The Curse of Agade is one of the great literary compositions of ancient Sumer, composed around 2000 BCE during the Third Dynasty of Ur. It tells the story of how Naram-Sin, grandson of Sargon the Great and ruler of the Akkadian Empire — the world's first major empire — brought total destruction upon his capital city by desecrating the Ekur, the temple of Enlil in Nippur.

The poem opens with a vision of Agade at its zenith: a city blessed by Inanna, filled with gold and silver, its people feasting, its quays singing with festival music, its wall touching the sky. Tribute flows in from every direction — Marhashi, Meluhha, Elam, Subir. Then the poem turns. Inanna departs. The gods withdraw their gifts one by one. For seven years Naram-Sin waits in mourning, consulting the omens, but no sign comes. Then he does the unthinkable: he lays siege to the Ekur itself, smashing it with axes, stripping its timber, melting down its gold. In retaliation, Enlil summons the Gutians — mountain people "with the form of man but the intelligence of a dog" — and they overwhelm the land. Famine follows. Cannibalism follows. Then eight gods rise to pronounce the most devastating series of curses in Sumerian literature. And every curse is fulfilled.

The poem is remarkable for its structure. The final section repeats the curses verbatim, but shifts the grammar from optative ("may it be") to indicative ("it was"). The wish becomes reality. The poem closes with a single line: "The destruction of Agade. Praise to Inanna." Whether this is bitter irony — praising the goddess who abandoned the city — or theological submission, the text does not say.

This is a Good Works Translation from Sumerian, produced by the New Tianmu Anglican Church with AI assistance. The translation is independently derived from the composite Sumerian transliteration provided by the Electronic Text Corpus of Sumerian Literature (ETCSL), University of Oxford, which reconstructs the text from multiple Old Babylonian and Ur III period manuscript witnesses. The ETCSL's own scholarly English prose translation was consulted after independent draft for structural verification.

I. The Glory of Agade

After Enlil's frown
had struck Kish like the Bull of Heaven,
had smashed the house of the land of Uruk
in the dust like a mighty bull —

at that time, to Sargon, king of Agade,
from south to north,
Enlil had given lordship and kingship.

At that time, holy Inanna
built up the shrine of Agade
as her great women's quarters.
In the Ulmash she set a throne.

Like a child building a new house,
like a little one furnishing women's quarters —
to fill the stores of the city with goods,
to give its people a settled place,
to feed its people choice food,
to water its people with choice drink —
the bathed ones rejoicing in the courtyards,
the people crowding the festival places,
acquaintances eating together,
and strangers, like birds who know no dwelling,
wandering the sky.

Marhashi, brought to bow in submission.
Elephants, water buffalo,
and beasts of the highlands
jostling together in the broad streets.

Dogs, lions, mountain goats,
and thick-horned sheep
were driven about together.

Holy Inanna would not sleep.

At that time —
Agade filled its granaries with gold.
It filled its stores of white barley with silver.
It delivered copper, tin,
and blocks of lapis lazuli
to its warehouses.
It plastered its grain-stores from outside.

Its old men were given counsel.
Its old women were given eloquence.
Its young women were given celebration.
Its young men were given the strength of weapons.
Its children were given happiness.

The nursemaids who carried the commanders' children
played with the aĝar instrument.

Inside the city: drums and the song of the lyre.
Outside: the flute and the zamzam.
Its quays of barges: festival music.

The foreign lands rested in meadows.
The people saw good times.

Its king, the shepherd Naram-Sin,
rose over the holy city of Agade like the sun.
Its wall touched the sky like a mountain.
At its gates, the Tigris flowed to the sea.

Holy Inanna opened its harbour.
From Sumer itself, barges drew treasures.

The Martu from the mountains, who know no grain —
they brought perfect bulls and perfect goats.

The Meluhhans, people of the black land,
brought rare goods from foreign lands.

Elam and Subir
loaded goods for her like pack-donkeys.

All the governors and temple administrators,
the border officials of the Gu'edena,
brought regular monthly and New Year offerings.

At the gates of Agade — what a crowd!

II. The Departure of Inanna

Yet the offerings —
holy Inanna did not know how to receive them.

Like a young person
who has no building to dwell in,
she found no pleasure in the established house.

The word of the Ekur was set like a decree.
Agade was made to tremble before it.
In the Ulmash, terror fell.
From the city, its seat was withdrawn.

Like a young woman abandoning her women's quarters,
holy Inanna abandoned the shrine of Agade.

Like a warrior rushing to arms,
she brought combat and battle out from the city.
She confronted the enemy.

Not five days. Not ten days.

The crown of lordship, the tiara of kingship,
the royal garment, the throne of kingship
that had been given —

Ninurta carried them into his Eshumesh.
The word of the city — Utu carried it off.
Its wisdom — Enki carried it off.

Its fearsome radiance that had reached the sky —
An took it back to heaven's heart.

Its holy mooring pole that she had built —
Enki plunged it into the Abyss.

Its weapons — Inanna carried them off.

The shrine of Agade —
its life, like a little carp, was finished in the deep.

The city, together — it still had its face.
But like a great elephant, it bowed its head to the ground.
Like a great bull, it raised its horns in vain.
Like a dying dragon, it rubbed its head in the dust.
Like a battle in its heaviness, it was overwhelmed.

III. Naram-Sin's Sacrilege

The kingship of Agade
would not sit in its established dwelling.
After that, nothing was good.
The house of the troublemaker
was to be destroyed in riot.

Naram-Sin saw it in a dream vision.
What he knew in his heart,
he did not put on his tongue.
He did not speak of it with anyone.

For the fate of the Ekur,
he put on mourning clothes.
He covered his chariot with a reed mat.
He did not load his cargo boat.
He gave away the trappings of his kingship.

For seven years, Naram-Sin waited.

A king who has waited seven years
with bowed head —
who has ever seen that?

He consulted the omens for the temple.
But the omens for building were not there.
A second time he consulted the omens for the temple.
The omens for building were not there.

To overturn what had been established —
Enlil changed his word.
He broke what he had agreed to.
He set his army to rise.

Like a powerful man entering the great courtyard,
he laid hands on the Ekur.

Like a runner going down for a wrestle,
he laid siege to the Gigunna.

Like a strong man plundering a city,
he set great ladders against the house.

To destroy the Ekur like a great barge,
to dig up its soil like a mine of precious metal,
to cut through it like a mountain of lapis lazuli,
to bow the city down
like one struck by the flood of Ishkur —

though the house was not a cedar forest,
he brought in great axes.
He made the double axe do its day's work
with both its blades.
At its base, he set pickaxes.
The foundations of the land hung loose.
At its crown, he set axes.
The house bowed its head to the ground
like a slain young man.
All the lands bowed their heads to the ground.

He stripped its timber.
The rain fell from the sky.
He smashed its door-post
and the face of the land was changed.

IV. The Plundering of the Ekur

The gate through which no one cuts grain —
he cut grain through it.
The grain was cut by hand from the land.

The gate that was at peace —
the axe struck it.
All the lands — their peace was changed.

The great fields,
like pools full of fish —
he drove great pickaxes into the Ekur.

Its dark chambers that knew no daylight —
the people looked upon them.

The holy treasure-chests of the gods —
the city looked upon them.

The guardian lamassu figures
standing at the great temple pylons —
though they were not defiled beings —
Naram-Sin threw them into the fire.

Cedar, cypress, juniper, boxwood —
the trees of the Gigunna —
he cut and stripped them.

Its gold he worked into containers.
Its silver he worked into leather bags.
Its copper, like grain in great heaps,
he piled up on the quay.

Its precious metal — the metalworker was working.
Its precious stone — the stone-cutter was cutting.
Its copper — the smith was hammering.

Though it was not the property of a destroyed city —

he moored great boats at the house.
He moored great boats at the house of Enlil.
The property went out of the city.

As the property went out of the city,
the sense of Agade went with it.

The boats at the quay changed course,
and the spirit of Agade was changed.

V. The Gutian Invasion

When the day had spoken thus,
and the land was set in order —
a flood had risen,
for which there was no defence.

Enlil — because his beloved Ekur had been destroyed —
what did he destroy in return?

He looked to the mountains.
He gathered the wide mountains together as one.

People not counted,
not reckoned among the people of the land —

the Gutians,
a people who know no binding,
with the form of man
but the intelligence of a dog,
the appearance of monkeys —

Enlil brought them out of the mountains.

Like heavy locusts they covered the earth.
Their arms stretched over the pastures
like nets for animals.

Nothing could get out past their arms.
No one could escape past their arms.

The messenger could not travel the road.
The boatman could not take the boat on the river.

Enlil's fine goats
were driven from the fold —
and the herders had to follow.
The cows were driven from the pen —
and the cowherds had to follow.

On the watchtowers, guard-posts were built.
On the highways, brigands settled.
In the land's gates, doors were bolted.

In all the lands,
on the walls of their cities,
they cried bitterly.

Inside the city — not outside the broad open land —
gardens were planted.

When those cities had been built and settled —

the great fields bore no grain.
The flooded fields bore no fish.
The garden plots bore no honey and wine.
The heavy clouds did not rain.
The maškur-tree did not grow.

At that time:

oil for one shekel — half a sila.
Grain for one shekel — half a sila.
Wool for one shekel — half a mina.
Fish for one shekel — filled the ban measure.

At the market-rates of the city,
that is how they were bought.

Those who lay on the roof, died on the roof.
Those who lay in the house,
the ground did not cover them.

The people, from their hunger,
ate each other.

At the Ki-ur, the great place of Enlil —
the dogs of the quiet streets bared their teeth.
In that place,
two people walking together were eaten.
Three people walking together were eaten.

Faces were crushed. Heads were smashed.
Faces were crushed.
Heads were piled up like seeds.

The honest and the dishonest were exchanged.
Heroes lay upon heroes.
The blood of the treacherous
ran over the blood of the honest.

VI. The Lamentation

At that time, Enlil
rebuilt his great shrines as tiny reed shrines.
From sunrise to sunset, their capacity was reduced.

The old women who had survived those days,
the old men who had survived those days,
the chief lament-singers
who had survived those years —

for seven days and seven nights,
seven harps, grounded like the horizon,
struck the earth.

The drums, the zamzam, and the kettledrum
thundered within them like Ishkur.

The old women — "Alas, my city!" —
did not restrain themselves.
The old men — "Alas, its people!" —
did not restrain themselves.
The lament-singers — "Alas, the Ekur!" —
did not restrain themselves.

Its young women did not restrain their weeping hair.
Its young men did not restrain their sharp knives.

Their weeping — the weeping of mother and father Enlil —
settled on the holy mound,
on the radiant body,
on the holy knees of Enlil.

VII. The Intercession of the Gods

For this reason,
Enlil entered his holy chamber.
He lay on his bed of wrath.

At that time —
Sin, Enki, Inanna, Ninurta,
Ishkur, Utu, Nuska, and Nisaba,
the great gods —

cooled Enlil's heart with cold water.
They spoke to him in prayer:

"Enlil — the city that destroyed your city,
let it be made like your city.
The Gigunna that looted you —
let it be rebuilt like Nippur.

Let its city's heads fill its wells again.
Let no man recognise his acquaintance.
Let brother not recognise brother.

Let its young women be struck in their women's quarters.
Let its father cry out bitterly
in the house of his dead wife.

Let its doves moan in their nesting places.
Let its sparrows be struck in their crannies.
Let them sit in fear like a cornered dove."

A second time:
Sin, Enki, Inanna, Ninurta,
Ishkur, Utu, Nuska, and Nisaba —
though they be gods —

they turned their faces toward the city.
Against Agade, they cast the evil curse:

VIII. The Curses

"City — you rushed against the Ekur.
Enlil has spoken.

Agade — you rushed against the Ekur.
Enlil has spoken.

May your holy walls,
to their utmost height,
cry out in mourning.

May your Gigunna be heaped up like dust.

The guardian lamassu figures
standing at its pylons —
like young men drunk on wine,
may they fall to the ground.

May your clay return to its Abyss.
May it be clay that Enki has cursed.

May your grain return to its furrow.
May it be grain that the grain-goddess has cursed.

May your timber return to its forest.
May it be timber that the timber-goddess has cursed.

Your ox-slaughterer — let him slaughter his wife.
Your sheep-butcher — let him butcher his child.

Your poor man —
let him drown the child he cherished.

Your prostitute and your tavern-keeper —
let them give back their children.

Your gold — let it be sold at the price of silver.
Your silver — let it be sold at the price of alkali.
Your copper — let it be sold at the price of lead.

Agade — may your strong one lose his arms.
Let him not lift his leather bag.

May your donkey find no joy in its strength.
May it lie down at dusk.

May your city die of hunger.

Your finest citizens who eat good bread —
let them lie in the grass.

Your people who rose in goodness —
let them eat the rafters of their houses.

The great gate with its great hide panel —
let the hide rot from its teeth.

The palace that was built in joy —
may sorrow fall upon it.

May the evil one of the quiet field cry out against you.

On your consecrated place of purification and rites —
may the fox of the ruined mounds drag its tail.

At your gate, which was set over the land —
may the owl, the bird of sorrow, build its nest.

Your city that never slept with the lyre,
that never lay down with a happy heart —

the bull of Nanna in the pen —
in the quiet field, like a wandering bull,
may it bellow and bellow and bellow.

On your canal tow-paths: may tall grass grow.
On your chariot roads: may mourning-grass grow.

Moreover, on your canal tow-paths and waterways —
may the mountain goat, the wild sheep,
and the serpent of the mountains
allow no one to pass.

On your plain where fine grass grew:
may reeds of weeping grow.

Agade — where sweet water once poured:
may bitter water pour.

Whoever says 'I would dwell in that city' —
let the dwelling not be sweet.

Whoever says 'I would lie down in Agade' —
let the resting place not be sweet."

IX. Fulfilment

And now — on that very day — so it was.

On the canal tow-paths of its river:
tall grass grew.

On its chariot roads:
mourning-grass grew.

Moreover, on its canal tow-paths and waterways —
the mountain goat, the wild sheep,
and the serpent of the mountains
let no one pass.

On its plain where fine grass grew:
reeds of weeping grew.

Agade — where sweet water once poured:
bitter water poured.

Whoever said 'I would dwell in that city' —
the dwelling was not sweet.

Whoever said 'I would lie down in Agade' —
the resting place was not sweet.

The destruction of Agade.

Praise to Inanna.

Colophon

The Curse of Agade — a composition of approximately 281 lines in Sumerian, composed during the Third Dynasty of Ur (c. 2112–2004 BCE). The text survives in numerous manuscript copies from Nippur, Ur, and other Old Babylonian scribal centres, with fragments of an earlier Ur III version also attested. It is one of the most widely copied literary texts of the Old Babylonian period.

Good Works Translation. Translated from the composite Sumerian transliteration provided by the Electronic Text Corpus of Sumerian Literature (ETCSL, c.2.1.5), University of Oxford. The ETCSL composite text reconstructs the poem from multiple manuscript witnesses, noting variant readings. The ETCSL's own English prose translation was consulted after independent draft for structural verification of difficult passages.

The translation renders the Sumerian in the gospel register of the Good Works Library — plain, direct English with poetic line breaks following the rhythm of the original. Sumerian divine names are given in their standard Sumerological forms (Enlil, Inanna, Enki, Utu, etc.). The Akkadian form "Ishkur" is used alongside Sumerian conventions where the text itself reflects Akkadian influence. Section divisions are editorial, following the natural thematic breaks of the poem.

Compiled and translated for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: The Cursing of Agade (Sumerian Transliteration)

Composite Sumerian transliteration from the Electronic Text Corpus of Sumerian Literature (ETCSL, c.2.1.5), Faculty of Oriental Studies, University of Oxford. Based on multiple Old Babylonian and Ur III manuscript witnesses. Standard Sumerological transliteration conventions: subscript numbers distinguish homophonous signs; curly braces indicate variant readings from different manuscripts. Presented here for reference, study, and verification alongside the English translation above.

1. saĝ-ki gid₂-da den-lil₂-la₂-ke₄
2. kiški gud an-na-gin₇ im-ug₅-ga-ta
3. e₂ ki unugki-ga gud maḫ-gin₇ saḫar-ra mi-ni-ib-gaz-a-ta
4. ki ud-ba šar-ru-gen₆ lugal a-ga-de₃ki-ra
5. sig-ta igi-nim-še₃ den-lil₂-le
6. nam-en nam-lugal-la mu-un-na-an-šum₂-ma-ta
7. ud-ba eš₃ a-ga-de₃ki kug dinana-ke₄
8. ama₅ maḫ-a-ni-še₃ im-ma-an-du₃-du₃
9. ul-maški-a ĝišgu-za ba-ni-in-gub
10. lu₂-tur gibil-bi e₂ du₃-u₃-gin₇
11. dumu ban₃-da ama₅ ĝa₂-ĝa₂-gin₇
12. e₂ niĝ₂-gur₁₁-ra niĝ sa₂ di-de₃
13. iriki-bi dur₂ ki ĝar šum₂-mu-de₃
14. uĝ₃-bi u₂ nir-ĝal₂ gu₇-u₃-de₃
15. uĝ₃-bi a nir-ĝal₂ na₈-na₈-de₃
16. saĝ a tu₅-a kisal ḫul₂-le-de₃
17. ki ezem-ma uĝ₃ sig₇-ge-de₃
18. lu₂ zu-u₃-ne teš₂-bi gu₇-u₃-de₃
19. lu₂ bar-ra mušen nu-zu-gin₇ an-na ni₁₀-ni₁₀-de₃
20. mar-ḫa-šiki le-um-ma gur-ru-de₃
21. am-si maḫ ab₂-za-za u₂-ma-am ki ba₉-ra₂
22. šag₄ sila daĝal-la-ke₄ teš₂-bi tag-tag-ge-de₃
23. ur-gir₁₅ ur-nim kušu kur-ra udua-lum zulumḫi si
24. kug dinana-ke₄ u₃ nu-um-ši-ku-ku
25. ud-ba a-ga-de₃ki e₂ ziz₂-a-ba kug-sig₁₇ mi-ni-in-si
26. e₂ ziz₂ babbar-ra-ba kug-babbar mi-ni-in-si
27. araḫ₄ še-ba urud nagga na₄lagab za-gin₃-na sa₂ im-mi-in-dug₄-dug₄
28. guru₇-bi bar-ta im ba-an-ur₃
29. um-ma-bi ad gi₄-gi₄ ba-an-šum₂
30. ab-ba-bi ka-inim-ma ba-an-šum₂
31. ki-sikil-bi KI.E.NE.DI ba-an-šum₂
32. ĝuruš-bi a₂ ĝištukul-la ba-an-šum₂
33. di₄-di₄-la₂-bi šag₄ ḫul₂-la ba-an-šum₂
34. emeda-ga-la₂ šu gid₂ dumu šagina-ke₄-ne
35. ĝišal-ĝar-sur₉-da e-ne im-di-ne
36. iriki šag₄-bi tigi-a bar-bi-ta gi-gid₂ za-am-za-am-ma
37. kar ĝišma₂ us₂-bi mud₅-me-ĝar-ra
38. kur-kur u₂-sal-la i-im-nu₂
39. uĝ₃-bi ki sag₉-ga igi bi₂-ib-du₈
40. lugal-bi sipad dna-ra-am-dsuen-e
41. barag kug a-ga-de₃ki-še₃ ud-de₃-eš₂ im-e₃
42. bad₃-bi ḫur-saĝ-gin₇ an-ne₂ im-us₂
43. abul-a-ba id₂idigna a-ab-ba-še₃ du-u₃-gin₇
44. kug dinana-ke₄ ka-bi ĝal₂ bi₂-in-taka₄
45. ki-en-gi-ra niĝ₂-gur₁₁ ni₂-ba-ta ĝišma₂ im-da-gid₂-de₃
46. mar-tu kur-ra lu₂ še nu-zu
47. gud du₇ maš₂ du₇-da mu-un-na-da-an-ku₄-ku₄
48. me-luḫ-ḫaki lu₂ kur gig₂-ga-ke₄
49. niĝ₂-šu kur₂-kur₂-ra mu-un-na-ra-ab-ed₃-de₃
50. elamki su-bir₄ki anše barag la₂-gin₇ niĝ mu-na-ab-la₂-la₂
51. ensi₂-ensi₂ šagina-e-ne
52. saĝ-tun₃ gu₂-edin-na-ke₄-ne
53. nidba itid-da zag-mu-bi si am₃-sa₂-e-ne
54. abula a-ga-de₃ki-ka a-gin₇ kuš₂ mi-ni-ib-ĝal₂
55. nidba-bi kug dinana-ke₄ šu teĝ₃-ĝe₂₆ nu-zu
56. dumu-gir₁₅-gin₇ e₂ ki ĝar di-da la-la-bi nu-um-gi₄
57. inim e₂-kur-ra me-gin₇ ba-an-ĝar
58. a-ga-de₃ki tuku₄-e mu-un-na-la₂-la₂
59. ul-maški-a ni₂ im-ma-ni-in-te
60. iriki-ta dur₂-ra-ni ba-ra-ĝen
61. ki-sikil ama₅-na šub-bu-gin₇
62. kug dinana-ke₄ eš₃ a-ga-de₃ki mu-un-šub
63. ur-saĝ ĝištukul-a saĝ ĝa₂-ĝa₂-gin₇
64. iriki-ta me₃ šen-šen im-ma-ra-e₃
65. lu₂-kur₂-ra-ra gaba ba-ni-in-ri
66. ud nu-5-am₃ ud nu-10-am₃
67. sa nam-en-na aga nam-lugal-la
68. ma-an-si-um ĝišgu-za nam-lugal-la šum₂-ma
69. dnin-urta-ke₄ e₂-šu-me-ša₄-na ba-ni-in-kur₉
70. iriki ka-inim-ma-bi dutu ba-an-de₆
71. ĝeštug₂-bi den-ki-ke₄ ba-an-de₆
72. me-lem₄ an-ne₂ im-us₂-sa-a-bi
73. an-ne₂ an-šag₄-ga ba-e-ed₃
74. ĝišdimgul kug im-du₃-du₃-a-bi
75. den-ki-ke₄ abzu-a mi-ni-in-bu
76. ĝištukul-bi dinana-ke₄ ba-an-de₆
77. eš₃ a-ga-de₃ki zi-bi suḫurku₆ tur-ra-gin₇ engur-ra ba-an-til
78. iriki teš₂-bi igi-bi am₃-da-ĝal₂
79. am-si maḫ-gin₇ gu₂ ki-še₃ mi-ni-ib-ĝar
80. gud maḫ-gin₇ si am₃-da-il₂-il₂
81. ušumgal uš₂-a-gin₇ saĝ am₃-ma-ze₂-re
82. me₃-gin₇ nam-dugud-ba am₃-da-ab-laḫ₄-laḫ₄-e
83. nam-lugal a-ga-de₃ki ki-tuš gen₆-na dug₃ nu-tuš-u₃-de₃
84. eĝer-bi niĝ₂ na-me nu-sag₉-ge-de₃
85. e₂ tuku₄-e erim₃ sag₂ di-de₃
86. dna-ra-am-dsuen maš₂-ĝi₆-ka igi ba-ni-in-du₈-a
87. šag₄-ga-ni-še₃ mu-un-zu eme-na nu-um-ĝa₂-ĝa₂ lu₂-da nu-mu-un-da-ab-be₂
88. nam e₂-kur-ra-še₃ tug₂-mu-dur₇-ra ba-an-mur₁₀
89. ĝišgigir-ra-ni gikid-ma₂-šag₄-ga ba-an-šu₂
90. ĝišma₂-gur₈-ra-ni sumur₃ ba-ra-an-si-ig
91. a₂-šita₄-a nam-lugal-la-ka-ni im-ma-ra-an-ba-ba
92. dna-ra-am-dsuen mu 7-am₃ mu-un-ge-en
93. lugal mu 7-am₃ šu saĝ-ĝa₂ dug₄-ga a-ba igi im-mi-in-du₈-a
94. e₂-še₃ maš₂-am₃ ši-gid₂-de₃
95. e₂ du₃-a maš₂-a nu-mu-un-de₃-ĝal₂
96. 2-kam-ma-še₃ e₂-še₃ maš₂-am₃ ši-gid₂-de₃
97. e₂ du₃-a maš₂-a nu-mu-un-de₃-ĝal₂
98. i₃-sig₁₀-ga-na šu-a bal-e-de₃
99. den-lil₂ niĝ₂-dug₄-ga-ni ba-en-de₃-kur₂
100. gu₂ ĝar-ra-ni sag₂ ba-an-da-ab-dug₄
101. erin₂-na-ni zig₃-ga ba-ni-in-ĝar
102. a₂-tuku kisal maḫ-še₃ ku₄-ku₄-gin₇
103. e₂-kur-še₃ šu keše₂ ba-ši-in-ak
104. dub₃-tuku lirum-še₃ gam-e-gin₇
105. gi-gun₄-na-aš 30 giĝ₄ ba-ši-in-ak
106. nitaḫ lu₂ la-ga iriki laḫ₅-gin₇
107. e₂-še₃ ĝiškun₅ gal-gal ba-ši-in-ri-ri
108. e₂-kur ĝišma₂ maḫ-gin₇ gul-gul-lu-de₃
109. kur kug ba-al-gin₇ saḫar du₈-u₃-de₃
110. ḫur-saĝ na₄za-gin₃-na-gin₇ ku₅-re-de₃
111. iriki diškur-re ba-an-de₂-a-gin₇ gu₂ ki-še₃ ĝa₂-ĝa₂-de₃
112. e₂-e kur-ĝišerin-kud nu-me-a
113. urudḫa-zi-in gal-gal ba-ši-in-de₂-de₂
114. urudaga-silig-ga a₂ 2-na-bi-da u₄-sar ba-an-ak
115. ur₂-bi-a urudgi₂-dim ba-an-ĝar
116. suḫuš kalam-ma-ka ki ba-e-la₂
117. pa-bi-a urudḫa-zi-in ba-an-ĝar
118. e₂-e ĝuruš ug₅-ga-gin₇ gu₂ ki-še₃ ba-an-da-ab-la₂
119. gu₂ kur-kur-ra ki-še₃ ba-an-da-ab-la₂
120. ĝišalal-bi im-ma-ra-an-zil-zil
121. im šeĝ₃-šeĝ₃ an-na ba-e-ed₃
122. ĝiš-kan₄-na-ke₄ ba-ra-an-si-ig teš₂ kalam-ma ba-kur₂
123. kan₄ še nu-kud-da še i-ni-in-kud
124. šu kalam-ma-ta še ba-da-an-kud
125. kan₄ silim-ma-bi ĝišal-e bi₂-in-ra
126. kur-kur-re silim-silim-bi ba-kur₂
127. a-gar₃ maḫ a-eštubku₆ daĝal-la-gin₇
128. e₂-kur-ra urudḫa-zi-in gal-gal-bi kuš₃-kuš₃-a bi₂-in-sig₁₀-sig₁₀
129. itima e₂ ud nu-zu-ba uĝ₃-e igi i-ni-in-bar
130. dub-šen kug diĝir-re-e-ne-ke₄ iriki igi i-ni-in-bar
131. la-ḫa-ma dub-la₂ gal e₂-e sug₂-ga-bi
132. lu₂ an-zil gu₇-a nu-me-eš-a
133. dna-ra-am-dsuen šag₄ izi-ka ba-an-sag₃
134. ĝišerin ĝiššu-ur₂-men₅ ĝišza-ba-lum ĝištaškarin
135. ĝiš gi-gun₄-na-be₂-eš KUM ba-an-sur-sur
136. kug-sig₁₇-bi mi-si-IŠ-ra bi₂-in-ak
137. kug-babbar-bi kušlu-ub₂-šir-ra bi₂-in-ak
138. urud-bi še maḫ de₆-a-gin₇ kar-ra bi₂-in-si-si
139. kug-bi kug-dim₂-e im-dim₂-e
140. za-bi za-dim₂-e im-dim₂-e
141. urud-bi simug im-tu₁₁-be₂
142. niĝ₂-gur₁₁ iriki ḫul-a nu-me-a
143. e₂-e ĝišma₂ gal-gal kar-ra ba-an-us₂
144. e₂ den-lil₂-la₂-še₃ ĝišma₂ gal-gal kar-ra ba-an-us₂
145. niĝ₂-gur₁₁ iriki-ta ba-ra-e₃
146. niĝ₂-gur₁₁ iriki-ta ed₂-da-ni
147. a-ga-de₃ki dim₂-ma-bi ba-ra-e₃
148. ĝišma₂-e kar ib₂-kur₂ umuš a-ga-de₃ki ba-kur₂
149. ud te-eš dug₄-ga kalam teš₂-a ĝar-ra
150. a-ma-ru zig₃-ga gaba-šu-ĝar nu-tuku
151. den-lil₂-le nam e₂-kur ki aĝ₂-ĝa₂-ni ba-ḫul-a-še₃ a-na-am₃ im-gu-lu-a-ba
152. kur gu₂-bi₂-na-še₃ igi na-an-il₂
153. ḫur-saĝ daĝal teš₂-bi nam-ta-an-si-ig
154. uĝ₃-ĝa₂ nu-sig₁₀-ga kalam-ma nu-šid-da
155. gu-ti-umki uĝ₃ keše₂-da nu-zu
156. dim₂-ma lu₂-u₁₈-lu ĝalga ur-ra ulutim₂ uguugu₄-bi
157. den-lil₂-le kur-ta nam-ta-an-e₃
158. ŠID-ŠID buru₅mušen-gin₇ ki am₃-u₂-us₂
159. a₂-bi gu maš₂-anše-gin₇ edin-na mu-un-na-an-la₂
160. niĝ na-me a₂-bi la-ba-ra-e₃
161. lu₂ na-me a₂-bi la-ba-an-da₁₃-da₁₃
162. lu₂-kiĝ₂-gi₄-a ḫar-ra-an-na nu-mu-un-ĝen
163. ĝišma₂ ra-gaba id₂-da nu-mu-un-dib-be₂
164. ud₅ gen₆ den-lil₂-la₂ amaš-ta ba-ra-ra-aš na-gada-bi bi₂-in-us₂-u₂-us₂
165. šilam tur₃-bi-ta ba-ra-ra-aš unud-bi bi₂-in-us₂-u₂-us₂
166. ĝiš-gu₂-ka en-nu-uĝ₃ ba-e-du₃
167. ḫar-ra-an-na lu₂-sa-gaz ba-e-tuš
168. abula kalam-ma-ka ĝišig im-ma ba-e-gub
169. kur-kur-ra bad₃ iriki-ne-ne-ka gu₃ gig mi-ni-ib-be₂-ne
170. iriki šag₄ edin bar daĝal nu-me-a mu₂-sar mu-un-de₃-ĝal₂
171. ud iriki ba-dim₂-dim₂-ma-ba ba-sig₁₀-sig₁₀-ga-ba
172. a-gar₃ gal-gal-e še nu-um-de₆
173. a-gar₃ sug₄-sug₄-ge ku₆ nu-um-de₆
174. pu₂-ĝiškiri₆ lal₃ ĝeštin nu-um-de₆
175. IM.UD sir₂-da la-ba-šeĝ₃ ĝišmaš-gurum la-ba-mu₂
176. ud-ba i₃ 1 giĝ₄-e ½ sila₃-am₃
177. še 1 giĝ₄-e ½ sila₃-am₃
178. siki 1 giĝ₄-e ½ ma-na-am₃
179. ku₆ 1 giĝ₄-e ĝišba-an-e ib₂-si
180. ganba iriki-ba-ka ur₅-gin₇ ib₂-sa₁₀-sa₁₀
181. ur₃-ra nu₂-a ur₃-ra ba-ug₇
182. e₂-a nu₂-a ki nu-um-tum₂
183. uĝ₃ šag₄-ĝar-bi-ta ni₂-bi-a šu im-dub₂-dub₂-ne
184. ki-ur₃ ki gal den-lil₂-la₂-ke₄
185. ur sila sig₉-ga zu₂ ba-ni-ib-keše₂
186. šag₄-ba lu₂ 2 du teš₂-e ba-ni-ib-gu₇
187. lu₂ 3 du teš₂-e ba-ni-ib-gu₇
188. giri₁₇ ba-dub-dub saĝ ba-dab₅-dab₅
189. giri₁₇ ba-dub saĝ numun-e-eš ba-ab-ĝar
190. saĝ zid saĝ lul-la šu bal ba-ni-ib-ak
191. meš₃ meš₃-e an-ta i-im-nu₂
192. uš₂ lu₂-lul-e uš₂ lu₂ zid-da-ke₄ an-ta na-mu-un-DU
193. ud-ba den-lil₂-le eš₃ gal-gal-la-ni-ta
194. eš₃ gi tur-tur im-ma-ra-an-du₃
195. ud e₃-ta ud šu₂-uš erim₃-bi ba-tur
196. um-ma ud-ta ba-ra-ab-taka₄-a
197. ab-ba ud-ta ba-ra-ab-taka₄-a
198. gala-maḫ mu-ta ba-ra-ab-taka₄-a
199. ud 7 ĝi₆ 7-še₃
200. balaĝ 7-e an-ur₂ gub-ba-gin₇ ki mu-un-ši-ib-us₂
201. ub₃ me-ze₂ li-li-is₃ diškur-gin₇ šag₄-ba mu-na-an-du₁₂
202. um-ma a uru₂-ĝu₁₀ nu-ĝa₂-ĝa₂
203. ab-ba a lu₂-bi nu-ĝa₂-ĝa₂
204. gala-e a e₂-kur nu-ĝa₂-ĝa₂
205. ki-sikil-bi siki šab-bi nu-ĝa₂-ĝa₂
206. ĝuruš-bi ĝiri₂ saga₁₁ nu-ĝa₂-ĝa₂
207. er₂-bi er₂ ama a-a den-lil₂-la₂-ke₄
208. du₆ kug su zig₃ gur₃-ru dub₃ kug den-lil₂-la₂-ke₄ i-im-ĝa₂-ĝa₂-ne
209. nam-bi-še₃ den-lil₂ itima kug ba-an-kur₉ šag₄-ka-tab-ba ba-an-nu₂
210. ud-ba dsuen den-ki dinana dnin-urta diškur dutu dnuska dnisaba diĝir gal-gal-e-ne
211. šag₄ den-lil₂-la₂-ke₄ a sed₄ im-sed₄-e-ne a-ra-zu-ta ba-ab-be₂-ne
212. den-lil₂ iri iri-zu im-ḫul-a iri-zu-gin₇ ḫe₂-du₃
213. gi-gun₄-na-zu šu bi₂-in-la₂-la₂ nibruki-gin₇ ḫe₂-du₃
214. iri-ba saĝ tul₂-ba ḫe₂-ni-ib-si-si
215. lu₂ lu₂-u₃ zu-ne na-an-ni-in-pad₃-de₃
216. šeš-e šeš-a-ni ĝiškim na-an-ni-in-e₃
217. ki-sikil-bi ama₅-na ĝiš ḫul ḫe₂-en-da-ab-ra
218. ad-da-bi e₂ dam ug₇-a-na gu₃ gig-bi ḫe₂-em-me
219. tum₁₂mušen-bi ab-lal₃-ba še ḫe₂-ni-in-ša₄
220. buru₅mušen-bi a₂-bur₂-ba niĝ ḫe₂-ni-ib-ra
221. tum₁₂mušen ni₂ te-a-gin₇ ur₅-da ḫe₂-ak-e
222. 2-kam-ma-še₃ dsuen den-ki dinana dnin-urta diškur dutu dnuska dnisaba diĝir ḫe₂-em-me-eš
223. iriki-še₃ igi-ne-ne i-im-ĝa₂-ĝa₂-ne
224. a-ga-de₃ki aš₂ ḫul-a im-ma-ab-bal-e-ne
225. iriki e₂-kur-še₃ ba-e-a-ul₄-en den-lil₂ ḫe₂-am₃
226. a-ga-de₃ki e₂-kur-še₃ ba-e-a-ul₄-en den-lil₂ ḫe₂-am₃
227. bad₃ kug-zu en-na sukux-ra₂-bi a-nir ḫe₂-em-da-sa₂
228. gi-gun₄-na-zu saḫar-gin₇ ḫe₂-dub
229. dub-la₂ la-ḫa-ma sug₂-sug₂-ga-bi
230. ĝuruš maḫ ĝeštin naĝ-a-gin₇ ki-še₃ ḫe₂-em-ta-ĝa₂-ĝa₂
231. im-zu abzu-ba ḫe₂-eb-gi₄
232. im den-ki-ke₄ nam ku₅-ra₂ ḫe₂-a
233. še-zu ab-sin₂-ba ḫe₂-eb-gi₄
234. še dezina₂-e nam ku₅-ra₂ ḫe₂-a
235. ĝiš-zu tir-bi-a ḫe₂-eb-gi₄
236. ĝiš dnin-ildum₂-ma-ke₄ nam ku₅-ra₂ ḫe₂-a
237. gud gaz-gaz-e dam ḫe₂-en-gaz-e
238. udu šum-šum-e dumu ḫe₂-en-šum-e
239. ukur₃-zu dumu kug-ge-eš pad₃-da-na a ḫe₂-em-ta-ab-ra-ra
240. ama nu-gig-zu ama nu-bar-zu dumu ḫe₂-en-gi₄-gi₄
241. kug-sig₁₇-zu kug-še₃ ḫe₂-sa₁₀-sa₁₀
242. kug-babbar-zu niĝ₂ za-ḫa-am-še₃ ḫe₂-sa₁₀-sa₁₀
243. urud-zu a-gar₅-še₃ ḫe₂-sa₁₀-sa₁₀
244. a-ga-de₃ki a₂-tuku-zu a₂-ni ḫe₂-eb-ta-kud
245. kušlu-ub₂ dag-si-ni na-an-il₂-il₂-e
246. anšeni-is-kum-zu a₂-ni na-an-ḫul₂-e ud šu₂-a ḫe₂-nu₂
247. iriki-bi šag₄-ĝar-ra ḫe₂-ni-ib-ug₇-e
248. dumu-gir₁₅ ninda sag₉-ga gu₇-gu₇-zu u₂-šim-e ḫa-ba-nu₂
249. lu₂ sag₅-e ba-zig₃-ga-zu
250. TAG-TAG ĝiš-ur₃-ra-na ḫe₂-gu₇-e
251. ĝišig gal kušgur₂₁ e₂ ad-da-na-ka
252. kušgur₂₁-bi zu₂-ni-ta ḫe₂-ur₅-re
253. e₂-gal šag₄ ḫul₂-la du₃-a-za šag₄ sag₃ ḫe₂-en-šub
254. lu₂ ḫul edin ki sig₉-ga-ke₄ gu₃ ḫu-mu-ra-ra-ra
255. ki uz-ga šu-luḫ-ḫa ĝar-ra-zu
256. ka₅ du₆ gul-gul-la-ke₄ kun ḫe₂-ni-ib-ur₃-ur₃-re
257. abula kalam-ma ĝar-ra-zu
258. u₃-ku-kumušen mušen šag₄ sag₃-ga-ke₄ gud₃ ḫe₂-em-ma-an-us₂
259. iriki tigi-da u₃ nu-ku-ku-za
260. šag₄ ḫul₂-la-da nu-nu₂-za
261. tur₃-e si gud dnanna-ke₄
262. edin ki sig₉-ga-ke₄ ni₁₀-ni₁₀-na-gin₇ šeg₁₁ ḫu-mu-un-gi₄-gi₄-gi₄
263. gu₂ ĝišma₂ gid₂-da id₂-da-zu u₂ gid₂-da ḫe₂-em-mu₂
264. ḫar-ra-an ĝišgigir-ra ba-ĝar-ra-zu u₂-a-nir ḫe₂-em-mu₂
265. 2-kam-ma-še₃ gu₂ ĝišma₂ gid₂-da ki a-la₂ id₂-da-zu
266. šeg₉-bar mul muš ul₄ kur-ra-ke₄ lu₂ na-an-ni-ib-dib-be₂
267. edin šag₄ u₂ sag₉-ga mu₂-a-zu gi er₂-ra ḫe₂-em-mu₂
268. a-ga-de₃ki a dug₃-ga de₂-a-zu a mun-na ḫe₂-em-de₂
269. iriki-bi-a ga-tuš bi₂-in-dug₄-ga ki-tuš na-an-ni-dug₃-ge
270. a-ga-de₃ki-a ga-nu₂ bi₂-in-dug₄-ga ki-nu₂ na-an-ni-dug₃-ge
271. i-ne-eš₂ dutu ud ne-e-a ur₅ ḫe₂-en-na-nam-ma-am₃
272. gu₂ ĝišma₂ gid₂-da id₂-da-ba u₂ gid₂-da ba-an-mu₂
273. ḫar-ra-an ĝišgigir-ra ba-ĝar-ra-ba u₂-a-nir ba-an-mu₂
274. 2-kam-ma-še₃ gu₂ ĝišma₂ gid₂-da ki a-la₂ id₂-da-ba
275. šeg₉-bar mul muš ul₄ kur-ra-ke₄ lu₂ nu-mu-ni-in-dib-be₂
276. edin šag₄ u₂ sag₉-ga mu₂-a-bi gi er₂-ra ba-an-mu₂
277. a-ga-de₃ki a dug₃-ga de₂-a-bi a mun-na ba-an-de₂
278. iriki-bi-a ga-tuš bi₂-in-dug₄-ga ki-tuš nu-um-ma-an-da-dug₃
279. a-ga-de₃ki-a ga-nu₂ bi-in-dug₄-ga ki-nu₂ nu-um-ma-an-na-dug₃
280. a-ga-de₃ki ḫul-a dinana za₃-mi₂

Source Colophon

Composite Sumerian transliteration from the Electronic Text Corpus of Sumerian Literature (ETCSL), catalogue number c.2.1.5. Faculty of Oriental Studies, University of Oxford. The composite text is reconstructed from multiple manuscript witnesses, including tablets from Nippur (University of Pennsylvania and Istanbul museums), Ur (British Museum), and other Old Babylonian sites, with fragments of an earlier Ur III version. The ETCSL project was funded by the UK Arts and Humanities Research Council and the Leverhulme Trust. The Sumerian language text is in the public domain by virtue of its antiquity (c. 2000 BCE).

Variant readings from different manuscripts are noted in the ETCSL critical apparatus but have been omitted from this presentation for readability. The main text follows the composite reconstruction. Line numbering follows the ETCSL standard. For the full critical apparatus including variant readings, see the ETCSL website at etcsl.orinst.ox.ac.uk.

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