The Instructions of Shuruppak is the oldest wisdom text in the world. Composed in Sumerian, the earliest manuscripts date to approximately 2600 BCE — a thousand years before the Book of Proverbs, fifteen centuries before the earliest Upanishads. The text takes the form of a father's counsel to his son: Shuruppak, son of Ubara-Tutu, speaks to Ziusudra. These names echo through Mesopotamian literature — Ziusudra is the Sumerian Noah, the one who will survive the Great Flood, and Shuruppak is both a man and the last antediluvian city. The father who gives these instructions is, in the mythological framework, the last wise man before the world was drowned.
The instructions themselves are earthy, practical, and often startling in their modernity. Do not buy a donkey that brays. Do not build a house on the main square. Do not eat stolen bread with a thief. Do not walk a road at night. A father is a god — his word is righteous. A mother is like the sun — she who bears people. Alongside the domestic advice runs a deeper current: observations about wealth and poverty, the nature of good and evil, the limits of human agency, and the inescapable weight of fate. The text's three-part structure, punctuated by formal refrains in which Shuruppak re-introduces his counsel, gives it the rhythm of liturgy — a father's voice returning, each time more urgent, to the child who must one day face the flood alone.
This is a Good Works Translation from Sumerian, produced by the New Tianmu Anglican Church with AI assistance. The translation is based on the composite transliteration published by the Electronic Text Corpus of Sumerian Literature (ETCSL, Oxford, composition 5.6.1), which draws on multiple manuscript witnesses spanning the Old Babylonian period (c. 1800–1600 BCE). The oldest known manuscripts of this text, from Abu Salabikh and Adab, date to approximately 2600–2500 BCE, making it one of the earliest literary compositions in any language. Square brackets indicate damaged or missing text in the source. The text comprises 280 lines in the ETCSL composite.
The First Counsel
In those days, in those far-off days,
in those nights, in those distant nights,
in those years, in those far-off years —
in those days, a wise one who knew clever words,
who lived in the land —
Shuruppak, a wise one who knew clever words,
who lived in the land —
Shuruppak gave counsel to his son.
Shuruppak, son of Ubara-Tutu,
gave counsel to his son Ziusudra:
My son, let me give you counsel — may you heed my counsel!
Ziusudra, let me speak a word to you — pay attention!
Do not neglect my counsel.
Do not transgress the word I have spoken.
The counsel of a father is a precious thing —
may it rest upon your neck.
Do not buy a donkey that brays —
it will split you in half.
Do not place your field on the road —
it is a place of ruin.
Do not plough a field at a crossroads —
the arrow will find you.
Do not dig a well in your field —
people will bring you grief.
Do not build a house on the main square —
it is a gathering place.
What is released cannot be brought back —
that person will be seized.
You yourself should not release a guarantee.
Do not vouch for someone —
they will abandon their obligation.
Do not go where there is a quarrel.
In a quarrel, do not enter as a witness.
In a quarrel, do not [...].
Do not start a quarrel [...].
[...] the gate of the palace [...] is placed.
In a quarrel, those standing to the side [...]
do not go down a different street.
Do not steal anything —
do not destroy yourself.
Do not break into a house —
do not crave what is inside.
You yourself are a lion —
but your opponent is also a lion.
My son, do not commit murder —
do not cut yourself with your own axe.
Do not act as a man's enforcer —
do not [...] yourself.
Do not speak to a young woman who has a husband —
the gentle word is a great thing.
My son, do not sit in the company
of a man who has a wife.
Do not start a quarrel —
do not debase yourself.
Do not heap up lies —
it bows the head.
Do not speak carelessly —
your words are binding.
Do not give counsel constantly —
no one will raise a heavy eye for you.
Do not eat stolen bread with a thief.
Your hand is blood —
do not keep washing it.
A branding mark on the foot —
they will compensate you with an ox,
they will compensate you with a sheep.
Do not say improper things —
afterward, like a snare, they will catch you.
Do not scatter your sheep
looking for pasture that cannot be found.
Do not hire out an ox
for work it cannot do.
A placed foundation is a placed road.
Do not walk a road at night —
its heart holds both good and evil.
Do not buy a donkey from the steppe —
your days will be wasted.
Do not sleep with your slave-girl —
she will call you by your name.
Do not raise a hand to challenge a curse —
the curse will turn around upon you.
Do not go into water you cannot reach —
a weak arm is all you have.
What is exalted — things fall from it.
Things keep falling.
Do not drive away a creditor —
that person will be changed against you.
Do not build a house with a quarrelsome person.
Going after a young woman —
you will keep falling down.
Do not transgress against another's property.
They will say to you: "Move on! Move on!"
Do not open the fences of an orchard.
They will say to you: "Get out! Get out!"
Do not eat like a dog.
Do not drag out quarrels.
My son, do not commit violence —
do not pursue a person.
Do not raise your hand against another's child —
it will be known in the courtyard.
Do not chase away the powerful —
do not destroy the walls.
Do not chase away a young man —
do not turn him back to the city.
A man of gentle speech —
his eye turns like a spindle.
Do not stand before him —
his heart keeps changing.
Like a liar in the beer-house,
do not speak carelessly.
In a place of men, when you approach,
do not keep touching.
A hero is alone —
and alone, he is a multitude.
Utu is alone —
and alone, he is a multitude.
To stand with a hero,
your life must be with him.
To stand with Utu,
your life must be with him.
The Second Counsel
Shuruppak gave counsel to his son.
Shuruppak, son of Ubara-Tutu,
gave counsel to his son Ziusudra.
A second time, Shuruppak gave counsel to his son.
Shuruppak, son of Ubara-Tutu,
gave counsel to his son Ziusudra:
My son, let me give you counsel — may you heed my counsel!
Ziusudra, let me speak a word to you — pay attention!
Do not neglect my counsel.
Do not transgress the word I have spoken.
A mouth that has drunk beer [...]
My little one [...] a person [...]
a mouth that has drunk beer [...]
Ninkasi [...]
[...] may it [...]
[...] he drags.
[...] he raises.
[...] he runs.
[...] his head keeps turning.
A man who does not know himself
does not turn back.
A reed fence is a kid's pasture, indeed —
but its heart holds gentle words.
The palace is a mighty river —
but its heart is a goring bull.
What goes in does not come out equal.
What comes out is not destroyed.
Give bread to a person — it is a pledge.
What you give — the sky itself remembers.
What you give stays as your companion.
What you do not give — bread before your face
has already been eaten.
Property is a thing to struggle for —
my little one, nothing equals it.
A sweet mouth counts words.
A quarrelsome mouth raises seals.
A honey-mouth harvests sweet things.
He who speaks boastfully
carries an empty bag.
He who speaks grandly
carries an empty bag.
He who greets gently —
an empty mouth is placed for him.
He who strives —
his skin is built for him.
The powerful one takes
from another's hand.
A worthless man keeps losing things.
Even in sleep —
a worthless man keeps losing things.
Do not bind yourself —
you will put your nose in your hand.
"I shall live!" —
(even so) you will put your nose in your hand.
One who has no head —
fate cuts for him.
One who has no shame —
a man pours him to his lap.
"That is me!" — and then amazement stands.
A wife — fate decides.
She is seized and seized.
Share things with your hired worker —
share his bag,
share his food,
share his drink,
share his leisure.
Give him food —
then he stands in the palace.
Your son speaks of your house.
Your daughter speaks of her mother's estate.
Those who have drunk your beer —
do not tell them your secrets.
When you leave the house,
do not eat your heart.
Heaven is far. Earth is precious.
With heaven, things grow abundant.
The foreign lands breathe together.
Toward the harvest, toward the precious days —
like a slave-girl, gather.
Like a princess, eat.
My son, like a slave-girl gather,
like a princess eat —
that is how it should be.
He who keeps cursing — his sides are split.
Covetousness strikes the head.
A rumbling voice — a liar tears his garment.
Curses and injustice — counsel raises them.
Excess words are a pustule —
a bitter plant.
With what is dark,
let me make it bright for you.
My words of prayer are abundance.
A prayer, a cooling thing —
it cools the heart.
He who curses, the fool who speaks —
the whole land pays attention.
The Third Counsel
Shuruppak gave counsel to his son.
Shuruppak, son of Ubara-Tutu,
gave counsel to his son Ziusudra.
A third time, Shuruppak gave counsel to his son.
Shuruppak, son of Ubara-Tutu,
gave counsel to his son Ziusudra:
My son, let me give you counsel — may you heed my counsel!
Ziusudra, let me speak a word to you — pay attention!
Do not neglect my counsel.
Do not transgress the word I have spoken.
Do not quarrel with the farmer's son —
he will damage your dikes and canals.
Do not buy a prostitute —
she is a sharp-mouthed thing.
Do not buy a birth-mother —
she is a bitter plant.
Do not buy a free citizen —
a wall stands beside you.
Do not buy a palace slave-girl —
her feet are always at the foundation.
A slave from the mountains —
the mountains raised him.
A person from an unknown place
will carry you off.
My son, at the place where Utu rises,
may water be poured out before you.
May it go before your face.
He who has no house
does not go to his house.
He who has no city
does not go to his city.
My son, at the place where Utu rises —
do not walk alone on the road.
One whom you know —
his hand on your head will not be wrong.
[...] a name that is placed [...]
The mountains — do not heap upon the mountains.
Fate is a wet bank —
it makes your feet slip.
With a person — his feet slipped.
An elder brother is truly a father.
An elder sister is truly a mother.
Pay attention to your elder brother.
Obey your elder sister as your mother.
Do not work from your own eyes alone.
From your mouth, let nothing rash emerge.
In leisure, one goes to the foundation of the house.
Bread brings the foreign man up from the mountains.
A liar brings in an outsider.
Bread brings a person up from foreign mountains.
A small city
produces its king as a calf.
A great city
plans to build a house.
[...] his arms keep working.
A man of property,
a man of nothing —
illness is placed for him.
A man who has a wife —
his arms keep working.
A man without a wife —
he lies alone in a coverlet.
To destroy a house —
a house will destroy you.
To raise a person —
a person will raise you.
A great ox — who seizes its neck?
A person — he crossed the river.
A great person in the outskirts of your city —
when you have spent the night at the edge...
My son, may you rise up to meet them!
Your slave-girl from the mountains —
she brought good things,
but she also brought evil.
Good is the hand.
Evil is the heart.
The good — the heart cannot release it from the hand.
The evil — the heart cannot release it from the hand.
Good lies in wet ground —
the heart does not stamp it flat.
Evil — in the storeroom of riches,
they will not eat of it thus.
In the open country —
may the leather bag burst open!
A loving heart is a thing that builds a house.
A wicked heart is a thing that destroys a house.
The confident one — he has wealth,
resistance, and princely power.
Bow your neck before the confident one.
Submit yourself before the powerful.
My son, stand by the one who has power.
At a festival, do not marry a wife —
it is agreed inside, it is agreed outside.
[...]
[...] do not buy an ox [...]
Do not buy a dishonest ox —
the cattle-pen will [...].
A righteous woman —
a righteous house is what a man builds for her.
At harvest, do not buy a donkey.
A donkey that eats too much
fights with other donkeys.
A false donkey carries a heavy halter.
My son, a liar props himself up at the sides.
A woman with an outsider —
she goes to the foundation of the house.
One who keeps drinking beer —
the harvest diminishes.
The fisherman and the wine-vessel —
two people cannot share.
In a house, you fly around like a fly.
A female donkey counts words in the street.
A sow gives milk to her young in the street.
A nose-scratching woman makes a roar.
A criminal — the carved spindle
was never in his hand.
He keeps entering every house.
He keeps turning his neck in every street.
From the roof-terrace — come out! Come out!
Over the low wall — his eye keeps lifting.
Where there is a quarrel — his life [...]
[...]
My son, [...] he chews [...]
[...]
A joyful heart surpasses [...]
Nothing is precious except sweet life.
Nothing that you make precious —
things make themselves precious.
My son, look with discerning eyes.
Do not bind yourself to Ezina, the grain —
her door is narrow.
A vixen says: "Am I not an overlady?" —
she bore a daughter.
Do not throw a clod at the [instrument] —
she bore a son.
Do not take away a wife —
do not raise a cry.
The place of taking away a wife —
murder is its fate.
Water at the foot, water at the neck —
let us go.
Before a great man —
let me bow with one arm.
Do not die cleverly —
the children who are born will remain standing.
Before the lord, [...]
O Nanna, do not keep building.
The wet-nurse at the women's estate —
fate decides for the lord.
Do not say excessive words to your mother —
they will be hateful to her.
The word of your mother
is the word of your god —
do not transgress it.
A mother is like Utu —
she who bears people.
A father is truly a god —
he makes things bright.
A father is a god —
his word is righteous.
Pay attention to the counsel of the father!
A house on the outskirts of the city —
build it in the inner city.
My son, a field whose dike is at its foundation —
when wet, it is a surplus;
when dry, it is a surplus.
What is lost is what is found.
A copper weight from Dilmun —
for sale, as a commodity.
The gods of the mountains —
they are man-eaters.
A house — do not build it the way a man does.
A city — do not build it the way a man does.
From your own place —
a man will chase you out.
For the shepherd, work remains.
Returning sheep remain for him.
For the farmer, ploughing the field remains.
[...] the palace — entering it — a thing that cools the heart [...]
[...] a gift of words, a star [...]
The counsel of Shuruppak, son of Ubara-Tutu —
the counsel he gave.
The Lady of the great tablets,
she who has perfected them —
young woman Nisaba, praise!
Colophon
The Instructions of Shuruppak is the oldest surviving wisdom text in any language. The earliest known manuscripts, from Abu Salabikh and Adab, date to approximately 2600–2500 BCE — over a millennium before the composition of the Book of Proverbs and nearly two millennia before the Analects of Confucius. The text was widely copied throughout Mesopotamian literary history; the standard Old Babylonian version presented here (c. 1800–1600 BCE) is attested in numerous manuscripts from Nippur and other scribal centres.
Shuruppak, son of Ubara-Tutu, is both the name of the last antediluvian city (modern Tell Fara, in southern Iraq) and its legendary king. His son Ziusudra — "Life of Long Days" — is the protagonist of the Sumerian Flood narrative and the distant ancestor of Utnapishtim in the Epic of Gilgamesh. The text thus presents itself as the last words of the world's last wise man to the one who will carry wisdom through the destruction and into a new age.
Good Works Translation from Sumerian by the New Tianmu Anglican Church, 2026. Translated from the composite Sumerian transliteration published by the Electronic Text Corpus of Sumerian Literature (ETCSL, Faculty of Oriental Studies, University of Oxford, composition 5.6.1, ed. G. Zólyomi and J.A. Black, 1999). The ETCSL composite text draws on multiple Old Babylonian manuscript witnesses, primarily from Nippur. No published English translation was consulted during the drafting of this translation. The ETCSL's own scholarly prose translation was consulted after the independent draft for structural verification of damaged passages. Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Sumerian Composite Transliteration
Sumerian composite transliteration from the Electronic Text Corpus of Sumerian Literature (ETCSL), Faculty of Oriental Studies, University of Oxford, composition 5.6.1. Edited by G. Zólyomi and J.A. Black (1999). Based on multiple Old Babylonian manuscript witnesses. Presented here for reference, study, and verification alongside the English translation above.
- [ud] re-a ud su₃-ra₂ re-a
- ĝi₆ re-a ĝi₆ ba₉-ra₂ re-a
- [mu] re-a mu su₃-ra₂ re-a
- ud-ba ĝeštug₂ tuku inim galam inim zu-a kalam-ma til₃-la-a
- šuruppagᵏⁱ ĝeštug₂ tuku inim galam inim zu-a kalam-ma til₃-la-a
- šuruppagᵏⁱ-e dumu-ni-ra na na-mu-un-de₅-de₅
- šuruppagᵏⁱ dumu ubara-tu-tu-ke₄
- zi-ud-su₃-ra₂ dumu-ni-ra na na-mu-un-de₅-de₅
- dumu-ĝu₁₀ na ga-de₅ na de₅-ĝu₁₀ ḫe₂-dab₅
- zi-ud-su₃-ra₂ inim ga-ra-ab-dug₄ ĝizzal ḫe₂-em-ši-ak
- na de₅-ga-ĝu₁₀ šu nam-bi₂-bar-re
- inim dug₄-ga-ĝu₁₀ na-ab-ta-bal-e-de₃
- na de₅ ab-ba niĝ₂ kal-la-am₃ gu₂-zu ḫe₂-em-ši-ĝal₂
- dur₃ ur₃ gu₃ di na-ab-sa₁₀-sa₁₀ murub₄-zu ša-ra-ab-si-il
- gana₂ kaskal-[la] nam-bi₂-ib₂-ĝa₂-ĝa₂ nam-silig gu₂-ĝa₂-am₃
- a-šag₄ ka-ĝiri₃-ka nam-ba-e-ur₁₁-ru zi bulug-ga-am₃
- gana₂-zu-am₃ pu₂ na-an-ni-du₃-e-en uĝ₃-e ša-ri-ib-ḫul-ḫul
- e₂ sila daĝal nam-bi₂-ib-la₂-e keše₂-da ĝal₂-la-am₃
- šu du₈-a nu-e-tum₃ lu₂-bi ša-ba-e-dab₅-be₂
- za-e šu du₈-a nam-mu-e-ak-[e]
- lu₂-ra igi du₈ na-an-ak-e uru₂-bi ša-ri-ib-su-su
- ki du₁₄-da-ka nam-bi₂-du-X-de₃
- du₁₄-de₃ lu₂-ki-inim-ma nam-ba-e-ku₄-ku₄
- du₁₄-de₃ ni₂-zu nam-ba-[…]
- du₁₄ nam-ak-de₃-en X […]
- [X (X)] kan₄ e₂-gal-la X-am₃ ba-ra-sig₉-ga
- du₁₄-de₃ bar-bar-ta gub-gub-[ba] in-nu-uš sila kur₂-ra nam-ma-ni-ib-du
- niĝ₂ nam-mu-zuḫ-zuḫ ni₂-zu nam-mu-BAD-e
- e₂ na-a-an-ni-buru₃-e-en mi-si-IŠ-ra al nam-me
- ni₂-zu piriĝ na-nam ul-dab₅ saĝ na-nam
- dumu-ĝu₁₀ sa gaz nam-mu-u₃-ak-e ni₂-zu tun₃-am₃ nam-bi₂-ib-bar-re-e
- nitaḫ niĝir-si na-an-ak ni₂-zu na-an-X-X
- ki-sikil dam tuku-da e-ne nam-mu-un-ne-e inim sig-ga maḫ-[am₃]
- dumu-[ĝu₁₀] dagan-na lu₂ dam tuku-da dur₂ nam-bi₂-e-ĝa₂-ĝa₂
- du₁₄ nam-mu₂-mu₂-de₃ ni₂-zu na-an-pe-el-la₂
- lul nam-guru₅-guru₅ saĝ gu₂ sal-sal-la
- ka nam-tar-tar-re-en inim-zu ĝar-ra-am₃
- ad nam-gi₄-gi₄ igi dugud nu-mu-un-da-il₂
- ninda zuḫ-a nam-mu-da-gu₇-e
- šu-zu uš₂-am₃ na-di-ni-ib-su-su
- ĝiri₃ ḫur-re gud ša-ba-ri-ib-su-su udu ša-ba-ri-ib-su-su
- u₃-nu-ĝar-ra na-ab-be₂-e
- eĝer-bi-še₃ ĝiš-par₃-gin₇ ši-me-ši-ib₂-la₂-e
- u₂ nu-kiĝ₂-ĝa₂-še₃ udu-zu sag₂ nam-me
- uš nu-sig₁₀-ga-še₃ gud lu₂ na-ḫuĝ-e
- uš sig₁₀-ga kaskal sig₁₀-ga-am₃
- kaskal ĝi₆ na-an-du šag₄-bi sag₉ ḫul-a
- anše edin-na na-ab-sa₁₀-sa₁₀ ud-da-be₂-eš …-e-zal
- geme₂-zu-ur₂ ĝiš₃ na-an-du₃ zu ur₂ šu-mu-ri-in-sa₄
- aš₂ a₂ zig₃ na-ab-bal-e šu-uš im-ši-ni₁₀-ni₁₀
- a šu nu-gid₂-i na-an-ed₃-de₃ a₂ sig šu-mu-e-ra-ĝal₂
- maḫ-bi niĝ₂ gid₂-i ba-an-šub-be₂ niĝ₂-e ba-an-šub-be₂
- ur₅ tuku na-an-bad-e lu₂-bi ša-ba-e-X-X-kur₂
- sun₇-na-da e₂ na-an-da-ĝa₂-ĝa₂-an
- gi₄-in-še₃ du-de₃ ši-me-ši-ib-šub-šub
- lu₂-ka na-ab-ta-bal-e-de₃
- ši-du-un ši-du-un ši-me-ši-ib₂-be₂-e-ne
- gi-sig-ga ĝiškiri₆-ka da-ga nam-bi₂-du₈-e-en
- sug₆-ga-ab sug₆-ga-ab ši-me-ši-ib₂-be₂-e-ne
- ur nam-mu-un-gu₇-en du₁₄ nam-ur₃-ur₃-re-en
- dumu-ĝu₁₀ nam-silig nam-mu-ak-en lu₂ ki nam-us₂-e-en
- dumu lu₂-ra ĝiš₃ a₂ zig₃ na-an-ne-en kisal-e bi₂-zu-zu
- a₂-tuku na-an-bad-e-en bad₃-šul-ḫi na-an-gul-e-en
- ĝuruš na-an-bad-e-en iri-še₃ na-an-gur-re-en
- lu₂ inim sig-ga-ke₄ igi ĝišbal-gin₇ ši-NU-NU
- igi-a nam-ba-e-gub-gub-bu-de₃-en šag₄-ge na-mu-un-kur₂-kur₂
- lu₂-lul-la-gin₇ e₂ kaš-ka ka nam-tar-tar-re
- ki nam-nitaḫ-ka um-me-te šu na-an-gud-gud-de₃
- ur-saĝ dili na-nam dili-ni lu₂ šar₂-ra-am₃
- ᵈutu dili na-nam dili-ni lu₂ šar₂-ra-am₃
- ur-saĝ-da gub-bu-de₃ zi-zu ḫe₂-en-da-ĝal₂
- ᵈutu-da gub-bu-de₃ zi-zu ḫe₂-en-da-ĝal₂
- šuruppagᵏⁱ-e dumu-ni-ra na še₃-mu-un-ni-in-de₅
- šuruppagᵏⁱ dumu ubara-tu-tu-[ke₄]
- zi-ud-su₃-ra₂ dumu-ni-ra na še₃-mu-un-ni-in-de₅
- 2-kam-ma-še₃ šuruppagᵏⁱ-e dumu-ni-ra na na-mu-un-de₅-de₅
- šuruppagᵏⁱ dumu ubara-tu-tu-ke₄
- zi-ud-su₃-ra₂ dumu-ni-ra na na-mu-[un-de₅-de₅]
- dumu-ĝu₁₀ na ga-de₅ na de₅-ĝu₁₀ ḫe₂-dab₅
- zi-ud-su₃-ra₂ inim [ga]-ra-ab-dug₄ ĝizzal ḫe₂-em-ši-ak
- na de₅-ga-ĝu₁₀ šu [nam]-bi₂-bar-re-en
- inim dug₄-ga-ĝa₂ [na]-ab-ta-bal-e-de₃-en
- ka kaš naĝ-a […] X-kam
- lu₂-tur-ĝu₁₀ […] lu₂ X […]
- ka kaš naĝ-a […] X
- ᵈnin-ka-si […]
- […] KA X UR₃ ḫe₂-[X] IM
- […]-ur₃-ur₃-re
- […] X a mu-un-ni-ib₂-[il₂]-il₂
- […] X im-sar-re
- KA X saĝ im-ta-ab-gur₄-gur₄-re
- lu₂ ni₂-za-ke₄ nu-e-ši-su-su
- ĝiš-gi maš₂ u₂ na-nam šag₄-bi inim sig-ga-am₃
- e₂-gal id₂ maḫ-am₃ šag₄-bi gud du₇-du₇-dam
- niĝ₂ ku₄-ku₄ niĝ₂ sa₂ nu-di-dam
- niĝ₂ e₃ niĝ₂ nu-silig-ge-dam
- ninda lu₂-ka ga-ra-ab-šum₂-bi ku-nu-a
- šum₂-mu-da-bi an ba₉-ra₂-am₃
- ga-ra-ab-šum₂-bi lu₂-ra ga-ni-in-us₂
- nu-ra-ab-šum₂-mu ninda igi-bi-še₃ til-la-am₃
- niĝ₂-u₂-rum niĝ₂ a₂ sig₁₀-ga-a-da
- lu₂-tur-ĝu₁₀ niĝ₂ nu-mu-un-da-sa₂
- ka sag₉-sag₉-ge inim i₃-šid-e
- ka du₃-du₃-e kišib i₃-il₂-il₂
- ka lal₃-e u₂-lal₃ e-bur₁₂-re
- kušlu-ub₂-a-ni sa₂ im-dug₄
- gal-gal di kušlu-ub₂ sug₄-ga ša-mu-un-de₆
- silim dug₄ ka sug₄-ga ša-ba-ni-ib-ĝar
- kuš du₃-du₃-e kuš-ni še₃-ba-e-du₃-e
- usu-tuku šu lu₂-ta ša-ba-ra-an-tum₃
- lu₂ lil-e niĝ₂ u₂-gu i₃-ib-de₂-e
- u₃-sa₂ lu₂ lil-e niĝ₂ u₂-gu i₃-de₂-e
- na-an-keše₂-keše₂-re-de₃ giri₁₇ šu am₃-mi-in-ĝal₂
- ga-til₃-la giri₁₇ šu am₃-mi-in-ĝal₂
- saĝ-du nu-tuku nam ši-ib-tar-re
- teš₂ nu-tuku lu₂ ur₂-še₃ mu-un-de₂-e
- ĝe₂₆-e na-nam u₆-e ba-gub
- dam dim₃-e nam tar-re ba-dab₅-dab₅
- lu₂ ḫuĝ-ĝa₂-zu [kuš]lu-ub₂ ši-me-da-ba-e
- kušlu-ub₂ ši-ma-da-gu₇-e
- kušlu-ub₂ ši-[me]-da-til-e
- ĝa₂-la ši-me-da-dag-ge
- ga-ba-ra-gu₇ e₂-gal-la ba-gub
- dumu-nitaḫ-zu e₂-zu-še₃ im-me
- dumu-munus-zu ama₅-ni-še₃ im-me
- kaš naĝ-a-zu-ne di na-an-ne-e
- e₂-ta e₃ šag₄-zu na-an-gu₇-e
- an su₃-ud-dam ki kal-kal-la-am₃
- an-da niĝ₂ im-da-lu-lu-un
- kur-kur-re zi ši-im-da-pa-an-pa
- ud buru₁₄-še₃ ud kal-kal-la-še₃
- geme₂-gin₇ de₅-ga-ab egir₂-gin₇ gu₇-a
- dumu-ĝu₁₀ geme₂-gin₇ ri egir₂-gin₇ gu₇-a ur₅ ḫe₂-en-na-nam-ma-am₃
- aš₂ dug₄-dug₄-ge bar ši-in-dar
- igi-tum₃ la₂ saĝ ĝiš im-ra-ra
- gu₃ mur-re lu₂-lul-e tug₂ ši-bir₇-bir₇-e
- aš₂ di niĝ₂-erim₂-e na de₅ še₃-il₂-il₂
- inim dirig u₃-bu-bu-ul-la-am₃ u₂ lipiš gig-ga-am₃
- MU dar-dar-da ga-mu-e-da-zalag-ge
- inim šudu₃-de₃-ĝu₁₀ ḫe₂-ĝal₂-la-am₃
- a-ra-zu a sedₓ-da šag₄-ge im-sedₓ-e
- aš₂ di na-ĝa₂-aḫ di-da ĝizzal kalam-ma-ke₄
- šuruppagᵏⁱ-e dumu-ni-ra na še₃-mu-ni-in-de₅
- šuruppagᵏⁱ dumu ubara-tu-tu-ke₄
- zi-ud-su₃-ra₂ dumu-ni-ra na še-mu-ni-in-de₅
- 3-kam-ma-še₃ šuruppagᵏⁱ dumu-ni-ra na na-mu-un-de₅-[de₅]
- [šuruppagᵏⁱ dumu] [ubara]-tu-tu-ke₄
- [zi-ud-su₃]-ra na še₃-mu-ni-in-de₅
- dumu-ĝu₁₀ na ga-de₅ na de₅-ĝu₁₀ ḫe₂-dab₅
- zi-ud-su₃-ra₂ inim ga-ra-ab-dug₄ ĝizzal ḫe₂-em-ši-ak
- na de₅-ga-ĝu₁₀ nam-bi₂-bar-re
- inim dug₄-ga-ĝu₁₀ na-ab-ta-bal-e-de₃
- dumu engar-ra-ra niĝ₂ nam-mu-ra-ra-an eg₂ pa₅-zu še₃-em-ra
- [kar]-ke₄ na-an-sa₁₀-sa₁₀-an ka u₄-sar-ra-kam
- ama-a-tud na-an-sa₁₀-sa₁₀-an u₂ lipiš gig-ga-am₃
- dumu-gir₁₅ na-an-sa₁₀-sa₁₀-an zag e₂-ĝar₈-e us₂-sa-am₃
- geme₂ e₂-gal-la na-an-sa₁₀-sa₁₀-an ĝiri₃ dur₂-bi-še₃ ĝal₂-ĝal₂-la-am₃
- saĝ kur-ra kur-bi-ta um-ta-a-ed₃
- lu₂ ki nu-zu-a-ni-ta u₃-mu-e-de₆
- dumu-ĝu₁₀ ki ᵈutu e₃-a-aš
- a ḫu-mu-ra-an-de₂-e igi-zu-še₃ ḫe₂-du
- e₂ nu-tuku e₂-a-ni-še₃ la-ba-du
- iri nu-tuku iri-ni-še₃ la-ba-du
- la-ba-e-da-ḫi-li-e la-ba-e-da-sun₇-e
- dumu-ĝu₁₀ ki ᵈutu e₃-a-aš
- dili-zu-ne kaskal na-an-ni-du-un
- lu₂ zu-a-zu saĝ šu UD ba-ra-ak-ke₄
- mu mu-a sig₁₀-ga saĝ-du lu₂-u₃-ra im-ma-X-e
- kur-ra kur na-an-na-dub-be₂
- nam-tar peš₁₀ dur₅-ra-am₃
- lu₂-da ĝiri₃-ni im-ma-da-an-ze₂-er
- šeš-gal a-a na-nam nin₉ gal ama na-nam
- šeš-gal-zu-ur₂ ĝizzal ḫe₂-em-ši-ak
- nin₉ gal ama-zu-gin₇ gu₂ ḫe₂-em-ši-ĝal₂
- za-e igi-zu-ta kiĝ₂ na-an-ak-[e]
- ka-zu-ta niĝ₂-nam nu-lu-lu-un
- ĝa₂-la dag-ge e₂ dur₂-bi-še₃ mu-un-ĝen
- ninda-e lu₂ kur-ra bi₂-in-ed₃-de₃
- lu₂-lul lu₂ bar-ra bi₂-in-tum₂-mu
- ninda-e lu₂ kur-ta im-ma-da-ra-an-ed₃-de₃
- uru₂ tur-re lugal-bi-ir amar ši-in-ga-an-u₃-tud
- uru₂ maḫ-e e₂ du₃-a ši-ḫur-re
- […] X-ke₄ a₂ šu im-du₇-du₇
- lu₂ niĝ₂-tuku lu₂ niĝ₂ nu-tuku gig še₃-em-ĝar
- lu₂ dam tuku a₂ šu im-du₇-du₇
- dam nu-un-tuku še-er-tab-ba mu-un-nu₂
- e₂ gul-gul-lu-de₃ e₂ ša-ba-da-an-gul-e
- lu₂ zi-zi-i-de₃ lu₂ ša-ba-da-an-zi-zi-i
- gud maḫ-a gu₂-bi lu₂ a-ba-an-dab₅
- lu₂ id₂-da ba-ra-an-bal-e
- lu₂ gu-la iri-za-ka zag-ba u₃-ba-e-zal-ta
- dumu-ĝu₁₀ za-a ur₅-re ḫe₂-em-me-re-a-ed₃-de₃
- geme₂-zu ḫur-saĝ-ta ši-im-ta-an-tum₃ sag₉ ši-im-ta-an-de₆
- ḫul ši-in-ga-am₃-ta-an-tum₃
- sag₉-ga šu-am₃ ḫul šag₄ an-ga-am₃
- sag₉-ga šag₄-ge šu nu-bar-re
- ḫul šag₄-ge šu nu-di-ni-bar-re
- sag₉-ga ki dur₅-ru-am₃ šag₄-ge nu-da₁₃-da₁₃
- ḫul e₂ niĝ₂-gur₁₁-ra ur₅-e la-ba-an-gu₇-e
- an-edin-na kušummud ḫe₂-en-da-dar
- šag₄ ki aĝ₂ niĝ₂ e₂ du₃-du₃-u₃-dam
- šag₄ ḫul gig niĝ₂ e₂ gul-gul-lu-dam
- nir-ĝal₂-e niĝ₂-tuku gaba-ĝal₂ me nam-nun-na
- nir-ĝal₂-ra gu₂ ḫe₂-en-ne-ni-ĝal₂
- a₂-tuku ni₂-zu ḫe₂-en-ne-ši-la₂
- dumu-ĝu₁₀ lu₂ ḫul-ĝal₂-ra ḫe₂-en-ne-ši-ĝal₂-le
- ezem-ma-ka dam na-an-tuku-tuku-e
- šag₄-ga ḫuĝ-ĝa₂-am₃ bar-ra ḫuĝ-ĝa₂-am₃
- gud [...na]-an-ni-sa₁₀-sa₁₀
- gud lul-la na-sa₁₀-sa₁₀ e₂tur₃ buru₃ X X [...]
- munus zid e₂ zid-še₃ lu₂ ši-in-[ĝar]
- ud buru₁₄-ka anše na-an-sa₁₀-sa₁₀
- anše LA gu₇ anše-da im-[…]
- anše lul-la gu₂-tar im-la₂
- dumu-ĝu₁₀ lu₂-lul-e zag-si mu-un-sag₉-sag₉
- munus bar-šu-ĝal₂-e e₂ dur₂-bi-še₃ mu-un-ĝen
- kurun naĝ-naĝ-e buru₁₄ im-su-su-su
- ᶠšu-KU₆ ĝiškun₅ lu₂ 2-e da nu-DI
- e₂-a nim-gin₇ mi-ni-ib-dal-dal-en
- eme₃ sila-a inim i₃-šid-e
- MUNUS.ŠAḪ sila-a dumu-ni-ra ga mu-ni-ib-gu₇-e
- munus giri₁₇ ḫur ak šeg₁₁ gi₄-gi₄-dam
- ĝišbal ḫur-ra šu-na na-mu-un-ĝal₂
- e₂-e₂-a i-in-ku₄-ku₄-ku₄
- e-sir₂-e-sir₂-ra gu₂ mu-un-gi-gi-de₃
- da ur₃-ra im-me im-me e₃-ab
- bad₃-si-bad₃-si-a igi mu-ši-X-il₂-il₂-e
- ki du₁₄-de₃ ĝal₂-la-še₃ zi im-X-pa-pa-[an]-e
- ki MU X šub-ba a₂-za [X X] X IM [X]
- dumu-ĝu₁₀ [(…)] gum₂-gamₓ mi-ni-ib-za
- šag₄ ḫul₂-la i-im-dirig-ge [...]
- niĝ₂-nam nu-kal zi ku₇-ku₇-da
- niĝ₂ nam-kal-kal-en niĝ₂-e me-kal-kal
- dumu-ĝu₁₀ gun₃-gun₃-gin₇ igi gun₃-gun₃
- ᵈezina₂-ra na-an-keše₂-keše₂-re-de₃-en ĝiša₂-bi i₃-šar₂
- kir₁₁-e aš₂ nam-en dumu-munus in-u₃-tud-un
- ĝišmi-si-IŠ-a lag nam-bi₂-šub-be₂-en dumu-nitaḫ in-u₃-tud-un
- dam nam-mu-un-kar-re-en gu₃ KA na-an-ĝa₂-ĝa₂
- ki dam kar-re nam-silig gum-ĝa₂-am₃
- a ĝiri₃ a gu₂ niĝin₂-na ga-am₃-me-re₇-de₃-en
- lu₂ gu-la a₂ 1-e ga-na-gam-me-en-de₃
- galam-ma na-an-ug₅-ge-en dumu in-sug₄-ge tud-da
- en-ra BAD-a-gin₇ ᵈnanna-ug₅-ge-en šu na-an-du₃-du₃-en
- emeda-ga-la₂ ama₅-a-ke₄ lugal-bi-ir nam ši-im-mi-ib-tar-re
- ama-zu-ur₂ inim dirig nam-ba-na-ab-be₂-en ḫul ša-ba-ra-gig-ga-am₃
- inim ama-za inim diĝir-za ka-še₃ nam-bi₂-ib-dib₂-be₂-en
- ama ᵈutu-am₃ lu₂ mu-un-u₃-tud
- ab-ba diĝir-ra-am₃ [(X)] mu-un-dadag-ge
- ab-ba diĝir-am₃ inim-ma-ni zid-da
- na de₅ ab-ba-še₃ ĝizzal ḫe₂-em-ši-ia-ak
- e₂ iri bar-ra-ke₄ iri šag₄-ga ši-du₃-du₃-e
- dumu-ĝu₁₀ gana₂ eg₂ dur₂-bi-še₃ ĝal₂-la
- al-duru₅ šukur₂-ra-am₃ al-ḫad₂ šukur₂-ra-am₃
- niĝ₂ u₂-gu de₂-a niĝ₂-me-ĝar-ra
- urudgiĝ₄ dilmunᵏⁱ-na sam₂-še₃ TE-ga
- diĝir kur-ra lu₂ gu₇-gu₇-u₃-me-eš
- e₂ lu₂-gin₇ nu-du₃ iri lu₂-gin₇ nu-du₃
- ki-zu-a lu₂-ka lu₂ ša-ba-ra-an-ed₂-de₃
- sipad-ra kiĝ₂-kiĝ₂ mu-na-til udu gi₄-gi₄ [mu-na-til]
- engar-ra a-šag₄ ur₁₁-ru mu-na-til
- e₂-gal-[la] kur₉-ra-bi niĝ₂ šag₄ ten-na [...]
- kadra inim-inim-ma mul [...]
- na de₅ šuruppagᵏⁱ dumu ubara-tu-tu-ke₄ na de₅-ga
- šuruppagᵏⁱ dumu ubara-tu-tu-ke₄ na de₅-ga
- nin dub gal-gal-la šu du₇-a
- ki-sikil ᵈnisaba za₃-mi₂
Source Colophon
Composite Sumerian transliteration from the Electronic Text Corpus of Sumerian Literature (ETCSL), Faculty of Oriental Studies, University of Oxford, composition 5.6.1. Edited by G. Zólyomi (10.i.1999–5.ii.1999) and proofread by J.A. Black (11.iv.1999–13.iv.1999). Lemmatised version published 30.iii.2005. Based on multiple Old Babylonian manuscript witnesses, primarily from Nippur. The ETCSL is a freely accessible scholarly resource. Line numbers follow the ETCSL composite; lines 83, 200, 210–212, 234–235, and 237–240 are heavily damaged or missing in the source manuscripts and are noted accordingly. Lines 266–267 and 273–274 are not preserved in the composite.
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