State Archives of Assyria 3 — Hymns, Elegies, Epics, Letters, and Other Literary Texts of the Assyrian Court

Alongside the State Archives of Assyria's political and administrative letters survives a smaller, stranger body of writing: the literary tablets of the Neo-Assyrian scribal schools. Fifty-two tablets and fragments gathered here — excavated at Nineveh (Kuyunjik), Assur (Qalat Sherqat), and Sultantepe (ancient Huzirina), and now held in the British Museum, the Vorderasiatisches Museum in Berlin, the Iraq Museum in Baghdad, and museums in Ankara and Istanbul — preserve hymns to gods, temples, and cities; elegies and love songs; epic verse celebrating royal victories; letters of praise to kings and, in a stranger turn, letters written in the voice of the gods themselves; a scholarly commentary that reads cultic ritual as cosmic myth; and a scatter of fragments too damaged to classify with confidence.

Almost all of this writing is anonymous, composed for temple and palace libraries rather than addressed to a named reader; a handful of tablets do carry a scribe's name in a closing colophon — Budi-ilu, Mutaqqin-Aššur, and the father-and-son exorcists Kiṣir-Nabû and Kiṣir-Aššur among them. The texts span the Neo-Assyrian period broadly, from a ninth-century campaign hymn honoring Shalmaneser III to a run of seventh-century material concentrated in the reign of Ashurbanipal, the dedicated patron of the library at Nineveh from which most of these tablets come. The best known of them, and the one modern readers most often meet on its own, is the Underworld Vision of an Assyrian Prince (SAA 03 032): a first-person account of a nightmare descent to the realm of the dead, full of the composite monsters guarding its gates.

The English below is the State Archives of Assyria online (SAAo) project'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 "(f.)" and "(?)" are SAAo's own, recording damaged, restored, or grammatically uncertain cuneiform. Forty-five lines scattered across twenty-four of the fifty-two tablets are too damaged for SAAo itself to have published a translation; each such gap is noted in place rather than filled. One further tablet, SAA 03 038 (The Rites of Egašankalamma), could not be retrieved at all: its SAAo web page returned a server error rather than content at the time this edition was prepared, and that, too, is disclosed in place rather than guessed at.

Contents

• Chapter One. Hymns to Gods, Temples, Cities, and Kings — SAA 03 001–011
• Chapter Two. Elegies and Other Poetry — SAA 03 012–016
• Chapter Three. Epical Poetry in Praise of Assyrian Kings — SAA 03 017–024
• Chapter Four. Literary Letters — SAA 03 025–028
• Chapter Five. Royal Propaganda — SAA 03 029–033
• Chapter Six. Mystical and Cultic Explanatory Works — SAA 03 034–040
• Chapter Seven. Letters from Gods — SAA 03 041–047
• Chapter Eight. Varia — SAA 03 048–052

Chapter One. Hymns to Gods, Temples, Cities, and Kings

SAA 03 001–011.

SAA 03 001. Assurbanipal’s Hymn to Aššur

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 03258; ABRT 1 32-33. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 001; SAAo P334930.

Obverse

The exceedingly great one, king of the gods, the omniscient; venerable, surpassing, the Illil of the gods, he who decrees the fates! Aššur, exceedingly great lord, omniscient; venerable, surpassing, the Illil of the gods, he who decrees the fates! [Let me magn]ify Aššur, the superlatively strong, the king of the gods, the lord of the lands! [Let me procla]im his greatness, magnify his praise! Let me proclaim the fame [of Aš]šur, let me extol his name; let me glorify the praise of [the god] who dwells in Ehursaggalkurkurra! Let me mention the [superlatively strong one], let me praise his heroism! [For the edu]cation of mankind in times to come, let me disclose [the god] who dwells in Ešarra, Aššur, determiner of the fates! [Let me provide] a reminder for future generations to hear and remember! Let me magnify the lordship [of Aššur] for eternity: [the comp]etent, broad in understanding, sage of the gods, noble, [...] creator of the creatures of heaven and earth, fashioner of the mountains, [...] creator of the gods, begetter of Ištar, fathomless [hear]t, mind with skilled devices; noble [one], whose pronouncement is feared! [...] of his [...], Aššur, whose command is far-reaching! [A ... whose] foundation, like a mountain, cannot be shaken! [Whose ...], like the writing on the celestial firmament, does not miss its appointed time! [Whose] pronouncement is unchangeable, whose command stands fast! [A ... whose] foundation, like a mountain, cannot be shaken! [Whose ..., like the writing] on the celestial firmament, does not miss its appointed time! Your word [is everlasting], spoken from from the beginning. (Even) a god does not comprehend [the ... of] your [majes]ty, O Aššur; the meaning of your ma[jestic designs] is not understood. (Even) a god does not comprehend [...] your [..., O Aššur; the meaning of your ...] is not understood. [......] whose onslaught is irresistible [...... spl]itter of the mountains [...... who] trusts in his own strength [......] who destroyed the habitations of [...] [...... who]se weapons [are ...] [...... the sla]yer of Anzû [......] battle [......] defeat [......] lofty [......] mountains [......] your ... (Break)

Reverse

[......], may your [...] be said [......]! [...]......, let loose [...] [In the morn]ing may he apprise you of good, in the evening may he [...]! [...] is [your] divinity, Aššur! Anu, Illil, Ea, Belet-ili and M[ull]issu heeded Aššur's authority in the (divine) assembly room. They ordered that Assurbanipal, the representative of Aššur, alone should be the provider (for the shrines). Among (you, my) sons and great grandchildren, in distant days, for long epochs, years without number, let praise of Aššur not be forgotten, may it remind (you) of Ešarra! May it be constantly voiced, may it open up (your) understanding, so that even as it was with me, Aššur will place in your hands dominion over the land and the people. Glorious is the mention of Aššur, magnificent is his divinity! Praise of Aššur, the lord of lords, the warrior, is sweet!

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

SAA 03 002. Assurbanipal’s Acrostic Hymn to Marduk and Zarpanitu

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 07592 + K 08717 + DT 363 + 1904-10-09, 0205; ABRT 1 29-30. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 002; SAAo P334929.

Obverse

a__ I praise your name, Marduk, the most powerful of the gods, the canal inspector of heaven and earth [......], who was well engendered, and alone is most high [......]! na__ You bear Anuship, Illilship, Ninšikuship, lordship, kingship [......]! You gather all wisdom, total strength [......]! ku__ Honoured ruler, exalted monarch, overpowering, magnificent [......]! They glorified his lordship, prepared battle, [......] A[nu]! aš__ You are exalted in the heavens, king on earth, the skillful counsellor of the [great] gods [......], establisher of all habitations, grasper of the discs of the celestial firmament and [all] the l[ands]! šur__ You are magnificent among the gods, Nudimmud beautified your features [......]; the great gods made you hold fast in your hand the [tabl]et of destinies [and gave you the power] to raise [and lower]; they kissed your feet and proclaimed, blessing (you): "He alone [is king]!" ba__ [To ...] the enemies, Illil made magnificent for you the decrees [......]! Great [...] of the gods, bright radiance, [...] sheen, [......] who goes about amidst the heavens [......]! ni__ [......] smiter of the skull of Anzû, defeater [of ..., .....], the mad dog, the bison, the fish-man [......]; [......] divided them [......]. ap__ Heir of N[udimmud, ......] your eyes, is afraid of [......]. [You ......] a bow, [merciless] arrows, swords, weapons of [war ......]. You vanquished broad Tiamat, [......] Qingu, [her sp]ouse. li__ May Babylon exult in you and Esaggil rejoice [over you, wherein] you pass [just] and rightful [judgment], decide the decisions [for ...], let loose [water from the underground sources], cause copious rains, [raise] huge floods. ša__ The greatness of Bel, canal inspector of heaven, is truly great, he is much mightier [than the gods, his fathers!] He excels in form, is most high in stature, magnificent in his lordly apparel. il__ He summoned the Igigi and the Anunnaki, they kneel before him, and the gods who begot him repose in silence at [his] f[eet]. To take advice, to consult in lordly consultation, [their] at[tention] is directed towards Marduk alone. su__ Offerings, incense, censers, stringed inu instruments, harps and [...] are set out; they glorify the builder of Esaggil, Babylon rejoices, [...] is exuberant! ka__ The Igigi, Anunnaki, the gods and goddesses of cult centres, sh[rines] and daises submit to you! The governors and advisers pray to [your majesty]. bu__ Eldest son of Nudimmud, primordial, brave, strong, the merciless storm, raging fire, [scorching] flame burning the enemy, who in the midst of battle does not [fear] the clash of weapons and engagement in combat. ul__ The most lofty in stature, Marduk, the flaring sun, light-giving lantern, who in his magnificence ...[...], who purifies the unclean, and makes the [...] to shine. li__ May all the gods and every goddess, Anu, I[llil], the constellations, the Abyss, the solid ground, Nudimmud along with the [...] Lahmu gods, Cancer and Pisces, witness the deeds of the lord of the gods, Marduk, and [may they] constantly [...] everlasting [...]. ṭa__ For ever present me with the bursag offerings, pure ..., [... which] the irascible god [......] by (his) exalted command established to give vigour to those endowed with life. ni__ Your shining name is Jupiter, the first-ranking god, the foremost of the foremost, the highest god, who [......], who at his rising makes manifest a sign, [...] the Ple[iades ......]. ma__ Noble, magnificent, Egišgalanna, the lord [who ...] the (celestial) positions of the Anunnaki, [who ......] lustration rites, rituals, and offerings [......].

Reverse

ma__ Your utterance is most great, Marduk, raging [......]! You are the greatest among all the gods, your divinity [...] the gods [......]. ru__ Prince, praiseworthy, shrouded one! In your net [......]; on your right is [......], on your left is Erragal, the strongest one of the gods, in front of [you go] the valiant Pleiades! Fire burns to the right and left [......], wherever you have raged. du__ Most honoured, most splendid — how splendid he is, the god to whom [...] subject themselves, [......] his divinity! To all the gods who occupy daises, he munificently endows food and cereal offerings [......]. uk__ Marduk made firm and grasped in his hand the lead ropes of the Igigi and Anunnaki, the mainstay of he[aven and underworld]. In the east and west he set up constellations, gave them roads and passages [......]. da__ Judge of the (four) regions is your weighty sworn name, the circumspect one, Illil of the [great] gods, who establishes the rules of the Abyss, gives allotments and food offerings to the [great] gods. li__ Receive my supplications, accept my humble entreaties, ...[......]; may (the god) who pleases you constantly speak favourably [to you of me]! li__ May Anu, Illil and Ea make your mood jubilant and [your heart] exuberant! May Damkina, your great mother, [command] you to be at peace in Esaggil, which you love. ka__ She is venerable, queenly, strong; she is mistress, spouse, goddess, lady, proud, great, lofty, beautiful, [...]! O beloved of Tutu, let me live and I will sing your praises! lu__ Let me glorify your mighty deeds, O majestic princess, queen of Esaggil, goddess of goddesses, queen of queens, elevated queen of all [...], merciful goddess who loves prayers! ud__ I pray to you, proud, raging lord: May your angered heart find rest, may your enraged mind relent and be appeased! May I find life in your breath, lofty sage of the gods, Marduk! lul__ (This) humble, pious scholar extols the greatness of Zarpanitu, the great lady, the spouse of Enbilulu, the daughter-in-law of Nudimmud, and sings [her] praises. All together, thirty is the number of verses ... in praise of [Marduk ...... and] the greatness of Zarpanitu, the great lady, the be[loved of Marduk ......]. (Acrostic: I am Assurbanipal, who has called out to you: give me life, Marduk, and I will praise you!)

SAA 03 003. Assurbanipal’s Hymn to the Ištars of Nineveh and Arbela

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 01290; OECT 6 11. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 003; SAAo P336306.

Obverse

Exalt and glorify the Lady of Nineveh, magnify and praise the Lady of Arbela, who have no equal among the great gods! Their names are most precious among the goddesses! Their cult centres have no equal among all the shrines! A word from their lips is blazing fire! Their utterances are valid for ever! I am Assurbanipal, their favourite, most valued seed of Assur, offspring of Nineveh, product of Emašmaš and Egašankalamma, whose kingship they made great even in the House of Succession. In their pure mouths is [voic]ed the endurance of my throne. I knew no father or mother, I grew up in the lap of my goddesses. As a child the great gods guided me, going with me on the right and the left. They established at my side a good genie and a good angel, assigned my life to guardians of well-being and health. They glorified my stature and fortified my strength; they spread my fame over all rulers. [All enem]ies heard (of me), [all] the recalcitrant lands, which did not submit to the kings, my fathers, and did not bring [tribute and] gifts before them, trembled with fear. [I am] Assurbanipal, the creation of the hands of the great gods. [...] god[desses ......] greatly

Reverse

(Break) [......]... their command [......] their words. Not [with] my [own strength], not with the strength of my bow, but with the power [... and] strength of my goddesses, I made the lands disobedient to me submit to the yoke of Aššur. Unceasingly, yearly they bring me [sumptuous] presents and protect daily the gate of Aššur and Mullissu. They seek peace with me in prayer and in supplication; with observance and prayers, they kiss my feet. As for me, Assurbanipal, scion of kingship, who slays the recalcitrant and calms the heart of the gods, the great gods gave me confidence, and blessed my weapons. The Lady of Nineveh, the mother who bore me, endowed me with unparalleled kingship; the Lady of Arbela, my creator, ordered everlasting life (for me). They decreed as my fate to exercise dominion over all inhabited regions, and made their kings bow down at my feet. May the Lady of Nineveh, the lady of (this) song, magnify (my) kingship for ever!

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

SAA 03 004. Nanaya Hymn of Sargon II

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 03600 + DT 075; ABRT 1 54-55. Dated by SAAo to Sargon II's reign, c. 721-705 BC. SAA 03 004; SAAo P334931.

Obverse, Column i

(Beginning destroyed) [...... she holds in her hand] the naked sword, [emblem of Nergal], the pointed axe, appropriate to the [Pleiades]. On (her) right and left battle is arrayed. The foremost of the gods, (she) whose play is battle, who goes ahead of the brotherhood of the Seven (demons) — Skilled musicians are seated before her, players of the lyre, the small harp, the clapper, the flute, the oboe, the long (pipes). The kurgarrûs ease her heart with spindles, whiplashes, and with sweet [...]s. [...]... of loveliness of ...... they are clad in bracelets ...[...] [...] bunch of grapes [......] [their] hands are full of [...] of fine gold, [...] their noses [......] Their [......] (Break)

Obverse, Column ii

[...] Nanaya [......] The daughter-in-law of Esaggil ...[...], the spouse of Muati, the beloved of Bel [his] father, whom Belet-ili honoured among the goddesses. Go forth, depart, warrioress of the goddesses, the capable one who beautifies the function of the warrior, [...] of the unmerciful, fighting heart [......] to the end of days perform their [......]! (Break)

Reverse, Column i

[Hear, O world, the praise of queen] Nanaya! [Exalt the beautiful one, magnify] the resonant one! [Extol the exalted one, adore with praise] the powerful one! [Make continuous beseechment and prayer to her]! (Break)

[2 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

A capable [...] whom [she does not guide], [......] present [...]; The bridal gift of an open [...], whom she [does not guide], is [......]; [Wh]ere is the skill of a wise [exor]cist, whom she does not g[uide]? His perambulations are [...]; The hand of an erudite physician, whom she does not gu[ide], is powe[rless] before (his) clients. Without her, who can do anything? Go far, hasten to learn her praise! For the extent of days, every month honour the merciful one, she who makes rich the destitute, and brings abundance to the poor! Hear, O world, the praise of queen Nanaya! Exalt the beautiful one, magnify the resonant one! Extol the exalted one, adore with praise the powerful one! Make continuous beseechment and prayer to her! Calm down, daughter of Sin, settle in your abode! Bless Sargon, who holds fast the hem of your garment, the shepherd of Assyria, who walks behind you! Decree for him as his fate a life of long days! Make firm the foundations of his throne, prolong his reign! Keep safe the stallions harnessed to [his] yoke! Keep away from his body affliction and weakness! The evil locust which ravages the grain, the malignant grasshopper which dries up the orchards, which would cut off the regular offerings of god and goddess — Illil listens to you, in front of you is Tutu — may it (i.e the grasshopper) by your command be counted as nought! The genie and angel which stand before you [...] [...]... plain, mountains ...[...] (Rest destroyed)

SAA 03 005. Nanaya Hymn of Assurbanipal

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 00226; ABRT 1 09. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 005; SAAo P334926.

Obverse

Assurbanipal praises [the goddess ......] who is revered and feared by the [great] gods [......] Nanaya, the lady of the great gods [......] Assurbanipal is your high priest [......] Aššur, bless his kingship! [......] As for his arms, bless them Nabû! [......] Sin, keep safe his throne [......] All the lands are praising Urkittu [......] In the time of Assurbanipal [......] In the days of the shepherd [......] Nanaya, with her whole heart [......] The kingship of Assurbanipal, [......] In her sacred city, which [......] she received his prayers [......] In her beautiful city [......] Assurbanipal, the king [......] His army is confident [......] The lord of kings joy[fully ......] He trod, he ent[ered ......] Mullissu, with her whole [heart ......] Assurbanipal, who [......] In the time of Assurbanipal [......]

Reverse

In the middle of her city stands [......] All those who saw, pra[ise ......] All the lands heard and trem[ble fearfully ......] Mullissu, make known the king[ship ......] Of [.....]

SAA 03 006. Assurbanipal’s Hymn to Tašmetu and Nabû

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, Germany; VAT 10593; KAR 122. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 006; SAAo P336226.

Obverse

[Let me praise the wi]se [...], Tašmetu [...], [...] lady, queen [......], [Good-l]ooking, attractive [...], [Goddess] of goddesses, queen of queens [...], Princess of Ešarra, temple of the universe [...], She who beseeches, wife of Nabû, the beloved of [...], She who raises and lowers, sage of Ezida. On the fifth day, monthly, is the procession of Tašmetu; When she emerges from the holy workshop to [our] Nabû, the son of Bel raises his head from the tablet house to the nuptial bedroom, reci[tes ...]: Say something, my Tašmetu, why [......]? Bless me, crown prince of the gods! May the road [...]! Let me bless you, my Tašmetu, a blessing of [...]. You are my beloved wife ...[...] May my pure lips [bless] you [......] Rejoice [......] Bright ...[......] (Break)

Reverse

The gate of ...[......] The gate of Dunga [......] The courtyard of the Ešuburanna [......] The great courtyard of the Ekur in [......] [When you] approach ... [......] When you enter the cella [......] The Kuruš-kadru gate [......] To the Ehursaggalkurkurra [......] The throne of Illilship in [......] Go up and ...[......] The sumptu[ous] meal of the Ekur ...[.....] Pure date wine, suitable [for your divinity ......] Day and night in the sanctum [......] Bless Assurbanipal [......] Make firm the foundation of his throne [......] [Grant him] long life [......] [......] his offspring and [his] progeny. Make all the kings kneel to him and [......] (so) he will constantly exercise shepherdship [......] [Accep]t this song [......]!

SAA 03 007. Assurbanipal’s Hymn to Ištar of Nineveh

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 01286; ABRT 1 07-08. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 007; SAAo P334925.

Obverse

O palm tree, daughter of Nineveh, stag of the lands! She is glorious, most glorious, the finest of the goddesses! Nineveh is set with bunbullu decorations, within which there is no [...]. O praised Emašmaš, ...[...], in which dwells Ištar, the que[en of Nineveh]! Like Aššur, she wears a beard and is clothed with brilliance [...]. The crown on her head g[leams] like the stars; the luminescent discs on her breasts shine like the sun! O ziggurat, pride of Nineveh, which bears [awe-inspiring splendour]! On the 16th of Tebet is her ..., she brightens Emašmaš: The lady of the lands comes out, queen Mullissu, who dwells in [...]. At the coming out of the Lady of Nineveh all the gods rejoice! The king is clothed in clean garments, has put on a magnificent robe. Assurbanipal enters amid holy, pure offerings. Sweet wine, worthy of divinity, beer too strong for kings! (To go) to her Akitu House, she has harnessed [her chariot], too awesome for kings. He has completed [the offerings], she has driven to the temple of her delight. [....] choosing [...]...... wind.

Reverse

[...] of elmešu stone [...] wonderfully beautiful [...] [...]... wish and consult Assurbanipal, the gentle king. [......] ... over the peoples ...[...] May there constantly be abundance [and ...] in your years, may [the ...]s of the upper and lower seas go into his presence! May they bring to you [gifts from] the sovereigns of all the lands! In the great [...] of Nineveh, constantly receive tribute! [Bless] Assurbanipal, the true heir, who reveres [you!] I have pro[nounced] these blessings [......]; be they not from my mouth, be they [......]!

SAA 03 008. Hymn to the city of Arbela

Tablet; clay; Qalat Sherqat (Assur). Arkeoloji Müzeleri, Istanbul, Turkey; Ist A —; LKA 032. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 008; SAAo P336243.

Obverse

Arbela, O Arbela, Heaven without equal, Arbela! City of merry-making, Arbela, City of festivals, Arbela! City of the temple of jubilation, Arbela! Shrine of Arbela, lofty hostel, broad temple, sanctuary of delights! Gate of Arbela, the pinnacle (of) holy to[wns]! City of likenesses, Arbela! Abode of jubilation, Arbela! Arbela, temple of reason and counsel! Bond of the lands, Arbela! Establisher of profound rites, Arbela! Arbela is as lofty as heaven. Its foundations are as firm as the heavens. The pinnacles of Arbela are lofty, it vies with [...]. Its likeness is Babylon, it compares with Assur. O lofty sanctuary, shrine of the fates, gate of heaven! Tribute from [all la]nds enters into it. Ištar dwells there, Nanaya, the [...] daughter of Sin, Irnina, the foremost of the gods, the first-born goddess [...]. City of consent, city of ditto of Nanaya, this abode! [... is] Arbela in all [...]! [Among] all the [lan]ds [...] does not rival [...] [...] temple of jubilation. [...] purify and [...] [......] Egašankalamma ...[...] [......] like [......] (Break) [......] lofty [......] [......] temple and city [...] [......] play [......] (Break)

Reverse

[...]... like [......] All the lands rejoice [......] Those who leave Arbela and those who enter it are glad, they rejoice and ...[...]. The Lady is seated on a lion, on a ...[...]; mighty lions crouch beneath her. The kings of (all) land(s) are overwhelmed before her, [she holds] domination over beasts [...]. All kinds of sac[rifice]s [...] in elation, all kinds of offering flour [...] in elation. ...... of bright Arbela is put in place [......] The pigû instrument of ...[......] is tuned! The lyre of the [assin]nu is tuned! The ... of the kurgarrû is tuned. The ...[...] is tuned (to) the songs of the kulmaš[itu] hierodules. The dubdubbu is tuned, the ... of the kettle[drums]! The he[art ...] is glad under the ...[...]. Arbela rejoices! The people are rejoicing [...]! The Lady rejoices [......]; the house of [......] rejoices! The temple is adorned with attractiveness [......]; the Lady of the House of Arbela rejoices, [her] heart [...]. By her merry-making are lengthened the [...] of [...] Arbela [......]. [......] your city, may it rule ...[...]!

SAA 03 009. Psalm in Praise of Uruk

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 01354; SAAB 01 40. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 009; SAAo P336796.

Obverse

Uruk; I love ditto, I love Eanna, my nuptial chamber! Ditto; I love (its) ziggurat, house of my pleasure! Ditto; I love Babylon, my father's house! Ditto; I love Esaggil, house of my veiling! Ditto; I love Ehiligar, house of my joy! Ditto; I love Borsippa, house of my kingship! Ditto; I love Ezida, along with our Nabû! Ditto; I love Šapazzu, along with Bel-ṣarbi! Ditto; I love Cutha, along with Nergal! Ditto; I love Der, along with Ištaran! Ditto; I love Kiš and Ehursagkalamma! Ditto; I love Sippar, along with Šamaš! Ditto; I love the Inner City, along with Aššur! Ditto; I love Nineveh, along with Mullissu! Ditto; I love Arbela, along with Mullissu! Ditto; I love Calah, along with Ninurta! Ditto; I love Harran, along with Sin! Uruk; choose ditto, choose ......! The [...] of Uruk consumes me! The fires of Eanna (ditto), [...] the ziggurat constantly plucks at my heart. I ponder the affairs of Uruk in my heart, (while) I ever exalt those of Eanna! [Ditto] of Babylon ditto. The fires of [Mardu]k and the Lady of Babylon consume me! I ponder [the affairs of Uruk] in my heart (while) I ever exalt [those of Esaggil] and Ehiligar!

Reverse

I ponder [the affairs of Uruk] in my heart, (while) I ever exalt those of B[orsippa]! The fires of Ezida, along with our Nabû, con[sume me]! I ponder the (affairs) of Uruk in my heart, (while) I ever exalt those of Šapazzu! Bel-ṣarbi sees me, the one whom his fires consume! I ponder the (affairs) of Uruk in my heart, (while) I ever exalt those of Cutha! (The fires) of Nergal along with Laṣ ditto! Ditto; (while I) ditto those of Kiš and Ehursagkalamma! (The fires) of Zababa and Baba ditto! Ditto; (while I) ditto those of Der! The fires of Ištaran and the Lady of Der consume me!

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

SAA 03 010. Blessing for the City of Assur

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara, Turkey; AMM —; STT 087. Colophon names the scribe Mutaqqin-Aššur. Dated by SAAo to Esarhaddon's reign, c. 680-669 BC. SAA 03 010; SAAo P338404.

Obverse

[...]... [......] [...]... [......] [...] all [......] [...] they rejoice, they [......] [...] they rejoice ...[......] [...] until [......] [...] destiny...[......] [...]... of prosperity [...] [...]......[...] [...] which [...] play! Fill, fill their pails [with ...]! [Aššur], Illil, bless the Inner City! Fill [...] up to their necks! [...]... abundance, may Esarhaddon restore life! May joy of the heart be established; let constant joy come in, come in! Pour oil into skull-(sized) containers, pluck countless (amounts of) wool, increase the bread, make abundant the beer! Bring (constant) prosperity among them! The lands rejoice in the Inner City, and the Inner City is the gate ...... Aššur and Illil — regular offerings, regular offerings are your reconciliation! Release the hand of the [...], draw the weak into the breath of the gods, let the harvest of [the land] be good! Antu [......]... [......] becomes fat [......] comes [......] brick [......] face [......] you make (Break)

Reverse

[They bless h]is lands [......], they bless his [son]s, they bless hi[s offsp]ring, they bless the craftsmen, they bless the elders of the city! It is the day of the race of Nabû, it is a day [of] Iyyar, a favourable month. On [your] right and on your left, while traversing the streets of his city, while deciding the decisions of the city, wherever we enter, there is abundance and prosperity! The city rejoices at the roads that we pass! May they scatter great allotments and cereal offerings! [...]... Written and checked [according] to its original. Writer Mutaqqin-Aššur the junior apprentice, [son of] Ea-nuhši-uṣur, the scribe of Assur, [son of] Šamaš-šumu-iddina, the young apprentice, [son of] Nabû-kabtu-ahhešu, the scribe of Cutha.

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

SAA 03 011. Assurbanipal’s Coronation Hymn

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, Germany; VAT 13831; LKA 031. Dated by SAAo to Ashurbanipal's reign, c. ca. 669-668 BC. SAA 03 011; SAAo P336242.

Obverse

May Šamaš, king of heaven and earth, elevate you to shepherdship over the four [region]s! May Aššur, who ga[ve y]ou [the sceptre], lengthen your days and years! Spread your land wide at your feet! May Šerua extol [your name] to your god! Just as grain and silver, oil, [the catt]le of Šakkan and the salt of Bariku are good, so may Assurbanipal, king of Assyria, be agreeable to the gods [of his] land! May eloquence, understanding, truth and justice be given to him as a gift! May [the people] of Assur buy 30 kor of grain for one shekel of silver! May [the peopl]e of Assur buy 3 seah of oil for one shekel of silver! May [the peop]le of Assur buy 30 minas of wool for one shekel of silver! May the lesser speak, and the [greater] listen! May the greater speak, and the [lesser] listen! May concord and peace be established [in Assyri]a! Aššur is king — indeed Aššur is king! Assurbanipal is the [representative] of Aššur, the creation of his hands. May the great gods make firm his reign, may they protect the life [of Assurba]nipal, king of Assyria! May they give him a straight sceptre to extend the land and his peoples! May his reign be renewed, and may they consolidate his royal throne for ever! May they bless him (by) day, month, and year, and guard his reign! In his years may there cons[tantly] be rain from the heavens and flood from the (underground) source. Give our lord Assurbanipal long [days], copious years, strong [wea]pons, a long reign, y[ear]s of abundance, a good name, [fame], happiness and joy, auspicious oracles, and leadership over (all other) kings.

Reverse

After he has pronounced the blessing, he turns and pronounces the (following) blessing at the opening of the censer (placed) before Šamaš: Anu gave his crown, Illil gave his throne; Ninurta gave his weapon; Nergal gave his luminous splendour. Nusku sent and placed advisers before him. He who speaks with the king disloyally or treasonably — if he is a notable, he will die a violent death; if he is a rich man, he will become poor. He who in his heart plots evil against the king — Erra will call him to account in a bout of plague. He who in his heart utters improprieties against the king — his foundation is (but) wind, the hem of his garment is (but) litter. Gather, all the gods of heaven and earth, bless king Assurbanipal, the circumspect man! Place in his hand the weapon of war and battle, give him the black-headed people, that he may rule as their shepherd!

Chapter Two. Elegies and Other Poetry

SAA 03 012–016.

SAA 03 012. Righteous Sufferer’s Prayer to Nabû

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara, Turkey; AMM —; STT 065. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 012; SAAo P338383.

Obverse

[......] years [......] ......[...] [...] with [...] feet I grasped [the ...] of ... O Nabû, to avoid sin, O son of Bel, to avoid guilt, [in view of] the culpable behaviour of my fathers and brothers, who neglected and disregarded [...], I have yearned for Ezida, the lofty ground, the temple of our trust; I have longed for Ezida, to behold the threshold of delight. In my [c]hildhood, I longed for the Assembly, to sit in the tablet house. I ... the offerings of the precious temple of Nabû; I constantly think of its fine things; the fire of Ezida burns my heart. I have received wealth, precociously I achieved (my) goal; (but) old age has confined me to my bed before my time. I have become finished through pain, as if I did not fear your godhead; I weep (because) I did not experience the beauty of my life. I have become smaller than the small, lower than the low; my hands are stretched out even to the destitute one, who seeks out my door. I have prayed to slave and slave-girl, whom I equal in the scales. I have run into an adversary, a sorceress; she has swilled water over me. I am cut off from my city, the enemies of my dynasty surround me. Constant grief and ill health bring feebleness to me. I constantly cry out to distant gods, raising my hand in obedience to my goddess. I go around and around in circles; (my) fever ...... I do not see ... [...]; death eludes me like precious electrum.

Reverse

I repeatedly ascend the roof in order to fall down, but my life is too precious, it turns me back. I give heart to myself, but what (heart) have I got to give? I make up my mind, but what (mind) have I got to make up? O Nabû, where is your forgiveness, O son of [Be]l, where are your directions? Where is your pleasant breeze which wafts and goes over the weak ones (devoted) to you? Lord, when in my boyhood was there darkness? Šamaš lights up over the land, but for me [...]..... Prosperity rains on the people, but on me rains [poison] and gall. My life is finished; Šidduk[išarra], where can I go? I have reached the gate of death; Nabû, why have you forsaken me? Do not abandon me, my lord, to the assembly where there are many who wish me ill! Do not abandon me, O Muduggasa, to the hands of ... my sorceress! I am one in a weak condition, who fears you; do not let me come to shame in the assembly! I am one who guards truth; do not destroy the truth which I [have gu]arded! May the lone one who has called to you, lord, not die! Nabû, seize the hand of the destitute one, who craves your divinity! Save the life of the weak one, whom my ill-wishers constricted; me, over whose head the ill-wishing women swilled as water their charms. In your breath may the one who is as dead live, may his finished life be again.

SAA 03 013. Dialogue Between Assurbanipal and Nabû

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 01285; ABRT 1 05-06. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 013; SAAo P313430.

Obverse

[I constantly spe]ak in praise of you, Nabû, in the assembly of the great gods; may [the host of] those who [wish] me ill not take possession of my life! [In the temple of the Queen of Ni]neveh I approach you, hero among the gods, his brothers; [you are the t]rust of Assurbanipal for ever and ever! [Ever since] I was [a small child] I have lain at the feet of Nabû; [do not abandon me] to the assembly of my ill-wishers, O Nabû!" Pay a[ttent]ion, Assurbanipal! I am Nabû. Until the end of time your feet shall not grow slack, your hands not tremble; your lips shall not become weary in praying to me; your tongue shall not falter on your lips, Because I will endow you with pleasant speech. I will lift your head and straighten your body in the House of Emašmaš. Nabû continues: "That pleasant mouth of yours which constantly prays to Urkittu; your figure, which I created, prays incessantly to me in Emašmaš. "Your fate, which I devised, incessantly prays to me thus: 'Bring safety into Egašankalamma!' "Your soul incessantly prays to me: 'Prolong the life of Assurbanipal!'" Assurbanipal is on his knees, praying incessantly to Nabû, his lord: Please, Nabû, do not abandon me! My life is written before you, my soul is deposited in the lap of Mullissu. Please, powerful Nabû, do not abandon me among those who wish me ill! A dream god answered from the presence of Nabû, his lord: Fear not, Assurbanipal! I will give you long life, I will entrust pleasant breezes with your soul; my pleasant mouth shall ever bless you in the assembly of the great gods.

Reverse

Assurbanipal opened his hands, praying incessantly to Nabû, his lord: May he who grasped the feet of the Queen of Nineveh not come to shame in the assembly of the great gods; may he who sits next to Urkittu not come to shame in the assembly of those who wish him ill! Do not abandon me to the assembly of those who wish me ill, O Nabû! Do not abandon my life to the assembly of my adversaries!" You were a child, Assurbanipal, when I left you with the Queen of Nineveh; you were a baby, Assurbanipal, when you sat in the lap of the Queen of Nineveh! Her four teats are placed in your mouth; two you suck, and two you milk to your face. Your ill-wishers, Assurbanipal, will fly away like pollen on the surface of the water. They will be squashed before your feet like burbillātu insects in spring! You, Assurbanipal, you will stand before the great gods and praise Nabû!

SAA 03 014. Love Lyrics of Nabû and Tašmetu

Tablet; clay; Kuyunjik (Nineveh). National Museum of Iraq, Baghdad, Iraq; IM 003233; TIM 09 54. Colophon names the scribe Budi-ilu. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 014; SAAo P223388.

Obverse

May anyone trust in whomever he trusts; as for us, we trust in Nabû, we are devoted to Tašmetu! What is ours is ours; Nabû is our lord, Tašmetu is the mountain of our trust! Ditto. Say to her, to her of the wall, to her of the wall, to Tašmetu: "Save (us), sit down in the cella!" Let (the scent of) holy juniper fill the sanctuary! Ditto. The shade of the cedar, the shade of the cedar, the shade of the cedar, the king's shelter! The shade of the cypress (is for) his magnates! The shade of a sprig of juniper is shelter for my Nabû and my games! Ditto. Tašmetu, fondles ... of gold in the lap of Nabû. Ditto. My lord, put an earring on me, let me give you pleasure in the garden! [Nabû], my lord, put an earring on me, let me make you happy [in the Edu]bba! My [Tašmetu], I will put on you bracelets of carnelian! [......] your bracelets of carnelian! I will open [......]. Ditto. [......] the goddesses came out [......] like a mural crown [......]... [...] them [......] Ditto. (Break)

Reverse

[......] ...[...] [......] tube [...] Let me hold [...], ...[...] [Let me pro]vide a new chariot for you [......]! Ditto, [whose] thighs are a gazelle in the plain! [Refrain.] Ditto, [whose] ankle bones are an apple of Siman! [Refrain.] Ditto, whose heels are obsidian! [Refrain.] Ditto, whose whole being is a tablet of lapis lazuli! [Refrain.] Tašmetu, looking luxuriant, entered the bedroom. [Refrain.] She closed her door, [putting in place] the bolt of lapis lazuli. Refrain. She rinsed herself, climbed up, got onto the bed. Refrain. Into a bowl of lapis lazuli, into a bowl of lapis lazuli, her tears flow. Refrain. With a piece of red wool he wipes away her tears. Refrain. Thither, ask, ask, question, question! Refrain. For what, for what, are you adorned, my Tašmetu? Refrain. So that I may [go] to the garden with you, my Nabû. [Refrain.] Let me go to the garden, to the garden and [to the Lord! Refrain.] Let me go alone to the beautiful garden! Refrain. They did not place my throne among the counsellors. Refrain. May my eyes see the plucking of your fruit! Refrain. May my ears hear the twittering of your birds! Refrain. Bind and harness (yourself) thither! Refrain. Bind your days to the garden and to the Lord! Refrain. Bind your nights to the beautiful garden! Refrain. Let my Tašmetu come with me to the garden! Refrain. Among the counsellors, her throne is foremost! Refrain. (Break)

Right Edge

May her eyes behold the plucking of my fruit! [Refrain.] May her ears listen to the twittering of my birds! [Refrain.] May her eyes behold, her ears listen! [Refrain.] [...] 12. A tablet of Budi-ilu, the scribe ...[...]

SAA 03 015. Elegy in Memory of a Woman

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 00890; BA 2 634. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 015; SAAo P336128.

Obverse

Why are you cast adrift like a boat in midstream, your crossbars broken, your tows cut; your face veiled, you cross the river of the Inner City? How could I not be cast adrift, how could my tows not be cut! On the day I bore fruit, how happy I was! Happy was I, happy my husband. On the day of my labor pains, my face was overcast; on the day I gave birth, my eyes were clouded; My hands were opened (in supplication), as I prayed to Belet-ili: You are the mother of those who give birth, save my life! When Belet-ili heard this, she veiled her face: You [......], why do you keep praying to me? [My husband, who ...], cried out: [Do not ...] me, my charming wife!

Reverse

[......] over years [......] of earth (full) of misdeeds [......] you used to go to the Inner City, you screamed in woe. [Ever since] those days, (when) I was with my husband, (as) I lived with him, who was my lover, death slunk stealthily into my bedroom. It brought me out of my home, it separated me from my husband, and set my feet toward a land from which I shall not return.

SAA 03 016. Elegies Mourning the Death of Tammuz

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara, Turkey; AMM —; STT 360. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 016; SAAo P338675.

Obverse

[The age]nt, the Babylonian merchant, [who] gave his word, has left behind his donkeys! The dog has been killed at the side of our sheep! The agent, the Babylonian me[rchant], who gave his word, has left behind his donkeys! The dog has been killed at the [sid]e of our sheep! Watch the brother of [my] heart ...[...], watch the [......] our daughter! [...]... [...... does not] pass. [We let out] a scream [...... at] the onset of evening, as [......]... us, as [...... the ...] our daughter. He has made the house of my father [into a ...]...! I ... his ... like the [temple] of a morning god. They have turned the house of my father into the house of an evening god! They did (this) to him, who was like the house of a morning god! The shepherd has been killed amidst the sheep, the ploughman over the plough. The gardener has been killed in the orchard, the canal administrator has been killed amidst his exertions. We are crying bitterly. We have cried for our gardener, for our gardener, for our canal administrator, whose fruit we ate wholeheartedly, (who) was praised in grapes and wine. I wanted to come to your village, my sister ...; but where is it? They have returned (me) alone to your feet. The [...] enter ... at the bending of your finger. My son, they have returned you alone to my feet. [...] my witnesses ...[......] ....... (Break)

Reverse

Please [...... A slave girl — a lady [...... A female bird which ...[...] ...... Attention, prince! He cuts down my canebrakes and forests, and afflicts the birds which belong there. Those within your city have built a nest for me; he sends my father to [......]. Ditto. [...]....... unable [...].....[...] built a house. He has made [...] like [...] fire, has done a terrible thing to me, [has] made my house like this. [I was lofty] in our orchard like [a handsome tree!] I was lofty like an almond tree, tall like a pine tree. Like a handsome tree I was lofty at the gate of processions! My father saw me and rejoiced greatly. Whenever you looked at me, like [...] you rejoiced. Now they have felled me, have carried me off forever. My father sees me and weeps. Ditto. When[ever you l]ook at me, [you] rejoice, O dead one! What d[id] you ..., who cut down this (tree)? Do not leave the handsome tree to the deceitful women! The daughter of Humbaba, mighty [...] of the cedar forest! They have ... her house, broken all [......] [...]... the lover [of my] charms [...] brought like ...[...] [...] my father is killed [......] [......] her, they have sent me out ...[...]

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

Edge

the ploughman with the shepherd [...]... 1 9 66 64

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

Chapter Three. Epical Poetry in Praise of Assyrian Kings

SAA 03 017–024.

SAA 03 017. Shalmaneser III’s Campaign to Urarṭu

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara, Turkey; AMM —; STT 043. Dated by SAAo to Shalmaneser III's reign, c. 858-824 BC. SAA 03 017; SAAo P338360.

Obverse

[O valiant ..., ... of] the lands, shepherd of all rulers, [......] elevated one of the Lady of Nineveh, [......]... justice [...... gave] you the universe [... you s]pare [...] ......! Bel and Anu have entrusted to you [the di]stant [...]s. [He ...ed] the arrogant slave, citizen of Bit Adini, (and) his companions. Having [put] to fire the great city of Til Barsip and having laid waste the dwellings of the kings of the Hittite lands, he spoke (to) Aššur-belu-ka''in, the commander-in-chief, sharply thus: Let the fortresses be entrusted to you; let your vigilance be steady, and your organisation strong! Receive their tribute! I have made the Hittite sovereign bow down at my feet; now let me go and see how the Urarṭians fight! ...... Assurnasirpal harnessed and mobilized the land of Nairi [...]. He meets his officers again and again, they give the men discipline: My fierce warriors! [I ...] for success! Campaigning for Aššur, I go [at] your [...] to plunder [...]. Let me raise iron swords to your hands [...], sharp arrows inside [......]; let me [...] iron armour on the horses [...]! Do not [......] your mighty troops! The warfare of the Urarṭian slave [is ...]. Aššur has inspired me with confidence and ent[rusted me ......]! The people of Assyria shouted the na[me of ......], [wishing] exceedingly good luck to the lord [......]: Go, lord of kings! [......] May Nergal go before you, Girra [after you! ...] At your command, we shall fill [......]! They harnessed ......[...]; his battle [...], like ... [...]...

Reverse

[...]... of iron, arrows [......] [I traversed] difficult [..., steep] mountains, [......] I [......] ...... [......] [......] as far as the land of Subri like [......] [...] ... a well ... [...] [I] quickly [...ed the .......] of the Urarṭian. I conquered strong [cities], de[stroyed] strongholds; I [...]ed them the [...] of Assurnasirpal. On the first day of Elul, I drew near his royal city. The kings ... ... within/among them. The splendour of the lord of the (four) regions fell upon them; they abandonded their cities and entered [mountains] and forests. Every single man [fled] for (his) life to inhospitable mountains. I pursued them and drove them off the difficult mountain terrain. 18,000 of the enemy I killed with my weapon of battle; I cast their pulled-out (parts) like herbage on the plain. I took as plunder innumerable mules and horses, (as well as) riding donkeys. For nine days I pillaged his palace. I burned with fire his multitudinous habitations. The women of his land I drove in front of my troops. I burned the choice furniture of his royal city. I set up images (recording) my might by mountains and seas. I went down to ... as far as the ... of the Na'iri land. I received tribute horses from the cities of Tikki and Hubuškia; the rest of the tribute I received (in) Ṭurušpâ. ...... for Aššur, my god, ... Enthusiastically he entered the palace [of ...]; [he arranged] the festival of the Lady of Arbela in Milqia. In Assur, the king joyfully [performed] a lion hunt; he felled [..., ent]ered into the presence of Ištar with all his lands. His eyes [...]ed, he bles[se]d [......] [...] he donated to ...... [......] ......

SAA 03 018. Epic of Sargon II

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; 1881-02-04, 0320. Dated by SAAo to Sargon II's reign, c. 721-705 BC. SAA 03 018; SAAo P336599.

Obverse

(Beginning destroyed) [......] ... and the scorpion man [......] [...] Šerua and Ninegal [......] [To] the right and left of the gates burned [......] The king makes a speech, the magn[ates ......] The guard of the river [...] in front of [......] One cavalryman, ...[......] The equipment of another is of [......] His horse is wind [......] He does not [... befo]re the magnates [......] (Break)

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

Reverse

[......]... like ...[......] [...] the chassis of the wagon [......] [The ...]s of the king occupied the mountain [......] He courageously passed [......] ... not to capture the city [......] [......] Sargon [......] [He turned] his attention to [......] A bow ...[......] One bow, like a bo[w of ...... To an Elamite bow [...... [May] the bow you grasp [...] Ela[m ... May [it ...] in Elam [......] The Illipaean(s) ...[......] [...] Anzanaean(s)s [...... [...] like [...... (Rest destroyed)

SAA 03 019. Assurbanipal Epic

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 04528; Geers B 19. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 019; SAAo P336600.

Obverse

(Beginning destroyed) "[...]... when I came [......] "I trod the sea road ...[......] "I opened the gate of righteousness [......]." Assurbanipal opened his mouth and [spoke, saying to divine Ištar]: "Desire, desire, love, se[ek ......]! "You, [Ištar ......] "You indeed, ...[......] (Rest destroyed)

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

Reverse

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

SAA 03 020. Epical Narrative Relating to Assurbanipal’s Elamite Wars

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; 1883-01-18, 0476 + 1883-01-18, 0482 + 1883-01-18, 0728; SAAB 01 14. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 020; SAAo P237351.

Obverse

(Beginning destroyed) The eunuch [......] The eunuch [...] the hand [......] The king [had] mercy [......] The eunuch [gave] or[ders ......] release m[e ......] Concerning the message which [......] [Which] to Elam ...[......] [...]... his magnates [......] [...] Elam, the Chief [......] Indeed the land of Arašu, in E[lam ......] The king of Elam ...[......] Their [...] from [......] His magnates, within the city of [......] They took booty [......] His eunuch, Nazia [......] He conquered Arašu, and [......] He opens its door; Marduk-šarru-uṣur [......] The eunuch [...] in his wagon [......] The enemy is not an enemy [......] [...]... in the "mouth" of a bow [......] Marduk-šarru-uṣur, the eunuch [......] [Fro]m whom, Elam [......] [...] this, sons [......] [...] a man ... this, s[ons ......] Elam [......]

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

Bottom Edge

(Break)

Reverse

The eunuch carries hand-cuffs [......] They fetched him, in ...[......] To Assurbanipal, the mi[ghty] king [......] Milki-rame, the Chief [Tailor ......] The prudent magnates [...] the outcast [......] his catcher, the Chief Tailor [......] The magnates inside ...[......] Just as for two magnates [......] Just as for two brothers ...[......] The eunuch cr[ouched] before the king ...[......] The king in the presence of the magnates [......] A bow to two [......] The eunuch, like [......] The king listened attentively [......] From the beginning you did not [......] (Break) to ...[......] All the lands [......] (Rest destroyed)

SAA 03 021. Assurbanipal’s Wars in Elam

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 07506; ABL 1462. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 021; SAAo P334919.

Obverse

(Beginning destroyed) [To] the right ...[......] who created you [......] [and who ...]ed the kingship [......] You glorify [......] Those who entreat [......] In Egašankalamma [......] Her eyes on [......] Your deeds [......] choicest oil [......] A deceitful woman, who [......] loves yo[u ......] vie[s ......] Nabû-bel-šumati [......] who with treachery [......] your [...] ... [......] (Break)

Reverse

Nabû-[bel-šumati ......] with his servant [......] speaks [......] You will keep me alive [......] the web [......] Who is ...[......] Their nonexistence [......] Assurbanipal [......] His enemies [......] (Rest destroyed)

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

SAA 03 022. Paean to Assurbanipal after the Conquest of Elam

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 03093. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 022; SAAo P336601.

Obverse

(Beginning destroyed) When he [......] Elam to [......] The king did not agree [to ......] In [his] great wrath, the lord of kings [......] until he had destroyed the camp [......] and looted their gods, [......] the kin[g], rav[aged] their graves, [......] The king of Elam alone [......] When Ummanaldasi [......] He cried out and Nabû-[bel-šumati ......] to the presence of the king [......] With you [......] Nabû-bel-šumati [......] Come and [......] He is a strong king [......] I am [......] He [......] Like [......] The king of Elam [......] The magnates [......] Nabû-bel-šumati [......] [Iq]išâ together with [......] The messengers [......] [...] Elam ...[......] (Break)

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

Reverse

[......] of the king [......] [......] treaty [......] (Break) [......] with the lord of king[s ......] They heard [......] ...[......]: This is a strong king [......]! Mullissu and the Lady of Arbela [......]; he has no enemy who can rebel against his treaty [and escape unpunished]! With my whole heart I bless my lord, the sun of all the lands, the divine light of his father's house! May Aššur and Bel bless you, may Nabû strengthen your bow! May Mullissu and the Lady of Arbela lengthen your reign for ever! May they bestow upon you the lives of the kings of all the lands!

SAA 03 023. Epical Text Mourning the Death of a King

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; 1883-01-18, 0142; CT 54 513. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 023; SAAo P336158.

Obverse

(Beginning destroyed) [......] is veiled in darkness. [......] he looks on, the magnates [...] towards him. [......] of kusītu and sāgu garments [......] holding [...], wailed like an ecstatic. [......]... his ... and his mouth [......] is in labour, screaming

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

Bottom Edge

[......] her [...]: "Oh magnates [...]! [......]... the king, your lord [......]... the land and the king [......]... like a snake" [......]... he has put on [...]...

Reverse

[......]... and the lower side [......] tears rolled down [the cheeks] of his mother: "[......]... you, I glance [......] Who taught you [the ...] of kingship?" [......] her beautiful figure, has taught me her weeping, [......] has put wailing on my lips not to harm ...[......] (Rest destroyed)

SAA 03 024. Fragment of a Royal Epic(?)

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 09774; CT 53 404. Dated by SAAo on grounds of script and content to the 8th or 7th century BC. SAA 03 024; SAAo P313818.

Obverse

(Beginning destroyed) [......] to [......] [......] Ummanaldasi [......] [......]... and to the lord [......] [......] you, the king, my lord ...[......] [......] let it be a present, may my daughter ...[......] [......]... he jumps, may [......] [...] myself alone, ...[......]

Reverse

(Break) [......] bless [......] [... No]w again ...[......] [...] our [...] in ...[......] [...] you killed, bless [......] [......]... the remnants [......] [......]... and to [......] [... the lif]e of the king of [......] (Rest destroyed)

Chapter Four. Literary Letters

SAA 03 025–028.

SAA 03 025. Letters to Assurbanipal from his Son

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 04449; AfO 18 382. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 025; SAAo P238321.

Obverse, Column i

(Beginning destroyed) [......] your ... to [your] seed. [......] your [...] to your offspring [......] may they give [... to] your offspring! [......] your illustrious name, lord of kings. [......] this kingship and dominion [......] you can accomplish whatever you say [......]... to you, lord of kings. [Say to Assurbanipal, lov]er of truth, lord of kings: [During your days, which Marduk l]oves, [...... of heaven] and earth has made peace with [.......] with you. [...... of] the lands are strong; and with [......] Šamaš-šumu-ukin [......of ] your [offspri]ng, who for kingship [......] dragged him with him [......]... in the month of Nisan [......] a chariot of gold [......]... to Babylon [......] before Aššur and Šamaš [......] I received, before Anu [......] I received [......] they cast him [......] the ordinances of Bel [......]... [......] great [......] and cypress [......] in [...... Le]banon (Break)

Obverse, Column ii

[Say to ......] Assurbanipal, [king of the] four [regions], king of the universe: [thus (speaks)] your own [...]: Adad is your support; at the command of [..., the ...] of your might [.......]. [At your right] goes Šamaš, at your left goes Ištar. Anu[nitu] has called out [to the ...] of your army. You are valiant in battle [......] all of [which] you rule; [in ...... of] your army, there is peace [...]. May I emerge [...] the fifth house, in the sixth house, in the seventh house, may I go out alone, and go as far as the bor[der]! Say to Assurbanipal, king of the four regions, the [per]fect, mighty king: thus (speaks) your ..., [...] seat: May your throne be stable, may your days be long, enjoy old age, O lord of kings! In your days, which Marduk loves, Jupiter has taken on courses of truth in the heavens, (while) Mars, your star, is clothed with a glitter in the heavens. As for you, total power [...]. Your star is clothed with a glitter like UR.GAL; the true king of the lands, Aššur, has shined forth with truthful judgement. You have [...ed] the closed gate of heavens [...... (Break)

Reverse, Column i

His ... well-being and this [......]. Say to Sennacherib's grandson, the mighty king, the king of the lands, who[se to]uch is death, to Assurbanipal: thus (speaks) your heir and [...]: In your righteous days, which [Nabû] and Marduk love, you have filled the temple(s) with abundance and wealth ...[...]. In the land of Assyria there have been y[ear(s)] when for wheat and barley the prices [......], when for ... the prices [......] Lord of kings ...[......] tell to ......[......] May your peace be long lasting ...[......] [Say] to Assurbanipal, king of the universe, the king of the four re[gions], to the ... creation of Aššur [and] Šamaš, to the beloved of Marduk and Zarpanitu, to the vast in understanding, to the fa[thomless] mind, to the competent, to the ord[erly], to the wizard, to the [...], to the king of righteousness who [...] designs: thus (speaks) your successor, who [......]: May the lord of kings decree [...] years of slander [......] he guarded for [......] daughter [......] righteousness [......] (Break)

Reverse, Column ii

[......] ordinances [......] your face [......] his grip [......]... me [......] lord of kings [......] Ištaran [......] to Marduk [......]... will give you [......] apart from him [......] lord of kings [...... of] his boundary [...... to] the land of your enemy [......] your [...] [......] they will [no]t bind you [......]... are deficient [......] lord of kings [......] you [...... do]es and [......] dig [...] [......] this city of his [......] in the days [......] you will receive them (Rest destroyed)

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

SAA 03 026. A Petition to Assurbanipal

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 04793; ABL 1455. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 026; SAAo P238357.

Obverse

(Beginning destroyed) [Say to ...], the unrivaled [...], the tr[ue] deputy of [...], [the lord of] the lands, to the burning torch [......, to the creation] of the hands of Marduk, to the battle-axe [......, to] the sun, whose radiance is strong and whose light [......, whose ...] were created before heaven and earth were created, and [......], to Assurbanipal, the king [of the four regions], to the stronghold [......, the ...] of his heart [......: thus (speaks) your ...]: Lord of kings [......] (Break)

Reverse

[...]... [......] [The ...]s of the lords of the enemies [......] ......[......] Prolong (the life of) my friend, [... my e]nemy! [......] ... Are you not a lion? Y[ou ... issue] the commands for war; do not fear [...]! O lord of kings! (When) a governor investigates, [......] do not keep silent. I shall give him the appearance of a lion, and the princes will [......]. Marduk and Zarpanitu gave the appearance [......] O lord of kings, who [...ed] these two lands to kin[gship], gave heart to (them) when they were blunted, may [...] not [...]! Let me pull the king's [...]! Never has there been (anybody) who [has approached] the gate of [...] and come to shame. Let me not come to sh[ame .....]! [...]... of the graves go ...[...] [...]... will live, lord [of the kings].

SAA 03 027. Fragment of a Letter Praising Assurbanipal

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; DT 262. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 027; SAAo P336161.

Obverse

(Beginning destroyed) [The fire] with which I am burned, is of Marduk [......]... let [...] go in front [......] let them go [...] [......]... of [......]

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

Reverse

(Break) [...... with which] my heart burned, A[nu] [......] [......] your [...], O heroic king [......] I constantly bless you, Assurbanipal, [who ......] have lifted [...] from my presence [......] agreeable [...] from my presence (Rest destroyed)

SAA 03 028. Fragment of an Adulatory Letter to a King

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; 1891-05-09 Bu, 0142. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 028; SAAo P336602.

Obverse

(Beginning destroyed) [Say to Assurbanipal ......] [the king whose rule] is made good over [all nations], [......] the eloquent, intelligent one, [who] gives orders [to ......], [the lord to whom all the kings from the Upper Sea] until the Lower Sea of [Sun]set [......] have brought tribute and submitted to his yoke, [......] who gives life to the righteous one, [...... the] revealer of Šamaš, who does not countenance calumny, [......] who rescues the wronged one, [...... of whose] features one does not get sated, [who]se sweet lips [......], [......] who turns [want] and scarcity into plentifulness: [thus (speaks) ......, who] for the sake of your life, [for your happiness and] your physical health, [and for the ...] of your body [...... constantly] prays to the great gods: (Break)

Reverse

[...... who] does not desc[end] to the lowlands [......] pomegranate of ... [......] a goblet to drink the healing potion of Nisan [......] of the Upper Sea [...... who] hold fast springs in there [......] of Tyre [......] of oxen, ghee of sheep [......] ... dead cows [......] of the opopanax of the mountains [......] sp[rings] [......] sesame oil [...] [......] of ... [...] [......] the sandy countryside of Elam [......] an alû drum [...] [...... who br]ing (Rest destroyed)

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

Chapter Five. Royal Propaganda

SAA 03 029–033.

SAA 03 029. Warning to Bel-eṭir

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 01351. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 029; SAAo P238051.

Obverse

Open the tablet container and re[ad] the stele, [learn the fate] ... like a dog, Bel-eṭir, the son of Ibâ: When Ṣallâ had not yet met his fate, he, a lowly [...] — the king did not know him —, a slave waiting upon Šamaš-ibni, the son of a lowly fisherman, not suit[able for ki]ngship, the shit bucket of Zeru-kinu, an empty talker, a raped comrade of Nummuraya, ...... said: "In Assyria and in Babylonia there is no-one equal to me! The woman Nasqat has praised me; where in the whole world is my rival?" ......[...] her, who did [...] to him reverently. [...] did not drink, did not ...[...]... feared his lady, the woman Hulalitu. [...]...[... who]... was greener than all of these [...... riding] a mare they pass the street [...]... [......]... does not unders[tand], does not see, does not [..., ...] the horizon, A mare in [......]... [...] A mare [...] bread [......] his marsh in [...] when in his fishery ...[......] [His] scandalous mo[uth] [......]...[...] "Let us [depr]ive [......]... [...]... [... spo]ke foolishness with him:

Reverse

"Who has taken from me the son of Bibie, who has darkened your radiant countenance?" Later, by way of purification, she called his name 'angry Pazuzu, the son of Hanbi.' In the face of this, mankind humbly bowed down, saying: "This is correct behaviour, reverence! "This is the stele which the prostitute set up for the son of Ibâ, the farter, and left for posterity." Indeed in the whole, in the heart of this, there is this teaching for the future: Like one who is lacking in understand[ing, in]competent, he praised himself, [pouring] his endless obscenities from [his] heart. He himself did the talking, he himself did the praising, he himself did the saying, he himself did the [glor]ifying, and became a proverbial expression and obscenity in the mouth of mankind. And as for him, he did not know [how to reason] with his heart. (Scribal rubric in tiny characters:) It is a not (deeply) incised hand, this which I wrote, very tiny [...]...

SAA 03 030. Magic against Bel-eṭir

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; 1882-05-22, 0088. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 030; SAAo P336603.

Obverse

[Inca]ntation. Bel-eṭir, raped captive, doubly so, runny-eyed one, doubly so, squint-eyed man, doubly so, son of Ibâ, unspecified deadline, shit bucket of a farter, lowly family, servant of a dead god, house whose star has disappeared from the heavens, slave girl, woman, slave of the woman Balihitu, 'beard' of raped girls! Bibiya, whose abuses are many — A[mmana]ppu gave your gypsum, saying: "Firstly, his house is dark, beginning and start." He swore by Bel: "I will not let go until I have fornicated with him!" Leave the (schemes) of Ammanappu, do not pursue (those) of Tammaritu! Run away from Ammanipite, keep your loins from Haimbia! I have now spoken to you: (act) according to (my instructions) and rise to me!

SAA 03 031. Defeat of Teumman and the Annexation of Elam

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 08016; IAsb pl.45. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 031; SAAo P336175.

Obverse

(Beginning destroyed) I did not draw together [......] of my heart, [......] [The princes] who had fled before me [...... and] concerning [whom] Teumman [had sent] ...[......], [who had s]at [...] and grasped my feet, I [......]. He g[athered] the [... force]s of Elam; and [although] I had not done to him [evil], he [...... and planned for] ... and the conquest of my land. [......] a banquet before [......] ...: "Do not go!" But he [...] the forces of [Elam] and marched on, saying: "I will not [sleep until] I have come and din[ed] in the centre of Nineveh!" When I heard [this piece of insolence], I opened my hands (in supplication) to [Ištar, the lady of Arbela], saying: "I am Assurbanipal, whom [your] own father, [Aššur, engende]red. I have [come] to worship you; why is [Teu]mman fa[lling] upon me?" [Ištar sa]id to me: "I myself [...] in the centre of [......]."

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

Reverse

[......]... of Nineveh [......] I made him fall [......]. [When Teumman] saw my forces, [he became frightened ... and tur]ned back. My servants, [who .......], lined up in battle with him [......] and inflicted upon them a crushing [defeat ......] corpses among them [......]. [They brought (Teumman) himself along with] his whole family in [neck-stocks before] Mullissu and the lady of [Arbela] and put him to the sword. And when [......, ...] they carried [......] before me and ...[......]. [By] the might of my gods and their [righteous] command, [I established] a creation of my own hands to kingship over them. [By the command] of Aššur, Bel, Nabû, Nergal, Ištar of [Nineveh], and the Lady of Arbela I unified (the whole) of Elam; I settled Assyrians [there], and imposed tax and tribute upon them. [...] (Fragmentary colophon)

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

SAA 03 032. The Underworld Vision of an Assyrian Prince

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, Germany; VAT 10057; ZA 43 1. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 032; SAAo P337164.

Obverse

[...... who ......] an office to [...] [......]... [he frequented] the house of the examiners of visceral omina, taking councel with them; [......]... eyes [... he st]ood before the wise bookkeepers, who guard the secret of their lords. [......] he appointed together the governors and magnates [...] and strengthened the watch over his property. [He ......] Dada, his cook, mountain beer as much as there was, as much as the sun shines on; he made him responsible for his subjects, but as for himself, he did not consult with his heart; he forgot the divine splendour and [...... in] the carelessness of his heart, which was clothed with fear, he misbehaved, though his heart strove to do good. [While...] they tallied his regular offerings, like well water in buckets, day and night, he kept amassing jewels suitable for royalty into his treasuries. At the entrance [......], wealth [...], which mankind loves, became abundant like tar and bitumen which comes up from the underground source. [...... like] the clay of the potter, he coated it with large [...], and had it filled with silver from its foundations to its parapets. [He ......] and the walls [......] within Nineveh, lordly city, the way of peace and justice. [......]......[......] they provided it with golden [...]s, ... and joy. [......] ...... neck [......] to enter Assur, a passer-by opened his mouth [and spoke] to him like a man. [...]...[...]...[......] the heart rejoiced, his mind [......]. He did not [let] a bad mood [enter] his heart. [...] his name [......]......[......] of a god, in order not to [......] to go past [...]. [At] that ti[me ......] in [...... like a p]ig he turned dark [...] upside down [......] a former king [...]. [......]...[......] he went and opened [......] to a son of a scribe [......]. [......] he stood at his position and [......] the treasure chamber; [...]...[......] he did [not] rest by night, he did not stop wailing [......]. [...] on the 7th day [.......]; they (fem.) were frightened and did not wander [with him ......]. [...] alone [......] he went along the streets; in the house of the marriage festival, the merry-making [......]... [...] silver [......; he ...ed] with his sword, [cha]riot and artifacts, covered [......] [...] in the underworld, which do not [......] the royal banquet, magnificent dishes, all kinds of [......]... He [was befallen by] evil beyond [...], [......] not destined for him [......]... [......] years, indemnity service and [......] ... gold [......]... [...] battle against [......] they stood there and implored [......] [......] and the shepherd of the multitudinous peoples [......] steadily for good. In those days Kummâ, son of [......] entered [into] the temple, [...] planning to go down to the underworld [......] ... the middle ... of the universe [...]. He set up a censer of juniper; whispering [......], he belittled [the co]mmand of the gods, and angered the heart of the god, while he kept uttering blessings [......]: "O Allatu, Allatu, lady of the [wide under]world, [queen of the nether]world, giv[er of ...] tombs of [......]...! "May the [ghost of] a lost orphan girl glance at me [......]......[......]! "She said to me with insolent lips: where no slaves [......]. As long as I live, [......] to [......]. "[...] on the day of my destined death, [......] to the Anunnaki [...] well-being [...]...... [A]t the mention of your weighty name, by the comma[nd of your great divinity] she will rise up ......[......]." Ereškigal appeared in a dream in the middle of the night and said to him: "There was an offering (made) by you; let me hear your prayers that I may fulfill your desire. "[...] happened by the command of my great divinity; I shall not answer [......]. Why did you turn to me, ig[noring] Šamaš?" Kummâ awakened, mourned like a dove, and weeping "[...] my ground, my ground [...]," he cursed again and again the dream. [Once again] he lifted his hands and prayed to Ereškigal, [his] tears flowing before Nergal, king of the [wide] underworld, her spouse: "[...... as] substitutes for you the widespread peoples [......]; they will cause storerooms to bulge out [......]. "[...] creature [...] a pig turns upside down [...]. Unveil the face of the secret, decree ...[......]!"

Reverse

Kummâ lay down to sleep and saw a night vision. In his dream: I was a captive in ..., the house [of ...]. I beheld his terrifying splendour [......]. I saw Namtar, the vizier of the underworld, who fashions the visceral omens; a man stood before him, while he held the hair of his head in his left hand, and wielded a dagger in his right [...]. Namtartu, his wife, had the head of a cherub, (her) hands and feet being human. Death had the head of a dragon, his hands were human, his feet [...]. The Evil Genie had a human head and hands, was crowned with a tiara and had the feet of an eagle. With his left foot he was trampling on a crocodile. Alluhappu had a lion's head, his four hands and feet were (like) those of human beings. The Upholder of Evil had the head of a bird, his wings were spread out and he flew here and there; (his) hands and feet were human. Humuṭ-tabal, the ferryman of the underworld, had an Anzû head, his four hands and feet [...]. The Ghost had an ox's head, his four hands and feet were (like) those of human beings. The Evil Spirit had a lion's head, (his) hands and feet were those of Anzû. Šulak was a lion, standing constantly on his hind legs. The Oath had a goat's head, (his) hands and feet were human. Nedu, the porter of the underworld, had a lion's head, and human hands, his feet were those of a bird. Total Evil had two heads, one was the head of a lion, the second was the head of [...]. [Muh]ra had three feet, the two front ones were those of a bird, the rear one was that of a bull. He had fearsomeness and luminous splendour. Of two gods I did not know the names — one had the head, hands, and feet of Anzû, in his left hand [......]. The other had a man's head, he was crowned with a tiara, carried in his right hand a mace, in his left hand, before him, ....... In all, fifteen gods were present. I saw them and saluted [them] in prayer. There was a man, his body black as pitch, his face resembling that of Anzû; he was clad in red armour. In his left hand he carried a bow, in his right hand he wielded a dagger, while he trampled on a snake with his left foot. When I raised my eyes, (I saw) the valiant Nergal seated on a regal throne, apparelled with the royal tiara; with both hands he grasped two grim maces, each with two ... heads. [......] were heaped [upon] them. Lightning was flashing in ... his arms, the Anunnaki, the great gods, knelt to his right and left [...]. The nether world was full of terror; a mighty silence lay before the crown prince [...]. He took me by my forelock and pulled me in front of him. I looked at him and my bones shivered! His grimly luminescent splendour overwhelmed me, I kissed the feet of his great divinity and knelt down. Then I stood up, while he looked at me, shaking his head. He raised his voice, crying out like a howling storm in fury against me and drawing toward me the sceptre, which is so fitting to his godhead, and which is as dreadful as a viper, to kill me. Išum, his adviser, the intercessor, who spares life, who loves truth, howewer, said thus: "Do not kill the man, O king of the w[id]e underworld! [Let him go, and] may the peoples of all the lands always hear your glorification!" He made the heart of the all-powerful, the almighty one who binds the evil, as calm as pure well water, (and) Nergal (relented), saying thus: "Why did you insult my beloved wife, the queen of the nether world? "[B]y her high command, which cannot be changed, may Bibbu, the hangman of the underworld, turn you over to the porter, Lugalsula, that he may let you out of the gate of Ištar and Aya. "Do not forget or neglect me! Then I will not pass a verdict of annihilation on you. (But) on the command of Šamaš, may distress, acts of violence and rebellion together blow you down so that, by their oppressive clamour, sleep may not come to you. "This [corpse] which (lies) buried in the underworld, is that of the proud shepherd who fulfilled the wishes of my father [Aššur], the king of the gods; "[The king wh]o from east and west made all the lands be looked upon as booty, who ruled everything; "[For wh]om Aššur, at the beginning of his office as high priest, [dec]reed the building of the holy Akitu House of the plain, surrounded by a garden of abundance, the likeness of Mount Lebanon, ...... for ever and ever; "Whose body Yabru, Humban and Naprušu protect, whose progeny they keep healthy, and whose army and camp they rescued so that no charioteer could come near him in battle. "He is your father, the eminent one, experienced in matters, wide of understanding, comprehensive in the seat of ordaining fate, who scanned the plans of the mainstay of the earth. "Who(ever of you) may have closed his ear to his speech, tasted the forbidden, trampled on the consecrated — the luminous splendour of his terrifying majesty will throw you down instantly, until (you are but) wind! "May this word be set like a thorn in your heart! Go forth to the upper world until I think of you!", he said [to me]. I woke up, and like a man who has let blood, who roams alone in a reed thicket, whom a runner catches up with, so that his heart pounds, or like a just matured young boar, who has mounted on his mate, and whose innards inflate so that he gives out wind from his mouth and backside, he became inflamed with lamentation and called out, "Woe, my heart!" He flew into the road like an arrow, scooped up into his mouth the dust from street and square, continually letting out terrified shriek, "Woe is me!", He cried "Why have you decreed this for me?", and in his pain he praised before the peoples of Assyria the mighty deeds of Nergal and Ereškigal, who had come to the aid of the prince. But also that scribe, who previously had accepted bribes, who occupied the post of his father, with the wise understanding which Ea had given him, he took the words of praise to heart and spoke to himself: "So that the (curses of) the treaty may not come near me to do (me) evil, and may not threaten me, let me always carry out my actions as [Nergal] has ordered!" He went and repeated it to the palace, saying: "Let this be my expiation!"

SAA 03 033. The Sin of Sargon

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 04730 (+) Sm 1816. Dated by SAAo to Esarhaddon's reign, c. 680-669 BC. SAA 03 033; SAAo P336604.

Obverse

(Beginning destroyed) [...... I am Sennach]erib, the [circumspect] kin[g ......] who revered the gods of heaven and the go[ds of Assyria ......] [In] my intense prayers and righteous[ness I daily spoke with my heart], saying: "Who [can comprehend] any of the deeds [of the gods]? Let me introduce into myself reverence for [their godhead], seize the shaft [of their (yoke), .......], frequent [their holy places], and l[et me ......]." While thus [reverently] pondering [in my heart] over the deeds of the gods, the death of Sargon, [my father, who was slain in the enemy country] and who was not interred in his house oc[curred] to my mind, [and I said to myself]: "[Let me investigate] by means of extispicy the sin of Sargon, my father, let me then find out [the circumstances], le[arn the ......]; [let me make] the sin he committed against the god an abom[ination to myself], and with God's help let me save myself." I w[ent and collected the haruspices], the courtiers of my palace guarding the mystery of god and king; I split them [into several groups] so that they could not ap[proach or speak to one another]. I [investigated] the sins of Sargon, my father, by extispicy, [enquiring of Šamaš and Adad] as follows: "Was it because [he esteemed] the gods o[f Assyria too much], [placing them] above the gods of Babylonia [......, (and was it) because] he did no[t keep] the treaty of the king of gods, [that Sargon my father] was slain [in the enemy country and] was not b[uried] in his house?" [......] The haruspices whom [I had split] into [several groups un]animously [gave me a reliable answer in the affirmative]. [...... I opened my han]ds (in prayer) and lifted [my hands, and in supplication and humility I prayed on account of Sarg]on, [my] fat[her: "...... (Break) [......] plac[ed .......] [...... ch]eckings ...[......] [......] of the temple, the shrine of the assem[bly of gods] [...... After] I had inqui[red (the will of)] Šamaš and Adad, [I lifted my hands and prayed on acco]unt of the statue of Marduk, saying: "May it be d[one!" The gods ........ acce]pted my prayer, and how radiant was [my mood! They/I said: "Let them make pea]ce and [......] to him; let the gods of Babylonia set their minds [......]. [By Aššur, the divine king, the god who c]reated me; (by) queen Mullissu, [the divine empress who vanquishes all] enemies; (by) Sin, who glorifies [my exalted priesthood; (by) Šamaš], who stabilizes my royal throne:

Reverse

[Should] anyone, [my son, ...... give you] an ill considered [counsel] and (try to) change your mind without [having performed] an extispicy or [.....], [be on your guard: Perhaps ...... wh]at Šamaš and Adad have revealed in extispicy [......] he has concealed [like] a rejected [......] and has [not] announced to you [.......]. My father, too, [who/after he] had made up his m[ind to ... (Break) [......] you anything [......] [Just as I], when I was to as[k directly (the will of)] Šamaš and Adad, [......] listened to th[eir ......, so you too make] the haruspices [to ......!] [Just as I], when I was to make [the statu]e of Aššur the great lord, and the statue of [Marduk, the great lord], and to set aright the rites and ordinances of Assyria and [Babylonia], in performing the extispicy split the ha[ruspices into sev]eral groups, so you too, like me, divide the har[uspices] into several groups, announce your query to [the haruspices] who stand [at the site], and have them [perform] the extispicy [and look at the features]. Let (then) the remaining haruspices who were divided as a separate group study the features, [find out] the will of Šamaš and Adad, [and tell it to you!] As for me, after I had made the statue of Aššur my lord, Assyrian scribes wrongfully prevented me from working [on the statue of Marduk] and did not let me make [the statue of Marduk, the great lord], and (thus) [shortened my li]fe. [......]. (However), the grand scheme of mine which from times immemorial none of my r[oyal predecessors] had brought into realization, I have (now) communicated to you; [......] Accept what I have explained to you, and reconcile [the gods of Babylonia] with your gods! Aššur, the king of the god[s], has victoriously marched [from sunrise to sunset]; the gods of Heaven and [Earth will prolong] your reign; the shaft of Šamaš and [Adad ......] the creation of gods [......] above all the [kings .......] will be extolled [......] will let you know [......] relief [......] (Rest destroyed)

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

Chapter Six. Mystical and Cultic Explanatory Works

SAA 03 034–040.

SAA 03 034. Marduk Ordeal (Assur Version)

Tablet; clay; Qalat Sherqat (Assur). VAT 09538 + VAT 09555; KAR 143, 219; GPA 268. Dated by SAAo to the reign of Sennacherib or Esarhaddon, c. 688-681 or 680-669 BC. SAA 03 034; SAAo Q009250.

Obverse

[The man who rages in his house ...... is Bel. He is] held fast [in the prison.] [The man who on the 7th of Nisan ......]... [...... is the messenger of Šamaš and Adad]. He brings him out [of the prison.] [......]:"Without the messenger of his lords, who would take him out?" [The messenger] who goes and brings him out, (and who) rides [.......], goes to the (place of the) ordeal. [The Akitu House where] he goes, is the house at the edge of (the place of) the ordeal; they question him there. [Nabû, who] comes [from] Borsippa, comes to greet his father, who has been taken prisoner. [Belet-il]i, who roams the streets, is looking for Marduk: "Where is he kept prisoner?" [Zarpanitu], whose hands are stretched out, prays to Sin and Šamaš: "Let Bel live!" [Belet-ili] who goes away, is going to the graveyard and looking for him. [The ath]letes who stand at the gate of Esaggil are his guards; they are appointed over him, and guard [him]. [The ... which] is done [on] the ziggurrat: When the gods surrounded him, he fled and we[nt up] there, [thinking: "Per]haps I will be saved." They brought [him] down from there. [The saddle] beneath him, (and) the red wool with which he is clothed, are the blows with which he was struck. They are [dyed] with his blood. [Tašme]tu, who sits with him, has co[me] to greet him. [...] who does not go with him, saying: "I am not a criminal; I have nothing to do [with him]!" — [on] account of that Aššur entrusted judgment to him; he passes the judgments. [... who] does not go with him, is the son of Aššur. He is a guard appointed over him, and gu[ards] the citadel on account of him. [The head] which hangs from the crossbar of the Lady of Babylon, is the head of the criminal who assi[sted and ad]vised him. They have hung his head on the neck of the Lady of Babylon. [Nabû], who returns and goes to Borsippa, and sprinkles about the stamens of the date palms there: [(that) is because] Bel went to (the place of) the river ordeal. The city has revolted against [him] and they are fighting in there. The pig reeds which they throw in the path of Nabû when he comes from Borsippa, and which Nabû, in his coming, steps upon and sees, is the criminal who was with Bel: he recog[nizes him] as the accomplice of Bel. The exorcists, who go in front of him reciting an incantation, are his people; they [go] wailing in front of him. The ecstatic who goes before the Lady of Babylon is a bringer of news; he goes toward her weeping: "They are taking him to the river ordeal!" She sends (him) away, saying: "My brother, my brother!" [......] His clothing which they send to the Lady of Uruk are his robes; they carried [them off]. His silver, gold or gems, which they took out of Esaggil to other temples, is his property [......]. The outfit in which he was dressed is [collected] in the storeroom. The milk which they milk in front of Ištar of Nineveh is (milked) because she brought him up and showed compassion to him. Enuma Eliš, which is recited and chanted in front of Bel in Nisan, concerns his imprisonment. He says prayers and makes supplications to them, and pleads (his case) before Šamaš: "I only did what was good to Aššur! What is [my] crime?" [Bel], who scans the sky, prays to Sin and Šamaš: "Let me live!" [Bel], who scans the ground and on whom his ...s have been put, is (thus) because he [turn]ed back from the river ordeal. [..., who] does not go out with Bel to the Akitu House, holds the fetter of the prisoner and s[it]s with him. [The Lady of] Babylon, who does not go to the Akitu House, is the governess of the house. [He (instructs her)]: "You know the house. Guard the house! I shall call you to account [for it."] [The Lady of] Babylon who has black wool on her back and red wool on her front [...]: [the red wool] on her [front] is blood of the heart which was shed [......]. [The Lady of Babylo]n, before whom a pig is sla[ughtered] on the 8th of Nisan, is [the governe]ss of the house. They ask her: "Who is the criminal [......]?" They bring [......], [muzzle] the criminal [and ......]. [Bel, who] goes [to the Aki]tu House, and the libation vessels which he empties [...] as soon as they are filled — in (his) terror he quickly thirsts for water. The water [which he] mixes [with ......] and pours out, is the turbid water [......]. [The ...] which they place [on] the marinaded roasted meat, is that of ... [......]. [The flo]ur which is much too plentiful for Nisan, is the flour which was there when he was taken prisoner. The water for (washing) the hands which they bring near, is where he wept. He [poured] his tears into it. The outfit which is on him and of which it is said: "That is water" — that is a lie. It is said in Enuma Eliš: When heaven and earth were not created, Aššur came i[nto being]. (Only) when city and temple (already) existed, did he come into being. It is the water which was over Aššur. The (outfit) of his crime is gathered in the storeroom. He is not dressed in water. The chamber [......]. The race which they go [round] in front of Bel and in all the cult cities in Kislev [is that of Ninurta]. When Aššur sent Ninurta to vanquish Anzû, Nergal [......] announced before Aššur, "Anzû is vanquished." Aššur [said] to the god [Kakka]: "Go and tell the good news to all the gods!" He gives the good news to them, and they rejoice about it [and go]. All the talk which [they talk] among the lamentation priests, and the acts of robbery which they commit against him and afflict him with are the gods, his fathers, coming up. The dog which crosses Esabad is a messenger. Gula is sending it to him. The shoe which they bring to the temple of the Lady of Babylon is a token. He sends it to her, because they will not let him go out. The chariot which goes to the Akitu temple and comes back has no driver. Without a driver, it rocks about. Finally, Sakkukutu who goes round the city is his wailing woman. She circumambulates the city. The lattice door is so called (because when) the gods surrounded him, he entered the building and locked the door behind him. They bored holes in the door and did battle through them. Whoever crushes this tablet or throws it into water, or sees it but does not tell about it to one who does not know it, may Aššur, Sin, Šamaš, Adad and Ištar, Bel, Nabû, Nergal, Ištar of Nineveh, Ištar of Arbela and Ištar of the Kidmuri Temple, the gods of heaven and earth, and all the gods of Assyria curse him with an indissoluble, grievous curse and not have mercy on him all the days of his life. May they remove his name and seed from the country and put his flesh in the mouth of a dog.

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

SAA 03 035. Marduk Ordeal (Nineveh Version)

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 06330 + K 06359 + K 07979 + K 09138 + K 20151 + Rm 0275 + Sm 1564 + Sm 1903; MEW 242. Dated by SAAo to the reign of Sennacherib or Esarhaddon, c. 688-681 or 680-669 BC. SAA 03 035; SAAo P336245.

[The ... who ......] with the tiara of Bel [......] [......]... he destroys the lands [......]. [......] The man who rages in his house ...[......, is Bel]. He is held fast [in the prison]. The man who on the 7th of [Nisan ...] from [...] is [the messenger of] Šamaš and Adad. [He takes him] out of the prison. [......: "Witho]ut the messenger of his lords, who could take him out?" The messenger who goes and brings him out [and who rides ......], goes to the (place of the) ordeal. The Akitu House where he goes is the house [at the edge of (the place of) the ordeal; they question him there]. [Nabû, who comes from Borsippa, comes] because of the one who is held fast. [...... th]ey block [...] just as ... [......] [The ...... which] they open, the urn which in the rays of Šamaš [......, ......: ......: "I have gone] out to seek you, [...]... the rays [......]." [Enuma Eliš which ...... and which] they sing [......] concerns his impri[sonment; ......] [...... which ] they ... before him ...[...] ...[......] [......] stands [...]... [...] [......]... he is sent to guard him ...[...]... goes in front of him. The th[igh ......] [The pig reeds which] they throw [in the path of Nabû when he co]mes [from Borsippa and which Nabû, in his coming, steps upon and see]s, are the criminals who assisted Bel. Aššur ki[lled them]. [Nabû, who returns and goes to Borsippa] and sprinkles the young date palms [ther]e, [...] rebellion. It r[evol]ted, and [they did] batt[le there]. [... who does not go with him] is [the son of Aššur]. He is a guard appointed over him. He guards [the citadel] in Cutha [on account of] him. [... who does not go with him, saying]: "I am not a criminal. I have nothing [to do] with him!" — on account of that Aššur [entr]usted judgment [to him], saying: "He is just". He [passes] the judg[ments]. [Belet-ili] who roams in the s[treets], is seeking Bel: "Where is he kept pri[soner]?" [The ... who] does not go. [... is Bel]. They have torn off his garment [and taken him] to the (place of the) ordeal. [Bel, who scans the sky, is praying to Aššur], Anu, Sin, Šamaš and Ad[ad]: "Let me live!" The outfit [in which] he was clad is [gathered] in the storeroom. [The exorcists who go in front of him reciting] an incantation, are his people; they [go] wailing in front of him. [......] upon the dead one [......] the saddle beneath him and [the red wool with which he is clad], are the blows with which he was struck, [dyed with his] blood. [Bel who goes to the Akitu House, and the libation ve]ssels which he empties [...] as soon as they are filled — in (his) fright he quickly thirsts for water. The water which [he mixes with ...... and lib]ates [......] is insolence.[(Only) an in]solent person makes libations with ladles and testicles. [... who does not go out with Bel to the Akitu House, carries] the fetter of the [pris]oner and [sits] with him. [The ...], which they place [on] the marinaded roasted meat in front of Bel, is that of ... [......]. [The flour which is much too] plentiful [for Nisan], is (the flour) which [was there] when he was captured and [sto]od (still). [The water (for washing) the hands which] they bring near is where he wept. He [poured] his tears into it. [Enuma Eliš, which is recited and sung before Bel] in Nisan [concerns his imprisonment. He] says [pra]yers and makes supplications to them, [pleading (his case) before Šamaš]: "I only did what was good to Aššur! I waged [bat]tle by the order of Aššur, so what is my crime?" [Zarpanitu, whose hands are stretched out], prays to Aššur, Anu, Sin, Šamaš and Adad: "Let [Bel] live! Do not kill [him]! [The ecstatic] who goes [before of the Lady of Babylon], is a brin[ger of news]; he goes toward her weeping: "They are taking him [to (the place of) the ordeal]!" She sends (him) away, saying: "[...] my brother, my bro[ther!]" [Belet-ili], who goes away, is going to the graveya[rd and looking for him: "He should be p]laced [in a tomb]! Let me fetch him and bury him!" [The Lady of Babylon, who has black wool on her back and re]d wool [on her front, ....... The red wool] on her [front] is the blood of the heart which was shed. [The Lady of Babylon, before whom they slaughter a pig on the 8th day of Nisan] is [the governess of the house; they question her: "Who is the criminal ......?" They br]ing [......], muzzle the criminal [and ......]. [The head which hangs from the crossbar of the Lady of Babylon is the head of the criminal who] assisted and advised him. [They have] hung [his head on the neck of the Lady of Babylon]. [The show which they b]ring [to the temple of the Lady of Babylon is a token. He se]nds it to her, because they [will] not [let] him go out. Tašmetu, who sits with him, [has] co[me to greet him]. [The milk which they milk in front of Ištar of Nineveh is (milked) because she brought him up] and showed him compassion. She sends [him] to his prisons. [... which is done on the ziggurat: when the gods surrounded him, he fled and went up there, thinking: "Maybe] I shall be saved." They brought [him down] from there. [The lattice door is so called (because when) the gods cornered him, he entered the building and loc]ked [the door behind him]. They bored [hole]s in the door and [did] battle through them. [...... is the crimina]l who assisted Bel and whom t[hey killed]. [The athletes who stand at the gate of Esaggil are his guards; they are appointed over him] and guard [him]. [The outfit which is on him and of which it is said: "That is water" — that is a lie]. It is said [in Enuma El]iš: [When heaven and earth were not created, Aššur came into being. (Only) when city and temple (already) existed, did he come into being. It is the water which] was [over] Aššur. His criminal [outfit] is gath[ered in the storeroom]. [He is not clad in water. The storeroom ......] the daughter of Anu. They kil[led her]. [......] is his ... [......] are the gods, his fathers, see[ing him]. [All the talk which they talk among the lamentation priests, and the acts of robbery which they comm]it and afflict him with are the gods, his fathers, coming up. [The race which] they go ro[und in front of Bel and] all the cult centres [in Kislev is that of Ni]nurta. [When Aššur] s[ent Ninurta to vanquish] Anzû, Qingu and Asakku, [Nergal announced before Aššur]: "Anzû, Qingu and Asakku are vanquished." [(Aššur) said: "Go and] give the good news [to all the gods]!" He gives the news, and they [rejoice] about it and go. [......] is [... the god] Lahmu ...... cult centre [...] [......] the ...s of the district [......] not on [......], because it is not old. [....... which] they bring [...... q]uestion [......] [......]... in [......] [......] all [...] who are dressed in robes [......] [...... who] is his [wail]ing woman ... [......] [Sakkukutu, who goes around the city] is his wailing woman. She circumam[bulates] the city [...... while] they perform the [funeral] display. [The dog which crosses Esabad] is a messenger. [Gula sends it to him]. It goes round the city and si[ts down]. [......] who weeps, (and) [...... who] weeps [...] life, is [weeping] because of Bel. [The chariot which goes to the Akitu House and co]mes back [has no driver. Without a driver] it rocks about. [......] ...[......] who ..., they show the [... which] they surrounded. [......] it is ...[......]... their honour. [Whoever you are, whether] a scholar or a [... who breaks this tablet] or throws it into a river or a well, [or sees it but] does not tell about it [to one who does not kn]ow it, [May Aššur, Sin, Šamaš, Adad, Ištar, Bel, Nabû, Nergal, Ištar of Arbela, Ištar of Nineveh] and Ištar of the Kidmuri Temple, the gods [of heaven and earth, and all the gods of Assyria curse him with an indissoluble, grievous curse and] not have mercy on him [all the days of his l]ife. [May they remove his name and seed from the land and] put [his flesh in the mouth of a dog].

SAA 03 036. Myth Embedded in a Royal Ritual

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 03458; Geers B 14. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 036; SAAo P336605.

Obverse

[......] ...[......] [......] was born to him [......] [......] astragal [......] [......] ...[...] [...... of m]en, who dwells in the city of [...] [......] I am the Lady of Kid[muri], the great [lady]. [......] went [......] goes to Arbela [......] they go [to] the god Aššur [......] stood [......] "Make it go out, Aššur!" [......] held back the [...] of the mountain. [......] goes before Aššur [......] lifted it/him [to ......] Arbela. The king ... [......] held back [......], [...] to the Lahmu gods. [...... and] crowned it/him. Both of them approached

Reverse

[......] quivers [......] Aššur [put] his arm in his quiver [and] drew out [an arro]w, saying: "Over [...] [......] He said to the Lahmu gods: "Give him [......] the arrows!" [......] him, saying: "Set out, go!" [......] his [ha]nds open (in prayer), saying: "..." [......] six torches [......] right side, another one in the left yoke [......] "Set out, go! Just as [......] which is in front of you" [......]... of the left asked: "Whither [......]?" He said: "To the open country [...] [......] sweet bread, [...] [......]... chariot [......] [......]... [......] [......]... [......]

SAA 03 037. A Cultic Commentary

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 03476; CT 15 43f. Colophon names the scribe Kiṣir-Nabu. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 037; SAAo P336144.

Obverse

[......] one [......when] Bel [defeated his] ene[mies]. [The king who] goes to the well, stands at the well and [performs] a rite at the well, is [Marduk], who cast a spell against Illil in the Abyss, and consi[gned him] to the Anunnaki. [... the fi]re which he kindles is Marduk, who in his youth [...] [The magnates] who beat the clappers are the gods, his fathers and brothers, when they heard [...]. [The king, wh]o kisses the ground in front of the gods, is Marduk, [whom] Mullissu lifted up in his youth, while they kissed him. [The brazie]r which is lighted in front of Mullissu, and the sheep which they throw on the brazier and which the fire burns, is Qingu, when he burns in the fire. The torches, which he lights from the brazier, are merciless arrows from the quiver of Marduk, which are terrible in their shooting off and which, when they hit, slay (even) the strong; drenched in blood and gore, they rain down on mountains and lands. The gods, his fathers and brothers, and the evil gods, Anzû and Asakku, were vanquished by them. The king, who wears his jewelry and roasts young virgin goats, is Marduk, who wearing his armour bur[ned] the sons of Illil and Ea in fire. The king, who opens the vat in the race, is Marduk, who [defeat]ed Tiamat with his penis. [The ki]ng, who with the high priest tosses the cake, is Marduk (with) Nabû, [who ...] vanquished and crushed Anu. The king, who stands on the podium with a [heart] in his hand, while the singer chants To the Western Goddess, is Marduk, [who] with his bow in his hand cast down Ea, while Venus was ascendant in front of him. The cake which he tosses, is the heart of Ea, when he pulled it out and [...] it with his hands. [The chariots] which they dispatch, and the 'third man' who [puts] the whip in [the king's] hand, takes him by hand, leads him into the presence of the god and shows the whip to the god and the king, is Nabû, who is sent against Illil and defeats him, whom Nergal to[ok] by hand, introduced into Esaggil and showed the weapon in his hand to Marduk, king of the gods, and Zarpanitu, while they kissed and blessed [him]. The kurgarrûs who play the battlefield, rip off ..., beat clappers, halloo, lift up [...] each other, twitter [and ...], are [the ...]s, who s[et up] a clamour against Illil and Anu, poured out their sheen on them, broke their [win]gs and [cast them down] to the Abyss. The sarrānu gods in front of Ištar, [which] the king [...]s [......] of the gods, are [... and] Nergal, who [......] [...] Ninurta [......] (Break)

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

Reverse

[Thorn plant is the hair of his] armpits. [.....] [The ......] is his [lo]ins. [......] [Myrhh] is his [s]emen. [The cat is his blood. ......] [Gold is his sperm.] Lettuce is his breasts. [......] [......] finger ...[......] [......] they lift [...] onto a plank bed [......] [......] remove them ......, as it is said in the vernacular. [......] the rites of Illilship and Eaship within [......]. Copied in its original wording from a Ninevite writing board and collated. [Tab]let of [Kiṣir-Na]bû, whose trust is Nabû, [son of Šamaš-ibni, exor]cist of the temple [of Aššur]. (Rest destroyed)

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

SAA 03 038. The Rites of Egašankalamma

Tablet; clay; Qalat Sherqat (Assur). IM 003252 + VAT 09946 + VAT 10099; LKA 71-72, TIM 9 59. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 038; SAAo P223391.

This tablet's SAAo pager returned a server error at fetch time (2026-08-08) rather than transliteration or translation content; no text is reproduced here because none was retrievable. Nothing is invented to fill the gap.

SAA 03 039. Mystical Miscellanea

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, Germany; VAT 08917; KAR 307. Colophon names the scribe Kiṣir-Aššur. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 039; SAAo P336234.

Obverse

[... is his ...] Tamarisk is his topknot. [......]. [...] is his [...]. The palm frond is [his] whiskers. [Cedar] is his [kne]es. The apple is his ankle bones. The snake is his penis. The harp is his hand. [.......] his wings. [...] is his [...]. The cat is the blood of his heart. The partridge is a drop of his heart's blood. [...]... [is his ...]. The pig is his innards. The scorpion is his lip. The whet-stone is his tongue. The leek is the hair of his armpits. The drum is his lower jaw. The lion is his larger intestines. The dog is his smaller intestines. The raven is his mole. The poplar is [his] body. The kettledrum is his heart. The date-palm is his back-bone. The reeds are his fingers. Silver is his skull. Gold is his sperm. The thorn bush is his breast hair. The boxthorn is the hair of his groin. His ear wax is lead. The fruit tree is his bone. The fish are his breasts. The figs are his .... Oil is his tears. The bulrush is his nose mucus. The dried dates are his flesh. The aromatic ... is [his] li[ps]. [...] is the ... of his blood. The grapes are [his] eyeballs. Ištar of Durna (= Nineveh) is Tiamat; she is the wet nurse of Bel. She has [four eyes] and four ears. Her upper parts are Bel, and her lower parts are Mullissu. The Lady of Liburna (= Arbela) is the mother of Bel. He gave her vegetables; alternatively, she is Antu and they make funerary offerings to Anu. The Elamite chariot, which has no seat, carries inside it the corpse of Enmešarra. The horses which are harnessed to it are the ghost of Anzû. The king who stands in the chariot is the warrior king, the lord Ninurta. The ecstatic priest, who stands with him, pulled out the tongues of Anzû and holds them in his hand. He hung the ladders of the house of Enmešarra on the wall and woke up the sleeper. Taboo of Enmešarra. The upper heaven of luludanitu stone is Anu's. He settled the 300 Igigi gods there. The middle heaven of saggilmud stone is of the Igigi gods. Bel sits there in a high temple on a dais of lapis lazuli and has made a lamp of electrum shine there. The lower heaven of jasper is of the stars. He drew the constellations of the gods on it. He made the souls of mankind reside on the terra firma of the upper earth. In the core of the middle earth he settled Ea, his father. He did not distinguish [......]... rebellion. In the core of the lower [earth] he shut up the 600 Anunnaki. [......]... [......] of jasper.

Reverse

[The ...]... of muṣu stone on the horn is Tiamat. Bel defeated [her]. He [sm]ote her, established her destiny and split her into two parts like the fish of the drying place. The Tigris is her right eye. The Euphrates is her left eye. 40 double hours is the disc of the sun. 60 double hours is the disc of the moon. The inside of the s[un is Ma]rduk. The inside of the moon is Nabû. Inside the sun there is a viper, [his] .... Inside the m[oon] is his [mot]her. The dagger above the lion is of the hand [of ...]. Meslamtaea is Marduk, who rises from and goes down to the underworld, because Aššur chased him into a hole and opened its gate. The ... of the lord, the raven is his mole; it is the ghost of Enmešarra, (which) keeps crying: "Burn me, burn me!" The wild ass is the ghost of Illil; the wolf is the ghost of Anu. B[el] made him roam the plain. The gazelles, his daughters, Bel made to roam the plain. The dromedary is the ghost of Tiamat. Bel cut off her horns, clove her [fee]t and docked her tail. Bel vanquished her and displayed her to mankind, lest she be forgotten. Its name is tamriqātu, as it is said among the people: ētamar qātāia ("He learned from my example"). The singed ox and sheep, which which they throw alive to the ground, are Qingu and [his] seven sons, when they were smitten. The dove which they throw down, is Tiamat: they cast her down and kill her. The king, who wears on his head a golden tiara from the inside of the temple and sits on a sedan chair, while they carry him and go to the palace, is Ninurta, who avenged his father. The gods, his fathers, decorated him inside the Ekur, gave him the sceptre, throne and the staff, adorned him with the splendour of kingship, and he went out to the mountain. The cedar (resin) which they burn in front of them is the loose flesh of the evil gods; they smelled the scent and went into hiding. Secret lore of the great gods. An initiate may show it to another initiate; the uninitiated may not see it. Taboo of the great gods. Written and checked according to its original. It is a writing board like the original. [Tablet] of Kiṣir-Aššur, exorcist of the temple of Aššur, son of Nabû-bessunu, exorcist of the temple of Aššur, [son] of Baba-šuma-ibni, the zabardabbu official of Ešarra.

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

SAA 03 040. Commentary to the Assyrian Cultic Calendar

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, Germany; VAT 09947; LKA 073. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 040; SAAo P336244.

Obverse

In Shebat, the 16th day when the king goes to [...], is because they vanquished Anu. The 17th day, which they call the Entry, is when Marduk vanquished his enemies. The 18th day, which they call the Silence: they cast Qingu and his forty sons from the roof. The oil and honey which is cast into the gutter, is cast as a representation of their blood. The 19th day, which they call the Silence, is when he vanquished Anu and the Pleiades, the sons of Enmešarra. The 19th day (of) Wrath is day the King defeated Anu, the day King Marduk defeated Anu. The 21st day he pulled out the eyes of the Illils and put them up for .... The 22nd day, when the god goes to Bet-Dugani: e = house; rab = smiting; gaz = to kill. The house where he killed Anu. The 23rd day is the battle; he calmed his ire. The 26th day, when the god goes to the brewery, (is) where they dug Anu and which is called a drop (tīk) of ..., (meaning) stirring up (dīki) bat[tle]. The 26th [day], when the king wears a crown, is (when) Bel slashed and [...] Anu's neck; having assumed kingship, he bathed and donned the (royal) garb. tamriqātu, as it is said among the people, (means) "He learned from [my exa]mple (ētamar qātāia)." The leper whom they sink in the river (means) "Anu is leprous" [...]. ......[......] of four eyes [...]. [...... of the z]iggurat, as they say, is the [li]on, which Anu and Il[lil ......]. [..... is] the throne which Bel [...] to keep watch over [...] [......].......[......] [......] Anu, the Pleiades and Enmešarra. [......]... The Lord, having defeated him, flayed his hide (and) [...] in the house [...]. [......]. The Lord stationed [him ...] to stand guard.

Reverse

[......] ...[...] as [...] [......] lower earth ...[...] [......]: "How, how you died?" [......] he goes up to the upper regions. [......] "I shall not forget my brother!" [...... deadly s]ilence, terror [......] that is when the terrifying splendour [...... which] he casts as an offering, and blesses [...... when] Ea gave a present to Qingu [...... which] they say before Aššur [......] [......] He relates [the victory over] the Anunnaki to his father. [......] the Anunnaki The [6]th day [......] their rites are established; [......] are placed [...]. The 7th day, the bath of [......] is when he opened the great gods. The 8th day, when the king wears the crown, is (when) he took [kingship] and sat on the royal throne. On the 9th day, having cu[t off] his head and attained [his desire], he bat[hed] in water and donned the (royal) garb. Written according to its original and [col]lated.

Chapter Seven. Letters from Gods

SAA 03 041–047.

SAA 03 041. Letter from Aššur to Šamši-Adad V

Tablet; clay; Qalat Sherqat (Assur). Vorderasiatisches Museum, Berlin, Germany; VAT 09628; KAH 142. Dated by SAAo to Šamši-Adad V's reign, c. 823-811 BC. SAA 03 041; SAAo P336225.

Obverse

(Beginning destroyed) [To sa]ve his life, [he entered the city Nemetti-šarri. You followed behind him] and defeated him. [You took away from him his] chariots, [his stallions and ... of battle.] You [did] battle within his city and [wrought a blood bath at the city gate. You cut down his orchards. Two] hundred and fifty-six cities in [its] vicinity [you razed, destroyed, and burned]. As to what you wrote to me: "[I went] to Der. [Der is a great metropolis] whose foundations are as firm as the mass of a mountain. [......] I surrounded and captured that city. [The gods dwelling in Der] together with their extensive property, the property of the palace [......], his royal bed, the treasure of his palace, [his palace women, his sons and his daughters], 30,000 captives, their cattle [and their sheep without number I took as spoil]. Four hundred and seventy-six cities in their vicinity [I razed, destroyed and burned.]" (That) happened at the command of my great divinity. [You went to Der] — Der is a great metropolis, whose foundations [are as firm as the mass of a mountain]. You surrounded and captured that [city. The gods] of Der [together with] their [extensive] property, [the property of the palace, ......],

Reverse

his royal couch, the tre[asure of his palace, his palace women, his sons] and his daughters, 30,000 captives, [their cattle and sheep without number you took as spoils. Four hundred] and seventy-six cities [in the vicinity] you razed, destroyed and [burned]. As to what you wrote to me: "The people of [......] feared the terrifying splendour of Aššur [......], aban[doned] their cities and [se]t out for Elam [to save] their lives. [From the city of Parsamaš] as far as the city of Bit-Bunakki, on the border [of ......], [my ......] inflicted a defeat on them, and led away their spoil, [......] their cattle and sheep. [... cities within the vicinity] they devastated, destroyed and bur[ned]." (That) happened [at the comma]nd of my great divinity. [The people of ......] feared the terrifying splendour of Aššur, [abandoned their cities], and [set] out for [Elam to save] their lives. [From Pa]rsamaš to [Bit-Bunakki on the border of ......] [......] They inflicted [a defeat on th]em, and led away [their] s[poil, ...... their cattle and sheep .....] (Rest destroyed)

SAA 03 042. Fragment of Aššur’s Response to a Royal Letter

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 14676; JAOS 103, 148. Dated by SAAo on grounds of script and content to the 8th-7th century BC. SAA 03 042; SAAo P336606.

Obverse

As to what you wr[ote me: ......] The king of [......] As to what you wrote [me: ......] They fled [......] Because of [......] The kings [......] As to what you wrot[e me: ......] In [......] In [......] (Rest destroyed)

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

SAA 03 043. Fragment of the Same Text as No. 42

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 07980. Dated by SAAo on grounds of script and content to the 8th-7th century BC. SAA 03 043; SAAo P336607.

Obverse

(Beginning destroyed) That land ...[......] The princes and governors [......] Tax and tribute [......] First fruits to Ehursagg[alkurkurra ......] As to what you wrote me: "The gods ...[......] "What your gods [...] not [......] As for them [......] Which god ...[......] Which king [......] (Break)

Reverse

...[......] The land of Ak[kad ......] (Rest destroyed)

SAA 03 044. Aššur’s Response to Assurbanipal’s Report on the Šamaš-šumu-ukin War

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 02647 + Rm 2, 099; CT 35 13ff. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 044; SAAo P336149.

Obverse

By my great support, with which I gave [you] confid[ence, you defeat the ......] who vie with you [for kingship ......]. Because of these evil deeds [which Šamaš-šumu-ukin] committed against you, I pulled out the foundations of his royal throne, over[threw] his reign and [comma]nded the destruction of the entire land of Akkad. To perfect the shrines of the great gods, to renew [...] the offerings, to venerate my divinity (and) a good reign of [...] I decreed as your fate. As for Šamaš-šumu-ukin, who did not keep my treaty but sinned against the charity of Assurbanipal, my beloved king, I confined him in harsh imprisonment and bound [......]. I placed lead ropes on his magnates and [lead] them to [your] presence. To aid kings, to overthrow enemies, to resettle [...] sanctuaries, I appo[inted you] as the just shepherd of the subjects of Illil. Ruining his own life and destroying the land of Akkad, (as prophecied by) the words of gods which [...], Šamaš-šumu-ukin [overlooked] my lordly curse with which I had cursed him, and did not take seriously good [couns]el regarding his own life [......]. [......] he aroused [the anger of] all the gods and [......] performed evil deeds which were to cost him his life. [As for Šamaš-šumu-ukin], who carried off the property of the gods, [...... I] decreed his fate as evil. Because of these evil deeds [which] he kept on perpetrating, on my account (even) his (own) gods became angry, abandoned him, and took to foreign parts. At the command of my great divinity you conquered their cities and took heavy booty as plunder from them to Assyria. By my great support you brought about the defeat of his warriors. The rest you [handed over] to me alive and (later) slew with weapons in Nineveh, city of your lordship. I sent before you my fierce weapons to defeat your enemies. At the mention of your name, which I made great, your troops go victoriously wherever there is fighting with weapons. Because of your in[cessant] prayers and supplications [with which] you beseeched my great divinity, I stood at your side and [poured out the blood] of your enemies. [......] of [......] the citizens of Assyria [......] him and [......] his kingship.

Reverse

[...... who had not] kept [my treaty] and had sin[ned against] your [ch]arity, you [took] in your hands like sheep, and slaughtered like lambs. At my lordly utterance, the [Igigi] and Anunnaki pay attention to his (the king's) command! All the kings seated on thrones bow down [before] you and kiss your feet. I smashed the [bo]ws of Elam, and strengthened your bow. I made your weapons stronger than those of all (your) enemies. I decreed for him [the fate] of his predecessor Išdu-ukin, king of B[abyl]on, and in his time his people were seized by famine; they chewed leather straps. I made [......] to seize the people of Akkad, and I made them eat each other's flesh [......]. (Break) [You ......ed the word of] my [great] divinity, eased [my angry heart and made the land of Akkad conclude peace] with me. [...], forgiveness and [...] are in my hands. I spoke to you with my divine word and you acted. I commissioned you to renew those gods and [to prov]ide for their shrines. They heard (this) in their assembly, blessed your kingship, and commended your good deeds greatly in my presence. [Any oth]er enemies who do not fear my great divinity, I will deliver into your hands in like manner. You sent a tablet of good tidings and peace to the presence of my [god]head! [Co]py of the words [......]

SAA 03 045. Aššur’s Response to Assurbanipal’s Report on the Elamite Wars

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 06064; CT 35 26. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 045; SAAo P336150.

Obverse

(Beginning destroyed) [......] gods [......] [......] to make you attain [your] wish [......] [...... I] endowed you with mig[ht ......] [......] You have no [equal] where there is battle [......] [Princes and governors kne]el before you and praise the valour of your lordship. [The magnates] of Elam tremble and shake b[efore you]. [By] your [... and] the good fate which I decreed for you, [you will sm]ite [her], and her governors will sway to and fro like reeds in the tempest. I will remind you of [......] and show it to you. [(While) the ......] seized their [...s] and carried them to Elam, you [...] continually approach my great divinity. [He who] sets the offering table and strews a flour offering in my presence, [...] evil names [...], this caused them to sin. [...]... [......]... my royal feet [......] I went before you. [......] in your hand (Break)

Reverse

[......] his name [...] [......] ...[...] ...[...] [......] ...[...] and you make a libation. [One chariot fighter, two cavalrymen, and three] dispatch riders [were] ki[lled]. [......]... their murder [...] (Rest destroyed)

SAA 03 046. Fragment of a Divine Letter

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; Rm 2, 236; CT 35 30. Dated by SAAo to Ashurbanipal's reign, c. 668-ca. 631 BC. SAA 03 046; SAAo P336151.

Obverse

[By the support] of my great divinity, with which [I gave you confidence], [......] the kings, your fathers [......] [...]... to conquer a land not obedient to me [......]. [At the comm]and of my great divinity, which cannot be [changed ..., the rulers] of the [four] regions [......]. On their own initiative [they ...... and ......] in Ehursaggalkurkurra in the presence of [my great godhead.] I desired you, I picked you out for shep[herdship ......, and sent you with] mighty weapons, sharp arrows, and flaming [swords] to fell [my] enemies. [...] your priesthood [......] [......of] my [god]head [......] (Rest destroyed)

SAA 03 047. Letter from Ninurta to an Assyrian King

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 02764; BA 5 657. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 047; SAAo P336130.

Obverse

The great lord, the king of the gods, Ninurta, has sent [me]: S[ay] to the prince, [my] outstretched hand, to the one who has received sceptre, throne, and regnal insignia, to the governor (appointed) by my own hand: Thus speaks Ninurta, the great lord, the son of Illil [...]: I am distressed, I am wrathful, I am angry [...]. (When) I am distressed, who [......]? (When) I am wrathful, who [......]? (When) I am angry in my temple, who [......]? Truly, [who ...] to the one who created him? Where is the oath [......] ...[......] And in her blood [......] You, when ...[......] To the son [......] to ...[......] (Break)

Reverse

...[......] until/as far as ...[......] The message of Ninurta [to ......] Palace of Assurbanipal, [king of the world, king of Assyria], whom Nabû and Tašmetu [endowed with great wisdom], and who with a sharp eye acquired [the gems of literature]. While [none of] the kings who preceded me [had learned that craft], with the wisdom of Nabû I wrote on tablets [all extant] cuneiform writings, checked, and collated them, [and established them] in my palace for my reference and reading.

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

Chapter Eight. Varia

SAA 03 048–052.

SAA 03 048. Childbirth Incantation and Ritual

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 11530; ABRT 2 19. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 048; SAAo P334932.

Obverse

(Break) [... pr]aises you, lady [...] [...] who [...] does [...] [... w]eeps, does not [...] [...] there is [...] [...] a woman [...] [...]... she knelt, with her [hands ope]ned (in prayer) before Adad [her br]other. "What do you want from me, (my) sister, what should they give [you?] Let them give you fat oxen, fat sheep!" "I do not eat fat oxen, fat sheep. Let them give to me the attractiveness of maidens, the handsomeness of young men!" Place in my hands the inexhaustible craft of medicine! May the phlegm keep on falling on the ground like a flash of fire across the heavens!

Bottom Edge

She massages its chest with oil. She puts her finger into its mouth, and it will cough out the phlegm.

Reverse

Incantation. In Belet-ili's own temple, in Ninegal's own cattle pen, pregnant ones [are preg]nant, those in labour are in labour. [Whoever is ab]le to, cries, unable to .... His [e]xorcism [is ...], who [...] the bone (Rest destroyed)

SAA 03 049. Fragment Mentioning Gilgameš Epic

Tablet; clay; Kuyunjik (Nineveh). Findspot/collection unlocated; NE 50. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 049; SAAo P336291.

Obverse

[......] of Gilgameš, a roy[al] work of art [......] [......] a scribe of Borsippa, dwelling in the Inner City, dwelling in Arbela. [......] in the Temple, in the House of Emašmaš [...... writing bo]ard and styluses are tied to their waists; [......] have been secured on her lap, writing styluses are tied to her waist. [......] place the crown on your head! [...... the pal]ace of the herald of Assyria! [......]... Belet-šamê, a bolt of lapis lazuli [...... the S]eries of Gilgameš which ...[...] [...... ki]ngship for the herald [...] [......] tablet [.....] (Break)

Reverse

[......]......[......] [......]... in the s[ea ......] [......]... kingship ...[......] [......]... of the cap [...] [Tablet of ......]-ibni, a citizen of Nineveh.

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

SAA 03 050. Na’id-Šihu Epic

Tablet; clay; Sultantepe (Huzirina). Anadolu Medeniyetleri Müzesi, Ankara, Turkey; AMM —; STT 366. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 050; SAAo P338681.

Obverse

"I have plundered the Ahlamû women, along with all their goods." The king listened carefully, speaking with Na'id-šihu. "Bring the t[roops] back [to] your land, Na'id-šihu! They should not go up into the mountains! How will we feed (them)? They will want to eat! They will drink wine until they are drunk! "Let them bring to me the booty captured by your bow. May the enemy not lure them up into the mountains!" "I will kill the staff bearer, you can rely on it! I will slaughter the team commanders!" The town is captured. They have brought the great šihu down on [their] shoulders. As the king (stood) in his chariot, his eyes filled with tears: "From now on, officers, Na'id-šihu will be in command of you!"

SAA 03 051. Your Slanderous Lips

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; Rm 2, 525. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 051; SAAo P336608.

Obverse

(Beginning destroyed) [...] before the king [......] [...]... one who plots [ ......] He approached me, [......] the fates. You used to wonder about [......] The slander of your lips [......] All the dark things that you did [......]

Reverse

You pocketed a shekel, [......] your comrade You used to sit opposite [......] What did you achieve, (you) terrible, evil [......]? He tears out [...], does not [......] flesh [...]... does not [......] (Rest destroyed)

SAA 03 052. Unidentified Literary Fragment

Tablet; clay; Kuyunjik (Nineveh). British Museum, London, UK; K 05708A. Dated by SAAo on grounds of script and content to the 7th century BC. SAA 03 052; SAAo P336609.

Obverse

(Beginning destroyed) [......]... and does not [...] my partners. Am I your god, who protects you? The herald of the land [......] Please, eunuchs; let him not be scratched! [......] Seize, seize [......] With Šamaš is the lead-rope, in heaven ...[......] (Rest destroyed)

[1 line of the Obverse 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/saa03/), the digital edition of Alasdair Livingstone, Court Poetry and Literary Miscellanea (State Archives of Assyria 3; Helsinki University Press, 1989), lemmatised by Mikko Luukko (2019–20) 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. SAAo states its annotated edition is "released under the Creative Commons Attribution Share-Alike license 3.0"; the project's own machine-readable data files carry the further 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, Alasdair Livingstone, 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 the fifty-two tablets and fragments catalogued in Livingstone's Court Poetry and Literary Miscellanea, 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 eight-chapter division follows the print edition's own chapters, 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 "(f.)," "(!)," and "(?)" are SAAo's own, recording damaged, restored, or grammatically uncertain cuneiform. Forty-five lines scattered across twenty-four tablets are too damaged for SAAo itself to have published a translation; each such gap is marked in place rather than filled. One tablet, SAA 03 038 (The Rites of Egašankalamma), returned a server error from SAAo's own site at the time this edition's source pages were fetched (2026-08-08), rather than any transliteration or translation content; no text is given for it here, and nothing has been invented to stand in its place.

Composite identification. Each tablet above is given by its SAA 3 catalogue number, its museum or excavation number where SAAo records one, its citation in the earlier Assyriological literature (ABRT, ABL, BA, CT, Geers, IAsb, JAOS, KAH, KAR, LKA, MEW, OECT, SAAB, STT, TIM, ZA, and others) where SAAo notes one, and its SAAo text ID (a CDLI P- or Q-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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