoke the name of Mullissu?” An extispicy was made: favourable. Her ... is placed before Aššur. “Should they perform the sheep offerings of Šerua on the censer of Mullissu while invoking the name of Šerua?” Unfavourable. “Should they place the censer of Šerua beside that of Mullissu and perform (the sheep offerings on it)?” Favourable. “Will they pl[ace] the cens[er] of Sîn, Šamaš, Anu and Adad after the cen[ser of fumigan]ts of Aššur and perform [the sheep offerings] (on it)?” [An extispicy was ma]de, it was favourable. The gate [opposite Aš]šur is the Royal Gate, its entrance gate which gives to the court is the Gate of the Path of Anu, its court is the Courtya[rd of the Ar]ray of the Stations of the Igigi Gods. The Eastern gate overlooking the river is the Gate of the Firmament, its entrance gate is the Entrance-of-the-Igigi Gate. The Southern gate is the K[nel]t-are-the-Igigi Gate, its entrance gate is to the [cour]t of the Gate of the Yield of the Lands. The Northern gate is the Ursa Major Gate, its entrance gate is [to the c]ourt of the Dais of Destinies. Belet-ili should be ... covered with the ...-garment o[f D]N. Be[let]-ili (shall wear) the ...-garment just as Šerua is dressed with it. Jupiter is the star of Sîn and Sîn is Aššur. The Plough Star (Triangulum) is Aššur, the Yoke Star (Boötes) is Aššur, the Tied-Yoke Star (α Draconis?) is Enlil (and) Aššur, the Field Star (Pegasus) is the seat of Aššur, the Tiara-of-Anu (α Tauri) is the seat of Aššur. Mercury is the star of Adad, Saturn is the star of Šamaš. The [...] of Aššur gives the ears of barley and palm fronds of [DN. The ... gives] the grain rations for the bread [of] Ištar of [...]

Reverse, Column iv

(beginning (one line?) lost) [...] will enjoy the pannigu-grain and the [... which Sargon (II), king of Assy]ria, decreed, for as many days as [...]. They will be brought into her presence [to the m]ausoleum. [The gods] whose respective order Sennacherib, king of Assyria, established [through ex]tispicy: Kippat-mati ahead of Sîn and [Šerua]. Še[ru]a ahead of Sîn and [Ištar of Nineveh]. Ištar of Nineveh ahead of Kutatati and Tašmetu. Kutatati ahead of Tašmetu and Nusku. Tašmetu ahead of Nusku, Ištar of Nineveh ahead of Nusku. Adad ahead of Ea, Kakka ahead of Nusku, Ištar of Nineveh ahead of Ea. Šakkan ahead of Enlil and Šamaš. Enlil after Aya. Ištar of Nineveh after Enlil. Kippat-mati after Aya. Enlil after Kippat-mati. Mullissu ahead of Šarrat-nipha. Šarrat-nipha ahead of Belat-ekalli. Belat-ekalli ahead of Tišpak. Anu after Sîn. Šerua after Aya. Šamaš ahead of Šamaš (sic). The gods whose places Sennacherib, king of Assyria, put in the mouths of the people through extispicy and their cups of veneration: Aššur, Mullissu, Šerua, Sîn, Nikkal, Šamaš, Aya, Anu, Antu, Kippat-mati, Enlil, Adad, Šala, Ištar of Heaven, Ištar of Nineveh, Ištar of Arbela, the Assyrian Ištar, Zababa, Babu, Ea, Belet-ili, Damkina, Ninurta, Kakka, Nergal, Marduk. Kakka (dwells) in the šahūru anteroom, in the side room to the right of Aššur. Nusku in the šahūru anteroom, in the side room to the left. Enlil in the side room opposite Bel-labria. Ninurta in the storehouse. [Man]danu in the side room of the storehouse [opposite the Kn]elt-are-the-Igigi [gate]. Ea [in the ... of] the storehouse. Haya, Ku[su, DN] and [DN] in the side room of the ... in the house [of DN]. Kittu (and) Mišaru (and) three divine judges in(!) the side room of the house of Šamaš, to the right and left. Šakkan in the side room between the houses of Sîn and Šamaš. Tišpak and [DN] in the side room to the right of the house of Adad. On the 12th of Shebat (XI), eponym year of Šamaš-da’’inanni (645*), they departed (in procession) and were seated in their houses. “May the queen enter into the presence of Aššur in the main room whenever she wishes?” An extispicy was made and it was favourable. When cooked meat is provided before Šerua, the daughter of the king is Šerua as if it were her own name. The censers for all the processions of the gods. Two before Aššur, one before Mullissu, one before Šerua, total four censers. “The king supplies choice beer and wine with the offerings (but) he does not supply cooked meat”: [an exti]spicy was made, it was favourable. On the day when Aššur comes out of the house of Dagan, he is seated at the Eastern Gate. [...] he correspondingly enters the House of Aššur and is seated on the dais.

Reverse, Column v

(beginning broken away) ....., a mouse: the entire house. A windpipe, five bowel-plants, one-fourth of a stomach, three kikaršu-plants of liver, one-third of a ..., (of) the thickness of a stomach, a complete oxhead, ... five oxtail joints, ox intestines, five portions of stomach and liver: (offerings) of the royal offspring, whole. Aššur, Mullissu, Šerua, Sîn, Nikkal, Šamaš, Aya, Kippat-mati, Ištar of Heaven, Ištar of Nineveh, Ištar of Arbela, Belet-ili, Damkina, Ea: total 14 gods, (recipients) of finest flour of the house of Mullissu. Spicy seeds, budê-confection, haršu, bags of sesame, bags of chick-peas, ditto of pistachios, ditto of almonds, a plate of oil-bread, ditto of small onions, ditto of figs, ditto of dates, baskets of armannu-fruit, [ditto] of pomegranates, two ditto of figs, [ditto] of olives, one ditto of vegetables: all this is (for) [the wedding night of] Mullissu. [He heaps it up] on the table. [A j]ug of Izalla wine [......] a flagon [......]... [......] [... ta]bles, [...], one litre of vegetables [..., one litre of ...]s, one litre of pears, [x] (loaves of) huhhurtu-bread, five cuts of mutton, one-fifth of ... meat of fish and birds, candy, fruit. On the 22nd of Shebat (XI) Aššur goes to the house of Dagan. On the 23rd is the release of the feet. The chariot of Aššur is hitched and stands at the House of Aššur. At the time of performing the sheep offering, it goes to the house of Dagan [...]. Aššur of Reading [...] the house [...] is [...] [......] [......] they enter [......] outside [......] the monster [...] goes, brings the head of the sea monster [...] [...] in the house of Dagan brings [...] Mullissu, thro[ws .......]. “[When] they provide [cooked mea]t before Šerua, the king’s [sister] by her very name is Šerua, daughter of Aššur — should they sing like this?” Unfavourable. “The king’s sister by her very name is Šerua, wife of Aššur — should they sing like this?” Favourable. (two lines uninscribed) Tablet of Urda-Nanaya [......], son of [NN], the scribe [......].

[2 lines of the Reverse, Column v are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

SAA 20 053 — Text Similar to No. 52

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 13596; PKT 14-15. SAA 20 053; SAAo P282261.

Obverse, Column i

(beginning (about 30 lines) broken away) [Ea, Belet-ili], Damkina and [Ninurta] go [to the Akit]u [House aft]er Aššur. [The Chariot, the Weapon, Amurru], Haya, Mandanu, [Nusku and K]akka go before Aššur. [The gods] of the Akitu House on the right and left of Aššur: [Aššur, Mul]lissu, Mašmaš, Šerua, [Sîn, Ni]kkal, Šamaš, Aya, Enlil, [Ištar of Nineveh], Kakka, Kippat-mati in the courtyard. [Hay]a and Kusu i[n] the courtyard. [Total 14] gods [o]n the right. Anu, Antu, Adad, Šala, Ea, Belet-ili, Damkina, Ninurta, Nergal, Nu[s]ku, and Mandanu in the courtyard. Total 11 gods on the left. On the second day of Nisan (I), when he (= the king) has provided cooked meat before Aššur, the chariot-driver enters. He holds the whip towards Aššur, sets [the] chariot in motion and goes to the Akitu House. The white [hors]es, the teams (and) [the ...]s go out with the chariot. [The singer] intones, “The former [...].” [The ...] of the Akitu [si]ngs: [“...”], and goes to the House of God. [The ...] holds [the whip towards Ašš]ur. [...... as] on the first day [......] returns (rest (about 4 lines) broken away)

Obverse, Column ii

(beginning (about 30 lines) broken away) Ka[kka ......] the god [......] in the win[dow ......] The king [...s] before the wi[ndow ...] they slaughter [......] six ... pots [......] refined oil, beer [......] he thro[ws] into it [......] he throw[s] into it [......] [He offers] hand-water t[o Aššur]. Aššur sets o[ut (in procession) ......]. As soon as he has gon[e down] to the courtyard, [...]. After he has [reached] the out[er] gate, [...] Aššur [take] the road [to ...]. In the evening [......] it stands [......] the chariot [...] in [......] (The king) goes down [to the House of God and kisses] the gr[ound before Aššur]. The chariot c[omes out ......] from there [......] of wood [......] in the observation post [...]. After Aššur [has left] the Ubšuk[kina] house (and) is on his way, he goes (and) [...] Aššu[r ...] goes from the gate of Aššur [...] [en]ters with the monster(s) [...] One who is with [....]. an arrow [......] ... [......] (rest (3-4 lines) broken away)

[2 lines of the Obverse, Column ii are too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Obverse, Column iii

(totally lost)

Reverse, Column iv

(totally lost)

Reverse, Column v

(beginning (about 6 lines) broken away) the sons [of ......]. On the 22nd day (of Shebat) [... the king goes and] ‘loads’ [the brazier .....]. in the House of God [......] to the right of the be[d ......] to the ri[ght] of the be[d .... Mullissu, Š]erua, [Kippat-mati, Kakka, Mandanu], Haya, Kus[u ...]: total 7 gods of [...] who [go with Aššur] to the house of Daga[n]. For Mullissu [ to sit] at the [right-side] watchtower [is favourable]. For Mullissu [to sit] at the [right-side] front [is favourable]. For Mullissu [to sit] at the [left-side] watchtower [is favourable]. For Šerua [to sit] on the right [is unfavourable]. For Šerua [to sit] on the left [is favourable. They sit thus] in the house of Dagan on the 22[nd] day. [The ...] cuts off the hand-water of Aššur [and gives it] to Mulli[ssu. He acts] as before [Aššur]. All the days that [......, ...] a calf and a spring lamb in [...]. After Aššur [has gone out] of the house of [Dagan], he is seated [at the Eastern Gate]. Mul[lissu ......] Šerua befo[re ......]. The table [......] one mina [......] (rest (about 30 lines) broken away)

[1 line of the Reverse, Column v is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Reverse, Column vi

(beginning (about 4 lines) broken away) [......] the Anzû [Gate. The singer] intones [...]. [The king] performs [the sheep offering] (and) sets Aššur in motion. He performs [a sheep offering, ... and] seats [Aššur on] the dais. [The chanters] install [the kettledrum. After the chanters have left], he provides for [the House of God]. He performs the [regular off]ering, sets [Aššur] in motion and seats him [on the dais. Mullissu], Šerua, Kippat-mati, Kakk[a and Mand]anu are seated on the right, [Haya and K]usu on [the left side], oppo[site Aššur]. He pe[rforms] the shee[p offering]s before Aššur. The chanters install the kettledrum. After the chanters have left, cooked meat is provided. Haya goes to stand at the head of the boat. The gods of Subartu are made to cross over before him. Aššur sets off and is seated on the dais. He provides for the House of God. The new baths of Aššur: [The xth] of Nisan (I), the 18th of Elul (VI), [the xth] of Tishri (VII), the 4th of Kislev (IX), [the xth o]f Shebat (XI), the 7th of Adar (XII). The new [baths] of Anu: [The 4th of Iy]yar, the 3rd of Elul (VI), the 6th of Tishri (VII), [the 12th of Marchesvan (VIII)], the 18th of Shebat (XI). The new [baths] of Adad: [The 7th of Nisan (I), the 10t]h of Iyyar (II), the 16th of Elul (VI), [the 2nd of Tishri (VII), the 16th of Ma]rchesvan (VIII), the 18th of Shebat (XI). [The kettledrum (performance)s for the processions] of the gods, for the entire year: [The 8th of Nisan (I), the 17th of Elul (VI)], the 3rd of Tishri (VII), the 16th, 17th, 20th, 22nd, [23rd and 24th] of Shebat (XI). (rest (about 30 lines) broken away)

SAA 20 054 — Fragment of a Text Similar to No. 52

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, VAT 11038; KAV 049. SAA 20 054; SAAo P285525.

Obverse, Column i

(beginning broken away) [Sîn, Nikkal; Šamaš], Aya; [Anu, Antu; Kippat-mati], Enlil; [Adad, Šala; Iš]tar of Heaven, [Ištar of Nineveh; Ištar] of Arbela, [Assyri]an [Ištar; Zababa, B]abu; [Belet-ili, Da]mkina; [Ninurta, Kakka], Nabû, [Nergal, Mard]uk (rest broken away)

Obverse, Column ii

(beginning broken away) Aššur, M[ullissu, Šerua]; Sîn, [Nikkal]; Šamaš, [Aya, Kippat-mati]; Anu, [Antu], Adad, [Šala]; Ištar of [Heaven, Ištar of Nineveh]; Ea, the Be[let-ili, Da]mk[ina, Ninurta: total gods wh]o go afte[r Aššur]. The Golden Chariot, [the Weapon], Amurru, [Haya], Kusu, Tišpak, [Ninurta of the wall], Nusku, Mandanu, [Kakka], Šarur, Šar[gaz]: blank line total gods who [go] to the Akitu House before [Aššur]. [E]a, [Belet-ili] (rest broken away)

Reverse

(Rev. completely destroyed)

SAA 20 055 — Record of Events at Ešarra on 20-x-714

Tablet; clay; Nimrud (Kalhu). National Museum of Iraq, Baghdad, IM 056880; CTN 2, 246. Dated: [Kislī]mu 22nd, eponymy of Ištar-dūrī, governor of Arrapha, 9th [yea]r of Sargon (II), king of Assyria (714 BC). SAA 20 055; SAAo P224589.

Obverse

[In the r]eign of Sargon (II), king of Assyria, [in the ep]onym year of Issar-duri, governor of Arrapha (714), [on the 20th day], the basalt [so]cle underneath the panther of copper was brought into the House of Aššur. [While] the socle was being dragged, they pushed the altar into the socle and delivered a report [bef]ore the king. On the 21st [of Tebet] (X), the royal scribe, Nabû-šallimšunu, came to the Inner City. [...s] were brought [in] big carts from the house of the governor and slain on the altar. [The regular off]ering was performed before Aššur. The House of God was provided for. [...s and lo]aves of bread were offered. The royal scribe, Nabû-šall]imšunu, and the city scribe, Zazâ, stood by and performed [the ritual to] be performed on the altar. They brought forth the silver [...] of the House of Aššur and themselves cleaned the altar with it. [..., bee]r, wine and oil were given from the Palace. The brewers of the House of Aššur mixed [the clay] for plastering the altar. They put [...] into the plastering clay from the (ingredients provided) by the palace. The chief potter gave [one] big [washb]asin and one small one. [The ...s] placed it [in ...] and plastered it. The hundurayus polished it. [While work] on the altar was being done, the House of Aššur was cleared. [The ......] was turned [into] the storehouse of Ninurta [and] separated [from ...]. [The ......s] of the House of Aššur stood on the pedestals. [...... the] inspectors stood at the gate of the storehouse of Ninurta. [The ...] hauled big [...]s [and] made them stand [...] the embankment below the House of Aššur. [......] their allotted sheep, bread, wine, oil and ho[ney]. [... the] mudbrick-masons under the command of the chief mudbrick-mason of the Inner Ci[ty ...] [......] they mounted [...] (rest (about 5 lines) broken away)

Reverse

(beginning (about 7 lines) broken away) [The ... shall se]t up [the ritual arrangement be]fore Šamaš. [The ...] shall pro[vide] hot [coo]ked [meat]. [The ...] shall se[t the tabl]es before Šamaš, set up [the ... bef]ore the altar, and place [... i]n it. The confectioner shall prepare his meal, fill [...], scatter juniper and fig on the censer, pour [...], pour oil, honey, milk, beer and wine [on the al]tar by means of the pipes before the ritual arrangement, and slaughter [a ram] on the altar. The chanter shall sing. [The ...s] including their foliage (and) the ram slaughtered on the altar [...] shall be thrown into the adjacent river. The royal scribe shall have the usufruct of the [table bef]ore Šamaš including its cooked meat. The city scribe shall have the usufruct of [the libations] of the ground before Šamaš. The chanter shall take [the ...]. The cook shall have the usufruct of the intestines. [Total x lines] extracted from the original. [Hand of Zazâ], city scribe, son of Babu-ahu-iddina ditto, son of Ešrayu ditto, son of Ubru-Nabû ditto, [son of NN] ditto, son of Nabû-bel-ili ditto, son of Ahu-riba city scribe ditto (sic), [son of ...]-Aššur ditto, son of Aššur-kinanni ditto, son of Sîn-aplu-iddina ditto, [son of DN]-šakin-šumi ditto, son of Marduk-kabti-ahhešu ditto, son of Aššur-bel-ilani ditto, [son of ...y]a ditto, son of Aššur-idnanni city scribe ditto (sic), [descenda]nt of Etel-pi-Mar-duk, scribe of the tablet house. [Month of Tebe]t (X), 22nd day, eponym year of Issar-duri, governor of Arrapha (714), 9th [yea]r of Sargon (II), king of Assyria.

[1 line of the Reverse is too damaged for SAAo's published translation; nothing is invented here to fill the gap.]

Colophon

Source and license. This edition reproduces the English translation of the State Archives of Assyria online (SAAo, oracc.museum.upenn.edu/saao/saa20/), the digital edition of S. Parpola, Assyrian Royal Rituals and Cultic Texts (State Archives of Assyria 20), 2017, available from Eisenbrauns. SAAo's own per-text credit line records that this volume was adapted by Jamie Novotny and lemmatised by Mikko Luukko (2017) as part of the research programme of the Alexander von Humboldt Chair in the Ancient History of the Near and Middle East at LMU Munich (Karen Radner, Humboldt Professorship 2015), fetched 2026-08-08, and that "the annotated edition is released under the Creative Commons Attribution Share-Alike license 3.0"; the project's own machine-readable metadata files carry the further, separate statement "This data is released under the CC0 license" (https://creativecommons.org/publicdomain/zero/1.0/). Both statements are recorded here; this edition credits SAAo, Simo Parpola, Jamie Novotny, and Mikko Luukko regardless of which license term governs a given file, per academic courtesy and the Good Work Library's own attribution practice.

What this edition is. The English text above is SAAo's own published translation of all 55 catalogue entries edited in Parpola's Assyrian Royal Rituals and Cultic Texts, reproduced complete and verbatim from the project's HTML reading editions and reformatted from an interlinear line-by-line display into continuous reading prose. The eleven-chapter division follows the print edition's own chapters exactly, and each tablet's obverse, reverse, edges, and columns are marked where the source itself marks them. No word has been altered, paraphrased, or supplied by this library. Brackets, ellipses, and parenthetical markers such as "(?)" and "(!)" are SAAo's own, recording damaged, restored, or uncertain cuneiform; a handful of Akkadian ritual and temple-administration terms without a settled English equivalent are likewise SAAo's own choice to leave transliterated rather than translated, and are reproduced as SAAo gives them. 82 lines across 30 of the 55 texts are too damaged for SAAo itself to have published a translation; each such gap is marked in place rather than filled. This volume's own pagers record every such editorial note (a line described as broken away, blank, or uninscribed) directly inside the translation cell itself, rather than in the separate descriptive field some other SAA volumes use for the same purpose; those notes are reproduced here, in parentheses, using SAAo's own wording. SAA 20 049 is a composite text SAAo itself assembled from several joined fragments, noted at that entry.

Composite identification. Each tablet above is given by its SAA 20 catalogue number, its museum registration or excavation number where recorded (chiefly the British Museum and the Vorderasiatisches Museum, Berlin, with smaller groups in the National Museum of Iraq, the Arkeoloji Müzeleri in Istanbul, and the Anadolu Medeniyetleri Müzesi in Ankara), its citation in the earlier Assyriological literature (among others KAR, KAV, STT, CTN, PKT, and BBR) where SAAo notes one, and its SAAo text ID (a CDLI P-, Q-, or X-number), under which the full transliteration and morphological analysis can be studied further at SAAo's own site.

Prepared for the Good Work Library by the New Tianmu Anglican Church with AI-assisted research, transcription, and editorial work.

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