 |
(Continued on Column IV.)
[Footnote 1: Lacuna.]
COLUMN IV
1 the tabernacle, the shrine Lilmuku, 2 the festival of Babylon, 3,4 his pageant of dignity 5 within it, I caused to decorate 6 with beryls and stones.
7 A temple for sacrifices, the lofty citadel 8 of Bel and Merodach, god of gods, 9 a threshold of joy and supremacy 10 among angels and spirits, 11 with the stores of Babylon, 12 with cement and brick, 13 like a mountain I erected.
14 A great temple of Ninharissi[1] 15 in the centre of Babylon 16 to the great goddess the mother who created me, 17 in Babylon I made. 18 To Nebo of lofty intelligence 19 who hath bestowed (on me) the sceptre of justice, 20 to preside over all peoples, 21 a temple of rule over men, and a site for this his temple 22,23 in Babylon, of cement and brick 24 the fashion I fashioned.
25,26 To the Moon-god, the strengthener of my hands 27 a large house of alabaster as his temple 28 in Babylon I made. 29 To the sun, the judge supreme 30 who perfects good in my body, 31 a house for that guide of men, even his house' 32,33 in Babylon, of cement and brick, 34 skilfully did I make.
35 To the god Yav, establisher of fertility 36 in my land, Bit-Numkan as his temple 37 in Babylon I built.
38 To the goddess Gula, the regulator 39 and benefactress of my life, 40 Bit-Samit, and Bit-haris the lofty, 41,42 as fanes in Babylon, in cement and brick 43 strongly did I build.
44 To the divine Lady of Bit Anna, 45 my gracious mistress, 46 Bit-Kiku in front of her house 47 so as to strengthen the wall of Babylon 48 I skilfully constructed.
49,50 To Ninip the breaker of the sword of my foes 51 a temple in Borsippa I made; 52 and to the Lady Gula[2] 53 the beautifier of my person[3] 54 Bit-Gula, Bit-Tila, Bit-Ziba-Tila, 55 her three temples 56 in Borsippa I erected: 57 to the god Yav who confers 58 the fertilizing rain upon my land, 59,60 his house (also) in Borsippa I strongly built: 61 to the Moon-god who upholds 62 the fulness of my prosperity 63 Bit-ti-Anna[4] as his temple, 64 on the mound near Bit-Ziba 65 I beautifully constructed: 66,67 Imgur-Bel and Nimetti-Belkit 68 the great walls of Babylon, 69 ...[5] I built, 70 which Nabopolassar 71 King, King of Babylon, the father who begat me, 72 had commenced but not completed their beauty
(Continued on Column V.)
[Footnote 1: Wife of the sun.]
[Footnote 2: In I Mich. iv. 5. Gula is said to be the wife of the southern sun.]
[Footnote 3: Or, "the favorer of my praises."]
[Footnote 4: The goddess Anna is identical with the Nana whose image was by her own command restored by Assurbanipal to the temple of Bit-Anna after an absence in Elam of 1,635 years. See Smith's "Assurb.," pp. 234, 235.]
[Footnote 5: Lacuna.]
COLUMN V
1 Its fosse he dug 2 and of two high embankments 3 in cement and brick 4 he finished the mass: 5,6 an embankment for pathways he made, 7,8 Buttresses of brick beyond the Euphrates 9,10 he constructed, but did not complete: 11,12 the rest from ...[1] 13 the best of their lands I accumulated: 14 a place for sacrifice, as ornament, 15,16 as far as Aibur-sabu[2] near Babylon 17 opposite the principal gate 18 with brick and durmina-turda stone 19 as a shrine of the great Lord, the god Merodach 20 I built as a house for processions. 21,22 I his eldest son, the chosen of his heart, 23,24 Imgur-Bel and Nimetti-Bel 25,26 the great walls of Babylon, completed: 27 buttresses for the embankment of its fosse, 28 and two long embankments 29 with cement and brick I built, and 30 with the embankment my father had made 31,32 I joined them; and to the city for protection 33,34 I brought near an embankment of enclosure 35 beyond the river, westward. 36 The wall of Babylon 37,38 I carried round Aibur-sabu 39 in the vicinity of Babylon: 40 for a shrine of the great Lord Merodach 41,42 the whole enclosure I filled (with buildings) 43 with brick made of kamina-turda stone 44 and brick of stone cut out of mountains. 45,46 Aibur-sabu from the High gate, 47,48 as far as Istar-Sakipat I made, 49,50 for a shrine for his divinity I made good, 51 and with what my father had made 52,53 I joined, and built it; 54,55,56 and the access to Istar-Sakipat I made, 57,58 which is Imgur-Bel and Nimetti-Bel, 59 the great gates, the whole temple of the gods, 60,61 in completeness near to Babylon 62 I brought down; 63,64 the materials of those great gates 65 I put together and
(Continued on Column VI.)
[Footnote 1: Lacuna.]
[Footnote 2: An ornamental piece of water near Babylon.]
COLUMN VI
1 their foundations opposite to the waters 2,3 in cement and brick I founded, 4 and of strong stone of zamat-hati, 5 bulls and images, 6 the building of its interior 7 skilfully I constructed: 8,9,10 tall cedars for their porticos I arranged, 11 ikki wood, cedar wood, 12 with coverings of copper, 13 on domes and arches: 14,15 work in bronze I overlaid substantially on its gates, 16,17 bulls of strong bronze and molten images 18 for their thresholds, strongly. 19 Those large gates 20 for the admiration of multitudes of men 21 with wreathed work I filled: 22 the abode of Imzu-Bel 23 the invincible castle of Babylon, 24 which no previous King had effected, 25 4,000 cubits complete, 26 the walls of Babylon 27 whose banner is invincible, 28 as a high fortress by the ford of the rising sun, 29 I carried round Babylon. 30 Its fosse I dug and its mass 31 with cement and brick 32,33 I reared up and a tall tower at its side 34 like a mountain I built. 35,36 The great gates whose walls I constructed 37 with ikki and pine woods and coverings of copper 38 I overlaid them, 39 to keep off enemies from the front 40 of the wall of unconquered Babylon. 41,42 Great waters like the might of the sea 43 I brought near in abundance 44 and their passing by 45 was like the passing by of the great billows 46 of the Western ocean: 47,48 passages through them were none, 49,50 but heaps of earth I heaped up, 51 and embankments of brickwork 52 I caused to be constructed. 53,54 The fortresses I skilfully strengthened 55 and the city of Babylon 56 I fitted to be a treasure-city. 57 The handsome pile 58,59 the fort of Borsippa I made anew: 60,61 its fosse I dug out and in cement and brick 62 I reared up its mass 63 Nebuchadnezzar
(Continued on Column VII.)
COLUMN VII
1 King of Babylon 2 whom Merodach, the Sun, the great Lord, 3 for the holy places of his city 4 Babylon hath called, am I: 5 and Bit-Saggatu and Bit-Zida 6 like the radiance of the Sun I restored: 7 the fanes of the great gods 8 I completely brightened. 9 At former dates from the days of old 10 to the days ...[1] 11 of Nabopolassar King of Babylon 12 the exalted father who begat me, 13 many a Prince who preceded me 14,15 whose names El had proclaimed for royalty 16 for the city, my city, the festivals of these gods 17 in the perfected places 18 a princely temple, a large temple did they make 19 and erected it as their dwelling-places. 20,21 Their spoils in the midst they accumulated, 22 they heaped up, and their treasures 23 for the festival Lilmuku 24 of the good Lord, Merodach god of gods 25 they transferred into the midst of Babylon; 26,27 when at length Merodach who made me for royalty 28 and the god Nero his mighty son, 29 committed his people to me 30 as precious lives. 31 Highly have I exalted their cities; 32 (but) above Babylon and Borsippa 33 I have not added a city 34 in the realm of Babylonia 35 as a city of my lofty foundation.
36 A great temple, a house of admiration for men, 37,38 a vast construction, a lofty pile, 39,40 a palace of My Royalty for the land of Babylon, 41 in the midst of the city of Babylon 42,43 from Imgur Bel to Libit-higal 44 the ford of the Sun-rise, 45 from the bank of the Euphrates 46 as far as Aibur-sabu 47 which Nabopolassar 48 King of Babylon the father who begat me 49,50 made in brick and raised up in its midst, 51 but whose foundation was damaged 52 by waters and floods 53,54 at Bit-Imli near Babylon, 55,56 and the gates of that palace were thrown down, 57,58 of this the structure with brickwork I repaired 59 with its foundation and boundary wall, 60 and a depth of waters I collected: 61,62 then opposite the waters I laid its foundation 63 and with cement and brick
(Continued on Column VIII.)
[Footnote 1: Lacuna.]
COLUMN VIII
1,2 I skilfully surrounded it; 3,4 tall cedars for its porticos I fitted; 5,6 ikki and cedar woods with layers of copper, 7 on domes and arches 8,9 and with bronze work, I strongly overlaid its gates 10 with silver, gold, precious stones, 11,12 whatsoever they call them, in heaps; 13 I valiantly collected spoils; 14 as an adornment of the house were they arranged, 15 and were collected within it; 16,17 trophies, abundance, royal treasures, 18 I accumulated and gathered together. 19 As to the moving of My Royalty 20 to any other city, 21 there has not arisen a desire: 22 among any other people 23 no royal palace have I built: 24 the merchandise and treasures of my kingdom 25,26,27 I did not deposit within the provinces of Babylon: 28 a pile for my residence 29,30 to grace My Royalty was not found: 31 Therefore with reverence for Merodach my Lord, 32,33 the exterior and interior in Babylon 34 as his treasure city 35,36 and for the elevation of the abode of My Royalty 37 his shrine I neglected not: 38 its weak parts which were not completed, 39 its compartments that were not remembered, 40 as a securely compacted edifice 41,42 I dedicated and set up as a preparation for war 43,44 by Imgur Bel, the fortress of invincible Babylon, 45 400 cubits in its completeness, 46 a wall of Nimitti-Bel 47 an outwork of Babylon 48,49 for defence. Two lofty embankments, 50 in cement and brick, 51 a fortress like a mountain I made, 52 and in their sub-structure 53 I built a brickwork; 54 then on its summit a large edifice 55 for the residence of My Royalty 56,57 with cement and brick I skilfully built 58 and brought it down by the side of the temple: 59 and in the exact middle, on the second day 60 its foundation in a solid depth 61,62 I made good and its summit I carried round; 63 and on the 15th day its beauty
(Continued on Column IX.)
COLUMN IX
1 I skilfully completed 2 and exalted as an abode of Royalty. 3,4 Tall pines, the produce of lofty mountains, 5 thick asuhu wood 6,7 and surman wood in choice pillars 8 for its covered porticos I arranged. 9 ikki and musritkanna woods 10 cedar and surman woods 11 brought forth, and in heaps, 12 with a surface of silver and gold 13 and with coverings of copper, 14,15 on domes and arches, and with works of metal 16 its gates I strongly overlaid 17 and completely with zamat-stone 18 I finished off its top. 19,20 A strong wall in cement and brick 21 like a mountain I carried round 22,23 a wall, a brick fortress, a great fortress 24 with long blocks of stone 25,26 gatherings from great lands I made 27,28 and like hills I upraised its head. 29,30 That house for admiration I caused to build 31 and for a banner to hosts of men: 32 with carved work I fitted it; 33 the strong power of reverence for 34 the presence of Royalty 35 environs its walls; 36,37 the least thing not upright enters it not, 38 that evil may not make head. 39 The walls of the fortress of Babylon 40,41 its defence in war I raised 42 and the circuit of the city of Babylon. 43,44 I have strengthened skilfully. 45 To Merodach my Lord 46 my hand I lifted: 47 O Merodach the Lord, Chief of the gods, 48,49 a surpassing Prince thou hast made me, 50 and empire over multitudes of men, 51,52 hast intrusted to me as precious lives; 53 thy power have I extended on high, 54,55 over Babylon thy city, before all mankind. 56 No city of the land have I exalted 57,58 as was exalted the reverence of thy deity: 59 I caused it to rest: and may thy power 60,61 bring its treasures abundantly to my land. 62 I, whether as King and embellisher, 63 am the rejoicer of thy heart 64 or whether as High Priest appointed, 65 embellishing all thy fortresses,
(Continued on Column X.)
COLUMN X
1,2 For thy glory, O exalted Merodach 3 a house have I made. 4 May its greatness advance! 5 May its fulness increase! 6,7 in its midst abundance may it acquire! 8 May its memorials be augmented! 9 May it receive within itself 10 the abundant tribute 11,12 of the Kings of nations and of all peoples![1] 13,14 From the West to the East by the rising sun 15 may I have no foemen! 16 May they not be multiplied 17,18 within, in the midst thereof, forever, 19 Over the dark races may he rule!
[Footnote 1: Compare Dan. i. 2, "He brought the vessels into the treasure-house of his god."]
ACCADIAN POEM ON THE SEVEN EVIL SPIRITS
TRANSLATED BY REV. A.H. SAYCE, M.A.
The following poem is one of the numerous bilingual texts, written in the original Accadian with an interlinear Assyrian translation, which have been brought from the library of Assur-bani-pal, at Kouyunjik. The seven evil spirits who are mentioned in it are elsewhere described as the seven storm-clouds or winds whose leader seems to have been the dragon Tiamat ("the deep") defeated by Bel-Merodach in the war of the gods. It was these seven storm-spirits who were supposed to attack the moon when it was eclipsed, as described in an Accadian poem translated by Mr. Fox Talbot in a previous volume of "Records of the Past." Here they are regarded as the allies of the incubus or nightmare. We may compare them with the Maruts or storm-gods of the Rig-Veda (see Max Mueller, "Rig-Veda-Sanhita: the Sacred Hymns of the Brahmans translated and explained," Vol. I). The author of the present poem seems to have been a native of the Babylonian city of Eridu, and his horizon was bounded by the mountains of Susiania, over whose summits the storms raged from time to time. A fragment of another poem relating to Eridu is appended, which seems to celebrate a temple similar to that recorded by Maimonides in which the Babylonian gods gathered round the image of the sun-god to lament the death of Tammuz.
A copy of the cuneiform text will be found in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 15. M. Fr. Lenormant has translated a portion of it in "La Magie chez les Chaldeens" pp. 26, 27.
ACCADIAN POEM ON THE SEVEN EVIL SPIRITS
OBVERSE
1 (In) the earth their borders were taken, and that god[1] came not forth. 2 From the earth he came not forth, (and) their power was baneful. 3 The heaven like a vault they extended and that which had no exit they opened.[2] 4 Among the stars of heaven their watch they kept not, in watching (was) their office. 5 The mighty hero[3] to heaven they exalted, and his father he knew not.[4] 6 The Fire-god on high, the supreme, the first-born, the mighty, the divider of the supreme crown of Anu! 7 The Fire-god the light that exalts him with himself he exalts. 8 Baleful (are) those seven, destroyers. 9 For his ministers in his dwelling he chooses (them). 10 O Fire-god, those seven how were they born, how grew they up? 11 Those seven in the mountain of the sunset were born. 12 Those seven in the mountain of the sunrise grew up. 13 In the hollows of the earth have they their dwelling. 14 On the high-places of the earth are they proclaimed. 15 As for them in heaven and earth immense (is) their habitation. 16 Among the gods their couch they have not. 17 Their name in heaven (and) earth exists not. 18 Seven they are: in the mountain of the sunset do they rise. 19 Seven they are: in the mountain of the sunrise did they set. 20 Into the hollows of the earth do they penetrate.[5] 21 On the high places of the earth did they ascend. 22 As for them, goods they have not, in heaven and earth they are not known.[6] 23 Unto Merodach[7] draw near, and this word may he say unto thee.[8] 24 Of those baleful seven, as many as he sets before thee, their might may he give thee, 25 according to the command of his blessed mouth, (he who is) the supreme judge of Anu. 26 The Fire-god unto Merodach draws near, and this word he saith unto thee. 27 In the pavilion, the resting-place of might, this word he hears, and 28 to his father Hea[9] to his house he descends, and speaks: 29 O my father, the Fire-god unto the rising of the sun has penetrated, and these secret words has uttered. 30 Learning the story of those seven, their places grant thou to another. 31 Enlarge the ears, O son of Eridu.[10] 32 Hea his son Merodach answered: 33 My son, those seven dwell in earth; 34 those seven from the earth have issued.
[Footnote 1: That is, the god of fire.]
[Footnote 2: The Assyrian has, "Unto heaven that which was not seen they raised."]
[Footnote 3: The Assyrian adds; "the first-born supreme."]
[Footnote 4: In the Accadian text, "they knew not."]
[Footnote 5: In the Accadian, "cause the foot to dwell."]
[Footnote 6: In the Assyrian, "learned."]
[Footnote 7: In the Accadian text, Merodach, the mediator and protector of mankind, is called "protector of the covenant."]
[Footnote 8: That is, the fire-god.]
[Footnote 9: Hea, the god of the waters, was the father of Merodach, the sun-god.]
[Footnote 10: "Eridu," the "Rata" of Ptolemy, was near the junction of the Euphrates and Tigris, on the Arabian side of the river. It was one of the oldest cities of Chaldea.]
REVERSE
35 Those seven in the earth were born, 36 those seven in the earth grew up. 37 The forces of the deep for war[1] have drawn near. 38 Go, my son Merodach! 39 (for) the laurel, the baleful tree that breaks in pieces the incubi, 40 the name whereof Hea remembers in his heart. 41 In the mighty enclosure, the girdle of Eridu which is to be praised, 42 to roof and foundation may the fire ascend and to (work) evil may those seven never draw near. 43 Like a broad scimitar in a broad place bid (thine) hand rest; and 44 In circling fire by night and by day[2] on the (sick) man's head may it abide. 45 At night mingle the potion and at dawn in his hand let him raise (it). 46 In the night a precept[3] in a holy book,[4] in bed, on the sick man's head let them place.[5] 47 The hero (Merodach) unto his warriors sends: 48 Let the Fire-god seize on the incubus. 49 Those baleful seven may he remove and their bodies may he bind. 50 During the day the sickness (caused by) the incubus (let him) overcome. 51 May the Fire-god bring back the mighty powers to their foundations. 52 May Nin-ci-gal [6] the wife of (Hea) establish before her the bile (of the man). 53 Burn up the sickness[7] ... 54 May Nin-akha-kuddu [8] seize upon his body and abide upon his head, 55 according to the word of Nin-akha-kuddu, 56 (in) the enclosure of Eridu. 57 (In) the mighty girdle of the deep and of Eridu may she remember his return (to health). 58 In (her) great watch may she keep (away) the incubus supreme among the gods (that is) upon his head, and in the night may she watch him. 59 (By) night and day to the prospering hands of the Sun-god may she intrust him.
Conclusion.
60 (In) Eridu a dark pine grew, in a holy place it was planted. 61 Its (crown) was white crystal which toward the deep spread. 62 The ... [9] of Hea (was) its pasturage in Eridu, a canal full (of waters). 63 Its seat (was) the (central) place of this earth.[10] 64 Its shrine (was) the couch of mother Zicum. [11] 65 The ...[12] of its holy house like a forest spread its shade; there (was) none who within entered not. 66 (It was the seat) of the mighty the mother, begetter of Anu.[13] 67 Within it (also was) Tammuz.[14]
(Of the two next and last lines only the last word, "the universe," remains.)
[Footnote 1: Literally, "warlike expedition."]
[Footnote 2: In the Accadian, "day (and) night."]
[Footnote 3: "Masal" (mashal), as in Hebrew, "a proverb."]
[Footnote 4: Literally, "tablet."]
[Footnote 5: It is evident that the poem was to be used as a charm in case of sickness. Compare the phylacteries of the Jews.]
[Transcriber's Note: The following footnote (6) is illegible in many places. Illegible areas are marked with a '*'.]
[Footnote 6: "Nin-ci-gal" ("the Lady of the Empty Country") was Queen of *s, and identified with Gula, or *, "chaos" ["bohu"] of Gen-*, *, "the Lady of the House of Death."]
[Footnote 7: In the Accadian, "the sick head (and) sick heart." Then follows a lacuna.]
[Footnote 8: Apparently another name of Nin-ci-gal.]
[Footnote 9: Lacuna.]
[Footnote 10: Compare the Greek idea of Delphi as the central [Greek: omphalos] or "navel" of the earth.]
[Footnote 1: Zicum, or Zigara, was the primeval goddess, "the mother of Anu and the gods."]
[Footnote 2: Lacuna.]
[Footnote 3: That is, of Zicum.]
[Footnote 4: Tammuz, called "Du-zi" ("the [only] son") in Accadian, was a form of the sun-god. His death through the darkness of winter caused Istar to descend into Hades in search of him.]
CHARM FOR AVERTING THE SEVEN EVIL SPIRITS
For the sake of completeness a charm for averting the attack of the seven evil spirits or storm-clouds may be added here, though the larger part of it has already been translated by Mr. Fox Talbot in "Records of the Past," Vol. Ill, p. 143. It forms part of the great collection of magical formulae, and is lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 2, col. v, lines 30-60.
1 Seven (are) they, seven (are) they! 2 In the channel of the deep seven (are) they! 3 (In) the radiance of heaven seven (are) they! 4 In the channel of the deep in a palace grew they up. 5 Male they (are) not, female they (are) not.[1] 6 (In) the midst of the deep (are) their paths. 7 Wife they have not, son they have not. 8 Order (and) kindness know they not. 9 Prayer (and) supplication hear they not. 10 The cavern in the mountain they enter. 11 Unto Hea (are) they hostile. 12 The throne-bearers of the gods (are) they. 13 Disturbing the lily in the torrents are they set. 14 Baleful (are) they, baleful (are) they. 15 Seven (are) they, seven (are) they, seven twice again (are) they. 16 May the spirits of heaven remember, may the spirits of earth remember.
[Footnote 1: The Accadian text, "Female they are not, male they are not." This order is in accordance with the position held by the woman in Accad; in the Accadian Table of Laws, for instance, translated in "Records of the Past," vol. iii. p. 23, the denial of the father by the son is punished very leniently in comparison with the denial of the mother.]
CHALDEAN HYMNS TO THE SUN
TRANSLATED BY FRANCOIS LENORMANT
The sun-god, called in the Accadian Utu and Parra (the latter is of less frequent occurrence), and in the Semitic Assyrian Samas, held a less important rank in the divine hierarchy of the Chaldaic-Babylonian pantheon, afterward adopted by the Assyrians, than the moon-god (in the Accadian Aku, Enizuna, and Huru-ki; in the Assyrian Sin), who was even sometimes said to be his father. His principal and most common title was "Judge of Heaven and Earth," in the Accadian dikud ana kia, in the Assyrian dainu sa same u irtsiti. The most important sanctuaries of the deity were at Larsam, in southern Chaldsea, and Sippara, in the north of Babylonia.
Some few fragments of liturgical or magical hymns addressed to Shamas have come down to us. These are five in number, and I give a translation of them here. They have all been studied previously by other Assyriologists, but I think the present interpretation of them is superior to any which has as yet been furnished.
The following are the chief bibliographical data concerning them:
I. The primitive Accadian text, accompanied by an interlinear Assyrian version published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 20, No. 2. I put forth a first attempt at a translation in my "Magie chez les Chaldeens" (p. 165), and since then M. Friedrich Delitzsch has given a much better explanation of it ("G. Smith's Chaldaeische Genesis," p. 284). Of this hymn we possess only the first five lines.
II. The primitive Accadian text, with an interlinear Assyrian version, is published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 19, No. 2. M. Delitzsch has given a German translation of it in "G. Smith's Chaldaeische Genesis" p. 284, and a revised one in English has just appeared in Prof. Sayce's "Lectures upon Babylonian Literature," p. 43.
III. A similar sacred text, published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 28, No. I, in which the indications as to the obverse and reverse of the tablet are incorrect and ought to be altered. The two fragments left to us, separated by a gap, the extent of which it is at present impossible to estimate, belong to an incantatory hymn destined to effect the cure of the king's disease. Interpretations have been attempted in my "Premieres Civilisations" (Vol. II, p. 165 et seq.), and in the appendices added by M. Friedrich Delitzsch to his German translation of G. Smith's work, already cited.
IV. The primitive Accadian text with an interlinear Assyrian version, published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pi. 17, col. I. This hymn, like the preceding one, is intended to be recited by the priest of magic in order to cure the invalid king. I gave a very imperfect translation of it in my "Magie chez les Chaldeens" (p. 166).
V. We possess only the Semitic Assyrian version of this text; it was published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 17, col. 2. As yet, no one has produced a complete translation of this hymn; but a few passages have been quoted by M. Friedrich Delitzsch ("G. Smith's Chaldaeische Genesis" p. 284) and myself ("La Magie chez les Chaldeens" p. 164, and pp. 179, 180, of the English edition, 1877).
I refer the reader to the various publications above mentioned for a convincing proof of the entirely revised character of the translations here submitted to him, and I think he will grant that I have made some progress in this branch of knowledge, since my first attempts many years ago.
CHALDEAN HYMNS TO THE SUN
FIRST HYMN
1 Magical incantation. 2 Sun, from the foundations of heaven thou art risen; 3 thou hast unfastened the bolts of the shining skies; 4 thou hast opened the door of heaven. 5 Sun, above the countries thou hast raised thy head. 6 Sun, thou hast covered the immensity of the heavens and the terrestrial countries.
(The fragments of the four following lines are too mutilated to furnish any connected sense; all the rest of the hymn is entirely wanting.)
SECOND HYMN [Footnote: See also Lenormant, "Chaldean Magic," p. 180.]
1 Lord, illuminator of the darkness, who piercest the face of darkness, 2 merciful god, who settest up those that are bowed down, who sustainest the weak, 3 toward the light the great gods direct their glances, 4 the archangels of the abyss,[1] every one of them, contemplate eagerly thy face. 5 The language of praise,[2] as one word, thou directest it. 6 The host of their heads seeks the light of the Sun in the South.[3] 7 Like a bridegroom thou restest joyful and gracious.[4] 8 In thy illumination thou dost reach afar to the boundaries of heaven.[5] 9 Thou art the banner of the vast earth. 10 O God! the men who dwell afar off contemplate thee and rejoice. 11 The great gods fix ...[6] 12 Nourisher of the luminous heavens, who favorest ...[7] 13 He who has not turned his hands (toward thee ...[7] 14 ....[7]
[Footnote 1: In the Assyrian version, "The archangels of the earth." ]
[Footnote 2: In the Assyrian version, "The eager language."]
[Footnote 3: The Assyrian version has simply, "of the sun." ]
[Footnote 4: "Like a wife thou submittest thyself, cheerful and kindly."— Sayce.]
[Footnote 5: In the Assyrian version, "Thou art the illuminator of the limits of the distant heavens."]
[Footnote 6: Here occurs a word which I cannot yet make out.]
[Footnote 7: Lacunae.]
THIRD HYMN
1 Thou who marchest before ...[1] 2 With Anu and Bel ...[1] 3 The support of crowds of men, direct them! 4 He who rules in heaven, he who arranges, is thyself. 5 He who establishes truth in the thoughts of the nations, is thyself. 6 Thou knowest the truth, thou knowest what is false. 7 Sun, justice has raised its head; 8 Sun, falsehood, like envy, has spoken calumny. 9 Sun, the servant of Anu and Bel [2] is thyself; 10 Sun, the supreme judge of heaven and earth is thyself. 11 Sun, ...
(In this place occurs the gap between the two fragments on the obverse and on the reverse of the tablet.)
12 Sun, the supreme judge of the countries, is thyself. 13 The Lord of living beings, the one merciful to the countries, is thyself. 14 Sun, illuminate this day the King, son of his god,[3] make him shine! 15 Everything that is working evil in his body, may that be driven elsewhere. 16 Like a cruse of ...[4] purify him! 17 Like a cruse of milk, make him flow! 18 May it flow like molten bronze! 19 Deliver him from his infirmity! 20 Then, when he revives, may thy sublimity direct him! 21 And me, the magician, thy obedient servant, direct me!
[Footnote 1: Lacunae.]
[Footnote 2: In the Accadian, "Ana and Mulge"]
[Footnote 3: Meaning the pious king.]
[Footnote 4: Here follows an incomprehensible word.]
FOURTH HYMN
1 Great Lord, from the midst of the shining heavens at thy rising, 2 valiant hero, Sun, from the midst of the shining heavens, at thy rising, 3 in the bolts of the shining heavens, in the entrance which opens heaven, at thy rising 4 in the bar of the door of the shining heavens, in ...[1] at thy rising, 5 in the great door of the shining heavens, when thou openest it. 6 in the highest (summits) of the shining heavens, at the time of thy rapid course, 7 the celestial archangels with respect and joy press around thee; 8 the servants of the Lady of crowns[2] lead thee in a festive manner; 9 the ...[3] for the repose of thy heart fix thy days; 10 the multitudes of the crowds on the earth turn their eyes often toward thee; 11 the Spirits of heaven and earth lead thee. 12 The ...[3] thou crushest them with thy strength, 13 ...[3] thou discoverest them, 14 ...[3] thou causest to seize, 15 ...[3] thou directest.
[Footnote 1: Lacuna.]
[Footnote 2: In the Assyrian version, "of the Lady of the gods."]
[Footnote 3: Lacunae.]
(I am obliged here to pass over five lines which are too mutilated for me to attempt to translate them with any degree of certainty.)
21 The Lord, as to me, has sent me; 22 the great god, Hea, as to me, has sent me.[1] 23 Settle what has reference to him,[2] teach the order which concerns him, decide the question relating to him. 24 Thou, in thy course thou directest the human race; 25 cast upon him a ray of peace, and let it cure his suffering. 26 The man, son of his god,[3] has laid before thee his shortcomings and his transgressions; 27 his feet and his hands are in pain, grievously defiled by disease. 28 Sun, to the lifting up of my hands pay attention; 29 eat his food, receive the victim, give his god (for a support) to his hand! 30 By his order let his shortcomings be pardoned! let his transgressions be blotted out! 31 May his trouble leave him! may he recover from his disease! 32 Give back life to the King![4] 33 Then, on the day that he revives, may thy sublimity envelop him! 34 Direct the King who is in subjection to thee! 35 And me, the magician, thy humble servant, direct me!
[Footnote 1: There is no Assyrian version of this line; we have only the Accadian.]
[Footnote 2: The invalid on behalf of whom the invocation is recited.]
[Footnote 3: The pious man.]
[Footnote 4: From this verse onward the Assyrian version is wanting.]
FIFTH HYMN [Footnote: Cf. also "Chaldean Magic," pp. 185, 186.]
1 Magical incantation. 2 I have invoked thee, O Sun, in the midst of the high heavens. 3 Thou art in the shadow of the cedar, and 4 thy feet rest on the summits. 5 The countries have called thee eagerly, they have directed their looks toward thee, O Friend; 6 thy brilliant light illuminates every land, 7 overthrowing all that impedes thee, assemble the countries, 8 for thou, O Sun, knowest their boundaries. 9 Thou who annihilatest falsehood, who dissipatest the evil influence 10 of wonders, omens, sorceries, dreams, evil apparitions, 11 who turnest to a happy issue malicious designs, who annihilatest men and countries 12 that devote themselves to fatal sorceries, I have taken refuge in thy presence. 13 ...[1] 14 Do not allow those who make spells, and are hardened, to arise; 15 Frighten their heart...[2] 16 Settle also, O Sun, light of the great gods. 17 Right into my marrow, O Lords of breath, that I may rejoice, even I. 18 May the gods who have created me take my hands! 19 Direct the breath of my mouth! my hands 20 direct them also, Lord, light of the legions of the heavens, Sun, O Judge! 21 The day, the month, the year...[2] 22 ...[2] conjure the spell! 23 ...[2] deliver from the infirmity!
[Footnote 1: Here I am obliged to omit a line, which I cannot yet make out.]
[Footnote 2: Lacunae.]
TWO ACCADIAN HYMNS
TRANSLATED BY REV. A.H. SAYCE, M.A.
The two following hymns, both of which are unfortunately mutilated, are interesting from their subject-matter. The first is addressed to the sun-god Tammuz, the husband of Istar, slain by the boar's tusk of winter, and sought by the goddess in the underground world. It is this visit which is described in the mythological poem known as the "Descent of Istar into Hades" ("Records of the Past," Vol. I, p. 143). The myth of Tammuz and Istar passed, through the Phoenicians, to the Greeks, among whom Adonis and Aphrodite represent the personages of the ancient Accadian legend. Tammuz is referred to in Ezek. viii. 14. (See "Records of the Past," Vol. IX, p. 147.) The second hymn treats of the world-mountain, the Atlas of the Greeks, which supports the heaven with its stars, and is rooted in Hades. Under its other name, "Kharsak-kurra," or "Mountain of the East," it was identified with the present Mount Elwend, and was regarded as the spot where the ark had rested, and where the gods had their seat. A reference is made to it in Isa. xiv. 13. Both hymns illustrate the imagery and metaphor out of which grew the mythology of primeval Babylonia, and offer curious parallels to the Aryan hymns of the Rig-Veda. The cuneiform texts are lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. IV, 27, I, 2.
TWO ACCADIAN HYMNS
I
1 O shepherd,[1] Lord Tammuz, Bridegroom[2] of Istar! 2 Lord of Hades, Lord of Tul-Sukhba! 3 Understanding one, who among the papyri the water drinks not! 4 His brood in the desert, even the reed, he created not.[3] 5 Its bulrush in his canal he lifted not up. 6 The roots of the bulrush were carried away. 7 O god of the world, who among the papyri the water drinks not! .....[4]
[Footnote 1: The early Accadian kings frequently call themselves "shepherds." According to Berosus, Alorus, the first antediluvian king of Babylonia, gave himself the same title. Compare the Homeric [Greek: poimaen laon].]
[Footnote 2: "Khamir," literally "red" or "blushing one," in reference to the glow of the setting sun.]
[Footnote 3: Or, "was not green."]
[Footnote 4: Lacuna.]
II
1 O mighty mountain of Bel, Im-kharsak,[1] whose head rivals heaven, whose root (is) the holy deep! 2 Among the mountains, like a strong wild bull, it lieth down. 3 Its horn like the brilliance of the sun is bright. 4 Like the star of heaven[2] it is a prophet and is filled with sheen. 5 O mighty mother of Beltis, daughter of Bit-Esir: splendor of Bit-kurra,[3] appointment of Bit-Gigune, handmaid of Bit-Cigusurra![4] .....[5]
[Footnote 1: "Wind of the mountain."]
[Footnote 2: That is, Dilbat, "the prophet," or Venus, the morning-star.]
[Footnote 3: "The temple of the East."]
[Footnote 4: "The temple of the land of forests."]
[Footnote 5: Lacuna.]
ACCADIAN PROVERBS AND SONGS
TRANSLATED BY REV. A.H. SAYCE, M.A.
The following is a selection from an interesting collection of Accadian songs and proverbs, gjven in a mutilated reading-book of the ancient language which was compiled for the use of Assyrian (or rather Semitic Babylonian) students. These sentences were drawn up at a time when it was necessary for the scribes to be familiar with the old language of Accad, and to be able to translate it into Assyrian, and hence these phrases are of very great philological value, since they indicate often analogous words and various verbal forms. The Assyrian translation and the Accadian texts are arranged in parallel columns. Some of the proverbs must be taken from an agricultural treatise of the same nature as the "Works and Days" of Hesiod. Copies of the texts will be found in the "Cuneiform Inscriptions of Western Asia," Vol. II, 15, 16.
ACCADIAN PROVERBS
1 Door and bolt are made fast. 2 Oracle to oracle: to the oracle it is brought.[1] 3 The cut beam he strikes: the strong beam he shapes. 4 The resting-place of the field which (is) in the house he will establish. 5 Within the court of the house he feels himself small. 6 A heap of witnesses[2] as his foundation he has made strong. 7 Once and twice he has made gains;[3] yet he is not content. 8 By himself he dug and wrought.[4] 9 For silver his resting-place he shall buy. 10 On his heap of bricks a building he builds not, a beam he set not up. 11 A house like his own house one man to another consigns. 12 If the house he contracts for he does not complete, 10 shekels of silver he pays. 13 The joists of his wall he plasters. 14 In the month Marchesvan,[5] the 30th day (let him choose) for removal. 15 (Let him choose it, too,) for the burning of weeds. 16 The tenant of the farm two-thirds of the produce on his own head to the master of the orchard pays out.
[Footnote 1: That is, "compared."]
[Footnote 2: Accadian "izzi ribanna," Assyrian "igar kasritu" ("heap of covenant"), like the Hebrew "Galeed," Aramaic "Yegar-sahadutha" (Gen. xxxi. 47).]
[Footnote 3: That is, "the more a man has, the more he wants."]
[Footnote 4: That is, "if you want a thing done, do it yourself."]
[Footnote 5: October.]
ACCADIAN SONGS
26 (If) evil thou hast done, (to) the sea forever ...[1] thou goest. 23 My city bless: among my men fully prosper me. 26 Bless everything; and to (my) dress be favorable. 28 Before the oxen as they march in the grain thou liest down. 30 My knees are marching, my feet are not resting: with no wealth of thine own, grain thou begettest for me. 34 A heifer am I; to the cow I am yoked: the plough-handle is strong; lift it up, lift it up! 53 May he perform vengeance: may he return also (to him) who gives. 55 The marsh as though it were not he passes;[2] the slain as though they were not ...[3] he makes good. 57 To the waters their god[4] has returned: to the house of bright things he descended (as) an icicle: (on) a seat of snow he grew not old in wisdom. ....[3] 10 Like an oven (which is) old against thy foes be hard. 15 Thou wentest, thou spoiledst the land of the foe; (for) he went, he spoiled thy land, (even) the foe. 18 Kingship in its going forth (is) like a royal robe(?) 19 Into the river thou plungest, and thy water (is) swollen at the time:[5] into the orchard thou plungest, and thy fruit (is) bitter. 34 The corn (is) high, it is flourishing; how is it known? The corn (is) bearded, it is flourishing; how is it known? 42 The fruit of death may the man eat, (and yet) the fruit of life may he achieve.
[Footnote 1: Lacuna.]
[Footnote 2: I have translated this line from the Accadian, the Assyrian text being wanting, and the words "a recent lacuna" being written instead. This makes it clear that the scribe who copied the tablet for Assur-bani-pal's library did not understand Accadian and could not therefore supply the translation.]
[Footnote 3: Lacunae.]
[Footnote 4: This seems to be quoted from a hymn describing the return of Oannes to the Persian Gulf.]
[Footnote 5: See "Cuneiform Inscriptions of Western Asia," vol. i. 25, 10.]
BABYLONIAN PUBLIC DOCUMENTS CONCERNING PRIVATE PERSONS
EDITED BY MM. OPPERT AND MENANT
These translations are taken from a French work published by Dr. Oppert and M. Menant; [Footnote: The title of the work is "Documents juridiques de l'Assyrie et de la Chaldee," par J. Oppert et J. Menant, Paris, 1877.] the versions have been revised, in some essential points, for the "Records of the Past," by Dr. Oppert, who holds himself personally responsible for the exact representation of the sense of these documents; but on account of the unusual difficulty of these texts, the reader may easily be convinced that for a long time yet, and particularly in details of minor importance, there will remain room enough for a conscientious improvement of all previous translations.
BABYLONIAN PRIVATE CONTRACTS
THE STONE OF ZA'ALEH
This document, engraved on a small broken slab of basalt, is dated from the first year of the reign of Marduk-idin-akhe. It was discovered long ago in the small mound of Za'aleh, on the left bank of the Euphrates, a few miles northwest of Babylon. The text forms two columns of cursive Babylonian characters; the first column is extremely damaged. Though defaced, this contract offers some interest by its differing from other documents of the aforesaid reign. It has been published in the first volume of the collection of the British Museum ("W.A.I.," pl. 66), and translated for the first time by Dr. Oppert, "Expedition en Mesopotamie" t. i, p. 253.
COLUMN I
Covenant which in the town of Babylon, in the month Sebat, in the first year of Marduk-idin-akhe, the mighty King, the men of M ..., have agreed:
The waters of the river ...,[1] and the waters of the canals did not go through....[2]
[Footnote 1: Lacuna.]
[Footnote 2: Lacuna of several lines.]
COLUMN II
....[1] and all the streams which exist at the mouth of the river Salmani. Therefore, Aradsu, son of Erisnunak, has agreed to (aforesaid things) for the times to come, in giving his signature to this tablet.
Bit-Karra-basa, son of Hea-habal-idin, Governor of the town of Isin; Babilayu, son of Sin-mustesir, Chief; Malik-akh-idinna, son of Nigazi, Chief of the ru-bar;[2] Tab-asap-Marduk, son of Ina-e-saggatu-irbu, a Scribe; Zikar-Nana, son of ...[1] Bin, sabil; Nabu-mumaddid-zir, a servant, son of Zikar-Ea, a Governor; and Nabu-idin-akhe, son of Namri, have fixed it in the furnitures of the house.
In the town of Babylon, on the 30th of Sebat (January), in the first year of Marduk-idin-akhe, the mighty King.
The Masters of the Royal Seal have granted approbation.
[Footnote 1: Lacuna of several lines.]
[Footnote 2: Unknown dignity.]
THE PARIS MICHAUX STONE
This monument is so called from the name of the traveller by whom it was brought over to France in 1800. It was discovered near the Tigris, not far from the ruins of the ancient city of Ctesiphon. It is an ovoid basalt stone of seventeen inches in height, by twenty-four in circumference. The upper part is decorated with symbolical figures spread over nearly one-third of the monument; one of the sides is divided in two parts. At the top the moon crescent and the sun are represented; in a somewhat lower place there are four altars; two on the right support tiaras; the other two are adorned with two symbolical figures. In the middle a winged goat kneeling; the lower part of the animal is hidden by the image of another altar. The second part contains two altars; one of them bears a sort of arrow-head which for a long time has been taken for the symbol of the Cuneiform writing, because it resembles the element of these characters, On the other part there is a triangular symbol, then, between both altars, two kneeling monsters; only the fore part of their body is visible. On the left behind the altar there is to be seen a symbolical figure preceding a downward pointed arrow. On the back side of the monument there is a scorpion, a bird roosting. On the ground there is a bird, on the head of which is to be seen an unknown symbol composed of two other monsters, one bears a bird's head, and the other has a hideous horned face; the rest of the body is wrapped up in a sort of sheath; opposite to which a dog kneeling. The top of the stone is bordered with an immense snake; its tail extends into the very inscriptions, its head touches the head of the dog. On each side of the monument in its lower part, there are two columns of cuneiform texts, which contain altogether ninety-five lines.
This monument is now kept since 1801 in the "Cabinet des Medailles" at Paris (No. 702). Since that epoch it has always attracted the attention of scholars; it was published by M. Millin in 1802, "Monuments inedits" t. I, pl. viii, ix. Muenter first attempted to explain the symbolical figures ("Religion der Babylonier," p. 102, pl. III). Sir Henry Rawlinson has also published the inscription again, in "W.A.I.," Vol. I, p. 70. The sense of this text has been fixed for the first time, in 1856, by M. Oppert's translation in the "Bulletin Archeologique de l'Atheneum Francais" After this translation, Mr. Fox Talbot gave one in 1861, in the "Transactions of the Royal Asiatic Society," Vol. XVIII, p. 54.
COLUMN I
20 hin of corn is the quantity for seeding an arura.[1] The field is situated near the town of Kar-Nabu, on the bank of the river Mekaldan, depending of the property of Kilnamandu.
The field is measured as follows:[2] Three stades in length toward the East, in the direction of the town of Bagdad; three stades in length toward the West, adjoining the house of Tunamissah; 1 stade 50 fathoms[3] in breadth toward the North, adjoining the property of Kilnamandu; 1 stade 50 fathoms up in the South, adjoining the property of Kilnamandu.
Sirusur, son of Kilnamandu, gave it for all future days to Dur-Sarginaiti, his daughter, the bride[4] of Tab-asap-Marduk, son of Ina-e-saggatu-irbu (the pretended), who wrote this; and Tab-asap-Marduk, son of Ina-e-saggatu-irbu, who wrote this in order to perpetuate without interruption the memory of this gift, and commemorated on this stone the will of the great gods and the god Serah.
[Footnote 1: Or the great U, namely, of the field in question.]
[Footnote 2: Dr. Oppert's first translation of this passage, which is to be found in almost all documents of this kind, has been corrected in "L'Etalon des mesures assyriennes," p. 42. The field of Kilnamandu was a rectangle of 1-5/6 stades in breadth and 3 stades long, viz., 5-1/2 square stades, amounting to 19.64 hectares, or 48-1/2 English acres. The Stone of Micheux is the only one which affords a valuation of the land.
The arura (great U) is valued at 88 hectares, 207 acres in the Babylonian system; a hin is almost 3 litres, or 5 pints and a quarter; 20 hins, therefore, are somewhat more than 13 gallons. The fertility of the Babylonian soil was renowned in antiquity. See Herodotus i. 193.]
[Footnote 3: A fathom, 10-1/3 feet, is the sixtieth part of a stade, 620 feet.]
[Footnote 4: This word is explained in a syllabary copied by Dr. Oppert in 1855, but which has never been published. The three signs of the ideogram ("Bit-gigunu-a") are rendered by "kallatu" ("a bride"), and this very important statement put the translator on the track of the right interpretation.]
COLUMN II
Whosoever in the process of time, among the brothers, the sons, the family, the men and women, the servants both male and female, of the house of Kilnamandu, either a foreigner, or a guest, or whosoever he may be (or anyone else), who will destroy this field, who will venture to take away the boundary-stone, or will vindicate it: whether he consecrate this field to a god, or earn it for his superior, or claim it for himself, or change the extent, the surface, or the limits, that he reaps new harvests (crops); or who will say of the field with its measures, "There is no granter;" whether he call forth malediction and hostility on the tablets; or establish on it anyone other who change these curses, in swearing: "The head is not the head;" and in asserting: There is no evil eye;[1] whosoever will carry elsewhere those tablets; or will throw them into the water; will bury them in the earth; will hide them under stones; will burn them with fire, will alter what is written on them, will confine them into a place where they might not be seen; that man shall be cursed:
May the gods Anu, El, Hea, the Great Goddess, the great gods, inflict upon him the utmost contumely, extirpate his name, annihilate his family.
May Marduk, the great Lord of eternity without end, bind him in fetters which cannot be broken.
May Samas, the great Judge of heaven and earth, judge his unpunished misdeeds, and surprise him in flagrant deeds.
May Sin, the brilliant (Nannar), who dwells in the sacred heavens, clothe him in leprosy as in a garment, and give him up to the wild beasts that wander in the outsides of the town.
May Istar, the Queen of heaven and earth, carry him off, and deliver him for avenge to the god and the king.
May Ninip, son of the zenith, son of El the sublime, take away his lands, funds, and limits.
May Gula, the great Queen, the wife of Ninip, infilter into his bowels a poison which cannot be pushed out, and may he void blood and pus like water.
May Bin, the great Guardian of heaven and earth, the son of the warrior Anu, inundate his field.
May Serah destroy his firstborn; may he torture his flesh, and load his feet with chains.
May Nabu, the supreme Watcher, strike him with misfortune and ruin, and blast his happiness that he not obtain it, in the wrath of his face.
May all the great gods whose names are recorded on this tablet, curse him with irrevocable malediction, and scatter his race even to the last days.
[Footnote 1: This seems to be a usual formula.]
(This monument is equally engraved on a black basalt stone; it offers the same arrangement as the stone of Michaux. The analogous documents show that numerous inaccuracies have been committed.
In the upper part there occur the same altars, tiaras, birds, as well as the above-mentioned goat, dog, scorpion, and snake. The surface of the basso-relievo is also covered with Cuneiform writing.
The inscriptions are arranged in four columns, and take both sides of the monument. The first column originally finished at the 30th line; it seems to have been completed by four lines, which contain one of the essential articles of the contract, but which evidently are not in their right place, and had been actually forgotten in the original engraving.
On the margins and the bassso-relievo many additions and repetitions are to be read, which also prove the engraver's carelessness or precipitation.)
20 hins[1] of corn are sufficient to seed an arura,[2] a field in the land of Zunire,[3] on the bank of the river Zirzirri, belonging to the house of Ada.
Marduk-idin-akhe, King of Babylon, has thus sentenced according to the laws of the country of Assur. Bin-zir-basa, his Minister, has favored Marduk-ilusu, son of Ina-e-saggatu-irbu,[4] who has written this to the King of Babylon: I say, He has loaded me with favors, and I proclaim that this rating has been made according to the epha[5] of the King of Babylon.
20 hin of corn are sufficient to seed an arura. Bin-zir-basa, the Lieutenant (of the King) has invested him with it, and (the measurer of lands) has thus measured it for the time to come.
In the length[6] above toward the North, turned to the river Zirzirri, adjoining the house of Ada, and the field of the house of the Satraps. In the length below, toward the South of the river Atab-du-Istar, adjoining the house of Ada. In breadth above toward the East, adjoining the limits of Bit-ulbar. In breadth below toward the West, adjoining the house of Ada.
According to the law of Marduk-idin-akhe, King of Babylon, servant of the gods of the City of the eternal fire,[7] it was so measured by Bel-zir-kini, son of Zikar-Istar, the measurer of the field.
In the town of Dindu, in the month of Tebet, on the 28th day (December) in the 10th year of Marduk-idin-akhe, King of Babylon.
In the presence of Bet-ulbar-sakimu, son of Bazi, Chief of the ru-bar of the countries;
in the presence of Babilai, son of Sin-mustesir,[8] Chief of the head Rulers of the country;
in the presence of Hea-Kudurri-ibni, son of Zikar-Ea, Governor of the provinces;
in the presence of Bel-nasir-habal, son of the Chief of the rubar of the orders in the provinces;
in the presence of Takisa-belit, son of Riu-simti;
in the presence of Uballitsu, son of Karistiya-napasti;
in the presence of Bel-idin-akh, son of Suti;
in the presence of Sukamuna[9]-idin, son of Meliharbat;
in the presence of Isu-il, son of Habliya;
in the presence of Bel-akhesu, son of Meliharbat;
in the presence of Nis-bet-ulbar, son of Ulamhala;
in the presence of Sumidu, son of Marduk-kabuya, Prefect of the house of Ada;
in the presence of E-saggatu-bunuya, hazan[10] of the house of Ada;
in the presence of Babrabtatutai, son of Sar-Babil-Assurissi;
in the presence of Sadu-rabu-kabuya, Judge;
in the presence of Marduk-nasir, son of Gamilu.
Whoever in the process of time, among the brothers, the sons, among the near relations, the allies of the family of the house of Ada, would claim this land, would nourish against it bad designs, or would suggest them; whoever would utter these words, "There is no giver," who would say, "There is no sealer," or whosoever will say, "I deny that there is a master of the house of Ada, that there is a Chief in the house of Ada; that there is a hazan of the house of Ada; or that there is either a speculator for the house of Ada; or a gitta[11] of the house of Ada; or a sumtalu; or a lubattu; or an aklu; or a kisirtu in the house of Ada;" or he will say, "The confiscation has been pronounced;" whether he say: "This field has no measurer," or say, "This seal is not of a sealer" (who has the right to); or whoever will take possession of this field; or consecrate it to the gods; or claim it for himself; or alter its surface, circumference and limits; or construct buildings on this land, and in the middle of this field (that man will be cursed):
The gods who are inscribed on this tablet, all those whose name is commemorated herein, will curse him with irrevocable curses.
May the gods Anu,[12] Bel, Hea, these great gods, torment him and overwhelm him; that ...[13]
May Marduk, the great Lord of eternity without limits, fetter him with inextricable bonds.
May Nebo, the supreme minister, overthrow the surface, circumference, and limits of his properties.
May Bin, the great Lord of heaven and earth, cause the streams of his river to overflow[14] ... have his progeny circumcised, and load his feet with a heavy chain.
May Sin, who turns around heaven, envelop his body with leprosy as in a garment.
May Samas, the bright Judge of heaven and earth, judge his lawsuit, and have him seized in deed doing.
May Istar, the goddess of heaven and earth, deliver him to the vengeance of the gods and of the King.
May Gula, the Sovereign Lady, the great wife of Ninip, infilter into his bowels with a poison that will not leave him, and may he void pus and blood like water.
May Ninip, the god of boundaries, filium camelas inire cogat.[15]
May Nergal, the god of arms and bows, break his arrows.
May Zamal, the King of battles, prevent him in the midst of the fray from taking a prisoner.
May Turda, the Keeper of the images of the great gods, walking in the right ways of the gods, besiege his door during the night.
May Iskhara, the goddess of the ancient customs, not hear him in the battles.
May Malik, the great Master of Heaven,[16] while he sins cause him to be slain in the act.
May all the gods that are on this stone, whose name is commemorated, curse him with irrevocable curses.
(The lines at the end of the first column read as follows:)
[17]If anybody swears thus: This head is not a head ...[17] or institutes here an outlaw or a causer of mischief, immerse them in the waters, bury them in the earth, hide them under a heap of stones, destroy them by fire.
(On the edge of the second column:)
May the gods whose image is on this table, and whose name is invoked, curse him with irrevocable curses.
(On the edge of the fourth column:)
The horses ...[18] the Master of the house of Ada may dispose of them after him. 30 horses, 25 buffaloes, 3 mares in the fields are not inclosed in the decree of the King of Babylon; Bin-zir-basa has ascribed it for the benefit of Mahanitu, after Marduk-ilusu, son of Ina-e-saggatu-irbu.
The Chief of the rubar of the house of Ada has said it (named and pronounced) to Marduk-ilusu, son of the Scribe of Marduk-idin-akhe, King of Babylon, and Ina-e-saggatu-irbu, the Scribe, the field, this one has[19] ... owner of the house of Ada, has given it for the days to come, and has yielded it up.
(A great many short inscriptions are placed over the basso-relievos.
1. The smallest of them is placed over a kind of lyre. It reads:
In sum, an epha and a half.
2. Entangled between the branches of an object difficult to design and the horns of a goat, occurs a sentence which has not been translated.
3. The word "nase" is written between and the altar supporting a triangular object.
4. A legend of three lines is engraved between the mentioned altar, and a horned animal.)
So that he may not devastate the land of Zunire, nor the dwellings which are belonging to the Governor of Zunire.
5. Under an undetermined object, opposite to the nose of the above-mentioned fantastical animal is written a sentence composed of a perpendicular line and four lines parallel to the circumference.)
That he will not acknowledge either the kisirtu or the tribute of this house, or the Prefect, or the hazan of the house of Ada.
6. Below the preceding one.
Either the author of the treaty, or the hazan of the land of Zunire.
7. Included between the roost and the back of the dog occurs another sentence which has not been translated.
8. Across the symbolical figures [commencement obscure]:
That he might not watch upon the streets of Bit-Ada.
9. Between the scorpion and the back of the snake.
That he may pay the rent of the land.
10. Over the head of the snake.
That in his abode, there may not be any power, any judge, any implorer.
[Footnote 1: Twenty hins are equal to 60 litres, 13-1/4 gallons.]
[Footnote 2: Great U, the standard agrarian measure.]
[Footnote 3: The country is unknown; the river Zirzirri is also mentioned elsewhere.]
[Footnote 4: This name signifies, "In the Pyramid he will increase."]
[Footnote 5: The valuations of the estates are made by the quantity of corn required to seed them, as it is the case in rabbinical literature, where the unity is a beth-sea, or the surface seeded by a sea. Therefore the epha of the king (royal epha) is quite in its place: the epha is varying from 32 to 36 pints.
The text itself states the royal endowment of a perhaps conquered land.]
[Footnote 6: There is no valuation of the field. An error crept into the French transliteration; "us" is not "a stade," but the word "length."]
[Footnote 7: This is the city generally read "Agade."]
[Footnote 8: Person already mentioned in the Za-aleh Stone.]
[Footnote 9: The god Sukamanu occurs elsewhere.]
[Footnote 10: The "hazan" seems to be a superintendent.]
[Footnote 11: By an error, this line is omitted in the French work; the Assyrian words are not yet understood.]
[Footnote 12: In the text is nu.]
[Footnote 13: Lacuna.]
[Footnote 14: The passage is very obscure; if Dr. Oppert's idea is correct, there is an allusion to the detested custom of circumcision, the performance of which was regarded as an affliction.]
[Footnote 15: See Lev. xx. 15.]
[Footnote 16: "Gara anna."]
[Footnote 17: In the French work, this passage has been left untranslated.]
[Footnote 18: Lacunae.]
[Footnote 19: Here are two very obscure words.]
CONTRACT OF HANKAS
(The fourth monument of the reign of Marduk-idin-akhe is a black basalt stone of nearly the same size and arrangement as the preceding. At the top we also see analogous symbols disposed in a similar way. The inscription has but two colums, and occupies but one side of the monument; on the other, the image of the King is engraved, and near the garment of the King, represented by the basso-relievo, the three lines of the beginning are repeated at the end of the document.)
By this table, the author of the everlasting limits has forever perpetuated his name.[1]
25 hins[2] of corn are sufficient to seed an arura,[3] in a field lying on the bank of the river Besim, belonging to Hankas.
In length[4] above toward the North, adjoining the property of Hankas; in length below toward the South, adjoining the property of Imbiyati; in breadth above toward the West, adjoining the property of Hankas; in breadth below toward the East, limited by the river Besim.
Such is what Marduk-nasir, Captain of the King, has received from the hands of Nis-Bel, son of Hankas. He has paid the price for it. Sapiku son of Itti-Marduk-balat, son of Zikar-Ea, is the measurer[5] of the field.
Weights of 1 Chariot with its team of horses[6] 100 silver 6 Harnesses 300 " 1 Ass from Phoenicia 30 " 6 Harnesses, 1 Ass from Phoenicia 50 " Weights of 1 Mule 15 silver 1 Cow (pregnant) 30 " 30 Measures of corn, 60 Measures of 12 epha[7] 137 " 1 Hemicorion, 10 Shovels of 4 epha 16 " 2 Dogs, good 12 " 9 Greyhounds from the East 18 " 1 Hunting dog 1 " 1 Shepherd dog 1 " 1 Dog (bloodhound[8]) 6 " Total 616[9] (weights of) silver.
Such is what Nis-Bel, son of Hankas, has paid in the hands of Marduk-nasir, Captain of the King, as equivalent of the price of a field of 25 hins of (grain).
At any epoch whatever, in the days to come (or process of time) either an aklu,[10] or a no-servant, or a farmer, or a husbandman, or a workman, or any other guardian who presents himself, and who settles in the house of Hankas, and will endeavor to lay waste this field, will earn its first-fruits, will turn it over, will plough it (mix up the earth), will have it put under water, who will occupy this property by fraud or violence and will settle in its territories, either in the name of the god, or in the name of the King, or in the name of the representative of the Lord of the country, or in the name of the representative of the house, or in the name of any person whatever, whoever he may be, who will give it, will earn the harvest of the land, will say,[11] "These fields are not granted as gifts by the King"; whether he pronounce against them the holy malediction or he swears by these words, "The head is not the head"; and establish anyone therein, in saying, "There is no eye"; or who will carry away this tablet, or will throw it into the river, or will break it into pieces, or will bury it under a heap of stones, or will burn it by fire, or will bury it in the earth, or will hide it in a dark place, that man (shall be cursed):
May the god Anu, Bel, Hea, the great gods, afflict him and curse him with maledictions which are not (retracted).
May the god Sin, the splendid in the high heaven, envelop all his members with incurable leprosy until the day of his death; and expel him to the farthest limits like a wild beast.
May Samas, the Judge of heaven and earth, fly before him; that he change into darkness the light of the day.
May Istar, the Sovereign, the Queen of the gods, load him with infirmities and anguish of illness like arrows, may she increase (day and night his pains,) so that he runs about like a dog, in the ways of his town.
May Marduk, the King of heaven and earth, the Lord of the eternity without end, entangle his weapons with bonds which cannot be broken.
May Ninip, the god of crops and boundaries, sweep away its limits and tread upon his crops, and remove its limit.
May Gula, the mother (nurse), the great Lady, infect his bowels with a poison, and that he void pus and blood like water.
May Bin, the supreme Guardian of heaven and earth, inundate his field like a ...[12]
May Serah suffocate his first-born.
May Nabu, the holy minister of the gods, continually pour over his destinies laments and curses; and blast his wishes.
May all the great gods whose name is invoked on this table, devote him to vengeance and scorn, and may his name, his race, his fruits, his offspring, before the face of men perish wretchedly.
By this table, the author of the everlasting limits has forever perpetuated his name.
[Footnote 1: See at the end.]
[Footnote 2: These 25 hins represent 75 litres, 16 gallons and a half, for seeding a surface of 207 acres.]
[Footnote 3: The great U, or arura.]
[Footnote 4: Again in this deed no statement is given in account of the measurings. The space is determined merely by the indication of the boundaries.
This document is also the charter of a royal donation: it is not clear whether the below-mentioned objects are the price, or if, what is much more verisimilar, they are only the accessoria of the field.]
[Footnote 5: Measurer is expressed by "masi-han."]
[Footnote 6: Cf. I Kings x. 29: "A chariot ... of Egypt for 600 shekels of silver; and a horse for 150."]
[Footnote 7: It is a question here of the utensils used for measuring, viz., thirty of one kind, and sixty of another.]
[Footnote 8: The quality of the dogs is somewhat uncertain.]
[Footnote 9: There is evidently a fault in the total number, 616 instead of 716.
A weight of silver may be an obolus, the 360th part of a mina.]
[Footnote 10: The "akli," who were at the royal court, may have been legists.]
[Footnote 11: All these are formulae solennes, as in the Roman law.]
[Footnote 12: Obscure.]
TRANSLATION OF AN UNEDITED FRAGMENT
Five-sixths of an artaba[1] of corn sows an arura, a field situated on the Euphrates.
....adjoining ... wide ... adjoining ... a field in great measure ... Zirbet-u-Alzu ... and for the days to come he has given ... this table ... sin-idin ... son of Tuklat-habal-Marduk, Governor of the town of Nisin. Bani-Marduk, son of Tuklat ... Malik-kilim, son of Tuklat ... Chief of ... An-sali ... son of Zab-zib-malik ... Malik-habal-idin, of the town of Balaki ... Chief of Sin-idin-habal ... May he cause him to perish ... and his offering.[2]
[Footnote 1: The artaba was 3 epha, 18 hins; the mentioned quantity of 15 hins necessary to seed this very fertile field is only 79 pints.]
[Footnote 2: Dr. Oppert copied this text twenty years ago; he does not know whether since that time any other piece of the stone has been discovered.]
GREAT INSCRIPTION IN THE PALACE OF KHORSABAD
TRANSLATED BY DR. JULIUS OPPERT
The document of which I publish a translation has been copied with admirable precision by M. Botta in his "Monuments de Ninive" There are four specimens of this same text in the Assyrian palace, which bear the title of Inscriptions of the Halls, Nos. iv, vii, viii, and x.
There is another historical document in the palace of Khorsabad containing more minute particulars, and classed in a chronological order, which I translated in my "Dur-Sar-kayan," 1870, and in the "Records of the Past," Vol. VII.
The several copies of this document have been united in one sole text in a work which I published in common with M. Menant in the "Journal Asiatique," 1863.
I published my translation of the "Great Inscriptions of Khorsabad," in the "Annales de Philosophie Chretienne," July and August, 1862, tom. V (New Series), p. 62; then in my "Inscriptions des Sargonides," p. 20 (1862). The same text was inserted in the work which I edited in communion with my friend M. Joachim Menant, entitled "La Grande Inscription des Salles de Khorsabad," "Journal Asiatique," 1863. Some passages have been since corrected by me in my "Dur-Sarkayan," Paris, 1870, in the great work of M. Victor Place, and these corrections have been totally admitted by M. Menant in a translation which he has given in his book, "Annales des Rois d'Assyrie," Paris, 1874, p. 180. As the reader may easily convince himself in collating it with my previous attempts, this present translation is now amended according to the exigencies of the progressing science of Assyriology, as it is now understood.
GREAT INSCRIPTION OF THE PALACE OF KHORSABAD
1 Palace of Sargon, the great King, the powerful King, King of the legions, King of Assyria, Viceroy of the gods at Babylon, King of the Sumers and of the Accads, favorite of the great gods.
2 The gods Assur, Nebo, and Merodach have conferred on me the royalty of the nations, and they have propagated the memory of my fortunate name to the ends of the earth. I have followed the reformed precepts of Sippara, Nipur, Babylon, and Borsippa; I have amended the imperfections which the men of all laws had admitted.
3 I have reunited the dominions of Kalu, Ur, Orchoe, Erikhi, Larsa,[1] Kullab, Kisik, the dwelling-place of the god Laguda; I have subdued their inhabitants. As to the laws of Sumer[2] and of the town of Harran, which had fallen into desuetude from the most ancient times, I have restored to fresh vigor their forgotten customs.
4 The great gods have made me happy by the constancy of their affection, they have granted me the exercise of my sovereignty over all kings; they have re-established obedience upon them all. From the day of my accession there existed no princes who were my masters; I have not, in combats or battles, seen my victor. I have crushed the territories of the rebels like straws, and I have struck them with the plagues of the four elements. I have opened innumerable deep and very extensive forests, I have levelled their inequalities. I have traversed winding and thick valleys, which were impenetrable, like a needle, and I passed in digging tanks dug on my way.
5 By the grace and power of the great gods, my Masters, I have flung my arms; by my force I have defeated my enemies. I have ruled from Iatnan,[3] which is in the middle of the sea of the setting sun, to the frontiers of Egypt and of the country of the Moschians, over vast Phoenicia, the whole of Syria, the whole of guti muski[4] of distant Media, near the country of Bikni, to the country of Ellip, from Ras which borders upon Elam, to the banks of the Tigris, to the tribes of Itu, Rubu, Haril, Kaldud, Hauran, Ubul, Ruhua, of the Litai who dwell on the borders of the Surappi and the Ukne, Gambul, Khindar, and Pukud.[5] I have reigned over the suti hunters who are in the territory of Iatbur, in whatever it was as far as the towns of Samhun, Bab-Dur, Dur-Tilit, Khilikh, Pillat, Dunni-Samas, Bubi, Tell-Khumba, which are in the dependency of Elam,[6] and Kar-duniyas[7] Upper and Lower, of the countries of Bit-Amukkan, Bit-Dakkur, Bit-Silan, Bit-Sa'alla, which together form Chaldea in its totality, over the country of Bit-Iakin, which is on the sea-shore, as far as the frontier of Dilmun. I have received their tributes, I have established my Lieutenants over them as Governors, and I have reduced them under my suzerainty.
6 This is what I did from the beginning of my reign to my fifteenth year of reign: I defeated Khumbanigas, King of Elam, in the plains of Kalu.
7 I besieged and occupied the town of Samaria, and took 27,280 of its inhabitants captive. I took from them 50 chariots, but left them the rest of their belongings. I placed my Lieutenants over them; I renewed the obligation imposed upon them by one of the Kings who preceded me.[8]
8 Hanun, King of Gaza, and Sebech, Sultan[9] of Egypt, allied themselves at Rapih[10] to oppose me, and fight against me; they came before me, I put them to flight. Sebech yielded before my cohorts, he fled, and no one has ever seen any trace of him since. I took with my own hand Hanun, King of Gaza.
9 I imposed a tribute on Pharaoh, King of Egypt; Samsie, Queen of Arabia; It-amar, the Sabean, of gold, sweet smelling herbs of the land, horses, and camels.
10 Kiakku of Sinukhta had despised the god Assur, and refused submission to him. I took him prisoner, and seized his 30 chariots and 7,350 of his soldiers. I gave Sinuhta, the town of his royalty, to Matti from the country of Tuna, I added some horses and asses to the former tribute and appointed Matti as Governor.
11 Amris of Tabal, had been placed upon the throne of Khulli his father; I gave to him a daughter and I gave him Cilicia[10] which had never submitted to his ancestors. But he did not keep the treaty and sent his ambassador to Urzaha, King of Armenia, and to Mita, King of the Moschians, who had seized my provinces. I transported Amris to Assyria, with his belongings, the members of his ancestors' families, and the magnates of the country, as well as 100 chariots; I established some Assyrians, devoted to my government, in their places. I appointed my Lieutenant Governor over them, and commanded tributes to be levied upon them.
12 Jaubid of Hamath, a smith,[12] was not the legitimate master of the throne, he was an infidel and an impious man, and he had coveted the royalty of Hamath. He incited the towns of Arpad, Simyra, Damascus, and Samaria to rise against me, took his precautions with each of them, and prepared for battle. I counted all the troops of the god Assur; in the town of Karkar which had declared itself for the rebel, I besieged him and his warriors, I occupied Karkar and reduced it to ashes. I took him, himself, and had him flayed, and I killed the chief of the rioters in each town, and reduced them to a heap of ruins. I recruited my forces with 200 chariots and 600 horsemen from among the inhabitants of the country of Hamath and added them to my empire.
13 Whilst Iranzu of Van[13] lived, he was subservient and devoted to my rule, but fate removed him. His subjects placed his son Aza on the throne. Urzaha the Armenian intrigued with the people of Mount Mildis, Zikirta, Misiandi, with the nobles of Van, and enticed them to rebellion; they threw the body of their Master Aza on the top of the mountains. Ullusun of Van, his brother, whom they had placed on his father's throne, did homage to Urzaha, and gave him 22 fortresses with their garrisons. In the anger of my heart I counted all the armies of the god Assur, I watched like a lion in ambush and advanced to attack these countries. Ullusun of Van saw my expedition approaching, he set out with his troops and took up a strong position in the ravines of the high mountains. I occupied Izirti the town of his royalty, and the towns of Izibia and Armit, his formidable fortresses, I reduced them to ashes. I killed all that belonged to Urzaha the Armenian, in these high mountains. I took with my own hand 250 royal members of his family. I occupied 55 royal towns of which 8 were ordinary towns and 11 impregnable fortresses. I reduced them to ashes. I incorporated the 22 strong towns, that Ullusun of Van had delivered to him with Assyria. I occupied 8 strong cities of the country of Tuaya and the districts of Tilusina of Andia; 4,200 men, with their belongings, were carried away into slavery.
14 Mitatti, of Zikirta, had secured himself against my arms; he and the men of his country had fled into the forests; no trace of them was to be seen. I reduced Parda, the town of his royalty to ashes; I occupied twenty-three great towns in the environs, and I spoiled them. The cities of Suandakhul and Zurzukka, of the country of Van, took the part of Mitatti; I occupied and pillaged them. Then I took Bagadatti of the Mount Mildis, and I had him flayed. I banished Dayaukku and his suite to Hamath, and I made them dwell there.
15 Then Ullusun heard in his high mountains of my glorious exploits: he departed in haste like a bird, and kissed my feet; I pardoned his innumerable misdeeds, and I blotted out his iniquities. I granted pardon to him; I replaced him upon the throne of his royalty. I gave him the two fortresses and the 22 great towns that I had taken away from Urzaha and Mitatti. I endeavored to restore peace to his country. I made the image of my Majesty: I wrote on it the glory of the god Assur, my Master, I erected many fac-similes of it in Izirti, the town of his royalty.
16 I imposed a tribute of horses, oxen, and lambs upon Ianzu, King of the river country, in Hupuskia, the town of his power.
17 Assurlih, of Kar-Alla, Itti, of Allapur, had sinned against Assur and despised his power. I had Assurlih flayed. I banished the men of Kar-Alla, whoever they were, and Itti, with his suite, I placed them in Hamath.
18 I took the inhabitants of the towns of Sukkia, Bala, Ahitikna, Pappa,[14] Lallukni away from their homes; I made them dwell at Damascus in Syria.
19 I occupied the 6 towns of the country of Niksamma, I took with my own hand Nirisar, Governor of the town of Surgadia; I added these towns to the satrapy of Parsuas.[15]
20 Bel-sar-usur[16] was King of the town of Kisisim; I had him transported to Assyria with all that he possessed, his treasure, the contents of his palace; I put my Lieutenant in as Governor of the town, to which I gave the name of Kar-Marduk. I had an image made of my Majesty and erected it in the middle of the town. I occupied 6 towns in the neighborhood and I added them to his government.
21 I attacked and conquered Kibaba, Prefect of the town of Kharkhar, I took him and the inhabitants of his country captive, I rebuilt this city and made the inhabitants of the provinces, that my arm had conquered, live there. I placed my Lieutenant as Governor over them. I named the town Kar-Sarkin; I established the worship of the god Assur, my Master, there. I erected an image of my Royal self. I occupied 6 towns in the environs, and added them to his government.
22 I besieged and took the towns of Tel-Akhi-tub, Khindau, Bagai, and Anzaria; I transported the inhabitants of them to Assyria. I rebuilt them; I gave them the names of Kar-Nabu, Kar-Sin, Kar-Ben, Kar-Istar.
23 To maintain my position in Media, I have erected fortifications in the neighborhood of Kar-Sarkin. I occupied 34 towns in Media and annexed them to Assyria and I levied annual tributes of horses upon them.
24 I besieged and took the town of Eristana, and the surrounding towns in the country of Bait-Ili; I carried away the spoil.
25 The countries of Agag[17] and Ambanda,[18] in Media, opposite the Arabs of the East, had refused their tributes, I destroyed them, laid them waste, and burnt them by fire.
26 Dalta of Ellip was subject to me, and devoted to the worship of Assur; 5 of his towns revolted and no longer recognized his dominion. I came to his aid, I besieged and occupied these towns, I carried the men and their goods away into Assyria with numberless horses.
27 Urzana, of the town of Musasir, had attached himself to Urzaha the Armenian, and had refused me his allegiance. With the multitude of my army, I covered the city of Musasir as if it were with ravens, and he to save his life, fled alone into the mountains.
28 I entered as a Ruler into Musasir. I seized as spoil Urzana's wife, sons and daughters, his money, his treasures, all the stores of his palace whatever they were, with 20,100 men and all that they possessed, the gods Haldia and Bagabarta, his gods, and their holy vessels in great numbers.
29 Urzaha, King of Armenia, heard of the defeat of Musasir and the carrying away of the god Haldia[19] his god, he cut off his life by his own hands with a dagger of his girdle. I held a severe judgment over the whole of Armenia. I spread over the men, who inhabit this country, mourning and lamentation.
30 Tarhunazi, of the town of Melid, sought for revenge. He sinned against the laws of the great gods, and refused his submission. In the anger of my heart, I crushed like briars Melid, which was the town of his kingdom, and the neighboring towns. I made him, his wife, sons and daughters, the slaves of his palace whoever they were, with 5,000 warriors, leave Tel-Garimmi; I treated them all as booty. I rebuilt Tel-Garimmi; I had it entirely occupied by some archers from the country of Khammanua, which my hand had conquered, and I added it to the boundaries of this country. I put it in the hands of my Lieutenant, and I restituted the surface of the dominion, as it had been in the time of Gunzinan, the preceding King.
31 Tarhular, of Gamgum, had a son Muttallu, who had murdered his father by the arms, and sat on the throne against my will, and to whom they had intrusted their country. In the anger of my heart, I hastily marched against the town of Markasi, with my chariots and horsemen, who followed on my steps, I treated Muttallu, his son and the families of the country of Bit-Pa'alla in its totality, as captives, and seized as booty the gold and silver and the numberless treasures of his palace. I reinstated the men of Gamgum and the neighboring tribes, and placed my Lieutenant as Governor over them; I treated them like the Assyrians.
32 Azuri, King of Ashdod,[20] determined within himself to render no more tributes; he sent hostile messages against Assyria to the neighboring kings. I meditated vengeance for this, and I withdrew from him the government over his country. I put his brother Akhimit on his throne. But the people of Syria, eager for revolt, got tired of Akhimit's rule, and installed Iaman, who like the former, was not the legitimate master of the throne. In the anger of my heart, I did not assemble the bulk of my army nor divide my baggage, but I marched against Ashdod with my warriors, who did not leave the trace of my feet.
33 Iaman learnt from afar of the approach of my expedition; he fled beyond Egypt toward Libya (Meluhhi),[21] and no one ever saw any further trace of him. I besieged and took Ashdod and the town of Gimtu-Asdudim;[22] I carried away captive Iaman's gods, his wife, his sons, his daughters, his money, and the contents of his palace, together with the inhabitants of his country. I built these towns anew and placed in them the men that my arm had conquered.
34 I placed my Lieutenant as Governor over them, and I treated them as Assyrians. They never again became guilty of impiety.
35 The King of Libya[23] lives in the middle of the desert, in an inaccessible place, at (a month's) journey. From the most remote times until the renewal of the lunar period[24] his fathers had sent no ambassadors to the kings, my ancestors, to ask for peace and friendship and to acknowledge the power of Merodach. But the immense terror inspired by my Majesty roused him, and fear changed his intentions. In fetters of iron he threw him (Iaman), directed his steps toward Assyria and kissed my feet.
36 Muttallu, of Commagene, a fraudulent and hostile man, did not honor the memory of the gods, he plotted a conspiracy, and meditated defection. He trusted upon Ar-gisti,[25] King of Armenia, an helper who did not assist him, took upon himself the collection of the tributes and his part of the spoil, and refused me his submission. In the anger of my heart, I took the road to his country with the chariots of my power, and the horsemen who never left the traces of my feet. Muttallu saw the approach of my expedition, he withdrew his troops, and no one saw any further trace of him. I besieged and occupied his capital and 62 large towns all together. I carried away his wife, his sons, his daughters, his money, his treasure, all precious things from his palace, together with the inhabitants of his country as spoil, I left none of them. I inaugurated this town afresh; I placed in it men from the country of Bit-Iakin, that my arm had conquered. I instituted my Lieutenant as Governor, and subdued them under my rule. I previously took from them 150 chariots, 1,500 horsemen, 20,000 archers, 1,000 men armed with shields and lances, and I confided the country to my Satrap.
37 While Dalta, King of Ellip, lived, he was submissive and devoted to my rule, the infirmities of age however came and he walked on the path of death. Nibie and Ispabara, the sons of his wives, claimed both the vacant throne of his royalty, the country and the taxes, and they fought a battle. Nibie applied to Sutruk-Nakhunti[26] King of Elam to support his claims, giving to him pledges for his alliance, and the other came as a helper. Ispabara, on his side, implored me to maintain his cause, and to encourage him, at the same time bowing down, and humbling himself, and asking my alliance. I sent seven of my Lieutenants with their armies to support his claims, they put Nibie and the army of the four rivers,[27] which had helped him, to flight, at the town of Mareobisti. I reinstated Ispabara on the throne; I re-established peace in his country, and confided it to his care.
38 Merodach-Baladan, son of Iakin,[28] King of Chaldaea, the fallacious, the persistent in enmity, did not respect the memory of the gods, he trusted in the sea, and in the retreat of the marshes; he eluded the precepts of the great gods, and refused to send his tributes. He had supported as an ally Khumbanigas, King of Elam. He had excited all the nomadic tribes of the desert against me. He prepared himself for battle, and advanced. During twelve years,[29] against the will of the gods of Babylon, the town of Bel which judges the gods, he had excited the country of the Sumers and Accads, and had sent ambassadors to them. In honor of the god Assur, the father of the gods, and of the great and august Lord Merodach, I roused my courage, I prepared my ranks for battle. I decreed an expedition against the Chaldeans, an impious and riotous people. Merodach-Baladan heard of the approach of my expedition, dreading the terror of his own warriors, he fled before it, and flew in the night time like an owl, falling back from Babylon, to the town of Ikbibel. He assembled together the towns possessing oracles, and the gods living in these towns he brought to save them to Dur-Iakin, fortifying its walls. He summoned the tribes of Gambul, Pukud, Tamun, Ruhua, and Khindar, put them in this place, and prepared for battle. He calculated the extent of a plethrum[30] in front of the great wall. He constructed a ditch 200 spans[31] wide, and deep one fathom and a half.[32] The conduits of water, coming from the Euphrates, flowed out into this ditch; he had cut off the course of the river, and divided it into canals, he had surrounded the town, the place of his revolt, with a dam, he had filled it with water, and cut off the conduits. Merodach-Baladan, with his allies and his soldiers had the insignia of his royalty kept as in an island on the banks of the river; he arranged his plan of battle. I stretched my combatants all along the river dividing them into bands; they conquered the enemies. By the blood of the rebels the waters of these canals reddened like dyed wool. The nomadic tribes were terrified by this disaster which surprised him and fled; I completely separated his allies and the men of Marsan from him; I filled the ranks of the insurgents with mortal terror. He left in his tent the insignia of his royalty, the golden ...[33] the golden throne, the golden parasol, the golden sceptre, the silver chariot, the golden ornaments, and other effects of considerable weight; he fled alone, and disappeared like the ruined battlements of his fortress, and I entered into his retreat. I besieged and occupied the town of Dur-Iakin, I took as spoil and made captive, him, his wife, his sons, his daughters, the gold and silver and all that he possessed, the contents of his palace, whatever it was, with considerable booty from the town. I made each family and every man who had withdrawn himself from my arms, accountable for this sin. I reduced Dur-Iakin the town of his power to ashes. I undermined and destroyed its ancient forts. I dug up the foundation stone;[34] I made it like a thunder-stricken ruin, I allowed the people of Sippara, Nipur, Babylon, and Borsippa, who live in the middle of the towns to exercise their profession, to enjoy their belongings in peace, and I have watched upon them. I took away the possession of the fields which from remote times had been in the hand of the Suti Nomad, and restored them to their rightful owners. I placed the nomadic tribes of the desert again under my yoke, and I restored the forgotten land delimitations which had existed during the tranquillity of the land. I gave to each of the towns of Ur, Orchoe, Erikhi, Larsa, Kullab, and Kisik, the dwelling of the god Laguda, the god that resides in each, and I restored the gods who had been taken away, to their sanctuaries. I re-established the altered laws in full force.
39 I imposed tributes on the countries of Bet-Iakin, the high and low part, and on the towns of Samhun, Bab-Dur, Dur-Tilit, Bubi, Tell-Khumba, which are the resort of Elam. I transplanted into Elam the inhabitants of the Commagene, in Syria, that I had attacked with my own hand, obeying the commands of the great gods my Masters, and I placed them on the territory of Elam, in the town of Sakbat. Nabu-Pakid-Ilan was authorized to collect the taxes from the Elamites in order to govern them; I claimed as a pledge the town of Birtu. I placed all this country in the hands of my Lieutenant at Babylon and my Lieutenant in the country of Gambul.[35]
40 I returned alone to Babylon, to the sanctuaries of Bel, the judge of the gods, in the excitement of my heart and the splendor of my appearance; I took the hands of the great Lord, the august god Merodach, and I traversed the way to the chamber of the spoil.
41 I transported into it 154 talents 26 minas 10 drachms of gold russu;[36] 1804 talents 20 minas of silver;[37] ivory, a great deal of copper, iron in an innumerable quantity, some of the stone ka, alabaster, the minerals pi digili, flattened pi sirru for witness seals, blue and purple stuffs, cloth of berom and cotton, ebony; cedar, and cypress wood, freshly cut from the fine forests on Mount Amanus, in honor of Bel, Zarpanit, Nebo, and Tasmit, and the gods who inhabit the sanctuaries of the Sumers and Accads; all that from my accession to the third year of my reign.[38]
42 Upir, King of Dilmun who dwells at the distance of 30 parasanges[39] in the midst of the sea of the rising sun and who is established as a fish, heard of the favor that the gods Assur, Nebo, and Merodach had accorded me; he sent therefore his expiatory gift.
43 And the seven Kings of the country of Iahnagi, of the country of Iatnan (who have established and extended their dwellings at a distance of seven days' navigation in the midst of the sea of the setting sun, and whose name from the most ancient ages until the renewal of the lunar period,[40] none of the Kings my fathers in Assyria and Chaldea[41] had heard), had been told of my lofty achievements in Chaldea and Syria, and my glory, which had spread from afar to the midst of the sea. They subdued their pride and humbled themselves; they presented themselves before me at Babylon, bearing metals, gold, silver, vases, ebony wood, and the manufactures of their country; they kissed my feet.
44 While I endeavored to exterminate Bet-Iakin and reduce Aram, and render my rule more efficacious in the country of Iatbur, which is beyond Elam, my Lieutenant, the Governor of the country of Kue, attacked Mita, the Moschian, and 3,000 of his towns; he demolished these towns, destroyed them, burnt them with fire, and led away many captives. And this Mita the Moschian, who had never submitted to the Kings my predecessors and had never changed his will, sent his envoy to me to the very borders of the sea of the rising sun, bearing professions of allegiance and tributes.
45 In these days, these nations and these countries that my hand has conquered, and that the gods Assur, Nebo, and Merodach have made bow to my feet, followed the ways of piety. With their help I built at the feet of the musri, following the divine will and the wish of my heart, a town that I called Dur-Sarkin[42] to replace Nineveh.[43] Nisroch,[44] Sin, Samas, Nebo, Bin, Ninip, and their great spouses, who procreate eternally in the lofty temple of the upper and the nether world (Aralli) blessed the splendid wonders, the superb streets in the town of Dur-Sarkin. I reformed the institutions which were not agreeable to their ideas. The priests, the nisi ramki, the surmahhi supar disputed at their learned discussions about the pre-eminence of their divinities, and the efficacy of their sacrifices.
46 I built in the town some palaces covered with the skin of the sea-calf,[45] and of sandal wood, ebony, the wood of mastic tree, cedar, cypress, wild pistachio nut tree, a palace of incomparable splendor, as the seat of my royalty. I placed their dunu upon tablets of gold, silver, alabaster, tilpe stones, parut stones, copper, lead, iron, tin, and khibisti made of earth. I wrote thereupon the glory of the gods. Above I built a platform of cedar beams. I bordered the doors of pine and mastic wood with bronze garnitures, and I calculated their distance. I made a spiral staircase similar to the one in the great temple of Syria, that is called in the Phoenician language, Bethilanni. Between the doors I placed 8 double lions whose weight is 1 ner 6 soss, 50 talents[46] of first-rate copper, made in honor of Mylitta ...[47] and their four kubur in materials from Mount Amanus; I placed them on nirgalli.[8] Over them I sculptured artistically a crown of beast of the fields, a bird in stone of the mountains. Toward the four celestial regions, I turned their front. The lintels and the uprights I made in large gypsum stone that I had taken away with my own hand, I placed them above. I walled them in and I drew upon me the admiration of the people of the countries.
47 From the beginning to the end, I walked worshipping the god Assur, and following the custom of wise men, I built palaces, I amassed treasures.
48 In the month of blessing, on the happy day, I invoked, in the midst of them, Assur, the father of the gods, the greatest sovereign of the gods and the Istarat[49] who inhabit Assyria. I presented vessels of glass, things in chased silver, ivory, valuable jewels and immense presents, in great quantities, and I rejoiced their heart. I exhibited sculptured idols, double and winged, some ...[50] winged, some ...[50] winged, serpents, fishes, and birds, from unknown regions and abysses, the ...[50] in high mountains, summits of the lands that I have conquered with my own hand, for the glory of my royalty. As a worshipper of the gods and the god Assur, I sacrificed in their presence, with the sacrifice of white lambs, holy holocausts of expiation, in order to withdraw the gifts that had not been agreeable to the gods.
49 He has granted me in his august power, a happy existence, long life, and I obtained a constantly lucky reign. I have entrusted myself to his favor.
50 The great Lord Bel-El, the Master of the lands, inhabits the lofty tracts; the gods and Istarat inhabit Assyria; their legions remain there in pargiti, and martakni.
51 With the Chiefs of provinces, the Satraps, wise men, Astronomers, Magnates, the Lieutenants and Governors of Assyria, I have ruled in my palace, and administered justice.
52 I have bid them take gold, silver, gold and silver vessels, precious stones, copper, iron, considerable products of mountains the mines of which are rich, cloth of berom and cotton, blue and purple cloth, amber, skins of sea-calves, pearls, sandal-wood, ebony, horses from higher Egypt,[51] asses, mules, camels, oxen. With all these numerous tributes I have rejoiced the heart of the gods.
53 May Assur, the father of the gods, bless these palaces, by giving to his images a spontaneous splendor. May he watch over the issue even to the remote future. May the sculptured bull, the protector and god who imparts perfection, dwell in day and in night-time in his presence, and never stir from this threshold!
54 With the help of Assur, may the King who has built these palaces, attain an old age, and may his offspring multiply greatly! May these battlements last to the most remote future! May he who dwells there come forth surrounded with the greatest splendor; may he rejoice in his corporal health, in the satisfaction of his heart accomplish his wishes, attain his end, and may he render his magnificence seven times more imposing!
[Footnote 1: Orchoe, the Erech of the Bible, is certainly the Warka of the present day; Sippara, Sofeira; Nipur, Niffar; Larsam, Senkereh. Ur (the Ur of the Bible) is Mugheir; Kullab and Erikhi are unknown. (See "Exped. en Mesopot.," i. p. 255 et seq.)]
[Footnote 2: The old empire Bal-bat-ki. The syllabaries explain this ideogram by "Assur," but it is very awkward that in these texts the identification with Assur occurs nowhere. I therefore transcribe "Sumer," which was the true name of the people and the language named wrongly Accadian. The term of "Sumerian" is supported by MM. Menant, Eneberg, Gelzer, Praetorius, Delitzsch, Olshausen, and other scholars.]
[Footnote 3: "Itanus," or Yatnan, in the island of Crete, became afterward the name of the island of Cyprus.]
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