{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_10887/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_10887","id":"gutenberg_10887","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/10887","summary":null,"tags":["Assyro-Babylonian literature -- Translations into English","Category: Mythology, Legends & Folklore","Category: Poetry"],"text":"BABYLONIAN AND ASSYRIAN LITERATURE\n\nCOMPRISING THE EPIC OF IZDUBAR, HYMNS, TABLETS, AND CUNEIFORM INSCRIPTIONS\n\nWITH A SPECIAL INTRODUCTION BY EPIPHANIUS WILSON, A.M.\n\nREVISED EDITION\n\n\n1901\n\n\n\n\nSPECIAL INTRODUCTION\n\n\nThe great nation which dwelt in the seventh century before our era on the\nbanks of Tigris and Euphrates flourished in literature as well as in the\nplastic arts, and had an alphabet of its own. The Assyrians sometimes\nwrote with a sharp reed, for a pen, upon skins, wooden tablets, or papyrus\nbrought from Egypt. In this case they used cursive letters of a Phoenician\ncharacter. But when they wished to preserve their written documents, they\nemployed clay tablets, and a stylus whose bevelled point made an\nimpression like a narrow elongated wedge, or arrow-head. By a combination\nof these wedges, letters and words were formed by the skilled and\npractised scribe, who would thus rapidly turn off a vast amount of \"copy.\"\nAll works of history, poetry, and law were thus written in the cuneiform\nor old Chaldean characters, and on a substance which could withstand the\nravages of time, fire, or water. Hence we have authentic monuments of\nAssyrian literature in their original form, unglossed, unaltered, and\nungarbled, and in this respect Chaldean records are actually superior to\nthose of the Greeks, the Hebrews, or the Romans.\n\nThe literature of the Chaldeans is very varied in its forms. The hymns to\nthe gods form an important department, and were doubtless employed in\npublic worship. They are by no means lacking in sublimity of expression,\nand while quite unmetrical they are proportioned and emphasized, like\nHebrew poetry, by means of parallelism. In other respects they resemble\nthe productions of Jewish psalmists, and yet they date as far back as the\nthird millennium before Christ. They seem to have been transcribed in the\nshape in which we at present have them in the reign of Assurbanipal, who\nwas a great patron of letters, and in whose reign libraries were formed in\nthe principal cities. The Assyrian renaissance of the seventeenth century\nB.C. witnessed great activity among scribes and book collectors: modern\nscholars are deeply indebted to this golden age of letters in Babylonia\nfor many precious and imperishable monuments. It is, however, only within\nrecent years that these works of hoar antiquity have passed from the\nsecluded cell of the specialist and have come within reach of the general\nreader, or even of the student of literature. For many centuries the\ncuneiform writing was literally a dead letter to the learned world. The\nclue to the understanding of this alphabet was originally discovered in\n1850 by Colonel Rawlinson, and described by him in a paper read before the\nRoyal Society. Hence the knowledge of Assyrian literature is, so far as\nEurope is concerned, scarcely more than half a century old.\n\nAmong the most valuable of historic records to be found among the\nmonuments of any nation are inscriptions, set up on public buildings, in\npalaces, and in temples. The Greek and Latin inscriptions discovered at\nvarious points on the shores of the Mediterranean have been of priceless\nvalue in determining certain questions of philology, as well as in\nthrowing new light on the events of history. Many secrets of language have\nbeen revealed, many perplexities of history disentangled, by the words\nengraven on stone or metal, which the scholar discovers amid the dust of\nruined temples, or on the _cippus_ of a tomb. The form of one Greek\nletter, perhaps even its existence, would never have been guessed but for\nits discovery in an inscription. If inscriptions are of the highest\ncritical importance and historic interest, in languages which are\nrepresented by a voluminous and familiar literature, how much more\nprecious must they be when they record what happened in the remotest dawn\nof history, surviving among the ruins of a vast empire whose people have\nvanished from the face of the earth?\n\nHence the cuneiform inscriptions are of the utmost interest and value, and\npresent the greatest possible attractions to the curious and intelligent\nreader. They record the deeds and conquests of mighty kings, the Napoleons\nand Hannibals of primeval time. They throw a vivid light on the splendid\nsculptures of Nineveh; they give a new interest to the pictures and\ncarvings that describe the building of cities, the marching to war, the\nbattle, by sea and land, of great monarchs whose horse and foot were as\nmultitudinous as the locusts that in Eastern literature are compared to\nthem. Lovers of the Bible will find in the Assyrian inscriptions many\nconfirmations of Scripture history, as well as many parallels to the\naccount of the primitive world in Genesis, and none can give even a\ncursory glance at these famous remains without feeling his mental horizon\nwidened. We are carried by this writing on the walls of Assyrian towns far\nbeyond the little world of the recent centuries; we pass, as almost\nmodern, the day when Julius C\u00e6sar struggled in the surf of Kent against\nthe painted savages of Britain. Nay, the birth of Romulus and Remus is a\nrecent event in comparison with records of incidents in Assyrian national\nlife, which occurred not only before Moses lay cradled on the waters of an\nEgyptian canal, but before Egypt had a single temple or pyramid, three\nmillenniums before the very dawn of history in the valley of the Nile.\n\nBut the interest of Assyrian Literature is not confined to hymns, or even\nto inscriptions. A nameless poet has left in the imperishable tablets of a\nBabylonian library an epic poem of great power and beauty. This is the\nEpic of Izdubar.\n\nAt Dur-Sargina, the city where stood the palace of Assyrian monarchs three\nthousand years ago, were two gigantic human figures, standing between the\nwinged bulls, carved in high relief, at the entrance of the royal\nresidence. These human figures are exactly alike, and represent the same\npersonage--a Colossus with swelling thews, and dressed in a robe of\ndignity. He strangles a lion by pressing it with brawny arm against his\nside, as if it were no more than a cat. This figure is that of Izdubar, or\nGisdubar, the great central character of Assyrian poetry and sculpture,\nthe theme of minstrels, the typical hero of his land, the favored of the\ngods. What is called the Epic of Izdubar relates the exploits of this\nhero, who was born the son of a king in Ourouk of Chaldea. His father was\ndethroned by the Elamites, and Izdubar was driven into the wilderness and\nbecame a mighty hunter. In the half-peopled earth, so lately created, wild\nbeasts had multiplied and threatened the extermination of mankind. The\nhunter found himself at war with monsters more formidable than even the\nlion or the wild bull. There were half-human scorpions, bulls with the\nhead of man, fierce satyrs and winged griffins. Deadly war did Izdubar\nwage with them, till as his period of exile drew near to a close he said\nto his mother, \"I have dreamed a dream; the stars rained from heaven upon\nme; then a creature, fierce-faced and taloned like a lion, rose up against\nme, and I smote and slew him.\"\n\nThe dream was long in being fulfilled, but at last Izdubar was told of a\nmonstrous jinn, whose name was Heabani; his head was human but horned; and\nhe had the legs and tail of a bull, yet was he wisest of all upon earth.\nEnticing him from his cave by sending two fair women to the entrance,\nIzdubar took him captive and led him to Ourouk, where the jinn married one\nof the women whose charms had allured him, and became henceforth the\nwell-loved servant of Izdubar. Then Izdubar slew the Elamite who had\ndethroned his father, and put the royal diadem on his own head. And behold\nthe goddess Ishtar (Ashtaroth) cast her eyes upon the hero and wished to\nbe his wife, but he rejected her with scorn, reminding her of the fate of\nTammuz, and of Alala the Eagle, and of the shepherd Taboulon--all her\nhusbands, and all dead before their time. Thus, as the wrath of Juno\npursued Paris, so the hatred of this slighted goddess attends Izdubar\nthrough many adventures. The last plague that torments him is leprosy, of\nwhich he is to be cured by Khasisadra, son of Oubaratonton, last of the\nten primeval kings of Chaldea. Khasisadra, while still living, had been\ntransported to Paradise, where he yet abides. Here he is found by Izdubar,\nwho listens to his account of the Deluge, and learns from him the remedy\nfor his disease. The afflicted hero is destined, after being cured, to\npass, without death, into the company of the gods, and there to enjoy\nimmortality. With this promise the work concludes.\n\nThe great poem of Izdubar has but recently been known to European\nscholars, having been discovered in 1871 by the eminent Assyriologist, Mr.\nGeorge Smith. It was probably written about 2000 B.C., though the extant\nedition, which came from the library of King Assurbanipal in the palace at\nDur-Sargina, must bear the date of 600 B.C. The hero is supposed to be a\nsolar personification, and the epic is interesting to modern writers not\nonly on account of its description of the Deluge, but also for the pomp\nand dignity of its style, and for its noble delineation of heroic\ncharacter.\n\n\n[Signature: Epiphanius Wilson]\n\n\n\n\nCONTENTS\n\n\nTHE EPIC OF ISHTAR AND IZDUBAR:\n\nThe Invocation.\n\nThe Fall of Erech.\n\nThe Rescue of Erech.\n\nCoronation of Izdubar.\n\nIshtar and Her Maids.\n\nIzdubar Falls in Love with Ishtar.\n\nIshtar's Midnight Courtship.\n\nThe King's Second Dream.\n\nIzdubar Relates His Second Dream.\n\nHeabani, the Hermit Seer.\n\nExpedition of Zaidu.\n\nHeabani Resolves to Return.\n\nHeabani's Wisdom.\n\nIn Praise of Izdubar and Heabani.\n\nZaidu's Return.\n\nThe Two Maidens Entice the Seer.\n\nFestival in Honor of Heabani.\n\nIzdubar Slays the Midannu.\n\nAnnual Sale of the Maidens of Babylon.\n\nCouncil in the Palace.\n\nThe King at the Shrine of Ishtar.\n\nThe King at the Temple of Samas.\n\nExpedition against Khumbaba.\n\nConflict of the Rival Giants.\n\nCoronation of Izdubar.\n\nThe King's Answer and Ishtar's Rage.\n\nIshtar Complains to Anu.\n\nFight with the Winged Bull of Anu.\n\nThe Curse of Ishtar.\n\nIshtar Weaves a Spell Over Izdubar.\n\nIshtar's Descent to Hades.\n\nEffect of Ishtar's Imprisonment in Hades.\n\nPapsukul Intercedes for Ishtar.\n\nRelease of Ishtar.\n\nTammuz Restored to Life.\n\nEscape of Tammuz from Hades.\n\nThe King and the Seer Converse.\n\nContest with the Dragons.\n\nHeabani Reveals Visions to the King.\n\nGrief of the King Over Heabani.\n\nBurial of the Seer.\n\nIzdubar Enters Hades.\n\nThe King's Adventure.\n\nThe King Meets Ur-hea.\n\nMua Welcomes Izdubar.\n\nThe King Becomes Immortal.\n\nIzdubar Falls in Love with Mua.\n\nMua's Answer.\n\n\nTABLETS AND CUNEIFORM INSCRIPTIONS:\n\nBabylonian Exorcisms.\n\nAccadian Hymn to Istar.\n\nAnnals of Assur-Nasi-Pal.\n\nAssyrian Sacred Poetry.\n\nAssyrian Talismans and Exorcisms.\n\nAncient Babylonian Charms.\n\nInscription of Tiglath Pileser I.\n\nThe Revolt in Heaven.\n\nThe Legend of the Tower of Babel.\n\nAn Accadian Penitential Psalm.\n\nThe Black Obelisk of Shalmaneser II.\n\nInscription of Nebuchadnezzar.\n\nAccadian Poem on the Seven Evil Spirits.\n\nChaldean Hymns to the Sun.\n\nTwo Accadian Hymns.\n\nAccadian Proverbs and Songs.\n\nBabylonian Public Documents.\n\nBabylonian Private Contracts.\n\nGreat Inscription of Khorsabad.\n\n\n\n\nISHTAR AND IZDUBAR\n\n[_Translated by Leonidas Le Cenci Hamilton, M.A._]\n\n\n\n\nALCOVE I\n\n\n\nTABLET I: COLUMN I\n\nINVOCATION\n\n\nO love, my queen and goddess, come to me;\nMy soul shall never cease to worship thee;\nCome pillow here thy head upon my breast,\nAnd whisper in my lyre thy softest, best.\nAnd sweetest melodies of bright _Sami_,[1]\nOur Happy Fields[2] above dear _Subartu_;[3]\nCome nestle closely with those lips of love\nAnd balmy breath, and I with thee shall rove\nThrough _Sari_[4] past ere life on earth was known,\nAnd Time unconscious sped not, nor had flown.\nThou art our all in this impassioned life:\nHow sweetly comes thy presence ending strife,\nThou god of peace and Heaven's undying joy,\nOh, hast thou ever left one pain or cloy\nUpon this beauteous world to us so dear?\nTo all mankind thou art their goddess here.\nTo thee we sing, our holiest, fairest god,\nThe One who in that awful chaos trod\nAnd woke the Elements by Law of Love\nTo teeming worlds in harmony to move.\nFrom chaos thou hast led us by thy hand,\n[5]Thus spoke to man upon that budding land:\n\"The Queen of Heaven, of the dawn am I,\nThe goddess of all wide immensity,\nFor thee I open wide the golden gate\nOf happiness, and for thee love create\nTo glorify the heavens and fill with joy\nThe earth, its children with sweet love employ.\"\nThou gavest then the noblest melody\nAnd highest bliss--grand nature's harmony.\nWith love the finest particle is rife,\nAnd deftly woven in the woof of life,\nIn throbbing dust or clasping grains of sand,\nIn globes of glistening dew that shining stand\nOn each pure petal, Love's own legacies\nOf flowering verdure, Earth's sweet panoplies;\nBy love those atoms sip their sweets and pass\nTo other atoms, join and keep the mass\nWith mighty forces moving through all space,\nTis thus on earth all life has found its place.\nThrough Kisar,[6] Love came formless through the air\nIn countless forms behold her everywhere!\nOh, could we hear those whispering roses sweet,\nThree beauties bending till their petals meet,\nAnd blushing, mingling their sweet fragrance there\nIn language yet unknown to mortal ear.\nTheir whisperings of love from morn till night\nWould teach us tenderly to love the right.\nO Love, here stay! Let chaos not return!\nWith hate each atom would its lover spurn\nIn air above, on land, or in the sea,\nO World, undone and lost that loseth thee!\nFor love we briefly come, and pass away\nFor other men and maids; thus bring the day\nOf love continuous through this glorious life.\nOh, hurl away those weapons fierce of strife!\nWe here a moment, point of time but live,\nToo short is life for throbbing hearts to grieve.\nThrice holy is that form that love hath kissed,\nAnd happy is that man with heart thus blessed.\nOh, let not curses fall upon that head\nWhom love hath cradled on the welcome bed\nOf bliss, the bosom of our fairest god,\nOr hand of love e'er grasp the venging rod.\n\nOh, come, dear Zir-ri,[7] tune your lyres and lutes,\nAnd sing of love with chastest, sweetest notes,\nOf Accad's goddess Ishtar, Queen of Love,\nAnd Izdubar, with softest measure move;\nGreat Samas'[8] son, of him dear Zir-ri sing!\nOf him whom goddess Ishtar warmly wooed,\nOf him whose breast with virtue was imbued.\nHe as a giant towered, lofty grown,\nAs Babil's[9] great _pa-te-si_[10] was he known,\nHis arm\u00e8d fleet commanded on the seas\nAnd erstwhile travelled on the foreign leas;\nHis mother Ellat-gula[11] on the throne\nFrom Erech all Kardunia[12] ruled alone.\n\n[Footnote 1: \"Samu,\" heaven.]\n\n[Footnote 2: \"Happy Fields,\" celestial gardens, heaven.]\n\n[Footnote 3: \"Subartu,\" Syria.]\n\n[Footnote 4: \"Sari,\" plural form of \"saros,\" a cycle or measurement of\ntime used by the Babylonians, 3,600 years.]\n\n[Footnote 5: From the \"Accadian Hymn to Ishtar,\" terra-cotta tablet\nnumbered \"S, 954,\" one of the oldest hymns of a very remote date,\ndeposited in the British Museum by Mr. Smith. It comes from Erech, one of\nthe oldest, if not the oldest, city of Babylonia. We have inserted a\nportion of it in its most appropriate place in the epic. See translation\nin \"Records of the Past,\" vol. v. p. 157.]\n\n[Footnote 6: \"Kisar,\" the consort or queen of Sar, father of all the\ngods.]\n\n[Footnote 7: \"Zir-ri\" (pronounced \"zeer-ree\"), short form of \"Zi-aria,\"\nspirits of the running rivers--naiads or water-nymphs.]\n\n[Footnote 8: \"Samas,\" the sun-god.]\n\n[Footnote 9: Babil, Babylon; the Accadian name was \"Diu-tir,\" or \"Duran.\"]\n\n[Footnote 10: \"Pa-te-si,\" prince.]\n\n[Footnote 11: \"Ellat-gula,\" one of the queens or sovereigns of Erech,\nsupposed to have preceded Nammurabi or Nimrod on the throne. We have\nidentified Izdubar herein with Nimrod.]\n\n[Footnote 12: \"Kardunia,\" the ancient name of Babylonia.]\n\n\n\nCOLUMN II\n\nTHE FALL OF ERECH\n\n\nO Moon-god,[1] hear my cry! With thy pure light\nOh, take my spirit through that awful night\nThat hovers o'er the long-forgotten years,\nTo sing Accadia's songs and weep her tears!\n'Twas thus I prayed, when lo! my spirit rose\nOn fleecy clouds, enwrapt in soft repose;\nAnd I beheld beneath me nations glide\nIn swift succession by, in all their pride:\nThe earth was filled with cities of mankind,\nAnd empires fell beneath a summer wind.\nThe soil and clay walked forth upon the plains\nIn forms of life, and every atom gains\nA place in man or breathes in animals;\nAnd flesh and blood and bones become the walls\nOf palaces and cities, which soon fall\nTo unknown dust beneath some ancient wall.\nAll this I saw while guided by the stroke\nOf unseen pinions:\n\n                      Then amid the smoke\nThat rose o'er burning cities, I beheld\nWhite Khar-sak-kur-ra's[2] brow arise that held\nThe secrets of the gods--that felt the prore\nOf Khasisadra's ark; I heard the roar\nOf battling elements, and saw the waves\nThat tossed above mankind's commingled graves.\nThe mighty mountain as some sentinel\nStood on the plains alone; and o'er it fell\nA halo, bright, divine; its summit crowned\nWith sunbeams, shining on the earth around\nAnd o'er the wide expanse of plains;--below\nLay Khar-sak-kal-ama[3] with light aglow,\nAnd nestling far away within my view\nStood Erech, Nipur, Marad, Eridu,\nAnd Babylon, the tower-city old,\nIn her own splendor shone like burnished gold.\nAnd lo! grand Erech in her glorious days\nLies at my feet. I see a wondrous maze\nOf vistas, groups, and clustering columns round,\nWithin, without the palace;--from the ground\nOf outer staircases, massive, grand,\nStretch to the portals where the pillars stand.\nA thousand carv\u00e8d columns reaching high\nTo silver rafters in an azure sky,\nAnd palaces and temples round it rise\nWith lofty turrets glowing to the skies,\nAnd massive walls far spreading o'er the plains,\nHere live and move Accadia's courtly trains,\nAnd see! the _pit-u-dal-ti_[4] at the gates,\nAnd _masari_[5] patrol and guard the streets!\nAnd yonder comes a _kis-ib_, nobleman,\nWith a young prince; and see! a caravan\nWinds through the gates! With men the streets are filled!\nAnd chariots, a people wise and skilled\nIn things terrestrial, what science, art,\nHere reign! With laden ships from every mart\nThe docks are filled, and foreign fabrics bring\nFrom peoples, lands, where many an empire, king,\nHave lived and passed away, and naught have left\nIn history or song. Dread Time hath cleft\nUs far apart; their kings and kingdoms, priests\nAnd bards are gone, and o'er them sweep the mists\nOf darkness backward spreading through all time,\nTheir records swept away in every clime.\nThose alabaster stairs let us ascend,\nAnd through this lofty portal we will wend.\nSee! richest Sumir rugs amassed, subdue\nThe til\u00e8d pavement with its varied hue,\nUpon the turquoise ceiling sprinkled stars\nOf gold and silver crescents in bright pairs!\nAnd gold-fringed scarlet curtains grace each door,\nAnd from the inlaid columns reach the floor:\nFrom golden rods extending round the halls,\nBright silken hangings drape the sculptured walls.\n\nBut part those scarlet hangings at the door\nOf yon grand chamber! tread the antique floor!\nBehold the sovereign on her throne of bronze,\nWhile crouching at her feet a lion fawns;\nThe glittering court with gold and gems ablaze\nWith ancient splendor of the glorious days\nOf Accad's sovereignty. Behold the ring\nOf dancing beauties circling while they sing\nWith amorous forms in moving melody,\nThe measure keep to music's harmony.\nHear! how the music swells from silver lute\nAnd golden-string\u00e8d lyres and softest flute\nAnd harps and tinkling cymbals, measured drums,\nWhile a soft echo from the chamber comes.\n\nBut see! the sovereign lifts her jewelled hand,\nThe music ceases at the Queen's command;\nAnd lo! two chiefs in warrior's array,\nWith golden helmets plumed with colors gay,\nAnd golden shields, and silver coats of mail,\nObeisance make to her with faces pale,\nProstrate themselves before their sovereign's throne\nIn silence brief remain with faces prone,\nTill Ellat-gula[6] speaks: \"My chiefs, arise!\nWhat word have ye for me? what new surprise?\"\nTur-tau-u,[7] rising, says, \"O Dannat[8] Queen!\nThine enemy, Khum-baba[9] with Rim-siu[10]\nWith clanging shields, appears upon the hills,\nAnd Elam's host the land of Sumir fills.\"\n\"Away, ye chiefs! sound loud the _nappa-khu_![11]\nSend to their post each warrior _bar-ru_!\"[12]\nThe gray embattlements rose in the light\nThat lingered yet from Samas'[13] rays, ere Night\nHer sable folds had spread across the sky.\nThus Erech stood, where in her infancy\nThe huts of wandering Accads had been built\nOf soil, and rudely roofed by woolly pelt\nO'erlaid upon the shepherd's worn-out staves,\nAnd yonder lay their fathers' unmarked graves.\nTheir chieftains in those early days oft meet\nUpon the mountains where they Samas greet,\nWith their rude sacrifice upon a tree\nHigh-raised that their sun-god may shining see\nTheir offering divine; invoking pray\nFor aid, protection, blessing through the day.\nBeneath these walls and palaces abode\nThe spirit of their country--each man trod\nAs if his soul to Erech's weal belonged,\nAnd heeded not the enemy which thronged\nBefore the gates, that now were closed with bars\nOf bronze thrice fastened.\n\n                  See the thousand cars\nAnd chariots arrayed across the plains!\nThe marching hosts of Elam's arm\u00e8d trains,\nThe archers, slingers in advance amassed,\nWith black battalions in the centre placed,\nWith chariots before them drawn in line,\nBedecked with brightest trappings iridine,\nWhile gorgeous plumes of Elam's horses nod\nBeneath the awful sign of Elam's god.\nOn either side the mounted spearsmen far\nExtend; and all the enginery of war\nAre brought around the walls with fiercest shouts,\nAnd from behind their shields each archer shoots.\n\nThus Erech is besieged by her dread foes,\nAnd she at last must feel Accadia's woes,\nAnd feed the vanity of conquerors,\nWho boast o'er victories in all their wars.\nGreat Subartu[14] has fallen by Sutu[15]\nAnd Kassi,[16] Goim[17] fell with Lul-lu-bu,[18]\nThus Khar-sak-kal-a-ma[19] all Eridu[20]\nO'erran with Larsa's allies; Subartu\nWith Duran[21] thus was conquered by these sons\nOf mighty Shem and strewn was Accad's bones\nThroughout her plains, and mountains, valleys fair,\nUnburied lay in many a wolf's lair.\nOh, where is Accad's chieftain Izdubar,\nHer mightiest unrivalled prince of war?\n\nThe turrets on the battlemented walls\nSwarm with skilled bowmen, archers--from them falls\nA cloud of wing\u00e8d missiles on their foes,\nWho swift reply with shouts and twanging bows;\nAnd now amidst the raining death appears\nThe scaling ladder, lined with glistening spears,\nBut see! the ponderous catapults now crush\nThe ladder, spearsmen, with their mighty rush\nOf rocks and beams, nor in their fury slacked\nAs if a toppling wall came down intact\nUpon the maddened mass of men below.\nBut other ladders rise, and up them flow\nThe tides of arm\u00e8d spearsmen with their shields;\nFrom others bowmen shoot, and each man wields\nA weapon, never yielding to his foe,\nFor death alone he aims with furious blow.\nAt last upon the wall two soldiers spring,\nA score of spears their corses backward fling.\nBut others take their place, and man to man,\nAnd spear to spear, and sword to sword, till ran\nThe walls with slippery gore; but Erech's men\nAre brave and hurl them from their walls again.\nAnd now the battering-rams with swinging power\nCommence their thunders, shaking every tower;\nAnd miners work beneath the crumbling walls,\nAlas! before her foemen Erech falls.\nVain are suspended chains against the blows\nOf dire assaulting engines.\n\n                            Ho! there goes\nThe eastern wall with Erech's strongest tower!\nAnd through the breach her furious foemen pour:\nA wall of steel withstands the onset fierce,\nBut thronging Elam's spears the lines soon pierce,\nA band of chosen men there fight to die,\nBefore their enemies disdain to fly;\nThe _masari_[22] within the breach thus died,\nAnd with their dying shout the foe defied.\nThe foes swarm through the breach and o'er the walls,\nAnd Erech in extremity loud calls\nUpon the gods for aid, but prays for naught,\nWhile Elam's soldiers, to a frenzy wrought,\nPursue and slay, and sack the city old\nWith fiendish shouts for blood and yellow gold.\nEach man that falls the foe decapitates,\nAnd bears the reeking death to Erech's gates.\nThe gates are hidden 'neath the pile of heads\nThat climbs above the walls, and outward spreads\nA heap of ghastly plunder bathed in blood.\nBeside them calm scribes of the victors stood,\nAnd careful note the butcher's name, and check\nThe list; and for each head a price they make.\nThus pitiless the sword of Elam gleams\nAnd the best blood of Erech flows in streams.\nFrom Erech's walls some fugitives escape,\nAnd others in Euphrates wildly leap,\nAnd hide beneath its rushes on the bank\nAnd many 'neath the yellow waters sank.\n\nThe harper of the Queen, an ag\u00e8d man,\nStands lone upon the bank, while he doth scan\nThe horizon with anxious, careworn face,\nLest ears profane of Elam's hated race\nShould hear his strains of mournful melody:\nNow leaning on his harp in memory\nEnwrapt, while fitful breezes lift his locks\nOf snow, he sadly kneels upon the rocks\nAnd sighing deeply clasps his hands in woe,\nWhile the dread past before his mind doth flow.\nA score and eight of years have slowly passed\nSince Rim-a-gu, with Elam's host amassed,\nKardunia's ancient capital had stormed.\nThe glorious walls and turrets are transformed\nTo a vast heap of ruins, weird, forlorn,\nAnd Elam's spears gleam through the coming morn.\nFrom the sad sight his eyes he turns away,\nHis soul breathes through his harp while he doth play\nWith bended head his ag\u00e8d hands thus woke\nThe woes of Erech with a measured stroke:\n\n    O Erech! dear Erech, my beautiful home,\n      Accadia's pride, O bright land of the bard,\n    Come back to my vision, dear Erech, oh, come!\n      Fair land of my birth, how thy beauty is marred!\n    The horsemen of Elam, her spearsmen and bows,\n       Thy treasures have ravished, thy towers thrown down,\n    And Accad is fallen, trod down by her foes.\n      Oh, where are thy temples of ancient renown?\n\n    Gone are her brave heroes beneath the red tide,\n      Gone are her white vessels that rode o'er the main,\n    No more on the river her pennon shall ride,\n      Gargan-na is fallen, her people are slain.\n    Wild asses[23] shall gallop across thy grand floors,\n      And wild bulls shall paw them and hurl the dust high\n    Upon the wild cattle that flee through her doors,\n      And doves shall continue her mournful slave's cry.\n\n    Oh, where are the gods of our Erech so proud,\n      As flies they are swarming away from her halls,\n    The Sedu[24] of Erech are gone as a cloud,\n      As wild fowl are flying away from her walls.\n    Three years did she suffer, besieged by her foes,\n      Her gates were thrown down and defiled by the feet\n    Who brought to poor Erech her tears and her woes,\n      In vain to our Ishtar with prayers we entreat.\n\n    To Ishtar bowed down doth our Bel thus reply,\n      \"Come, Ishtar, my queenly one, hide all thy tears,\n    Our hero, Tar-u-man-i izzu Sar-ri,[25]\n      In Kipur is fortified with his strong spears.\n    The hope of Kardunia,[26] land of my delight,\n      Shall come to thy rescue, upheld by my hands,\n    Deliverer of peoples, whose heart is aright,\n      Protector of temples, shall lead his brave bands.\"\n\n    Awake then, brave Accad, to welcome the day!\n      Behold thy bright banners yet flaming on high,\n    Triumphant are streaming on land and the sea!\n      Arise, then, O Accad! behold the Sami![27]\n    Arranged in their glory the mighty gods come\n      In purple and gold the grand Tam-u[8] doth shine\n    Over Erech, mine Erech, my beautiful home,\n      Above thy dear ashes, behold thy god's sign!\n\n[Footnote 1: \"O Moon-god, hear my cry!\" (\"Siu lici unnini!\") the name of\nthe author of the Izdubar epic upon which our poem is based.]\n\n[Footnote 2: \"Khar-sak-kur-ra,\" the Deluge mountain on which the ark of\nKhasisadra (the Accadian Noah) rested.]\n\n[Footnote 3: \"Khar-sak-kal-ama\" is a city mentioned in the Izdubar epic,\nand was probably situated at the base of Khar-sak-kur-ra, now called Mount\nElwend. The same mountain is sometimes called the \"Mountain of the World\"\nin the inscriptions, where the gods were supposed to sometimes reside.]\n\n[Footnote 4: \"Pit-u-dal-ti,\" openers of the gates.]\n\n[Footnote 5: \"Masari,\" guards of the great gates of the city, etc.]\n\n[Footnote 6: \"Ellat-gula,\" the queen of Erech, the capital of Babylonia.]\n\n[Footnote 7: \"Tur-tan-u\" was the army officer or general who in the\nabsence of the sovereign took the supreme command of the army, and held\nthe highest rank next to the queen or king.]\n\n[Footnote 8: \"Dannat\" (the \"Powerful Lady\") was a title applied to the\nQueen, the mother of Izdubar (Sayce's ed. Smith's \"Chal. Acc. of Gen.,\" p.\n184). We have here identified her with Ellat-gula, the Queen of Babylon,\nwho preceded Ham-murabi or Nammurabi, whom the inscriptions indicate was\nan Accadian. The latter we have identified with Nimrod, following the\nsuggestion of Mr. George Smith.]\n\n[Footnote 9: \"Khumbaba\" was the giant Elamitic king whom Izdubar\noverthrew. We identify him with the King of the Elamites who, allied with\nRimsin or Rimagu, was overthrown by Nammurabi or Izdubar.]\n\n[Footnote 10: \"Rim-siu,\" above referred to, who overthrew Uruk, or Karrak,\nor Erech. He was King of Larsa, immediately south of Erech.]\n\n[Footnote 11: \"Nap-pa-khu,\" war-trumpet.]\n\n[Footnote 12: \"Bar-ru,\" army officer.]\n\n[Footnote 13: \"Samas,\" the sun-god.]\n\n[Footnote 14: \"Subartu\" is derived from the Accadian \"subar\" (\"high\"),\napplied by the Accadians to the highlands of Aram or Syria. It is probable\nthat all these countries, viz., Subartu, Goim, Lullubu, Kharsak-kalama,\nEridu, and Duran, were at one time inhabited by the Accadians, until\ndriven out by the Semites.]\n\n[Footnote 15: \"Sutu\" is supposed to refer to the Arabians.]\n\n[Footnote 16: \"Kassi,\" the Kassites or Elamites. The Kassi inhabited the\nnorthern part of Elam.]\n\n[Footnote 17: \"Goim,\" or \"Gutium,\" supposed by Sir Henry Rawlinson to be\nthe Goyim of Gen. xiv, ruled by Tidal or Turgal (\"the Great Son\").]\n\n[Footnote 18: \"Lul-lu-bu,\" a country northward of Mesopotamia and Nizir.]\n\n[Footnote 19: \"Kharsak-kala-ma,\" the city supposed to lie at the base of\nKharsak-kurra, or Mount Nizir, or Mount Elwend. The same city was\nafterward called Echatana.]\n\n[Footnote 20: \"Eridu,\" the land of Ur, or Erech.]\n\n[Footnote 21: \"Duran,\" Babylonia.]\n\n[Footnote 22: \"Masari,\" guards of the palace, etc.]\n\n[Footnote 23: See Sayce's translation in the \"Chal. Acc. of Gen.,\" by\nSmith, p. 193.]\n\n[Footnote 24: \"Sedu,\" spirits of prosperity.]\n\n[Footnote 25: \"Tar-u-mani izzu Sarri,\" son of the faith, the fire of\nkings, or fire-king.]\n\n[Footnote 26: \"Kardunia,\" the ancient name of Babylon.]\n\n[Footnote 27: \"Sami,\" heavens (plural).]\n\n[Footnote 28: \"Tamu,\" dawn or sunrise, day.]\n\n\n\nCOLUMN III\n\nTHE RESCUE OF ERECH BY IZDUBAR\n\n\nHeabani, weary, eyes his native land,\nAnd on his harp now lays his trembling hand;\nThe song has ended in a joyous lay,\nAnd yet, alas! his hands but sadly play:\nUnused to hope, the strings refuse their aid\nTo tune in sympathy, and heartless played.\nAgain the minstrel bows his head in woe,\nAnd the hot tear-drops from his eyelids flow,\nAnd chanting now a mournful melody,\nO'er Erech's fall, thus sang an elegy:\n\n[1] \"How long, O Ishtar, will thy face be turned,\n      While Erech desolate doth cry to thee?\n    Thy towers magnificent, oh, hast thou spurned?\n      Her blood like water in Ul-bar,[2] oh, see!\n    The seat of thine own oracle behold!\n      The fire hath ravaged all thy cities grand,\n    And like the showers of Heaven them all doth fold.\n      O Ishtar! broken-hearted do I stand!\n    Oh, crush our enemies as yonder reed!\n      For hopeless, lifeless, kneels thy bard to thee,\n    And, oh! I would exalt thee in my need,\n      From thy resentment, anger, oh, us free!\"\n\nWith eyes bedimmed with tears, he careful scans\nThe plain, \"Perhaps the dust of caravans\nIt is! But no!! I see long lines of spears!\nA warrior from the lifting cloud appears,\nAnd chariots arrayed upon the plain!\nAnd is the glorious omen not in vain?\nWhat! no?\" He rubs his eyes in wild surprise,\nAnd drinks the vision while he loudly cries:\n\"Oh, joy! our standards flashing from afar!\nHe comes! he comes! our hero Izdubar!\"\nHe grasps his harp inspired, again to wake\nIn song--the cry of battle now doth break.\n\n   \"Nin-a-rad,[3] servant of our great Nin,[4]\n      Shall lead our hosts to victory!\n    God of the chase and war, o'er him, oh, shine!\n      Tar-u-ma-ni iz-zu sar-ri![5]\n\n   \"Let Elam fall! the cause of Accad's woes,\n      Revenge of Erech, be the cry!\n    This land our father's blessed, our king they chose,\n      Tar-u-ma-ni iz-zu sar-ri!\n    Our holy fathers sleep upon this plain,\n      We conquer, or we here will die;\n    For victory, then raise the cry, ye men!\n      Tar-u-ma-ni iz-zu sar-ri!\"\n\nThe minstrel ceases, lifts his hands on high,\nAnd still we hear his joyful waning cry:\nNow echoed by yon hosts along the sky,\n\"He comes! Tar-u-ma-ni iz-zu sar-ri!\nGreat Accad's hosts arrayed with spears and shields\nAre coming! see them flashing o'er the fields!\nAnd he! bright flashing as the god's attire,\nDoth lead in burnished gold, our king of fire.\nHis armor shines through yonder wood and fen,\nThat tremble 'neath the tread of arm\u00e8d men.\nSee! from his jewelled breastplate, helmet, fly\nThe rays like Samas from the cloudless sky!\nHow martially he rides his sable steed,\nThat proudly treads and lifts his noble head,\nWhile eagerly he gallops down the line,\nAnd bears his princely load with porte divine;\nAnd now, along the plains there sounds afar\nThe piercing bugle-note of Izdubar;\nFor Erech's walls and turrets are in view,\nAnd high the standards rise of varied hue.\nThe army halts; the twanging bows are strung;\nAnd from their chariots the chieftains sprung.\nThe wheeling lines move at each chief's command,\nWith chariots in front;\n\n                        On either hand\nExtend the lines of spears and cavalry,\nA wing\u00e8d storm-cloud waiting for its prey:\nAnd see! while Accad's army ready waits,\nThe enemy are swarming from the gates.\nThe charge, from either host, the trumpets sound,\nAnd bristling chariots from each army bound:\nA cloud of arrows flies from Accad's bows\nThat hides the sun, and falls among their foes.\nNow roars the thunder of great Accad's cars,\nTheir brazen chariots as blazing stars\nThrough Nuk-khu's[6] depths with streams of blazing fire,\nThus fall upon the foe with vengeful ire.\nThe smoking earth shakes underneath their wheels,\nAnd from each cloud their thunder loudly peals.\nThus Accad on their foes have fiercely hurled\nTheir solid ranks with Nin-rad's flag unfurled,\nThe charging lines meet with a fearful sound,\nAs tempests' waves from rocks in rage rebound;\nThe foe thus meet the men of Izdubar,\nWhile o'er the field fly the fierce gods of war.\nDark Nin-a-zu[7] her torch holds in her hand.\nWith her fierce screams directs the gory brand;\nAnd Mam-mit[8] urges her with furious hand,\nAnd coiling dragons[9] poison all the land\nWith their black folds and pestilential breath,\nIn fierce delight thus ride the gods of death.\n\nThe shouts of Accad mingle with the cries\nOf wounded men and fiery steeds, which rise\nFrom all the fields with shrieks of carnage, war,\nTill victory crowns the host of Izdubar.\nThe chariots are covered with the slain,\nAnd crushed beneath lie dead and dying men,\nAnd horses in their harness wounded fall,\nWith dreadful screams, and wildly view the wall\nOf dying warriors piling o'er their heads,\nAnd wonder why each man some fury leads;\nAnd others break across the gory plain\nIn mad career till they the mountain gain;\nAnd snorting on the hills in wild dismay,\nOne moment glance below, then fly away;\nAway from sounds that prove their masters, fiends,\nAway to freedom snuffing purer winds,\nWithin some cool retreat by mountain streams,\nWhere peacefully for them, the sun-light gleams.\nAt last the foe is scattered o'er the plain,\nAnd Accad fiercely slays the flying men;\nWhen Izdubar beholds the victory won\nBy Accad's grand battalions of the sun,\nHis bugle-call the awful carnage stays,\nThen loud the cry of victory they raise.\n\n[Footnote 1: The above elegy is an Assyrian fragment remarkably similar to\none of the psalms of the Jewish bible, and I believe it belongs to the\nIrdubar epic (W.A. I. IV. 19, No. 3; also see \"Records of the Past,\" vol.\nxi. p. 160).]\n\n[Footnote 2: \"Ul-bar,\" Bel's temple.]\n\n[Footnote 3: \"Nin-a-rad,\" literally \"servant of Nin,\" or \"Nin-mar-ad,\"\n\"Lord of the city of Marad.\"]\n\n[Footnote 4: \"Nin,\" the god of the chase and war, or lord.]\n\n[Footnote 5: \"Tar-u-ma-ni izzu sar-ri,\" \"son of the faith, the\nfire-king.\"]\n\n[Footnote 6: \"Nuk-khu,\" darkness (god of darkness).]\n\n[Footnote 7: \"Nin-a-zu,\" god of fate and death.]\n\n[Footnote 8: \"Mam-mit,\" or \"Mam-mi-tu,\" goddess of fate.]\n\n[Footnote 9: \"Dragons,\" gods of chaos and death.]\n\n\n\nCOLUMN IV\n\nCORONATION OF IZDUBAR\n\n\nA crowd of maidens led a glorious van;\nWith roses laden the fair heralds ran,\nWith silver-throated music chant the throng,\nAnd sweetly sang the coronation song:\nAnd now we see the gorgeous cavalcade,\nWithin the walls in Accad's grand parade\nThey pass, led by the maidens crowned with flowers,\nWho strew the path with fragrance;--to the towers\nAnd walls and pillars of each door bright cling\nThe garlands. Hear the maidens joyful sing!\n\n\"Oh, shout the cry! Accadians, joyful sing\nFor our Deliverer! Oh, crown him King!\nThen strew his path with garlands, tulips, rose,\nAnd wave his banners as he onward goes;\nOur mighty Nin-rad comes, oh, raise the cry!\nWe crown Tar-u-ma-ni iz-zu sar-ri!\n\n    Away to Samas' temple grand, away!\n      For Accad crowns him, crowns him there!\n    He is our chosen Sar[1] this glorious day,\n      Oh, send the Khanga[2] through the air!\n\nThen chant the chorus, all ye hosts above!\nO daughters, mothers, sing for him we love!\nHis glory who can sing, who brings us joy?\nFor hope and gladness all our hearts employ.\nHe comes, our hope and strength in every war:\nWe crown him as our king, our Izdubar!\n\n    Away to Samas' temple grand, away!\n      For Accad crowns him, crowns him there!\n    He is our chosen Sar this glorious day,\n      Oh, send the Khanga through the air!\"\n\nToward the temple filed the long parade,\nThe nobles led while Accad's music played;\nThe harps and timbrels, barsoms, drums and flutes\nUnite with trumpets and the silver lutes.\nSurrounded by his chieftains rides the Sar\nIn purple robes upon his brazen car.\nBedecked with garlands, steeds of whitest snow\nThe chariot draw in state with movement slow,\nEach steed led by a _kisib_, nobleman,\nA score of beauteous horses linked in span.\nThe army follows with their nodding plumes,\nAnd burnished armor, trumpets, rolling drums,\nAnd glistening spears enwreathed with fragrant flowers,\nWhile scarfs are waving from the crowded towers,\nAnd shouts of joy their welcome loud proclaim,\nAnd from each lip resounds their monarch's name.\n\nAnd now before the holy temple stands\nThe chariot, in silence cease the bands.\nAround an altar stand the waiting priests,\nAnd held by them, the sacrificial beasts.\nThe hero from his chair descends,\nAnd bowing to the priests, he lowly bends\nBefore the sacred altar of the Sun,\nAnd prays to Samas, Accad's Holy One.\n\n[3] \"O Samas, I invoke thee, throned on high!\n      Within the cedars' shadow bright thou art,\n    Thy footing rests upon immensity;\n      All nations eagerly would seek thy heart.\n    Their eyes have turned toward thee; O our Friend!\n      Whose brilliant light illuminates all lands,\n    Before thy coming all the nations bend,\n      Oh, gather every people with thy hands!\n    For thou, O Samas, knowest boundaries\n      Of every kingdom, falsehood dost destroy,\n    And every evil thought from sorceries\n      Of wonders, omens, dreams that do annoy,\n    And evil apparitions, thou dost turn\n      To happy issue; malice, dark designs;\n    And men and countries in thy might o'erturn,\n      And sorcery that every soul maligns.\n    Oh, in thy presence refuge let me find!\n      From those who spells invoke against thy King,\n    Protect one! and my heart within thine, oh, bind!\n      [4]Thy breath within mine inmost soul, oh, bring!\n    That I with thee, O Samas, may rejoice.\n      And may the gods who me created, take\n    Thy hands and lead me, make thy will my choice,\n      [5]Direct my breath, my hands, and of me make\n    They servant, Lord of light of legions vast,\n      O Judge, thy glory hath all things surpassed!\"\n\nThe King then rises, takes the sacred glass,[6]\nAnd holds it in the sun before the mass\nOf waiting fuel on the altar piled.\nThe centring rays--the fuel glowing gild\nWith a round spot of fire and quickly, spring\nAbove the altar curling, while they sing!\n\n[7] \"Oh, to the desert places may it fly,\n      This incantation holy!\n    O spirit of the heavens, us this day\n      Remember, oh, remember!\n    O spirit of the earth, to thee we pray,\n      Remember! Us remember!\n\n   \"O God of Fire! a lofty prince doth stand,\n      A warrior, and son of the blue sea,\n    Before the God of Fire in thine own land,\n      Before thy holy fires that from us free\n    Dread Darkness, where dark Nuk-khu reigns.\n      Our prince, as monarch we proclaim,\n    His destiny thy power maintains,\n      Oh, crown his glory with wide fame!\n\n   \"With bronze and metal thou dost bless\n      All men, and givest silver, gold.\n    The goddess with the horn\u00e8d face\n      Did bless us with thee from of old.\n    From dross thy fires change gold to purity;\n      Oh, bless our fire-king, round him shine\n    With Heaven's vast sublimity!\n      And like the earth with rays divine,\n      As the bright walls of Heaven's shrine.\"\n\n[Footnote 1: \"Sar,\" king.]\n\n[Footnote 2: \"Khanga,\" chorus.]\n\n[Footnote 3: One of the Accadian psalms is here quoted from \"Chaldean\nMagic,\" by Lenormant, pp. 185, 186. See also \"Records of the Past,\" vol.\nxi. pl. 17, col. 2.]\n\n[Footnote 4: Literally, \"Right into my marrow, O Lords of breath.\"]\n\n[Footnote 5: Literally, \"Direct the breath of my mouth!\"]\n\n[Footnote 6: Sacred glass, sun-glass used to light the sacred fire.]\n\n[Footnote 7: Incantation to Fire (\"Records of the Past,\" vol. xi. p. 137).\nThe Accadian and Assyrian text is found in \"C.I.W.A.,\" vol. iv. pl. 14,\nand on tablet K. 49,002, in the British Museum.]\n\n\n\nCOLUMN V\n\nISHTAR AND HER MAIDS IN THE FAVORITE HAUNT OF IZDUBAR\n\n\nThe king while hunting where a forest grows,\nAround sweet hyacinths and budding rose,\nWhere a soft zephyr o'er them gently flows\nFrom the dark _sik-ka-ti_[1] where Kharsak[2] glows;\nAnd Sedu[3] softly dances on the leaves,\nAnd a rich odorous breath from them receives;\nWhere tulips peep with heliotrope and pink,\nWith violets upon a gleaming brink\nOf silver gliding o'er a water-fall\nThat sings its purling treasures o'er a wall\nOf rugged onyx sparkling to the sea:\nA spot where Zir-ri[4] sport oft merrily,\nWhere Hea's[5] arm outstretched doth form a bay,\nWild, sheltered, where his sea-daughters play;\nA jasper rock here peeps above the waves\nOf emerald hue; with them its summit laves.\n\nAround, above, this cool enchanting cove\nBend amorous, spicy branches; here the dove\nOft coos its sweetest notes to its own mate,\nAnd fragrance pure, divine, the air doth freight,\nTo sport with gods no lovelier place is found,\nWith love alone the mystic woods resound.\n\nHere witching Zi-na-ki[6] oft drag within\nThe waves unwilling Zi-si;[7] here the din\nOf roars of sullen storms is never known\nWhen tempests make the mighty waters groan;\nNor sound of strife is heard, but rippling rills,\nOr softest note of love, the breezes fills.\n\nAnd here the king in blissful dreams oft lies\n'Mid pure ambrosial odors, and light flies\nThe tune in bliss; away from kingly care,\nAnd hollow splendor of the courtly glare;\nAway from triumphs, battle-fields afar,\nThe favorite haunt of huntsman Izdubar.\n\nThe Queen of Love the glowing spot surveys,\nAnd sees the monarch where he blissful lays;\nAnd watching till he takes his bow and spear\nTo chase the wild gazelles now browsing near,\nShe, ere the king returns, near by arrives\nWith her two maids; with them for love connives,\nJoy and seduction thus voluptuous fly\nHer Samkhatu,[8] Kharimtu[9] from the sky,\nAs gently, lightly as a spirit's wing\nOft carries gods to earth while Sedu sing.\nThus, they, with lightest step, expectant stood\nWithin this lovely spot beneath the wood.\n\nTheir snowy limbs they bare, undraped now stand\nUpon the rock at Ishtar's soft command.\nLike marble forms endued with life they move,\nAnd thrill the air with welcome notes of love.\nThe _its-tu-ri Same mut-tab-ri_[10] sang\nTheir sweetest notes, and the _Khar-san-u_[11] rang\nWith songs of thrushes, turtle-doves and jays,\nAnd linnets, with the nightingale's sweet lays,\nGoldfinches, magpies and the wild hoopoes;\nWith cries of green-plumed parrots and cuckoos,\nPee-wits and sparrows join the piercing cries\nOf gorgeous herons, while now upward flies\nThe eagle screaming, joyful spreads his wings\nAbove the forest; and the woodchuck rings\nA wild tattoo upon the trees around;\nAnd humming-birds whirr o'er the flowering ground\nIn flocks, and beat the luscious laden air\nWith emerald and gold, and scarlet, where\nThese perfect forms with godly grace divine,\nIn loveliness upon the rock recline.\nSweet joy is slender formed, with bright black eyes\nThat sparkle oft and dance with joy's surprise;\nSeduction, with her rare voluptuous form,\nEnchanteth all till wildest passions warm\nThe blood and fire the eye beneath her charm;\nAll hearts in heaven and earth she doth disarm.\nThe Queen with every perfect charm displayed\nDelights the eye, and fills the heart, dismayed\nWith fear, lest the bright phantom may dissolve\nTo airy nothingness, till fierce resolve\nFills each who her beholds, while love doth dart\nFrom liquid eyes and captivates the heart.\nShe is the queen who fills the earth with love\nAnd reigns unrivalled in her realms above.\n\nBeware, ye hearts! beware! who feel the snare\nOf Ishtar, lest ye tread upon the air;\nWhen ye her rosy chain of fragrance wear,\nWhen blindness strikes the eye, and deaf the ear\nBecomes, and heartstrings only lead you then,\nTill ye return to common sense again;\nEnthralled mayhap and captive led in chains,\nYe then will leisure have to bear your pains;\nOr if perchance a joy hath come to thee,\nThrough all thy joyous life, then happy be!\n\n[Footnote 1: \"Sik-ka-ti,\" narrow mountain gorges.]\n\n[Footnote 2: \"Khar-sak,\" the Deluge mountain, where the ark rested.]\n\n[Footnote 3: \"Se-du,\" a spirit of the earth, and rivers.]\n\n[Footnote 4: \"Zir-ri,\" the spirits of the rivers, water-nymphs.]\n\n[Footnote 5: \"Hea,\" the god of the ocean.]\n\n[Footnote 6: \"Zi-na-ki,\" pronounced \"zee-na-kee,\" spirits of purity.]\n\n[Footnote 7: \"Zi-si,\" corn-gods, or spirits of the corn.]\n\n[Footnote 8: \"Sam-kha-tu,\" one of the maids of Ishtar, \"Joy.\"]\n\n[Footnote 9: \"Kha-rima-tu,\" one of the maids of Ishtar, \"Seduction.\"]\n\n[Footnote 10: \"Its-tu-ri Same mut-tab ri,\" \"the wing\u00e8d birds of heaven.\"]\n\n[Footnote 11: \"Khar-san-u,\" forest.]\n\n\n\nCOLUMN VI\n\nIZDUBAR FALLS IN LOVE WITH ISHTAR, THE QUEEN OF LOVE\n\n\nThe hour has come when Izdubar will seek\nThe cool enchantment of the cove, and slake\nHis thirst with its sweet waters bubbling pure,\nWhere Love has spread for him her sweetest lure,\nThe maids expectant listening, watch and wait\nHis coming; oft in ecstacies they prate\nO'er his surprise, and softly sport and splash\nThe limpid waves around, that glowing flash\nLike heaps of snowy pearls lung to the light\nBy Hea's[1] hands, his Zir-ri[2] to delight.\nAnd now upon the rock each maid reclines,\nWhile Ishtar's form beneath them brightly shines;\nBeside the fountain stands the lovely god,\nThe graceful sovereign of Love's sweet abode.\n\n\"He comes; the shrubs of yonder jasmine near\nAre rustling, oh, he comes! my Izdubar!\"\nAnd thus her love she greets: \"Why art thou here?\nThou lovely mortal! king art thou, or seer?\nWe reck not which, and welcome give to thee;\nWouldst thou here sport with us within the sea?\"\nAnd then, as if her loveliness forgot,\nShe quickly grasped her golden locks and wrought\nThem round her form of symmetry with grace\nThat well became a god, while o'er her face\nOf sweetest beauty blushes were o'erspread;\n\"Thou see-est only Nature's robe,\" she said.\n\"'Tis all I wish while sporting with my maids,\nAnd all alone no care have we for jades;\nAnd if with thee we can in truth confide,\nWe here from all the world may cosey hide.\"\nShe hurls a glance toward him, smiling na\u00efve,\nThen bounding from the rock, peeps from a wave;\nThe waters fondling her surround, embrace\nHer charms; and now emerging with rare grace,\nShe turning says:\n\n                  \"Make haste, my hearts!\nCome forth! attend your queen!\" and then she parts\nThe azure waves, to where, in dumb surprise,\nThe King enchanted stands, and fondly eyes\nThe Queen divine, while fascinating thrills\nSweep wildly through his breast; as fragrance fills\nThe rose-tree groves, or gardens of the gods,\nOr breezes odorous from the Blest Abodes.\nA longing, rising, fills his inmost soul\nFor this sweet queen who offers him a goal\nHis stormy life has never known, since he,\nHis loved one lost beneath the raging sea;\nAnd all his calm resolves to seek no more\nA joy which passed and left his heart forlore,\nAre breaking, vanishing beneath her charms,\nDissolving as the mists, when sunlight warms\nThe earth, then scorching drinks the rising dews;\nTill he at last no longer can refuse,\nAnd love directs while he the goddess greets:\n\"Such wondrous beauty here no mortal meets;\nBut come, thou Zir-ru,[3] with me sweetly rest;\nPrimroses, gentians, with their charms invest\nMy mossy couch, with odorous citron-trees\nAnd feathery palms above; and I will please\nThee with a mortal's love thou hast not known;\nIn pure love mingling let our spirits run,\nFor earthly joys are sweeter than above,\nThat rarest gift, the honeyed kiss of love\nOn earth, is sweeter bliss than gods enjoy;\nTheir shadowy forms with love cannot employ\nSuch pleasure as a mortal's sweet caress.\nCome, Zi-ru, and thy spirit I will bless;\nThe Mandrake[4] ripened golden, glows around;\nThe fruit of Love is fragrant on the ground.\"\n\nAmid the Dud'im[5] plants he now reclines,\nAnd to his welcome fate himself resigns;\nThe lovely queen beside him now doth lay,\nAnd leads his soul along the blissful way\nThat comes to every heart that longs for love,\nWhen purest joy doth bless us from above;\nFrom her soft liquid eyes the love-light speaks,\nAnd her warm hands she lays in his, and wakes\nBeneath her touch a thrill of wild desire,\nUntil his blood now seems like molten fire.\nHer eyes half closed begat a passion wild,\nWith her warm breast, her loves hath beguiled;\nShe nearer creeps with hot and balmy breath,\nAnd trembling form aglow, and to him saith:\n\"My lips are burning for a kiss, my love!\"\nA prize like this, a heart of stone would move,\nAnd he his arms around her fondly placed\nTill she reclined upon his breast, embraced,\nTheir lips in one long thrilling rapture meet.\nBut hark! what are these strains above so sweet\nThat float around, above, their love surround?\nAn-nu-na-ci[6] from forests, mounts around,\nAnd from the streams and lakes, and ocean, trees,\nAnd all that haunt the godly place, to please\nThe lovers, softly chant and dance around\nTo cymbals, lyres until the rocks resound,\nOf goddess Ishtar chant, and Izdubar,\nThe Queen of Love wed to the King of War.\nAnd he alarmed starts up and springs away,\nAnd furious cries, to Ishtar's wild dismay:\n\n\"What meanest thou, thou wanton brazen thing?\nWouldst thou on me the direst curses bring?\"\nAnd lo! the goddess is transformed! the crown\nOf her own silver skies shines like the sun,\nAnd o'er her dazzling robes a halo falls;\nHer stately form with glory him appals,\nFor Heaven's dazzling splendor o'er her flows,\nWith rays celestial; o'er her brow there glows\nA single star.\n\n             \"Have I embraced a god?\"\nHe horrified now cries; and she doth nod\nAssent.\n\n        \"But, oh! wilt thou thy queen forgive?\nI love thee! stay! oh, stay! my heart you grieve!\"\n\nHe springs beyond the mystic circling ring,\nAnd from their sight thus glides the angry King,\nBeneath the wood himself he doth disguise\nIn tattered garments, on his steed he flies;\nAnd when he comes in sight of Erech's gate,\nHis beggar's mantle throws aside; in state\nAgain enrobed, composed his anxious face,\nThrough Erech's gates he rides with kingly grace;\nO'er his adventure thus the King reflects:\n\"Alas my folly leads, my life directs!\n'Tis true, the goddess hath seductive charms,\nE'en yet I feel her warm embracing arms.\nEnough! her love from me I'll drive away;\nAlas! for me, is this unfruitful day!\"\n\n[Footnote 1: \"Hea,\" god of the ocean.]\n\n[Footnote 2: \"Zir-ri,\" spirits of the river, the sea-daughters of Hea.]\n\n[Footnote 3: \"Zir-ru,\" water-nymph.]\n\n[Footnote 4: \"Mandrake,\" the \"love-plant.\"]\n\n[Footnote 5: \"Dud'im\" or \"dudaim,\" [Hebrew: dud'im] or Chald. [Hebrew:\nibduchin] and Syr. [Hebrew: ibduch'] the \"love-plant\" or mandrake; perhaps\nalso originally from \"du-du\" (\"love\") or ex. [Hebrew: du] (\"particula\"),\nArab. \"possessorem designante,\" et ex rad. Arab. [Hebrew: ddy]\n(\"\u00e6grotavit\"), or [Hebrew: dud] or \"amare.\" See Simoni's Lex. Man. Heb. et\nChald. et Lat., pp. 204-206, and Park's Heb. Lex., p. 113, note +.]\n\n[Transcriber's Note: The above \"+\" is my rendering of a footnote \"cross\"\ncommon in older books.]\n\n[Footnote 6: \"An-nu-na-ci,\" spirits of the earth.]\n\n\n\nTABLET II--COLUMN I\n\nISHTAR'S MIDNIGHT COURTSHIP IN THE PALACE OF IZDUBAR.\n\n\nAs Samas' car sank in the glowing west,\nAnd Sin the moon-god forth had come full drest\nFor starry dance across the glistening skies,\nThe sound of work for man on earth now dies,\nAnd all betake themselves to sweet repose.\nThe silver light of Sin above bright flows,\nAnd floods the figures on the painted walls,\nO'er sculptured lions, softly, lightly falls;\nLike grim and silent watch-dogs at the door\nThey stand; in marble check their leaping roar.\nThe King within his chamber went his way,\nUpon his golden jewelled couch he lay.\nThe silken scarlet canopy was hung\nIn graceful drapery and loosely clung\nAround his couch, and purple damask cloths\nEmbroidered with rare skill, preserved from moths\nBy rich perfumes, to the carved lintel clung\nIn graceful folds; thus o'er the entrance hung.\n\nQueen Ishtar softly comes, and o'er his dreams\nA mystic spell she draws, until it seems\nWhile half awake he lies, that she is yet\nClose nestling in his arms, as he had met\nHer in the wood, and with her there reclined,\nWhile her soft arms around him were entwined.\nThus while he sleeps she hovers o'er his bed\nWith throbbing heart, and close inclines her head\nUntil her lips near touch the sleeping King's,\nBut daring not to kiss.\n\n                        She love thus brings,\nAll through his dreams; until one misty night,\nWhile he yet restless tossed, the lovely sprite\nSunk him to deeper sleep with her soft lyre\nWhile hanging o'er his couch consumed with fire\nThat nestling around her heart-strings fiercely burned\nUntil at last lulled by the strain he turned\nUpon his couch at rest, and she now lay\nBeside him closely, when she heard him say:\n\"My love thou art, but canst not be!\" No more\nHe murmurs, then inflamed she sought the door.\n\"Perchance the _su-khu-li_[1] sleep not!\" she said;\nAnd satisfied, turned where her lover laid;\nAnd to his royal couch she crept again;\nHer bliss will have despite of gods and men.\nHer hot and burning lips cannot resist\nThe tempting treasure lying there, nor missed\nShall be the dearest joys of love from her\nWho rules all hearts in Heaven, earth, and air.\nHer right divine that blessing sweet to take,\nShe will assert, her burning thirst to slake.\n\nHis couch the Heavenly Queen of Love now graces,\nAnd on his breast her glorious head she places;\nEmbracing him, she softly through her lips\nAnd his, the sweetest earthly nectar sips,\nWhile he in sleep lies murmuring of love,\nAnd she in blissful ecstasy doth move.\nHer lips to his, she wildly places there,\nUntil to him it seems a fond nightmare.\n\nAnd thus, against his will, she fondly takes\nWhat he her shall deny when he awakes,\nThe stolen kisses both the lovers thrill:\nUnquenched her warm desire would kiss him still,\nBut his hot blood now warms him in his dream\nWhich is much more to him than it doth seem;\nAnd clasping her within convulsing arms,\nReceives a thrill that all his nerves alarms,\nAnd wakes him from the dreams she had instilled.\n\"What means this fantasy that hath me filled,\nAnd spirit form that o'er my pillow leans;\nI wonder what this fragrant incense means?\nOh, tush! 'tis but an idle, wildering dream,\nBut how delightful, joyous it did seem!\nHer beauteous form it had, its breath perfume;\nDo spirit forms such loveliness assume?\"\n\nThe goddess yet dares not her form reveal,\nAnd quickly she herself doth now conceal\nBehind the damask curtains at the door.\nWhen he awoke, sprang to the chamber floor,\nAs his own maid the queen herself transforms,\nSays entering in haste:\n\n                        \"What wild alarms\nThee, Sar?\" and then demure awaits reply,\nIn doubt to hear or to his bosom fly.\n\"My maid art thou? 'Tis well, for I have dreamed\nOf spirits, as a Zi-ru fair it seemed.\"\n\n[Footnote 1: \"Su-khu-li,\" guards of the palace.]\n\n\n\nCOLUMN II\n\nTHE KING'S SECOND DREAM AND EARLY RIDE UPON SUMIR'S PLAIN, AND\nHAND-TO-HAND CONFLICT ON THE BANKS OF THE EUPHRATES\n\n\nThe night is fleeing from the light of dawn,\nWhich dimly falls upon the palace lawn;\nThe King upon his royal _dum-khi_[1] sleeps,\nAnd to his couch again Queen Ishtar creeps.\nIn spite his dream to dismal thoughts she turns,\nHer victim tosses, now with fever burns:\nHe wildly starts, and from his _dum-khi_ springs,\nWhile loud his voice throughout the palace rings:\n\"Ho! vassals! haste to me! your King!\" he cries,\nAnd stamping fiercely while his passions rise.\nThe _sukhu-li_[2] and _masari_[3] rush in:\n\"What trouble, Sar? have foes here come within?\"\nThen searching around they in his chamber rush,\nAnd eagerly aside the curtains push.\nThe King yet paces on the floor with strides\nThat show the trouble of his mind, and chides\nThem all as laggards; \"Soon the sun will rise:\nMy steed prepared bring hence!\" he turning cries.\nHe mounts and gallops through the swinging gates,\nNor for attendance of his vassals waits.\nNor turns his face toward the _nam-za-khi_,[4]\nWho quickly opened for the King to fly\nWithout the gates; across the plains he rides\nAway unmindful where his steed he guides.\nThe horse's hoofs resound upon the plain\nAs the lone horseman with bewildered brain,\nTo leave behind the phantoms of the night,\nRides fiercely through the early morning light,\nBeyond the orange orchards, citron groves,\n'Mid feathery date-palms he reckless roves.\nThe fields of yellow grain mid fig-trees flash\nUnseen, and prickly pears, pomegranates, dash\nIn quick succession by, till the white foam\nFrom his steed's mouth and quiv'ring flanks doth come;\nNor heeds the whitened flowing mane, but flies,\nWhile clouds of dust him follow, and arise\nBehind him o'er the road like black storm clouds,\nWhile Zu[5] the storm-bird onward fiercely goads\nThe seven[6] raven spirits of the air,\nAnd Nus-ku[7] opens wide the fiery glare\nOf pent-up lightnings for fierce Gibil's[8] hand,\nWho hurls them forth at Nergal's[9] stern command,\nAnd Rimmon[10] rides triumphant on the air,\nAnd Ninazu[11] for victims doth prepare,\nThe King rides from the road into the wild,\nNor thought of danger, his stern features smiled\nAs the worn steed from a huge lion shied,\nWhich turning glanced at them and sprang aside;\nNow Zi-pis-au-ni[12] fly before the King.\nAnd yellow leopards through the rushes spring.\nUpon Euphrates' banks his steed he reins,\nAnd views the rosy wilds of Sumir's plains.\n\nHe looked toward the east across the plain\nThat stretched afar o'er brake and marshy fen,\nAnd clustering trees that marked the Tigris' course;\nAnd now beyond the plain o'er fields and moors,\nThe mountain range of Zu[13] o'er Susa's land.\nIs glowing 'neath the touch of Samas' hand;\nFor his bright face is rising in the east,\nAnd shifting clouds from sea and rising mist,\nThe robes of purple, violet and gold,\nWith rosy tints the form of Samas fold.\nThe tamarisk and scarlet mistletoe,\nWith green acacias' golden summits glow,\nAnd citron, olives, myrtle, climbing vine,\nArbutus, cypress, plane-tree rise divine;\nThe emerald verdure, clad with brilliant hues,\nWith rose-tree forests quaffs the morning dews.\nThe King delighted bares his troubled brow,\nIn Samas' golden rays doth holy bow.\nBut see! a shadow steals along the ground!\nAnd trampling footsteps through the copses sound,\nAnd Izdubar, his hand placed on his sword,\nLoud cries:\n            \"Who cometh o'er mine Erech's sward?\"\nAn arm\u00e8d warrior before him springs;\nThe King, dismounted, his bright weapon swings.\n\"'Tis I, Prince Dib-bara,[14] Lord Izdubar,\nAnd now at last alone we meet in war;\nMy soldiers you o'erthrew upon the field,\nBut here to Nuk-khu's[15] son thine arm shall yield!\"\nThe monarch eyes the warrior evil-born,\nAnd thus replies to him with bitter scorn:\n\"And dost thou think that Samas' son shall die\nBy a vile foe who from my host did fly?\nOr canst thou hope that sons of darkness may\nThe Heaven-born of Light and glory slay?\nAs well mayst hope to quench the god of fire,\nBut thou shalt die if death from me desire.\"\nThe giant forms a moment fiercely glared,\nAnd carefully advanced with weapons bared,\nWhich flash in the bright rays like blades of fire,\nAnd now in parry meet with blazing ire.\nEach firmly stood and rained their ringing blows,\nAnd caught each stroke upon their blades, till glows\nThe forest round with sparks of fire that flew\nLike blazing meteors from their weapons true;\nAnd towering in their rage they cautious sprung\nUpon each, foiled, while the deep Suk-ha[16] rung.\nAt last the monarch struck a mighty blow,\nHis foeman's shield of gold, his blade cleft through;\nAnd as the lightning swung again his sword,\nAnd struck the chieftain's blade upon the sward,\nA Sedu springs from out the tangled copse,\nAnd at his feet the sword still ringing drops.\nThe King his sword placed at his foeman's throat\nAnd shouted:\n\n             \"Hal-ca[17] to yon waiting boat!\nOr I will send thy body down this stream!\n_Ca is-kab-bu! va kal-bu!_[18] whence you came!\"\nThe chief disarmed now slunk away surprised,\nAnd o'er the strength of Sar-dan-nu[19] surmised.\nThe King returns, and rides within the gate\nOf Erech, and the council entered late.\n\n[Footnote 1: \"Dum-khi,\" couch.]\n\n[Footnote 2: \"Su-khu-li rabi,\" attendants of the King.]\n\n[Footnote 3: \"Masari,\" guards of the palace.]\n\n[Footnote 4: \"Nam-za-ki,\" openers of the gates.]\n\n[Footnote 5: \"Zu,\" the divine bird of the storm-cloud, the god worshipped\nby Izdubar, the god who stole the tablets of heaven.]\n\n[Footnote 6: The seven wicked spirits in the form of men with faces of\nravens.]\n\n[Footnote 7: \"Nus-ku,\" the gate-keeper of thunder.]\n\n[Footnote 8: \"Gibil,\" the god of fire and spells and witchcraft.]\n\n[Footnote 9: \"Ner-gal,\" director of the storms, the giant King of War, the\nstrong begetter.]\n\n[Footnote 10: \"Rimmon,\" the god of storms and hurricanes.]\n\n[Footnote 11: \"Nin-a-zu,\" the goddess of fate and death.]\n\n[Footnote 12: \"Zi-pis-au-ni,\" spirits of the papyri, or reeds.]\n\n[Footnote 13: Mountain range of Zu. The ancient name is unknown, but as\nSusa takes its name from Zu, the divine bird of the storm-cloud, we have\ngiven the mountains of Susiana their probable ancient name.]\n\n[Footnote 14: \"Dib-bara\" (\"the darkening one\"), the son of Nuk-khu. He is\nsupposed to have been the viceroy of Khumbaba, and led the attack upon\nErech.]\n\n[Footnote 15: \"Nuk-hu,\" or \"Nuk-khu,\" the god of darkness and sleep. He is\nsometimes called \"Cus-u.\"]\n\n[Footnote 16: \"Suk-ha,\" wood or grove, or a forest.]\n\n[Footnote 17: \"Hal-ca!\" \"Go!\"]\n\n[Footnote 18: \"Ca is-kab-bu! va kal-bu!\" \"Thou fool and dog!\" \"Ca\"\n(\"thou\") is the short form of \"cat-ta\" or \"ca'a\"; generally it appears as\n\"at-ta.\"]\n\n[Footnote 19: \"Sar-dan-nu,\" the great King.]\n\n\n\nCOLUMN III\n\nIZDUBAR RELATES HIS SECOND DREAM TO HIS SEERS, WHO CANNOT INTERPRET IT\n\n\nThe counsellors assembled round the throne\nWithin the council halls of _zam-at_[1] stone,\nNow greet their monarch, and behold his face\nWith trouble written on his brow, and trace\nUneasiness within that eagle eye,\nWhile he with stately tread, yet wearily\nHis throne approached; he turned to the mu-di,[2]\nAnd swept a glance upon his khas-iz-i.[3]\nUneasy they all eyed his troubled face,\nFor he had ridden at a furious pace.\nThe _abuli_[4] had told them on that morn,\nHow he across the plains had wildly torn\nTo drive away some vision of the night.\nOne asked, \"Hath our Sardan-nu's dreams been light?\nOr hath dread phantoms o'er thy pillow hung?\nFor trouble on thy countenance hath clung.\"\nThe monarch startled at the question eyes\nThe councillor, and to him thus replies:\n\"'Tis true, my counsellors and wisest men,\nI dreamed a fearful dream Sat mu-si;[5] when\nI have disclosed it, if one clear reveals\nIts meaning all and naught from me conceals,\nOn him will I the greatest wealth bestow:\nI will ennoble him, and the _sib-zu_[6]\nA _ku-bar-ra_[7] for him shall rich prepare;\nAs my _tur-tan-u_[8] he shall be, and seer,\nDecked with a golden chain shall next preside\nAt every feast, and break his bread beside\nThe King, and highest rank he shall attain\n'Mong counsellors, and mine own favor gain;\nAnd seven wives to him I will allow,\nAnd a grand palace. This as King I vow,\nThe scribe it shall enroll above my seal\nAs Erech's Sar's decree beyond repeal.\n\n\"I dreamed upon my _dum-khi_[9] fast asleep,\nThe stars from heaven fell from yonder deep\nTo earth; and one, with fierceful heat my back\nDid pierce as molten fire, and left its track\nOf flames like some huge ball along my spine;\nAnd then transformed, it turned its face to mine;\nAs some fierce god it glowed before my sight\nTill agony was lost in dread affright.\nI rooted stood, in terror, for its face\nWas horrible; I saw in its feet's place\nA lion's claws. It sprang, my strength it broke,\nAnd slew me, gloating over me! Awoke,\nI sprang, methought I was a corpse _ka-ra\nVa tal-ka mat sar, talka bu-la sha\nRa-pas-ti sat-ti, ar-id-da! ka-rat\nVa hal-li-ka! lik-ru-bu ki-mi-ta!_[10]\"\nThe seers in silence stand, perplexed and think;\nBut from the task at once the wisest shrink.\n\nThe King each face soon read:\n\n                              \"Ye tell me no?\"\nAnd nodding all, concealed from him their woe,\nFor they beheld within the dream some fate\nImpending o'er him born of godly hate,\nAnd durst not to their monarch prate their fears,\nFor flatterers of kings are all his seers.\nThe King impatient eyed them all with scorn,\nAnd hid his thoughts by wildest passions born;\nAnd then at last contemptuous to them said,\n\"So all my seers of trouble are afraid?\nOr else in ignorance you turn away;\n'Tis well! I sorely need a seer this day.\"\nAnd they now prostrate fall before his throne,\n\"Forgive thy seers!\" one cries, \"O mighty One!\nFor we this dreadful dream do fear portends\nThy harm! a god some message to thee sends!\nWe know not what, but fear for thee, our Sar,\nAnd none but one can augur it; afar\nHe lives, Heabani should before the King\nBe brought from Za-Ga-bri[11] the _na-bu_[12] bring!\"\n\"'Tis well! Prince Zaidu for the hermit send,\nAnd soon this mystery your Sar will end.\"\nThe King distressed now to the temple goes\nTo lay before the mighty gods his woes;\nThis prayer recites to drive away bad dreams,\nWhile Samas' holy altar brightly gleams:\n[13] \"O Samas! may my prayer bring me sweet rest,\nAnd may my Lord his favor grant to me:\nAnnihilate the things that me invest!\nThis day, O God! distressed, I cry to thee!\nO goddess! be thou gracious unto me,\nReceive my prayer, my sins forgive I pray:\nMy wickedness and will arrayed 'gainst thee.\nOh, pardon me! O God, be kind this day,\nMy groaning may the seven winds destroy,\nClothe me with deep humility! receive\nMy prayers, as wing\u00e8d birds, oh, may they fly\nAnd fishes carry them, and rivers weave\nThem in the waters on to thee, O God!\nAs creeping things of the vast desert, cry\nI unto thee outstretched on Erech's sod;\nAnd from the river's lowest depths I pray;\nMy heart cause thou to shine like polished gold,\nThough food and drink of Nin-a-zu[14] this day\nBe mine, while worms and death thy servant fold.\nOh, from thine altar me support, protect,\nIn low humility I pray, forgive!\nFeed me with joy, my dreams with grace direct;\nThe dream I dreamed, oh favorable give\nTo me its omen filled with happiness!\nMay Mak-hir,[15] god of dreams, my couch invest!\nWith visions of Bit-sag-gal my heart bless,\nThe temple of the gods, of Nin, with rest\nUnbroken, and to Merodach I pray!\nThe favoring one, to prosper me and mine:\n[16]Oh, may thy entering exalted be!\nAnd thy divinity with glory shine,\nAnd may our city shine with glowing meads,\nAnd all my people praise thy glorious deeds.\"\nNow to Euphrates' banks the Sar and seers\nTheir footsteps turn to pray into the ears\nOf Hea,[17] where, in white, a band of priests\nDrawn in a crescent, Izdubar invests.\nNow at the water's edge he leans, his hands\nDips in the waves, and pours upon the sands\nThe sparkling drops, while all a hymn descant\nTo Hea, thus the incantation chant:\n\n   \"O chant our incantation to the waters pure,\n      Euphrates' waters flowing to the sea!\n    Where Hea's holy face shines bright on every shore,\n      O Sabit[18] of Timatu[19] to ye\n    We pray! may your bright waters glowing shine\n    As Hea's face, and heaving breast divine!\n\n   \"O Sabit, to your father Hea take our prayer!\n    And may Dao-ki-na,[20] your bright mother, hear!\n    With joy, oh shine, as peaceful as the sleeping light,\n    O ever may your throbbing waves be bright.\n        O spirit of the Heaven, hear!\n          Remember us, Remember!\n        O spirit of the earth, come near!\n          Remember us, Remember!\n    O hear us, Hea! hear us, dear Dao-ki-na!\n    _Ca-ca-ma u ca-ca-ma u ca-ca-ma!_\"[21]\n\n[Footnote 1: \"Zam-at\" stone, diamond, crystal or lapis lazuli.]\n\n[Footnote 2: \"Mu-di,\" seers.]\n\n[Footnote 3: \"Khas-i-zi,\" counsellors.]\n\n[Footnote 4: \"Ab-u-li,\" guard of the great gates of the city.]\n\n[Footnote 5: \"Sat mu-si,\" in the night-time, or last night.]\n\n[Footnote 6: \"Sib-zu,\" embroiderer.]\n\n[Footnote 7: \"Ku-bar-ra,\" robe of a prince.]\n\n[Footnote 8: \"Tur-tan-u,\" next in rank to the King.]\n\n[Footnote 9: \"Dum-khi\" or \"dun-khi,\" couch.]\n\n[Footnote 10: \"Ka-ra! va,\" etc., \"Speak out! and if thou augurest the\ndeath of the King, or if thou augurest life of extended years, I have\nspoken! Speak out! and cast the lots! may they be propitious with us!\"]\n\n[Footnote 11: \"Za-Ga-bri,\" the mountains of Zu, \"Ga-bri\" (\"mountains\"),\nand \"Za,\" another form of \"zu,\" the divine bird of the storm-cloud. They\nwere at one time called the mountains of Susa, now the Kurdistan range of\nmountains. The name we have given we believe to be the probable ancient\none.]\n\n[Footnote 12: \"Na-bu,\" prophet, seer.]\n\n[Footnote 13: We have here quoted a prayer after a bad dream, the text of\nwhich is lithographed in \"C.I.W.A.,\" vol. iv. 66, 2, and is supposed to be\nan ancient Accadian prayer. See \"Records of the Past,\" vol. ix. p. 151.]\n\n[Footnote 14: \"Nin-a-zu,\" the goddess of darkness and death.]\n\n[Footnote 15: \"Mak-hir,\" the daughter of the sun, and goddess of dreams.]\n\n[Footnote 16: Literally, \"he that shows favor.\" The above prayer was\ntranslated for the first time by Rev. A.H. Sayce, M.A., in the \"Records of\nthe Past,\" vol. ix. p. 151. We have followed as literally as possible the\noriginal, and have given it its probable place in the epic.]\n\n[Footnote 17: Hea, god of the ocean, the earth's surface, brightness,\netc., and chief protector of men.]\n\n[Footnote 18: \"Sab-it,\" or \"Sabitu\" (\"seven\"), the seven winds, gods of\nthe abyss or ocean.]\n\n[Footnote 19: \"Tiamatu,\" the abyss or ocean.]\n\n[Footnote 20: \"Dao-ki-na\" or \"Dao-ci-na,\" the wife of Hea, and goddess of\nthe ocean.]\n\n[Footnote 21: \"Amen and Amen and Amen!\" The Assyrian word is \"Amanu.\" The\noriginal \"ca-ca-ma\" (\"Amen\") concludes the incantation; Heb. [Hebrew:\namen] See \"C.I.W.A.,\" vol. iv. pl. 14; also \"Records of the Past,\" vol.\nxi. p. 135.]\n\n\n\nCOLUMN IV\n\nHEABANI, THE HERMIT SEER\n\n\nBefore a cave within the Gab-ri[1] wild,\nA seer is resting on a rock; exiled\nBy his own will from all the haunts of men,\nBeside a pool within a rocky glen\nHe sits; a turban rests upon his brow,\nAnd meets the lengthened beard of whitest snow.\nThis morn an omen comes before his eyes,\nAnd him disturbs with a wild eagle's cries\nThat fierce attacks a fox before his cave;\nFor he of beasts is the most cunning knave;\nIn wait upon the ground the fox hath lain\nTo lure the bird, which flying deems him slain.\nHe fiercely seizes it, as swooping down,\nThe bird with its sly quarry would have flown;\nBut the _a-si_[2] quick seized it by the throat,\nWhile the wide wings with frantic fury smote\nThe beast, and the sharp talons deeply tore\nIts foe--both greedy for the other's gore.\n\nAnd lo! a voice from yonder sky resounds;\nHeabani to his feet now quickly bounds,\nAnd bowing, listens to the voice that comes\nIn gentleness; upon the winds it roams\nFrom yon blue heights like sighing of the trees;\nThe seer in reverence upon his knees\nNow holy bares his head in Samas' rays,\nWhile the soft voice to him thus gently says:\n\"A messenger, Heabani, soon shall come\nWith offers rich, to leave thy lonely home.\nThis eagle sought its food and found a snare,\nThe messenger will come from Izdubar,\nTo learn from thee the meaning of his dream\nWhich goddess Ishtar sent,--a snare for him.\nThen to the messenger prove not a snare,\nAs yonder _a-si_ doth the eagle tear.\"\n\nThe seer in fury tore his beard of snow\nAnd cried--\n\n             \"Alas! my days shall end in woe\nWithin these wilds my happiness is mine,\nNo other joys I seek, my god divine;\nI would upon these rocks lie down to die,\nUpon my back here sleep eternally.\"\nAnd Samas urging, to him thus replied:\n\"Heabani, hast thou not some manly pride?\nAnd thinkest thou no joy thou here wilt lose?\nThe lovely Sam-kha-tu[3] the seer may choose.\nArrayed in trappings of divinity\nAnd the insignia of royalty,\nHeabani then in Erech shall be great,\nAnd live in happiness and royal state;\nAnd Izdubar shall hearken, and incline\nHis heart in warmest friendship, and recline\nWith thee upon a couch of luxury.\nAnd seat thee on a throne of royalty,\nOn his left hand, a crown shall grace thy brow.\nKings of the earth shall to thee subject bow\nAnd kiss thy feet, and Izdubar shall give\nThee wealth, and thou in luxury shalt live.\nIn silence Erech's men shall bow to thee,\nIn royal raiment thou shalt happy be.\"\nHeabani listened to the words that came\nFrom Samas, and his brow was lit with shame\nTo hear the god of war urge him to go\nTo earthly happiness--mayhap to woe;\nBut he within his cave now listless turns\nWhen Samas ceased; then to his rock returns,\nAnd seats himself with calmness on his brow;\nHis thoughts in happy memories now flow,\nAnd he recalls the blissful days of yore\nWhen he as seer lived on Euphrates' shore,\nAs the queen's bard oft tuned a festive lay,\nWhile soft-eyed maidens dance and cymbals play.\n\n[Footnote 1: \"Gab-ri,\" mountains.]\n\n[Footnote 2: \"A-si,\" fox.]\n\n[Footnote 3: \"Sam-kha-tu\" (\"Joy\"), one of the maids of Ishtar.]\n\n\n\nCOLUMN V\n\nEXPEDITION OF ZAIDU IN SEARCH OF THE SEER\n\n\nPrince Zaidu on his steed now hastes away,\nUpon the plains he travelled all that day;\nNext morn the Za-Gabri he slow ascends,\nAlong the mountain sides the horseman wends\nBeneath the Eri-ni,[1] and cliffs, and sees\nThe plains and mountains o'er the misty trees\nFrom the wild summit, and old Khar-sak glow\nAbove them all with its twin crests of snow.\nHe plunges in the wild to seek the cave;\nThree days unceasing sought young Zaidu brave,\nAnd now at last within the glen he rode,\nAnd near approached Heabani's wild abode.\nAt last he sees the seer before his home,\nAnd with his monster[2] now toward him come,\nThat walked subdued beside the hermit seer,\nThus they upon the rocks above appear.\n\n\"Why art thou here in warrior's array?\"\nThe hermit cries. \"I know thee not! away!\"\n\n\"O holy seer, 'tis Zaidu, from our Sar!\nThe king of Erech, chieftain Izdubar.\"\n\n\"What seekest thou within my mountain lair?\"\nHeabani angry cried. \"What brings thee here?\"\n\n\"For thee! if true Heabani is thy name;\nI seek the hermit seer of wondrous fame.\nMy king doth offer thee rich gifts of state,\nAnd sent me to thee here to make thee great.\"\n\"No empty honors do I seek, which void\nOf all true happiness, all men have cloyed.\nReturn then to thy haunts of pleasure, pain,\nFor thy king's embassy is all in vain.\"\nThe seer returns within his lonely cave\nAnd leaves the prince alone the beast to brave.\nAt last it slinks away within the gloom;\nNo more from their wild home doth either come,\nThree days Prince Zaidu watches the dark lair,\nBut now his courage turns to blank despair:\nThe seer hath changed his mind since Samas sought\nTo urge him forth to leave his lonely lot.\nThe prince the mountain precipice now climbs,\nAnd peers within while clinging to the limbs\nOf stunted oaks, and views the mountain lair;\nBut all in vain his calls ring on the air.\nThen mounting wearily his steed he turns\nAway, and unsuccessful thus returns.\n\n[Footnote 1: \"Eri-ni,\" cedar-trees.]\n\n[Footnote 2: A carnivorous animal supposed to have been either a lion or a\ntiger, more probably a lion.]\n\n\n\nCOLUMN VI\n\nHEABANI RESOLVES TO RETURN TO ERECH\n\n\nAs Zaidu sadly turns and rides away,\nThe hermit from his cave comes forth to pray:\n\"Alas! hath all these wilds their charms here lost?\nAnd is my breast with wild ambition tost?\nMy lonely cot I look upon with shame;\nAgain I long to seek the fields of fame,\nWhere luxury my remaining years\nMay crown, and happiness may find--or tears;\n'Tis true! I should have welcomed the _bar-ru;_[1]\nBut he hath since returned to Subartu.\"[2]\nHis harp he took from its dust-covered case,\nAnd kissed its carved and well-remembered face;\nAnd tuning it, he glanced toward the wood,\nAnd sang his farewell ode to solitude:\n\n    Farewell, ye mountains, woods and trees--\n      My heart doth long again for joy;\n    I love your wilds and mossy leas,\n      But oh, your solitude doth cloy!\n\n    I love to see the _bur-khi-is_[3]\n      Sweep stately o'er the mossy rocks;\n    And _tsabi_[4] in a wild like this,\n      Hear the tattoo of red woodchucks.\n\n    I love the cries of _lig-bar-ri_[5]\n      The _nes-i_[6] calling for their prey;\n    And leaping of the _na-a-li_[7]\n      That fly in wildest fear away.\n\n    I love the _bu-hir-tser-i_[8] all,\n      _Khar-sa-a-nii sa-qu-u-tu;_[9]\n    Hear _cu-uts-tsi_[10] with thunder roll\n      Across the skies within my view.\n\n    I love to see the _ca-ca-bi_[11]\n      Peep through the pine-trees o'er my home,\n    And watch the wild _tu-ra-a-khi_[12]\n      And _arme_[13] welcome, to me come.\n\n    Farewell! ye solitudes, farewell!\n      I will not moulder rotting lie\n    With no one's lips to wish me well;\n      O give me immortality!\n\n    But what is fame? A bubble blown\n      Upon the breeze, that bursts its shell,\n    And all our brightest hopes are flown,\n      And leaves our solitude a hell.\n\nThe holy minstrel bows his head in woe,\nAnd sweeps the harpstrings with a movement slow;\nThen lifts his eyes toward the setting sun,\nHis evening invocation thus begun:\n\n    [14]O Samas! to the lifting of my hands\n      Show favor! unto me thy servant turn!\n    What man before thy bless\u00e8d Light withstands?\n      O thou! what mortal thine own words can learn?\n    And who can rival them inviolate?\n      [15]Among the gods no equal thou hast found.\n    In Heaven who of all the gods is great?\n      O thou alone! art great through Heaven's bound!\n\n    On earth what man is great? alas! no one,\n      For thou alone art great! through earth's vast bounds.\n    When wide thy awful voice in Heaven resounds,\n      The gods fall prostrate to our Holy One;\n    When on the earth thy voice afar resounds,\n      The genii[16] bow to thee and kiss the dust.\n    In thee, O Samas! do I put my trust,\n      For thy great love and mercy wide abounds!\n\n    O my Creator, God, thy watchfulness\n      O'er me, oh may it never cease!\n    Keep thou the opening of my lips! the fleece\n      Of purest snow be my soul's daily dress.\n    Guard thou my hands! O Samas, Lord of Light!\n      And ever keep my life and heart aright!\n\n[Footnote 1: \"Bar-ru,\" an army officer]\n\n[Footnote 2: \"Su-bar-tu,\" Syria]\n\n[Footnote 3: \"Bur-khi-is,\" antelopes]\n\n[Footnote 4: \"Tsabi,\" gazelles]\n\n[Footnote 5: \"Lig-bar-ri,\" hyenas]\n\n[Footnote 6: \"Nes-i,\" lions]\n\n[Footnote 7: \"Na-a-li,\" spotted stags]\n\n[Footnote 8: \"Bu-hir-tser-i,\" beasts of the field]\n\n[Footnote 9: \"Khar-sa-a-nu sa-qu-u-tu,\" forests thick]\n\n[Footnote 10: \"Cu-uts-tsi,\" storms.]\n\n[Footnote 11: \"Ca-ca-bi,\" stars.]\n\n[Footnote 12: \"Tu-ra-a-khi,\" deer.]\n\n[Footnote 13: \"Arme,\" wild goats.]\n\n[Footnote 14: This prayer is made up from Assyrian fragments now in the\nBritish Museum.]\n\n[Footnote 15: See \"Records of the Past,\" vol. iii. p. 136.]\n\n[Footnote 16: \"Genii,\" spirits.]\n\n\n\nTABLET III--COLUMN I\n\nHEABANI'S WISDOM--SONG OF THE KHAU-IK-I\n\n\nThe dark-eyed maids are dancing in the halls\nOf Erech's palace: music fills the walls\nOf splendor where the Sar-dan-nu[1] enthroned,\nHis hours is whiling by the maidens zoned;\nA whirling garland chanting forth a song.\nAccompanied with harps thus sang the throng:\n\n    \"Heabani's wisdom chant and sing\n      To Erech's king our mighty Sar.[2]\n    When Hea did Heabani bring,\n      Who now to Erech comes afar,\n    He taught him then all hidden things\n      Of Ki[3] or bright Samu[4] above,\n    That to the Mu-di[5] mystery brings.\n      Oh, how Heabani we shall love!\"\n\n        _Chorus_\n\n    \"Then sing with joy ye Khau-ik-i![6]\n      The Khau-ga[7] chant with waving arms,\n    The Nin-uit[8] sing Au-un-na-ci[9]\n      Give to our Sar your sweetest charms.\n\n    \"All knowledge that is visible\n      Heabani holds it in his glance,\n    Sees visions inconceivable,\n      The Zi[10] his wizard eyes entrance.\n    Sweet peace he brings from troubled dreams,\n      He comes to El-li-tar-du-si,[11]\n    From a far road by mountain streams;\n      Then sing with joy ye Khau-ik-i!\n\n        _Chorus_\n\n    \"Then sing with joy ye Khau-ik-i!\n      The Khau-ga chant with waving arms,\n    The Nin-uit sing An-un-na-ci!\n      Give to our Sar your sweetest charms.\n\n    \"E'en all that on the tablet rests,\n      In Erech's tower, the Su-bu-ri,[12]\n    The beautiful, with glorious crests,\n      He wrote for far posterity.\n    We plead with him to leave us not,\n      But Zi-Gab-ri[13] him led away,\n    When our great Shal-man[14] joy us brought,\n      And Elam fled to the blue sea.\n\n        _Chorus_\n\n    \"Then sing with joy ye Khau-ik-i!\n      Il-gi-sa-kis-sat[15] from above,\n    The Nin-uit sing An-un-na-ci!\n      Oh, how Heabani we shall love!\"\n\nThe maidens note their monarch's moody face,\nAnd turn their songs to him with easy grace,\nOf their great ruler tune a joyous lay,\nAnd oft into his eyes hurl glances gay;\nAnd trumpets join the chorus, rolling drums,\nAnd wild applause from all the chieftains comes,\nTill the grave seers and councillors now cry\nIn praise of him they love so tenderly:\nWith arms upraised the mighty chorus join,\nUntil his heart is filled with joy divine;\nAnd thus they sing with more than royal praise,\nTheir love for him in every face doth blaze.\n\n[Footnote 1: \"Sar-dan-nu,\" the great King.]\n\n[Footnote 2: \"Sar,\" king.]\n\n[Footnote 3: \"Ki,\" earth.]\n\n[Footnote 4: \"Samu,\" heaven.]\n\n[Footnote 5: \"Mu-di,\" seers or wise men.]\n\n[Footnote 6: \"Khau-ik-i,\" the choral band.]\n\n[Footnote 7: \"Khau-ga,\" chorus.]\n\n[Footnote 8: \"Nin-uit,\" song.]\n\n[Footnote 9: \"An-un-na-ci,\" spirits of the earth.]\n\n[Footnote 10: \"Zi,\" spirits of the earth, air, water, etc.]\n\n[Footnote 11: \"El-li-tar-du-si,\" one of the temples of Erech.]\n\n[Footnote 12: \"Su-bu-ri,\" the lofty.]\n\n[Footnote 13: \"Zi-Gab-ri,\" spirits of the mountains.]\n\n[Footnote 14: \"Shal-man,\" deliverer.]\n\n[Footnote 15: \"Il-gi-sa-kis-sat,\" spirits of the hosts.]\n\n\n\nCOLUMN II\n\nSONGS IN PRAISE OF IZDUBAR AND HEABANI AS SUNG BY THE KHAU-IK-I\n\n\n    Our Izdubar dear Erech raised\n      From her distress, when she did mourn;\n    With joy his glorious name be praised!\n      Of a great warrior's daughter born,\n    And Bel in his own might, him arms,\n      To Erech's sons and daughters save;\n    What other Sar hath glorious charms\n      Like his, who saved proud Elam's slave?\n\n        _Chorus_\n\n    No rival hath our mighty Sar,\n      Thy cymbals strike and raise the cry!\n    All hail! All hail! great Izdubar!\n      His deeds immortal glorify!\n\n    Our Izdubar our sons preserves\n      To all our fathers day and night,\n    And Erech's ruler well deserves\n      Our highest praise, whose matchless might\n    Delights the gods! All hail our Sar!\n      Whose firmness, wisdom need no praise!\n    Queen Daunat's son, our Izdubar,\n      His glory to the Sami[1] raise!\n\n        _Chorus_\n\n    Of a great warrior's daughter born,\n      The gods clothe him with matchless might;\n    His glory greets the coming morn,\n      Oh, how in him we all delight!\n\nAnd thus of Seer Heabani they now chant\nHis birth and history and hyemal haunt.\n\n    Who can compare with thee, O Nin![2]\n      The son of Bel; thy hands didst lay\n    Upon Ar-ur-u, thine own queen,\n      With glory crowned her on that day.\n\n    To her thy strength did give, and blessed\n      Her with thy love and a dear son;\n    With Ami's strength within his breast,\n      And Ninip sped then to his throne.\n\n    When Queen Ar-u-ru hears her lord\n      From Erech's city far has gone,\n    She bows her head upon the sward,\n      With pleading hands in woe doth moan.\n\n    And to Heabani she gave birth,\n      The warrior, great Ninip's son,\n    Whose fame is spread through all the earth.\n      The queen with her own maids alone\n    Retired within her palace walls\n      For purity in Erech's halls.\n\n    Like the corn-god his face concealed,\n      Of men and countries he possessed,\n    Great wisdom by the gods revealed:\n      As Ner[3] the god, his limbs were dressed.\n    With wild gazelles he ate his food\n      While roaming with them in the night;\n    For days he wandered in the wood,\n      And bu-hir-tser-i[4] him delight.\n\n    The Zi-ar-ri[5] Heabani loves,\n      That play within the running streams;\n    With Zi-ti-am-a-ti[6] he roves\n      Upon the sands in warm sunbeams.\n\n\"The prince returns, O Sar!\" the herald said,\nAnd low before the throne he bowed his head;\n\"Our Zaidu, the bewitcher of all men,\nDoth unsuccessful to us come again.\nBefore the cave the seer confronted him\nThree days where Khar-sak's snowy brow doth gleam.\nHeabani with his beast in his cave went,\nAnd Zaidu waited, but his courage spent\nWhen he beheld the seer and beast remain\nWithin the cave, and all his words were vain.\nThe prince remains without with downcast face,\nAnd beg of thee, his Sar, thy sovereign grace.\"\nThe king to all the maidens waves his hand,\nThen vanishes from sight the choral band.\n\n[Footnote 1: \"Sami,\" heavens.]\n\n[Footnote 2: \"Nin\" or \"Nin-ip,\" the god of the chase and war.]\n\n[Footnote 3: \"Ner\" or \"Nergal,\" the giant king of war, the strong\nbegetter.]\n\n[Footnote 4: \"Bu-hir-tser-i,\" beasts of the field.]\n\n[Footnote 5: \"Zi-ar-ri,\" spirits of the rivers, water-nymphs.]\n\n[Footnote 6: \"Zi-ti-am-a-ti,\" spirits of the sea, naiads or water-nymphs.]\n\n\n\nCOLUMN III\n\nZAIDU'S RETURN, AND HIS INSTRUCTION TO TAKE TWO MAIDS WITH HIM TO ENTICE\nTHE SEER FROM HIS CAVE\n\n\nPrince Zaidu prostrate bows before the Sar,\nArises, thus narrates to Izdubar:\n\"Thy sovereign, Zaidu hath his king obeyed,\nThe royal mission I have thus essayed\nAs Amu's[1] soldier; I undaunted tried\nTo urge my mission which the seer denied.\nI firmly met the beast that with him came:\nUnmanly fear, confess I to my shame,\nCame o'er me when I first beheld the beast,\nIn vain I plead, and in despair I ceased\nWhen he refused, and angry from me passed\nWithin his cave, where cliffs and rocks are massed;\nI climbed, but the wild entrance did not gain,\nAnd for advice have I returned again.\"\n\n\"'Tis well, my son,\" the Sar to Zaidu said,\n\"Thy wisdom I commend for thy young head,\nAgain upon thy mission thou must go.\nHis might, and strength of purpose, thou dost know,\nBefore a maiden's charms will flee away;\nFor he doth love the Zi-Ga-bri[2] that play\nWithin the mountain gorges. Turn thy face\nAgain with manly portance; for I'll grace\nThine embassy with two of our sweet maids,\nWho oft shall cheer thee through the mountain glades,\nWhom thou shalt lead before Heabani's den\nWith their bright charms exposed within the glen.\nTake Sam-kha-tu and sweet Khar-imatu:\nThey will entice the seer when he shall view\nTheir charms displayed before his wondering eyes.\nWith Sam-kha, Joy, the seer you will surprise;\nKhar-im-tu will thy plans successful end,\nTo her seductive glance his pride will bend.\nSweet Sam-kha's charms are known, she is our Joy,\nAs Ishtar's aid her charms ne'er cloy;\nKharun-tu with her perfect face and form,\nThe hearts of all our court doth take by storm:\nWhen joys by our sweet Sam-kha are distilled,\nKharun-tu's love overcomes us till we yield.\nThus, armed with Love's Seduction and her Joy,\nThe greatest powers of earth thou dost employ;\nNo flesh can face them but a heart of stone.\nAnd all the world doth lie before them prone.\"\n\nThree days Prince Zaidu sat with Kharun-tu\nBefore the cave within Heabani's view;\nBeside the pool they waited for the seer:\nFrom Erech three days' journey brought them here,\nBut where hath Joy, sweet Sam-kha, roving gone?\nWhen they arrived at setting of the sun\nShe disappeared within with waving arms;\nWith bright locks flowing she displayed her charms.\nAs some sweet _zir-ru_ did young Sam-kha seem,\nA thing of beauty of some mystic dream.\n\n[Footnote 1: \"Anu,\" the King of Heaven.]\n\n[Footnote 2: \"Zi-Gab-ri,\" spirits of the mountains.]\n\n\n\nCOLUMN IV\n\nTHE TWO MAIDENS ENTICE THE SEER\n\n\nThus in Heabani's cave the maiden went,\nAnd o'er the sleeping seer her form she bent;\nO'er him who with gazelles oft eats his food;\nO'er him who drinks with _bhu-ri_[1] in the wood;\nO'er him who loves the _zir-ri,_--of them dreams,\nAnd sports with them within the mountain streams.\nAnd when the gay enticer saw the seer\nUnconscious sleeping with sweet Joy so near,\nShe clasped him to her breast and kissed his brow.\nThe seer awakes, with wonder eyes her now:\n\"Thy glory thou hast brought to me!\" he saith,\n\"Sweet Zir-ru comes to me with fragrant breath!\"\nAnd with delight he eyes her beauteous form,\nHis breast warm moved by the enticer's charm.\nHe springs upon his feet and her pursues:\nShe laughing flees; to sport with him doth choose.\n\nAnd now he eyes his hairy body, arms\nCompared to Sam-kha's snowy god-like charms,\nShe give to him her freshness, blooming youth?\nShe laughing comes again to him,--Forsooth!\nHer glorious arms she opens, flees away,\nWhile he doth follow the enticer gay.\nHe seizes, kisses, takes away her breath,\nAnd she falls to the ground--perhaps in death\nHe thinks, and o'er her leans where she now lay;\nAt last she breathes, and springs, and flees away.\nBut he the sport enjoys, and her pursues;\nBut glancing back his arms she doth refuse.\nAnd thus three days and four of nights she played;\nFor of Heabani's love she was afraid.\nHer joyous company doth him inspire\nFor Sam-kha, joy, and love, and wild desire.\nHe was not satisfied unless her form\nRemained before him with her endless charm.\nBut when his _bhu-ri_ of the field the sight\nBeheld, the wild gazelles fled in affright.\nAnd now without the cave they came in view\nOf Zaidu waiting with sweet Kharim-tu,\n\nAnd when Heabani saw the rounded form\nOf bright Kharim-tu, her voluptuous charm\nDrew him to her, and at her feet he sate\nWith wistful face, resigned to any fate.\nKharim-tu, smiling sweetly, bent her head,\nEnticing him the tempter coyly said,\n\"Heabani, like a famous god thou art,\nWhy with these creeping things doth sleep thy heart?\nCome thou with me to Erech Su-bu-ri[2]\nTo Anu's temple Elli-tar-du-si,\nAnd Ishtar's city where great Izdubar\nDoth reign, the glorious giant king of war;\nWhose mighty strength above his chiefs doth tower,\nCome see our giant king of matchless power.\"\nHer flashing eyes half languid pierce the seer,\nUntil his first resolves all disappear.\nAnd rising to his feet his eyes he turned\nToward sweet Joy,[3] whose love for him yet burned;\nAnd eyeing both with beaming face he saith,\n\"With Sam-kha's love the seer hath pledged his faith;\nAnd I will go to Elli-tar-du-si,\nGreat Anu's seat and Ishtar's where with thee,\nI will behold the giant Izdubar,\nWhose fame is known to me as king of war;\nAnd I will meet him there, and test the power\nOf him whose fame above all men doth tower.\nA _mid-dan-nu_[4] to Erech I will take,\nTo see if he its mighty strength can break.\nIn these wild caves its strength has mighty grown;\nIf he the beast destroys, I will make known\nHis dream to him--e'en all the seer doth know;\nAnd now with thee to Erech I will go.\n\n[Footnote 1: \"Bhu-ri,\" wild-beasts, pets of the hermit seer.]\n\n[Footnote 2: \"Su-bu-ri,\" the lofty.]\n\n[Footnote 3: \"Sam-kha-tu\" or \"Samkha.\"]\n\n[Transcriber's Note: Footnote 3 looks like it should be two lines down\nfrom where it is; this is probably an error.]\n\n[Footnote 4: \"Mid-dan-nu,\" a carnivorous animal, supposed to be a tiger;\nthe Khorsabad sculpture, however, portrays it as a lion.]\n\n\n\nCOLUMN V\n\nFESTIVAL IN HONOR OF HEABANI, WHO ARRIVES AT ERECH--INTERPRETATION OF THE\nDREAM\n\n\nThe sounds of wild rejoicing now arise;\n\"Heabani comes!\" resound the joyful cries,\nAnd through the gates of Erech Suburi\nNow file the chieftains, Su-khu-li rubi.[1]\nA festival in honor of their guest\nThe Sar proclaims, and Erech gaily drest,\nHer welcome warm extends to the famed seer.\nThe maidens, Erech's daughters, now appear,\nWith richest kirtles gaily decked with flowers,\nAnd on his head they rain their rosy showers.\nRejoicing sing, while harps and cymbals play,\nAnd laud him to the skies in their sweet way;\nAnd mingling with their joy, their monarch rode\nBefore the seer, who stately after strode\nBeside his beast, and next the men of fame.\nThe maids thus chant high honors to his name:\n\n    \"A prince we make thee, mighty seer!\n    Be filled with joy and royal cheer!\n            All hail to Erech's seer!\n\n    Whom day and night our Sar hath sought,\n    O banish fear! for Hea taught\n            The seer, his glory wrought.\n\n    He comes! whom Samas loves as gold,\n    To Erech grace, our city old;\n            All wisdom he doth hold.\n\n    Great Hea doth to him unfold\n    All that remains to man untold;\n            Give him the chain of gold!\n\n    He cometh from the Za-Gab-ri\n    To our dear Erech Su-bu-ri.\n            Heabani glorify!\n\n    Thy dream he will reveal, O Sar!\n    Its meaning show to Izdubar,\n            Victorious king of war.\"\n\nWithin the council halls now lead the seers\nWith trepidation and with many fears,\nTo hear the seer explain their monarch's dream.\nBeside the royal throne he sits supreme\nAmong the seers, the Sar, his scribe commands\nTo read his dream recorded as it stands\nIn Erech's Gi;[2] who reads it to the seer,\nWho answers thus:\n                  \"In this there doth appear\nA god, whose ardent love will lead to deeds\nOf hate against thee, Sar; thy present needs\nAre great, O king! as fire this love will burn\nUntil the wicked seven[3] on thee turn;\nAnd blood, alone, will not their fury sate:\nThe gods will hurl upon thee some dread fate.\"\nIn silence, Izdubar the warning heard;\nHis blood with terror froze, and then was stirred\nBy passions wild, when he recalled the scene\nOf Ishtar's love for him by man unseen;\nWhen she so wildly then proclaimed her love;\nAnd now with hate his inmost soul doth move,\nAnd her bright form to a black dal-khu[4] turned\nAnd furious passions on his features burned.\nAnd then of the first dream he thought, and light\nAcross his vision broke:\n                         \"'Tis true! aright\nThy seer hath read! for Ishtar came to me\nIn the first dream, her face e'en yet I see!\nAye, more! her lips to mine again then fell!\nHer arms I felt around me,--breath too well\nI know! of fragrance, while perfume arose\nAround my dream and fled not at the close;\nAs frankincense and myrrh it lingered, when\nI woke. Ah yes! the queen will come again!\"\nThen to his counsellor who wondering stood,\nNor heard his murmuring, but saw subdued\nHis features were, at first, and then, they grand\nBecame with settled hate; he raised his hand;\n\"'Tis true!\" he said, \"Reward on him bestow!\nThen to the waiting feast we all shall go.\"\n\n[Footnote 1: \"Su-khu-li ru-bi,\" attendants of the King.]\n\n[Footnote 2: \"Gi,\" literally a written tablet, a record.]\n\n[Footnote 3: The seven wicked spirits of the earth, air, and ocean.]\n\n[Footnote 4: \"Dal-khu,\" an evil spirit, a demon.]\n\n\n\nCOLUMN VI\n\nIZDUBAR SLAYS THE MIDANNU IN THE FESTIVE HALL, AND HEABANI DECLARES HIM TO\nBE A GOD\n\n\nThe guests are seated round the festal board;\nHeabani takes his seat beside his lord.\nThe choicest viands of the wealthy plain\nBefore them placed and fishes of the main,\nWith wines and cordials, juices rich and rare\nThe chieftains all enjoy--the royal fare.\nThis day, with Izdubar they laugh and joke\n'Mid courtesies and mirth, and oft provoke\nThe ringing merry laughter through the halls.\nWhen all are satisfied within the walls,\nTheir fill have eaten of the royal fare,\nWith wine they banish from them every care.\n\nThe Su-khu-li[1] with tinkling bells proclaim,\n\"Our Sar would speak! Our king of mighty fame,\"\nWho says: \"My chieftains, lords, our seer requests\nA test of strength before assembled guests;\nUnarmed requires your Sar-dan-nu to slay\nThe Mid-an-nu[2] which he hath brought to-day.\nSo stand aside, my friends, behold the test!\nYour Sar will satisfy his seer and guest.\"\nThe monster now is brought before the king,\nHeabani him unchains to let him spring\nUpon the giant king. His chieftains stand\nIn terror looking at their monarch grand,\nWho smiling stands, his eyes on the beast fixed;\nWhile they in wildest terror are transfixed.\n\nHeabani claps his hands towards the king,\nAnd the wild beast upon his form doth spring.\nThe giant grasps its throat in high mid-air,\n[3]And holds it 'neath his arm without a fear.\nWith sullen choking roars it struggling dies,\nWhile shouts of joy from all the guests arise.\nThe mighty deed of strength the seer appals,\nAnd at the feet of Izdubar he falls:\n\"Immortal king! illustrious of men!\nThy glorious strength reveals the gods again\nOn earth. To thee I bow in reverent fear,\nA god returned thou art! O Erech, hear!\nOf kingdoms thou art blessed with grandest fame,\nThat thou among thy kings a god can name.\"\nAgain they gathered round the festal board,\nAnd joy and revelry they soon restored.\nThe revels high are raised o'er sparkling wine;\nThrough all the night they praise their king divine.\n\n[Footnote 1: \"Su-khu-li,\" the attendants.]\n\n[Footnote 2: \"Mid-an-nu,\" carnivorous animal, supposed to be a lion, the\npet of the seer.]\n\n[Footnote 3: This feat of Izdubar is portrayed on the bas-relief in the\nLouvre Museum, Paris, from the Khorsabad sculpture, and is also copied in\nSayce's edition of Smith's \"Chaldean Account of Genesis.\" opposite p.\n175.]\n\n\n\nTABLET IV[1]--COLUMN I\n\nTHE ANNUAL SALE OF THE MAIDENS OF BABYLON\n\n\nHail holy union! wedded love on earth!\nThe highest bliss which crowns us from our birth,\nOur joy! the mainspring of our life and aims,\nOur great incentive when sweet love inflames\nOur hearts to glorious deeds and ever wreathes\nAround our brows, the happy smile that breathes\nSweet fragrance from the home of holy love,\nAnd arms us with a courage from above.\n\nO Woman! Woman! weave thy love around\nThy chosen lover, who in thee hath found\nA loveliness and purity so sweet,\nThat he doth watch for coming of the feet\nThat brings him happiness and thrill his heart--\nFor one, of all thy kind who can impart\nTo him the holiest bliss, the sweetest joy,\nThat e'er can crown his life so tenderly;\nHe worships thee within a holy fane,\nLet not his hope and joy be all in vain!\n\nO thou, sweet Queen! we crown thee in our homes,\nAnd give to thee our love that holy comes\nFrom Heaven to inspire and bless our lives.\nFor this mankind all hope to take pure wives\nTo sacredest of all our temples, shrines,\nAnd keep thee pure within sweet love's confines\nThat we may worship thee, and daily bring\nDevotions to our altar,--to thee sing\nOur orisons of praise, and sacred keep\nOur homes till we shall softly drop asleep\nWithin the arms we love so tenderly,\nAnd carry with us a sweet memory\nOf purity and bliss that blessed our lives,\nAnd children gave from sweetest of pure wives.\n\nThou art our all! O holy woman, pure\nForever may thy charms on earth endure!\nOh, trample not upon thy husband's love!\nFor true devotion he doth daily prove.\nOh, shackle not his feet in life's fierce strife,\nHis weary shoulders burden,--blast his life!\nOr palsy those dear hands that work for thee,\nAnd fill his eyes with tears of agony,\nTill love shall turn as acid to his teeth,\nAnd thorns shall tear his side with hellish wreath,\nAnd daggers pierce his heart, and ice his soul,\nAnd thou become to him a hated ghoul!\n\n[2]What married woman is untainted, pure?\nShe, who when married spreads for men no lure,\nBestows caresses on no man but him\nWho is her husband; she who doth not trim\nHer form to catch the vulgar gaze, nor paints\nHerself, or in her husband's absence taunts\nNot her sweet purity; exposes not\nHer form undraped, whose veil no freeman aught\nHas raised;[3] or shows her face to others than\nHer slaves; and loves alone her husbandman;\nShe who has never moistened her pure lips\nWith liquors that intoxicate;[4] nor sips\nWith others joys that sacred are alone\nTo him, her strength; who claims her as his own.\n\nO Beauty, Purity, my theme inspire!\nTo woman's love of old, my muse aspire!\nWhen her sweet charms were equally bestowed,\nAnd fairest of the sex with hopes imbued\nOf capturing men of wealth and lives of ease,\nWhen loveliness at public sale[5] doth please\nThe nobles of the land to wealth bestow\nUpon ill-favored sisters, maids of woe,\nWho claimed no beauty, nor had lovely charms;\nWhen crones and hags, and maids with uncouth forms,\nSecured a husbandman despite of fate,\nAnd love redeemed them from the arms of hate.\n\nThe proclamation Izdubar had made\nTo bring to the great plaza every maid,\nFor Beltis' feast and Hergal's now arrives,\nWhen maidens are selected as the wives\nOf noblemen or burghers of the towns\nAnd cities of the kingdom; when wealth crowns\nThe nobles richest, ever as of old,\nWith beauty they have purchased with their gold.\nThe festival, the Sabat-tu[6] hath come!\nThe Sabat-tu of Elul! hear the hum\nOf voices filling Erech's streets!\nThe maids are coming, how each gaily prates!\nThe day and hour has come for them to stand\nAnd meet the bidders from all Sumir's land;\nThe day that ends their maidenhood, and brings\nThem joy or not. Oh, how the poor young things\nWith throbbing hearts approach yon gathering throng\nTo hear their fate pronounced; but is it wrong?\nThe custom old, Accadia thinks is good,\nThey all are young and fresh with maidenhood;\nThe ugly ones as well, shall husbands have,\nAnd their young lives from shame thus they will save.\nNo aged maids shall pass from yonder throng\nWith bitterness,--their heart's unuttered song\nFor some dear love to end their joyless woe,\nAnd longings unallayed that e'er may flow.\n\nBut Love! O where art thou? art thou a thing\nThat gold may buy? Doth lucre thy bright wing\nUnfold to hover over human hearts?\nOh, no! Thy presence to our soul imparts\nA sweeter joy than selfishness can give,\nThou givest love that thou mayst love receive;\nNor asking aught of wealth, of rank, or fame.\nTrue love in palace, hovel, is the same\nSweet joy, the holiest of sacred things.\nFor this we worship Ishtar, for she brings\nUs happiness, when we ourselves forget\nIn the dear arms we love; no coronet\nOf power, or countless gold, or rank, or fame,\nOr aught that life can give, or tongue can name,\nCan reach the heart that loyally doth love,\nNor hopes of heaven, nor fears of hell can move.\n\nMayhap, this Sabattu, some lover may\nAll wealth he claims abandon on this day,\nFor the dear heart that seeming pleads to him,\nWhile her fond glistening eyes shall on him gleam.\nA look, a glance; when mingling souls speak love,\nWill in his breast undying longings move;\nAnd let us hope that when the youths have lain[7]\nTheir all before the herald, that no men\nWho see their sacrifice will rob their hearts\nOf all that gives them joy or bliss imparts;\nOr that this day alone will maidens see\nWho have not loved, and they will happy be\nWith him who purchases her as his wife;\nOr proud young beauties will enjoy the strife\nOf bidders to secure their lovely charms,\nAnd love may bring their husbands to their arms.\n\nThe day is sacred, dedicated old\nTo Love and Strength, when loving arms shall fold\nA vigorous husband to a maiden's breast,\nWhere she may ever stay and safely rest.\nThe day of Ishtar, Queen of Love! the day\nOf Nergal, the strong god, to whom they pray\nFor strength to bless with vigor Accad's sons.\nFor many anxious years this day atones.\n\n[8]This day their Sar the flesh of birds eats not,\nNor food profaned by fire this day, nor aught\nOf labor may perform nor _zubat_[9] change,\nNor snowy _ku-bar-ra_[10] anew arrange.\nA sacrifice he offers not, nor rides\nUpon his chariot this day, nor guides\nHis realm's affairs, and his Tur-tan-nu rests.\nOf soldiers, and of orders, he divests\nHis mind; and even though disease may fall\nUpon him, remedies he may not call.\nThe temple he shall enter in the night,\nAnd pray that Ishtar's favor may delight\nHis heart; and lift his voice in holy prayer,\nIn Nergal's temple rest from every care,\nWhere he before the holy altar bends\nWith lifted hands, his soul's petition sends.\n\nAround the square the palms and cedars shine,\nAnd bowers of roses cluster round divine.\nBeneath an arch of myrtles, climbing vines,\nAnd canopy,--with wreathing flowers it shines,\nThere stands a wondrous garland-wreath\u00e8d throne,\nWhere maids are gathered;--each unmarried one.\nThe timid maids and bold of Babylon\nAre each in turn led to the rosy throne;\nThe crowd of bidders round the herald stand,\nThe richest and the poorest of the land.\n\nThe queen of Accad's maids doth now appear,\nWe see the burnished chariot coming near,\nTen beauteous bays with proud steps, nodding plumes\nCome first; behind, a train of nobles comes;\nAnd now we see the close-drawn canopy\nThrown back by slaves, who step aside, that she\nThe queen of beauty crowned with lilies, rose,\nMay here alight.  And see! she queenly goes\nWith dainty steps between the noblemen,\nWho stand on either side the queen\nOf beauty of the plains, who first this day\nShall reign upon the throne, and lead the way\nFor all the maids who shall be bought for gold,\nAnd thus the first upon the throne is sold.\n\nShe takes her seat beneath the canopy,\nUpon the throne high raised, that all may see;\nAs she her veil of fine spun gold flings back\nFrom her sweet face and o'er her ringlets black,\nHer large dark eyes, soft as a wild gazelle's,\nUpon the richest nobles dart appeals.\nHer bosom throbs 'neath gems and snowy lace,\nAnd robes of broidered satin, velvets, grace\nHer beauty with their pearly folds that fall\nAround her form.\n\n                  Hark! hear the herald's call!\n\"Behold this pearl! my lords and noblemen,\nAnd who will bid for her as wife, my men?\"\n\"Ana-bilti khurassi ash at ka!\"[11]\n\"Akhadu khurassi ana sa-sa!\"[12]\n\"U sinu bilti khurassi!\"[11] two cried.\n\"Sal-sutu bilti!\"[12] nobles three replied;\nAnd four, and five, and six, till one bid ten,\nA vast amount of gold for noblemen:\n\nBut see! the bidders in excitement stand\nAround a youth who cries with lifted hand\nAnd features pale and stern, who now began\nTo bid against a wealthy nobleman,\nWhose countless herds graze far upon the plain,\nHis laden ships that ride upon the main\nHe counts by scores. He turns his evil eyes\nAnd wolfish face upon the youth and cries,\n\"Khamisserit!\"[13] The lover answering says:\n\"Esra'a!\"[14] \"U selasa'a!\"[15] then brays\nThe gray-haired lover. \"U irbaha!\"[16] cries\nThe youth, and still the nobleman defies;\nWho answers cooly, \"Khausa'a;\"[17] and eyes\nThe anxious youth, who wildly \"Miha!\"[18] cries.\n\"Mine! mine! she is! though you _alapu_[19] bid!\"\n\"A fool thou art!\" the noble, leaving, said.\n\"One hundred talents for a maid!\" he sneered,\nAnd in the crowd he growling disappeared.\nThe measures filled with shining gold are brought,\nAnd thus the loveliest of all is bought.\n\nThe next in beauty on the throne is sold,\nAnd thus the beautiful are sold for gold.\nThe richest thus select the beautiful,\nThe poor must take alone the dutiful\nAnd homely with a dower which beauty bought,\nAnd ugliness with gold becomes his lot.\nThe ugliest, unsightly, and deformed,\nIs now brought forth; with many wriggles squirmed\nShe to the throne, where beauty late had sat:\nHer ugliness distorted thus; whereat\nThe herald cries:\n                  \"Who will this woman take\nWith smallest dowry? She can cook and bake,\nAnd many household duties well perform,\nAlthough she does not claim a beauty's charm.\nWho wants a wife?\"\n                   The ugly crone with blinks\nDoth hideous look, till every bidder shrinks.\nA sorry spectacle, mis-shapen, gross,\nShe is, and bidders now are at a loss\nHow much to ask to take the hag to wife.\nAt last one cries:\n                   \"Five _bilti,_[20] for relief\nOf herald I will take, to start the bid!\"\n\"And four of _bilti_, I'll take, with the maid!\"\n\"Three and a half!\" one cries with shaking head,\n\"And she is yours, my man!\" the herald said,\nAnd thus she bought a husband and a home.\n\nAnd so the scare-crows, scraggy ones, now come\nIn turn; the lean, ill-favored, gawky, bald,\nLong-nosed, uncouth, raw-boned, and those with scald\nAnd freckled, frowsy, ricketty and squat,\nThe stumpy, bandy-legg\u00e8d, gaunt, each bought\nA man; though ugly as a toad, they sold,\nFor every man with her received his gold.\nThe heaped-up gold which beauteous maids had brought\nIs thus proportioned to the bidder's lot;\nThe grisly, blear-eyed, every one is sold,\nAnd husbands purchased for a pile of gold,\nAnd happiness diffused throughout the land;\nFor when the maid refused her husband's hand\nShe might return by paying back the gold.\nAnd every maid who thus for wife was sold\nReceived a bond from him who purchased her,\nTo wed her as his wife, or else incur\nThe forfeit of his bond, and thus no maids\nIn all the land were found as grumbling jades,\nWhose fate it was to have no husbandman,\nFor every woman had a husband then.\n\n[Footnote 1: We have included in Tablet IV Tablets V and VI of the\noriginal, as classified by Mr. Sayce.]\n\n[Footnote 2: The above is taken from an Assyrian fragment (\"W.A.I.,\" ii.\n35, No. 4) translated in \"Records of the Past,\" vol. xi., pp. 159, 160,\nand presents the Assyrian view of purity and the customs of their people.]\n\n[Footnote 3: Literally, \"whose veil no freeman of pure race has raised.\"\nBefore slaves and men of mean rank, women of the East are not obliged to\nveil the face.]\n\n[Footnote 4: Literally, \"who has never moistened her teeth with an\nintoxicating liquor.\" \"Rec. of the Past,\" p. 160, l. 6.]\n\n[Footnote 5: The public sale herein described is taken from the statement\nof Herodotus (see Herodotus, vol. i., p. 196. Compare \"Nic. Dam. Fr.,\"\n131, and \u00c6lian. \"Var. Hist.,\" iv. 1), who says all the marriageable\nvirgins in all the towns of the empire or kingdom were sold at public\nauction. The beautiful maidens were sold to the highest bidder, and the\nproceeds were deposited before the herald. The ugly maidens in turn were\nthen put up, and the bidders were called upon to take them as wives with\nthe smallest dowry to be paid from the proceeds of the sales of the\nbeautiful maids, and they were in turn awarded to those who would accept\nthem with the smallest amount as dowry. The numerous contracts for the\nsales of women now in the British Museum may possibly be records of these\ntransactions.]\n\n[Footnote 6: \"Sab-at-tu,\" a day of rest for the heart (\"W.A.I.,\" ii. 32),\nthe Sabbath day, which was dedicated to the worship of the sun, moon, and\nstars, and their gods, which were known by different names.]\n\n[Footnote 7: \"Lain,\" to lay, v.a. (pretr. \"laid,\" part, passive \"lain,\"\nfrom \"liggan,\" Sax.), \"to place along the ground.\"--Fenning's Royal Eng.\nDic., London, MDCLXXV.]\n\n[Footnote 8: From the Babylonian Festival Calendar (\"C.I.W.A.,\" vol. iv.,\npls. 32, 33); also translated in \"Records of the Past,\" vol. vii., pp.\n162, 163.]\n\n[Footnote 9: \"Zubat,\" robes.]\n\n[Footnote 10: \"Ku-bar-ra,\" linen robes.]\n\n[Footnote 11: \"And two golden talents!\"]\n\n[Footnote 12: \"Three talents!\"]\n\n[Footnote 13: \"Fifteen!\"]\n\n[Footnote 14: \"Twenty!\"]\n\n[Footnote 15: \"And thirty!\"]\n\n[Footnote 16: \"And forty!\"]\n\n[Footnote 17: \"Fifty!\"]\n\n[Footnote 18: \"One hundred!\"]\n\n[Footnote 19: \"One thousand!\"]\n\n[Footnote 20: \"Five bilti,\" about \u00a33,165 sterling, or $15,825.]\n\n\n\nCOLUMN II\n\nCOUNCIL IN THE PALACE\n\n\nThe seers on silver couches round the throne;\nThe hangings of the carved lintel thrown\nAside; the heralds cried: \"The Sar! The Sar!\nThe council opens our King Izdubar!\"\nThe Sar walked o'er the velvets to his throne\nOf gold inlaid with gems. A vassal prone\nBefore the Sar now placed the stool of gold,\nArranged his royal robes with glittering fold\nOf laces, fringes rich inwove with pearls,\nEmbroidered with quaint figures, curious twirls.\nBehind the throne a prince of royal blood\nArrayed in courtly splendor, waiting stood,\nAnd gently waved a jewelled fan aloft\nAbove the Sar's tiara; carpets soft\nFrom Accad's looms the varied tilings bright,\nIn tasteful order, part conceal from sight.\n\nThe glittering pillars stand with gold o'erlaid\nIn rows throughout the room to the arcade,\nWithin the entrance from a columned hall.\nThe ivory-graven panels on the wall\nOn every side are set in solid gold.\nThe canopy chased golden pillars hold\nAbove the throne, and emeralds and gems\nFlash from the counsellor's rich diadems.\nIn silence all await the monarch's sign:\n\"This council hath been called, the hour is thine\nTo counsel with thy King upon a plan\nOf conquest of our foes, who ride this plain,\nUnchecked around; these Suti should be driven\nFrom Sumir's plain. Have ye our wrongs forgiven?\nKhumbaba hath enjoyed great Accad's spoils\nToo long; with him we end these long turmoils.\nWhat sayest thou, Heabani?--all my seers?\nHath Accad not her chariots and spears?\"\n\nThen one among the wisest seers arose\n\"To save our precious tune which hourly flows,\nHe should our seer, Rab-sak-i[1] first invite\nTo lay his plans before the Sar, and light\nMay break across our vision. I confess\nGreat obstacles I see, but acquiesce\nIn any plan you deem may bring success.\nThe gods, I feel our cause will gladly bless.\"\nAnother spoke, and all agree at last\nTo hear the seer whose wisdom all surpassed.\n\nHeabani modestly arose and said,\nAnd gracefully to all inclined his head:\n\"O Sar! thy seer will gladly counsel give\nTo thee, and all our seers; my thanks receive\nFor thy great confidence in my poor skill\nTo crush our foes who every country fill.\nI with the Sar agree that we should strike\nA blow against the rival king, who like\nOur Sar, is a great giant king, and lives\nWithin a mountain castle, whence he grieves\nAll nations by his tyranny, and reigns\nWith haughty power from Kharsak to these plains.\nI'll lead the way, my Sar, to his wild home;\n'Tis twenty _kas-pu_[2] hence, if you will come.\nA wall surrounds his castle in a wood,\nWith brazen gates strong fastened. I have stood\nBeneath the lofty pines which dwindle these\nTo shrubs that grow in parks as ornate trees.\nThe mighty walls will reach six _gars_[3] in height,\nAnd two in breadth, like Nipur's[4] to the sight.\nAnd when you go, take with you many mules;\nWith men to bring the spoils, and needed tools\nTo break the gates, his castle overthrow:\nTo lose no time, to-morrow we should go.\nTo Erech, pines and cedars we can bring\nWith all the wealth of Elam's giant king,\nAnd Erech fill with glorious parks and halls,\nRemove these _man-u-bani,_[5] ruined walls.\nTake to your hearts, ye seers, poor Erech's wrongs!\nHer fall, the bards of Elam sing in songs.\nI love dear Erech, may her towers shine!\"\nHe seized his harp, thus sung the seer divine:\n\n    \"O Erech! thy bright plains I love;\n    Although from thee thy seer did rove,\n          My heart remained with thee!\n    The foe destroyed thy beauteous towers,\n    Sa-mu forgot to rain her showers,\n          And could I happy be?\n\n    Mine eyes beheld thy fallen gates,\n    Thy blood warm flowing in thy streets,\n          My heart was broken then.\n    I raised mine eyes and saw thy Sar\n    In glory on his steed of war,\n          And joy returned again!\n\n    I saw the foe in wild dismay\n    Before him flee that glorious day.\n          With joy I heard the cry\n    Of victory resound afar,\n    Saw Elam crushed 'neath Accad's car:\n          I shouted, Victory!\n\n    Away! till birds of prey shall rend\n    His flesh and haughty Elam bend\n          Before our mighty Sar!\n    Beneath his forest of pine-trees\n    The battle-cry then loudly raise,\n          We follow Izdubar!\n\n    And may the birds of prey surround\n    Khumbaba stretched upon the ground,\n          Destroy his body there!\n    And Izdubar alone be king,\n    And all his people joyful sing,\n          With glory crown him here!\n\n    All hail! All hail! our giant King,\n    The _amaranti_[6] for him bring,\n          To crown him, crown him here,\n    As King of Accad and Sutu,\n    And all the land of Subar-tu!\n          So sayeth Hea's seer!\"\n\nThe counsellors and chieftains wildly cry\nAround the throne, \"All hail _izzu sar-ri_\nOf Su-bar-tu!\" and shouting leave the halls\nTo summon Accad's soldiers from the walls\nTo hear the war proclaimed against their foes,\nAnd Accad's war-cry from them loud arose.\nKing Izdubar Heabani warmly prest\nWithin his arms upon his throbbing breast,\nAnd said, \"Let us to the war temple go,\nThat all the gods their favor may bestow.\"\nThe seer replied, \"Tis well! then let us wend\nOur way, and at the altar we will bend,--\nTo Ishtar's temple, where our goddess queen\nDoth reign, seek her propitious favor, then\nIn Samas' holy temple pray for aid\nTo crush our foe;--with glory on each blade,\nOur hands will carry victory in war.\"\nThe chiefs, without the temple, join their Sar.\n\n[Footnote 1: \"Rab-sak-i,\" chief of the high ones, chief of the seers and\ncounsellors; prime minister.]\n\n[Footnote 2: \"Twenty kaspu,\" 140 miles; each kaspu was seven miles, or two\nhours' journey.]\n\n[Footnote 3: \"Six gars,\" 120 feet; each gar was a twenty-foot measure.\nKhumbaba's walls were thus 120 feet high and forty feet thick--much like\nthe walls of Babylon.]\n\n[Footnote 4: \"Nipur\" was one of the cities of Izdubar's kingdom, from\nwhence he came to the rescue of Erech.]\n\n[Footnote 5: \"Man-u-ban-i,\" a tree or shrub of unpleasant odor mentioned\nby Heabani. See Sayce's revised edition Smith's \"Chald. Acc. of Genesis,\"\np. 254. The fragment translated by Mr. Sayce should be placed in another\nposition in the epic.]\n\n[Footnote 6: \"Amaranti,\" amaranth. \"Immortal amaranth.\"--\"Par. Lost.\"]\n\n\n\nCOLUMN III\n\nTHE KING WORSHIPS AT THE SHRINE OF ISHTAR\n\n\n[1]The richest and the poorest here must stay,\nEach proud or humble maid must take her way;\nTo Ishtar's temple grand, a lofty shrine,\nWith youth and beauty seek her aid divine.\nSome drive in covered chariots of gold,\nWith courtly trains come to the temple old.\nWith ribbons on their brows all take their seats,\nThe richer maid of nobles, princes, waits\nWithin grand chambers for the nobler maids;\nThe rest all sit within the shrine's arcades.\nThus fill the temple with sweet beauties, crones;\nThe latest maids are the most timid ones.\n\nIn rows the maidens sat along the halls\nAnd vestibules, on couches, where the walls\nWere carved with mystic signs of Ishtar's feast;\nTill at the inner shrine the carvings ceased.\nAmid the crowd long silken cords were strung\nTo mark the paths, and to the pillows clung.\nThe King through the great crowd now pressed his way\nToward the inner shrine, where he may pray.\nThe jewelled maidens on the cushioned seats,\nNow babbling hailed the King, and each entreats\nFor sacred service, silver or of gold,\nAnd to him, all, their sweetest charms unfold.\nSome lovely were, in tears besought and cried,\nAnd many would a blooming bride provide;\nWhile others were deformed and homely, old,\nAs spinsters still remained, till now grown bold,\nThey raised their bony arms aloft and bawled.\nSome hideous were with harshest voices squalled,\nAnd hags like _dal-khi_ from the Under-World,\nTheir curses deep, growled forth from where they curled.\nBut these were few and silent soon became,\nAnd hid their ugliness away in shame.\nFor years some maids had waited day and night,\nBut beauty hides the ugly ones from sight.\n\nThe King astounded, eyed them seated round;\nBeneath their gaze his eyes fell to the ground.\n\"And hath great Accad lost so many sons,\nAnd left so many maids unmarried ones?\"\nHe eyed the image where the goddess stood\nUpon a pedestal of cedar wood\nO'erlaid with gold and pearls and _uk-ni_ stones,\nAnd near it stands the altar with its cones\nOf gold adorned with gems and solid pearls,--\nAnd from the golden censer incense curls.\nBeside the altar stands a table grand\nOf solid metal carved with skilful hand;\nUpon it stands a mass of golden ware,\nWith wines and fruits which pious hands prepare.\nThe walls are glistening with gold and gems,\nThe priestesses all wear rich diadems.\nThe Sar now eyes the maidens, while they gaze;\nThus they expectant wait, while he surveys.\nAnd see! he takes from them a charming girl\nWith Ishtar's eyes and perfect form, the pearl\nOf beauty of them all; turns to the shrine,\nWhen in her lap he drops a golden coin,\nAnd says, \"The goddess Ishtar, prosper thee!\"[2]\nShe springs, for she from Ishtar's halls is free,\nAnd kneels and weeps before the monarch's feet,\n\"O great and mighty Sar I thee entreat,\nMy will is thine, but all my sisters free:\nBehold my sisters here imploring thee!\"\nThe King gazed at the beauteous pleading face,\nWhich roused within his breast the noble race\nBefore her heavenly charms transfixed he stood.\nBefore her heavenly charms transfixed he stood.\n\n\"'Tis well! my daughter, I the favor grant!\"\nAnd to the priestess said, \"Let here be sent\nGreat coffers filled with gold! for I release\nThese maids. Let all their weary waiting cease,\nThe price I'll send by messengers to thee.\"\nAnd all rejoicing sing a psalmody.\nA ring of maidens round the image forms;\nWith flashing eyes they sing, with waving arms,\nA wilderness of snowy arms and feet,\nTo song and dance the holy measure beat;\nA mass of waving ringlets, sparkling eyes.\nIn wildest transport round each maiden flies,\nThe measure keeps to sacred psalmody,\nWith music ravishing,--sweet melody.\nThe priestess leads for them the holy hymn,\nThus sing they, measure keep with body, limb:\n\n  [3]\"Let length of days, long lasting years,\n    With sword of power, extend his holy life!\n      With years extended full of glory, shine,\n    Pre-eminent above all kings in strife.\n      Oh, clothe our king, our lord, with strength divine,\n  Who with such gifts to gods appears!\n\n  \"Let his great empire's limits be,\n    Now vast and wide, enlarged, and may he reign\n      (Till it shall spread before his eyes complete)\n    Supreme above all kings! May he attain\n      To silver hairs, old age, and nations greet\n  Our sovereign in his royalty!\n\n  \"When gifts are ended of Life's days,\n    The feasts of the Land of the Silver Sky,\n      With bliss, the Blest Abode Refulgent Courts,\n    May he enjoy through all eternity,\n      Where Light of Happy Fields with joy transports\n    And dwell in life eternal, holy there\n    In presence of the gods with sacred cheer,\n  With Assur's gods walk bless\u00e8d ways!\"\n\nWhen they have ended all their joyful song,\nThey gratefully around their monarch throng;\nAnd kneeling at his feet, they bathe his hands\nWith tears of joy, and kiss the 'broidered bands\nOf his bright robes, then joyous haste away;\nAnd Erech's shame was ended on that day.\n\nAnd now the Sar as his libation pours\nThe sparkling sacred wine before the doors\nThat lead to Ishtar's glorious inner shrine.\nHe bows before her golden form divine,\nThus prays:\n\n            [4]\"In thy fair shrine I bow to thee,\nO Light of Heaven! bright thy majesty\nAs glowing flames upon the world doth dawn,\nBright goddess of the earth, thy fixed abode!\nWho dawned upon the earth a glorious god!\nWith thee prosperity hath ever gone.\nTo gild the towers of cities of mankind!\nThou warrior's god, who rideth on the wind!\nAs a hyena fierce thou sendest war,\nAnd as a lion comes thy raging car.\nEach day thou rulest from thy canopy\nThat spreads above in glory,--shines for thee;\nO come, exalted goddess of the Sun!\"\n\n[5]Against the tyrant King I go to war,\nAttend mine arms, O Queen! with radiant car\nOf battles! ride upon the giant King\nWith thy bright, fiery chargers! valor bring\nTo me at rising of the glistening car\nOf Samas, send attendants fierce of war!\nBut goddess Mam-nutu of Fate and Death;\nOh, keep away from me her blasting breath;\nLet Samas fix the hour with favor thine,\nAnd o'er mine unknown path, Oh ride divine!\nThy servant strengthen with thy godly power\nThat he invincible in war may tower,\nAgainst thy chosen city's greatest foe,\nWho brought on Erech all her deepest woe.\"\nAnd from the inner shrine with curtains hung,\nThe Oracle of Ishtar sweetly sung:\n\n    \"O King of vast unnumbered countries, hear!\n    Thine enemy Khum-baba do not fear,\n    My hands will waft the winds for thee.\n          Thus I reveal!\n    Khum-baba falls! thine enemy!\n          Nor aught conceal.\n\n    \"The harvest month[6] propitious shines,\n    Array great Accad's battle lines!\n    Before thy feet thy Queen descends,\n    Before thy will thine Ishtar bends,\n          To fight thine enemy,\n          To war I go with thee!\n    My word is spoken, thou hast heard,\n    For thee, my favor thou hast stirred.\n    As I am Ishtar of mine Or divine,\n    Thine enemy shall fall! Be glory thine!\n\n    \"Before mine Izdubar I go,\n    And at thy side direct thy blow.\n    I go with thee, fear not, my King,\n    For every doubt and fear, I bring\n          Relief, to thy heart rest!\n          Of Sars, I love thee best!\"\n\n[Footnote 1: The account given by Herodotus of the worship of Beltis or\nIshtar, if true (see Herodotus, i. 199), was one of the darkest features\nof Babylonian religion. It is probable that the first intention was only\nto represent love as heaven-born, and that it afterward became sensual in\nthe time of Herodotus. (See Sayce's edition Smith's \"C.A. of Gen.,\" p.\n50.) The presence of the women may have been intended at first to present\nan innocent attraction. See also Rawlinson's \"Ancient Monarchies,\" vol.\niii. p. 21.]\n\n[Footnote 2: See Herodotus, vol. i. p. 199. Ishtar was called Mylitta or\nBeltis in the time of Herodotus. We have taken the above description from\nHerodotus, whose work is mostly confirmed by the cuneiform inscriptions.]\n\n[Footnote 3: The above psalm is found in vol. iii. of Rawlinson's \"British\nMuseum Inscriptions,\" pl. 66, and was translated by H.F. Talbot, F.R.S.,\nin vol. i. of the \"Transactions of the Society of Biblical Arch\u00e6ology,\" p.\n108, and also by M. Lenormant in his \"Premi\u00e8res Civilisations,\" p. 177. We\nhave used Mr. Talbot's transcription.]\n\n[Footnote 4: See terra-cotta tablet numbered \"S. 954\" in the British\nMuseum; also translation by Rev. A.H. Sayce, M.A., in the \"Records of the\nPast,\" vol. v. p. 157.]\n\n[Footnote 5: See fragment in Sayce's edition Smith's \"Chald. Acc. of\nGen.,\" p. 220, col. iii.]\n\n[Footnote 6: The harvest month was the month of Sivan, which is mentioned\nby the Oracle of Ishtar of Arbela. See \"Cuneiform Inscriptions of Western\nAsia,\" vol. iv. pl. 68; also \"Records of the Past,\" vol. xi. pp. 61-62.]\n\n\n\nCOLUMN IV\n\nTHE KING GOES FROM ISHTAR'S TEMPLE TO THE TEMPLE OF SAMAS\n\n\nHe rose and raised the pendant mystic charms\nAnd kissed them, and the jewels of her arms\nAnd ornaments upon her breast divine,\nAnd then her crown with jewels iridine\nHe placed upon his brow, and it returned;\nAnd from the shrine in reverence he turned;\nTo Samas' temple all the chiefs of war\nAnd seers, _pa-te-si,_ go with Izdubar.\n\nBefore the fire he stands where holy burns\nThe flames of Samas. In a vase he turns\nThe crimson wine, to Samas, God, he pours\nLibation, and his favor thus implores:\n\n\"O Samas, why hast thou established, raised\nMe in thy heart?--protected? Men have praised\nThee, Holy One! my expedition bless\nIn thine own will, O God, I acquiesce.\nI go, O Samas, on a path afar,\nAgainst Khumbaba I declare this war;\nThe battle's issue thou alone dost know,\nOr if success attends me where I go.\nThe way is long, O may thy son return\nFrom the vast pine-tree forest, I would earn\nFor Erech glory and renown! Destroy\nKhumbaba and his towers! he doth annoy\nAll nations, and is evil to thy sight.\nTo-morrow I will go, O send thy Light\nUpon my standards, and dark Nina-zu\nKeep thou away, that I may wary view\nMine enemies, and fix for me the hour\nWhen I shall strike and crush Khumbaba's power.\n\n            To all the gods I humbly pray\n            To Izdubar propitious be!\n            [1]_Assur Samas u Marduk-u,\n            Ana Sar bel-ni-ya lik-ru-bu!\"_\n\nAnd thus the Oracle with sweetest voice\nTo him replied, and made his heart rejoice:\n\n          \"Fear not, O Izdubar,\n      For I am Bel, thy strength in war.[2]\n      A heart of strength give I to thee!\n      To trust, we can but faithful be!\n          As thou hast shown to me.\n      The sixty gods, our strongest ones,\n      Will guide thy path where'er it runs;\n      The moon-god on thy right shall ride,\n      And Samas on thy left shall guide.\n      The sixty gods thy will commands\n          To crush Khumbaba's bands.\n      In man alone, do not confide,\n      Thine eyes turn to the gods,\n      Who rule from their abodes,\n      And trust in Heaven where powers abide!\"\n\nWith joyous heart the Sar comes from the shrine\nTo bathe his brow in Samas' rays divine;\nUpon the pyramid he stands and views\nThe scene below with its bright varied hues.\nA peerless pile the temple grandly shone\nWith marble, gold, and silver in the sun;\nIn seven stages rose above the walls,\nWith archways vast and polished pillared halls.\nA marble portico surrounds the mass\nWith sculptured columns, banisters of brass,\nAnd winding stairways round the stages' side,\nGrand temples piled on temples upward glide,\nA mass of colors like the rainbow hues,\nThus proudly rise from breezy avenues.\nThe brazen gates lead to the temple's side,\nThe stairs ascend and up the stages glide.\nThe basement painted of the darkest blue\nIs passed by steps ascending till we view\nFrom them the second stage of orange hue\nAnd crimson third! from thence a glorious view--\nA thousand turrets far beneath, is spread\nO'er lofty walls, and fields, and grassy mead;\nThe golden harvests sweep away in sight\nAnd orchards, vineyards, on the left and right;\nEuphrates' stream as a broad silver band\nSweeps grandly through the glowing golden land,\nTill like a thread of silver still in sight\nIt meets the Tigris gleaming in the light\nThat spreads along the glorious bending skies,\nThe brightest vault of all the emperies.\n\nNow rested from the cushioned seats we rise\nAnd to the stairway turn again our eyes;\nThe fourth stage plated o'er with beaten gold\nWe pass, and topaz fifth till we behold\nThe sixth of azure blue; to seventh glide,\nThat glows with silvery summit where reside\nThe gods, within a shrine of silvery sheen\nWhich brightly glows, and from afar is seen.\nWithout the temple, burnished silver shines;\nWithin, pure gold and gems in rare designs.\n\n[Footnote 1: \"Assur Samas and Merodac\" (\"Unto the king, my lord, may they\nbe propitious!\"), the response of the priest to the prayer.]\n\n[Footnote 2: See \"Records of the Past,\" vol. xi. p. 63. These oracles seem\nto be formulas which are filled in with the monarch's name, and may apply\nto any king.]\n\n\n\nCOLUMN V\n\nEXPEDITION AGAINST KHUMBABA, AND BATTLE IN THE BLACK FOREST\n\n\nAt early dawn the shining ranks are massed,\nAnd Erech echoes with the trumpet's blast;\nThe chosen men of Erech are in line,\nAnd Ishtar in her car above doth shine.\nThe blazing standards high with shouts are raised,\nAs Samas' car above grand Sumir blazed.\nThe march they sound at Izdubar's command,\nAnd thus they start for King Khumbaba's land;\nThe gods in bright array above them shine,\nBy Ishtar led, with Samas, moon-god Sin,\nOn either side with Merodac and Bel,\nAnd Ninip, Nergal, Nusku with his spell,\nThe sixty gods on chargers of the skies,\nAnd Ishtar's chariot before them flies.\n\nAcross Cazina's desert far have come,\nThe armies now have neared Khumbaba's home;\nBeneath grand forests of tall cedar, pine,\nAnd the dark shades near Khar-sak's brow divine.\nA brazen gate before them high appeared,\nAnd massive walls which their great foe had reared;\nThe mighty gates on heavy pivots hung,\nThey broke, and on their brazen hinges swung\nWith clanging roars against the solid wall,\nAnd sent through all the wilds a clarion call.\nWithin his halls Khumbaba is enthroned,\nIn grand Tul-Khumba's walls by forests zoned\nWith her bright palaces and templed shrines,\nThe sanctuaries of the gods, where pines\nSigh on the wafting winds their rich perfumes;\nWhere Elam's god with sullen thunder dooms\nFrom Kharsak's brow the wailing nation's round,\nAnd Elam's hosts obey the awful sound.\nThe giant here his castled city old\nHad strengthened, wrung his tributes, silver, gold;\nHis palace ceiling with pure silver shines,\nAnd on his throne of gold from Magan's[1] mines\nIn all his pride the conqueror exults,\nWith wealth has filled his massive iron vaults.\nOft from his marble towers the plains surveys,\nAnd sees his foes' most ancient cities blaze;\nWhile his _pa-te-si_ lead his allied hosts,\nAnd o'er his famous victories he boasts.\n\nWith Rimsin he allied when Erech fell,\nThe King of Sarsa, whose great citadel\nWas stormed by Nammurabi the great Sar,\nNinrad of Erech, our King Izdubar.\nKhumbaba's ally was by him o'erthrown,\nAnd thus appeared to take Khumbaba's throne.\nAnd now within his palace came a sound\nThat roared through all the forest, shook the ground:\n\"Our foes! our foes! the gate! hear how it rings!\"\nAnd from his throne the giant furious springs:\n\"Ho! vassals! sound the trump! 'tis Izdubar,\nTo arms! our foes are on us from afar!\"\nHis weapons seizes, drives his men in fear\nBefore him with his massive sword and spear,\nAnd as a tempest from his lips he pours\nHis orders, while his warrior steed he spurs\nAlong his serried lines of bristling spears;\nAmong the pines the army disappears.\n\nThe men of Accad now in squadrons form,\nArrayed to take Khumbaba's towers by storm;\nWhile Izdubar the forest black surveyed\nOf pines and cedars thickly grown, and made\nA reconnoitre of his hidden foe.\nThe road was straight; afar the turrets glow\nWith Samas' light, and all the gods arrayed,\nRide o'er the pines and flash through their dark shade.\nThe glorious blaze of Accad's glistening spears\nOne _kaspu_ pass, and now the foe appears;\nBeneath the deepest shadows of the pines\nKhumbaba stands with solid battle lines\nBefore the marching host of Izdubar.\nThe forest echoes with the shouts of war,\nAs they sweep on with ringing battle cries,\nNow loudly echoed from the woods and skies:\n\"_Kar-ro! kar-ra!_[2] we follow Izdubar!\"\nAnd through the forests fly the bolts of war.\n\nThe foe beheld the gods in wrath above,\nAnd Accad's charging lines toward them move,\nBut bravely stand to meet the onset fierce,\nTheir mailed armor, shields, no arrows pierce.\nAnd now in direst conflict meet the mass,\nAnd furious still meets ringing bronze and brass,\nKhumbaba on his mighty steed of war,\nAbove the ranks towers high a giant Sar,\nAnd sweeps the men of Accad with his blade,\nTill to his breast a heap of corpses made,\nAnd fiercely urged his men to fight, to die;\nAnd Izdubar, with helmet towering high,\nHis men has led with fury on the foe,\nAnd massacres each man with one fell blow,\nWho dares to stand in front with sword or spear,\nAnd fighting by him stands his valiant seer.\nThe gods now rushing from the gleaming sky,\nWith blazing weapons carry victory;\nThe foe no longer stand before the sight,\nAnd shouting fly away in wild affright.\nTheir monarch turned and slowly rode away;\nAnd Accad's hosts his men pursue and slay,\nUntil the forest deep resounds with cries.\nTo save himself each man in terror flies.\n\n[Footnote 1: \"Mag-an\" or \"Mizir,\" Egypt, or the famous mines of Africa.]\n\n[Footnote 2: \"Karra! kar-ra!\" (cry out) \"Hurrah! hurrah!\"]\n\n\n\nCOLUMN VI\n\nHAND-TO-HAND CONFLICT OF THE RIVAL GIANTS--DEATH OF KHUMBABA\n\n\nNow the black forest through, the Sar and seer\nSought for their foe, Khumbaba, far and near;\nBut he had fled when he beheld the gods\nIn fury rushing from their bright abodes.\nNow from the battle-field the King and seer\nThe farthest limit of the forest near,\nAnd passing on, the Sar thus to his seer:\n\"The gods have filled our foeman's heart with fear;\nHe comes not forth to meet us 'neath his walls.\"\nBut lo! within their sight, far from his halls,\nKhumbaba stands beside his steed of snow\nHeld by his queen, and eyes his coming foe.\nHeabani cries: \"Behold the enemy!\nAnd with his queen from us disdains to fly!\"\nAnd Izdubar turned to Heabani, said:\n\"My seer, methought this King from us had fled;\nHis army slain or scattered from us fly;\nBut by our hands this monarch here must die.\"\nHeabani eyed Khumbaba, nor replied\nBefore the Queen, who wrung her hands and cried;\nAnd Izdubar continued:\n                       \"He, of war,\nIt seems, doth lack in skill, and from afar\nHe scents the battle, while his fighting men\nTheir raids oft make, and here return again;\nHis castle we may enter without fear,\nAnd thou his queen mayst have who standeth here,\nAnd now we end the reign of Elam's throne;\nSo lend thy hand to strike this monarch prone.\nMy friend, if I mistake thee not, for war\nThou art prepared, since thou upon the car\nWast wont to ride in former years now gone;\nAnd if he falls, a feast day of the Sun\n[1]We will appoint, and may the birds of prey\nSurround his carcass on this glorious day:\nBut stay! this giant I will slay alone,\nAlthough his weight is many _gur-ri_[2] stone;\nThis giant's form the gods have surely made\nAn enemy well worthy of my blade.\"\n\nAnd Izdubar upon his foe advanced,\nWho waiting stood, and at him fiercely glanced,\nAnd naught replied; but raised his glory blade.\nTheir furious glance, the giant's queen dismayed.\nShe wildly eyed the rivals towering high,\nAnd breathless stood, then quickly turned to fly,\nAs Izdubar upon his heavy shield\nReceived Khumbaba's stroke, and then doth wield\nHis massive blade as lightning o'er his head,\nHe strikes the giant's helmet on the mead.\nKhumbaba, furious, strikes a mighty blow,\nWhich staggers Izdubar, who on his foe\nNow springs and rains upon him faster blows,\nUntil his blade with fire continuous glows.\nKhumbaba caught his blows on sword and shield\nWith parries; thrusts returned, and naught would yield;\nAnd thus they fought, the peerless kings of war.\nNow Ishtar downward drove his raging car,\nAnd in Khumbaba's eyes her rays she cast,\nThe giant turned his glance--it was his last;\nUnwary caught, his foe has swung his sword,\nKhumbaba's gory head rolls o'er the sward.\n\n[Footnote 1: Smith's \"Chald. Acc. of Gen.,\" Sayce's edition, p. 223, ls.\n35 and 41.]\n\n[Footnote 2: \"Gur-ri,\" a measurement of weight corresponding to \"ton\"(?).\nIt [Transcriber's note: missing, probably \"was\"] also used as a\nmeasurement of ships.]\n\n\n\nALCOVE II\n\nTABLET V--COLUMN I\n\nCORONATION OF IZDUBAR AS KING OF THE FOUR RACES, AND APPEARANCE OF ISHTAR\nIN HIS ROYAL PRESENCE, WHO SUES FOR HIS HAND\n\n\nTo Erech's palaces returns the Sar,\nRich laden with Khumbaba's spoils of war.\nThe land of Ur with grandest glories shines--\nAnd gleams with palaces and towers and shrines.\nThe plain with temples, cities, walls is filled,\nAnd wide canals, and yellow harvests tilled.\nGrand Erech to the sight presents no walls\nIn ruins laid, but glows with turrets, halls;\nWith splendor proudly shines across the plain.\nAnd now with joy he meets his courtly train;\nTheir shouts of welcome rend the gleaming skies,\nAnd happiness beams from his people's eyes.\nWithin the walls he rides with kingly pride,\nAnd all his chiefs and seers beside him ride;\nTo his grand palace they now lead the way,\nTo crown him king of Subartu this day.\n\nArrayed in splendor on his throne, the Sar\nBefore him eyes the Kassite spoils of war,\nKhumbaba's crown of gold, and blazing gems,\nThe richest of the Kassite diadems,\nThe royal sceptre of all Subartu,\nOf Larsa, Ur, Kardunia and Sutu\nThe Sar upon his brow the crown now bound,\nReceives the sceptre while his courts resound\nWith shouts for Sar-dan-nu of Subartu,\nThe Sar of Kip-rat arba[1] and Sutu,\nOf Sumir, Accad, Nipur, Bar-ili,[2]\nAnd Erech, Larsa, Mairu, and Kus-si,\nOf Mal-al-nak, Kitu;--the sky resounds--\nFor Iz-zu-bar-ili,[3] from earth rebounds;\nFor Nam-mu-rabi, Bar-bels king of fire.\nWhat king to his great glory can aspire?\n\nThe Zig-gur-at-u to the skies\nHis hands have built, where holy fires\nTo Samas burn; its flame ne'er dies,\nTo holiness lead man's desires.\nHe opens wide the fiery gates\nOf all the gods at Dintir old,\nKa-ding-ir-a.[4] This day completes\nHis grandeur--may it far be told\nOf our great Sar whose godly gate\nWide opens Heaven's joy for man,\nOf Iz-zu-bar-ili the great,\nWho rules from Khar-sak to the main.\nWithin the entrance to the royal rooms,\nQueen Ishtar with her train in splendor comes,\nHer radiant form with glistening gems ablaze,\nAnd shining crescent with its glorious rays,\nGlow with bright Heaven's unremitting flame;\nThus came the Queen of Love of godly fame.\nThe richest robe of gods her form enshrines,\nWith every charm of Heaven and earth she shines;\nOf their wide splendors robs the farthest skies,\nThat she with love her hero may surprise.\nHer train she robes with liveries of Heaven,\nTo her are all the dazzling splendors given.\n\nThe glittering court is filled with chiefs and seers,\nWhen Ishtar at the entrance now appears,\nThe Ner-kalli,[5] her heralds at the door,\nAs some grand sovereign from a foreign shore.\nThe goddess proudly enters with her train,\nThe spirits of the earth, and tossing main,\nFrom mountains, rivers, woods, and running streams;\nAnd every spirit where the sunlight gleams,\nNow fill the courts and palaces and halls,\nAnd thousands glowing bright surround the walls;\nEach wafting wind brings I-gi-gi[6] that soar\nAbove An-un-na-ci from every shore,\nAnd herald Ishtar's presence, Queen of Love,\nWith music through the halls, around, above.\nFrom lyres and lutes their softest wooings bring,\nAs Ishtar bows before her lover king.\nA halo from the goddess fills the halls,\nAnd shines upon the dazzling jewelled walls.\nThe Sar and seers in wonder were amazed\nAt the sweet strains, and glorious light that blazed;\nTransfixed in silence stood, as she now spoke,\nAnd sweeter music through the palace woke.\nLike fragrant zephyrs, warbling from retreats\nOf gardens of the gods, she thus entreats\nFrom Izdubar her welcome, or a glance\nOf love; and she the Sar would thus entrance:\n\n\"Thy wisdom, Sar, surpasses all mankind,\nIn thee, O king! no blemish do I find.\nThe Queen of Heaven favor seeks from thee,\nI come with love, and prostrate bend the knee.\nMy follies past, I hope thou wilt forgive,\nAlone I love thee, with thee move and live;\nMy heart's affections to thee, me have led,\nTo woo thee to thine Ishtar's marriage bed.\nO kiss me, my beloved! I adore\nThee! Hear me! I renounce the godly shore\nWith all its hollow splendor where as queen\nI o'er the heavenly hosts, unrivaled reign\nIn grandest glory on my shining throne;\nAnd yet for thee my heart here pines alone,\nI cannot live without my Izdubar!\nMy husband's love and simple word shall far\nSurpass the godly bond. O let me, king,\nRest on thy breast, and happiness will cling\nTo all the blissful days which shall be thine.\nWith glory of the skies, my love shall shine.\nO Izdubar, my king! this love below\nIs grander here than mortals e'er can know,\nFor this I leave my throne in yonder skies,\nAnd at the feet of love thy queen now lies.\nOh, let me taste with thee the sweets of love,\nAnd I my love for thee will grandly prove,\nAnd thou shalt ride upon a diamond car,\nLined with pure gold; and jeweled horns of war\nShall stud it round like rays of Samas' fire.\nRich gifts whate'er my lover shall desire,\nThy word shall bring to thee, my Sar-dan-nu!\nLo! all the wealth that gods above can view,\nI bring to thee with its exhaustless store.\nOh, come my love! within the halls, where more\nThan I have named is found, all, all is thine;\nOh, come with me within our halls divine!\nAmid the fragrant odors of the pines,\nAnd all shrubs and flowers, vines,\nEuphrates' _zir-ri_ there shall sing for thee,\nAnd dance around thy feet with zi-mu-ri[7]\nAnd kings and lords and princes I will bring\nTo bow to thee, beloved, glorious king!\nWith tribute from the mountains and the plains,\nAs offerings to thee. Thy flocks shall twins\nBring forth; and herds of fattened, lowing kine\nShall fast increase upon the plains divine.\nThy warrior steeds shall prance with flowing manes,\nResistless with thy chariot on the plain.\nVast spoils, thy beasts of burden far shall bear,\nUnrivaled then shall be my king of war;\nAnd victory o'er all, thine eyes shall view,\nAnd loud acclaims shall rend the bright Samu.\"\n\n[Footnote 1: \"Kip-rat arba,\" the four races or regions.]\n\n[Footnote 2: \"Bar-ili,\" from \"bar,\" gate, and \"ili,\" of the gods--Babel,\nBab--originates from the Accadian word \"bar,\" Semitic \"bab;\" thus Babel\nwas originally called \"bar-ili.\" See Taylor and Furst. The latter renders\nit \"Bar-(Bir-)Bel,\" \"town of Belus.\"]\n\n[Footnote 3: \"Izzu-bar-ili\" we believe to be the original name of Izdubar,\nafterward shortened to Izdubar, and means literally the fire-king of\n\"bar-ili,\" or the \"fire-king of the gate of the gods.\" This identifies him\nwith Nimrod, the founder of Bar-bet or Babylon.]\n\n[Footnote 4: Ka-ding-ir-a (Acc.), \"gate of God\"--Pinches.]\n\n[Footnote 5: \"Ner-kalli,\" or \"Ner-ekalli,\" chief of the palace.]\n\n[Footnote 6: \"I-gi-gi,\" pronounced \"e-gee-gee,\" spirits of heaven.]\n\n[Footnote 7: \"Zi-mu-ri,\" spirits of the light.]\n\n\n\nCOLUMN II\n\nTHE KING'S ANSWER AND ISHTAR'S RAGE\n\n\nAmazed the sovereign sat upon his throne;\nAnd while she wooed, his heart was turned to stone;\nIn scorn replied:\n\n            \"Rise Ishtar, Heaven's high queen,\nThough all thy wealth, possessions I had seen\nNow piled before me, all in gems and gold,\nOf all the wealth of Heaven there heaped of old,\nI nakedness and famine would prefer\nTo all the wealth divine thou canst confer.\nWhat carest thou for earthly royalty?\nThe cup of poison shall thy lovers see.\nThou sawest me within a haunt away\nFrom men. I lingered on that direful day,\nAnd took thee for a beauteous _zi-re-mu_[1]\nOr _zi-ar-i-a_ or a _zi-lit-tu_[2]\nAnd thou didst cause to enter love divine.\nAs _zi-cur-un-i,_ spirit of the wine,\nThou didst deceive me with thine arts refined,\nAnd love escaped upon the passing wind.\nThen to my palace come, and me there seek;\nDidst place thy mouth upon my lips, and wake\nWithin my breast a dream of love and fire,\nTill I awoke and checked thy wild desire;\nThou camest with the form of spirits fair,\nDidst hover o'er me in my chamber there.\nThy godly fragrance from the skies above,\nA sign did carry of the Queen of Love:\nI woke, and thou didst vanish, then didst stand\nAs mine own servant in my palace grand.\nThen as a skulking foe, a mystic spell\nDidst weave, and scorch me with the fires of hell\nWhile I was wrapped in sleep. Again I woke,\nI saw around me _dal-khi_, sulphurous smoke,\nWhich thou didst send around my royal bed;\nAnd I believed that I was with the dead,\nWith _dal-khi_ gloating over me in hell.\nMy _su-khu-li_ then sought thy presence fell.\nForever may thy wooing cease! for love\nHath fled, may godly praises never move\nUpon the lips of holy gods, or men,--\nOf thee, the god of Love ne'er speak again!\nI loved thee once; with love my heart inflamed\nOnce sought thee, but my troubles I have blamed\nUpon thee, for the dreams which thou didst send.\nGo! rest thy heart; and to thy pleasures wend!\n\n\"For Tammuz of thy youth thy heart once wailed,\nFor years his weary form thy love assailed;\nAllala next, the eagle, lovest, tore\nHis wings. No longer could he joyful soar\nAnd float above the forest to the sky.\nThou leavest him with fluttering wings to die.\nA lusty lion thou didst love, his might\nDestroyed, and plucked his claws in fierce delight,\nBy sevens plucked, nor heard his piteous cry.\nA glorious war-steed next thy love didst try,\nWho yielded to thee, till his strength was gone:\nFor seven _kaspu_[3] thou didst ride upon\nHim without ceasing, gave no food nor drink,\nTill he beneath thee to the earth did sink,\nAnd to his mistress, Sil-i-li, the steed\nReturned with broken spirit, drooping head.\nThou lovest Tabulu, the shepherd king,\nAnd from his love continuous didst wring\n_Sem-uk-ki_[4], till he to appease thy love,\nThe mighty gods of heaven then sought to move\nTo pity with his daily offerings.\nBeneath thy wand upon the ground he springs,\nTransformed to a hyena; then was driven\nFrom his own city--by his dogs was riven.\nNext Is-ul-lan-u lov'st, uncouth, and rude,\nThy father's laborer, who subject stood\nTo thee, and daily scoured thy vessels bright:\nHis eyes from him were torn, before thy sight.\nAnd chained before thee, there thy lover stood,\nWith deadly poison placed within his food.\nThou sayst:\n      'O Isullanu, stretch thy hand!\nThe food partake, that doth before thee stand!'\nThen with thy hand didst offer him the food.\nHe said: 'What askest thou? It is not good!\nI will not eat the poison thus prepared.'\nThy godly wand him from thy presence cleared,\nTransformed him to a pillar far away.\nAnd for my love Queen Ishtar comes this day?\nAs thou hast done with others, would thy love\nReturn to me, thine actions all doth prove.\"\n\nThe queen in fury from his presence turned,\nIn speechless rage the palace halls she spurned;\nAnd proudly from the earth swept to the skies;\nHer godly train in terror quickly flies.\n\n[Footnote 1: \"Zi-re-mu,\" spirit of mercy or grace.]\n\n[Footnote 2: \"Zi-lit-tu,\" spirit of the mist.]\n\n[Footnote 3: \"Seven kaspu,\" fourteen hours; each kaspu was two hours.]\n\n[Footnote 4: \"Sem-uk-ki,\" translated by Sayce \"stibium,\" antimony; by\nTalbot, \"l\u00fctarish semukki,\" \"thou who didst make evil with thy drugs.\"--\n\"Trans. Soc. Bib. Arch.\", vol. v. p. 110. Sayce's edition Smith's\n\"C.A.G.,\" p. 229.]\n\n\n\nCOLUMN III\n\nISHTAR COMPLAINS TO ANU, KING OF HEAVEN, WHO CREATES A WINGED BULL TO\nDESTROY ISHTAR\n\n\nBefore the throne of Anu, Ishtar cries,\nAnd Anatu, the sovereigns of the skies:\n\"O Sar, this king my beauty doth despise,\nMy sweetest charms beholds not with his eyes.\"\nAnd Anu to his daughter thus replied:\n\"My daughter, thou must crush his vaunting pride,\nAnd he will claim thy beauty and thy charms,\nAnd gladly lie within thy glorious arms.\"\n\n\"I hate him now, O Sar, as I did love!\nAgainst the strength of Anu let him prove\nHis right divine to rule without our aid,\nBefore the strength of Anu let him bleed.\nUpon this giant Sar so filled with pride,\nLet Anu's winged bull[1] in fury ride,\nAnd I will aid the beast to strike him prone,\nTill he in death shall breathe his dying groan.\"\nAnd Anu said: \"If thou to it shall join\nThy strength, which all thy noble names define\nThy glories[2] and thy power thus magnified,\nWill humble him, who has thy power defied,\"\nAnd Ishtar thus: \"By all my might as queen\nOf war and battles, where I proudly reign,\nThis Sar my hands shall strike upon the plain,\nAnd end his strength and all his boastings vain.\nBy all the noble names with gods I hold\nAs queen of war, this giant monarch bold,\nWho o'er mine ancient city thinks to reign,\nShall lie for birds of prey upon the plain.\nFor answering my love for thee with scorn,\nProud monarch! from thy throne thou shalt be torn!\"\n\nFor Ishtar, Anu from the clouds creates\nA shining monster with thick brazen plates\nAnd horns of adamant;[3] and now it flies\nToward the palace, roaring from the skies.\n\n[Footnote 1: \"Anu's winged bull,\" Taurus, constellation of the heavens.]\n\n[Footnote 2: \"Glories\" (\"maskhi\"). This word is not translated by Mr.\nSayce.]\n\n[Footnote 3: \"Horns of adamant.\" Sayce translates in I. 22, col. v., horns\nof crystal--\"thirty manehs of crystal,\" etc. The meaning probably of\n\"zamat stone,\" as given by Smith, was a hard substance, such as the\ndiamond or adamant. By some translators it has been rendered onyx, and\nothers lazuli.]\n\n\n\nCOLUMN IV\n\nTHE FIGHT WITH THE WINGED BULL OF ANU\n\n\nThe gods appear above to watch the fight,\nAnd Erech's _masari_ rush in affright\nTo Izdubar, who sits upon his throne,\nBefore him fall in speechless terror prone.\nA louder roar now echoes from the skies,\nAnd Erech's Sar without the palace flies.\nHe sees the monster light upon the plain,\nAnd calls Heabani with the choicest men\nOf Erech's spearsmen armed, who fall in line\nWithout the gates, led by their Sar divine.\n\nAnd now the monster rushed on Izdubar,\nWho meets it as the god of chase and war.\nWith whirling sword before the monster's face,\nHe rains his blows upon its front of brass\nAnd horns, and drives it from him o'er the plain,\nAnd now with spreading wings it comes again,\nWith maddened fury; fierce its eyeballs glare.\nIt rides upon the monarch's pointed spear;\nThe scales the point have turned, and broke the haft.\nThen as a pouncing hawk when sailing daft,\nIn swiftest flight o'er him drops from the skies,\nBut from the gleaming sword it quickly flies.\nThree hundred warriors now nearer drew\nTo the fierce monster, which toward them flew;\nInto their midst the monster furious rushed,\nAnd through their solid ranks resistless pushed\nTo slay Heabani, onward fought and broke\nTwo lines and through the third, which met the shock\nWith ringing swords upon his horns and scales.\nAt last the seer it reaches, him impales\nWith its sharp horns: but valiant is the seer--\nHe grasps its crest and fights without a fear.\nThe monster from his sword now turns to fly;\nHeabani grasps its tail, and turns his eye\nTowards his king, while scudding o'er the plain.\nSo quickly has it rushed and fled amain,\nThat Izdubar its fury could not meet,\nBut after it he sprang with nimble feet.\n\nHeabani loosed his grasp and stumbling falls,\nAnd to his king approaching, thus he calls:\n\"My friend, our strongest men are overthrown:\nBut see! he comes! such strength was never known.\nWith all my might I held him, but he fled!\nWe both it can destroy! Strike at its head!\"\nLike Rimmon now he flies upon the air,\nAs sceptred Nebo,[1] he his horns doth bear,\nThat flash with fire along the roaring skies,\n[2]Around the Sar and seer he furious flies.\nHeabani grasps the plunging horns, nor breaks\nHis grasp; in vain the monster plunging shakes\nHis head, and roaring, upward furious rears.\nHeabani's strength the mighty monster fears;\nHe holds it in his iron grasp, and cries:\n\"Quick! strike!\" Beneath the blows the monster dies;\nAnd Izdubar now turned his furious face\nToward the gods, and on the beast doth place\nHis foot; he raised his gory sword on high,\nAnd sent his shout defiant to the sky:\n\"'Tis thus, ye foes divine! the Sar proclaims\nHis war against your power, and highest names!\nHurl! hurl! your darts of fire, ye vile _kal-bi!_[3]\nMy challenge hear! ye cravens of the sky!\"\n\n[Footnote 1: \"Nebo,\" the holder of the sceptre of power; also the god of\nprophecy.]\n\n[Footnote 2: \"Around\" (\"tarka\"), or it may mean \"between.\"]\n\n[Footnote 3: \"Kal-bi,\" dogs.]\n\n\n\nCOLUMN V\n\nTHE CURSE OF ISHTAR, AND REJOICING OF ERECH OVER THE VICTORY\n\n\nThe monarch and his seer have cleft the head\nFrom Anu's bull prone lying on the mead.\nThey now command to bring it from the plain\nWithin the city where they view the slain.\nThe heart they brought to Samas' holy shrine,\nBefore him laid the offering divine.\nWithout the temple's doors the monster lays,\nAnd Ishtar o'er the towers the bulk surveys;\nShe spurns the carcass, cursing thus, she cries:\n\"Woe! woe to Izdubar, who me defies!\nMy power has overthrown, my champion slain;\nAccurs\u00e8d Sar! most impious of men!\"\n\nHeabani heard the cursing of the Queen,\nAnd from the carcass cleft the tail in twain,\nBefore her laid it; to the goddess said:\n\"And wherefore comest thou with naught to dread?\nSince I with Izdubar have conquered thee,\nThou hearest me! Before thee also see\nThine armored champion's scales! thy beast is dead,\"\nAnd Ishtar from his presence furious fled,\nAnd to her maids the goddess loudly calls\nJoy and Seduction from the palace halls;\nAnd o'er her champion's death she mourning cries,\nAnd flying with her maids, sped to the skies.\n\nKing Izdubar his summons sends afar\nTo view the monster slain by Erech's Sar.\nThe young and old the carcass far surround,\nAnd view its mighty bulk upon the ground.\nThe young men eye its horns with wild delight,\nAnd weigh them on the public scales in sight\nOf Erech. \"Thirty _manehs_ weighs!\" they cry;\n\"Of purest _zamat_ stone, seems to the eye\nIn substance, with extremities defaced.\"\nSix _gurri_ weighed the monster's bulk undressed.\nAs food for Lugul-turda, their Sar's god,\nThe beast is severed, placed upon the wood.\nPiled high upon the altar o'er the fires.\nThen to Euphrates' waters each retires\nTo cleanse themselves for Erech's grand parade,\nAs Izdubar by proclamation bade.\nUpon their steeds of war with Izdubar\nThe chiefs and warriors extend afar\nWith chariots, and waving banners, spears,\nAnd Erech rings with their triumphant cheers.\nBefore the chariot of their great Sar,\nWho with his seer rides in his brazen car,\nThe seers a proclamation loud proclaim\nAnd cheer their Sar and seer; and laud the name\nOf their great monarch, chanting thus his praise,\nWhile Erech's band their liveliest marches play:\n\n\"If anyone to glory can lay claim\nAmong all chiefs and warriors of fame,\nWe Izdubar above them all proclaim\nOur Izzu-Ul-bar[1] of undying fame.\n    _Sar gabri la isu,\n    Sar-dannu bu-mas-lu!_[2]\n\n\"He wears the diadem of Subartu,\nFrom Bar-ili[3] he came to Eridu;\nOur giant monarch, who of all _barri_[4]\nCan rival him, our Nin-arad _rabi?_[5]\n    _Sar-dannu ina mati basi,\n    Sar bu-mas-la e-mu-ki, nesi._\"[6]\n\nThrough the grand halls of Erech far resounds\nThe feast their Sar proclaimed through all the grounds\nOf Erech's palaces; where he now meets\nHis heroes, seers and counsellors, and greets\nThem in his crowded festal halls.\nGrand banquets far are spread within the walls,\nAnd sparkling rarest wines each freely drank,\nAnd revels ruled the hour till Samas sank,\nAnd shadows sweep across the joyous plain,\nAnd Samas sleeps with Hea 'neath the main.\nThe jewelled lamps are lit within the halls,\nAnd dazzling glory on the feasters falls.\nThe rays o'er gems and richest garments shone\nUpon the lords and ladies round the throne;\nWhile troops of dancing girls around them move\nWith cymbals, harps and lutes, with songs of love.\nAgain the board glows with rich food and wines,\nNow spread before them till each man reclines\nUpon his couch at rest in the far night,\nAnd swimming halls and wines pass from their sight.\n\n[Footnote 1: \"Izzu-Ul-bar,\" the fire of Bel's temple.]\n\n[Footnote 2: \"The King who has no rival. The powerful giant King.\" The\nroyal titles of Izdubar.]\n\n[Footnote 3: \"Bar-ili,\" temple, or country of the gods.]\n\n[Footnote 4: \"Barri,\" chieftains, army, soldiers.]\n\n[Footnote 5: \"Nin-arad rabi,\" \"the servant of Nin, the King.\"]\n\n[Footnote 6: \"Who is the great king (in the land) of all countries, the\npowerful giant king, the lion!\" The royal titles of Izdubar.]\n\n\n\nCOLUMN VI\n\nISHTAR WEAVES A MYSTIC SPELL OVER THE KING AND SEER, AND VANISHES--THE\nSEER ADVISES THE KING TO SEEK THE AID OF THE IMMORTAL SEER WHO ESCAPES\nFROM THE FLOOD.\n\n\nThe goddess Ishtar wrapped in darkness waits\nUntil the goddess Tsil-at-tu[1] the gates\nOf sleep has closed upon the darkened plain;\nThen lightly to the palace flies the Queen.\nO'er the King's couch she weaves an awful dream,\nWhile her bright eyes upon him furious gleam.\nThen o'er Heabani's couch a moment stands,\nAnd Heaven's curtains pulls aside with hands\nOf mystic power, and he a vision sees--\nThe gods in council;--vanishing, she flees\nWithout the palace like a gleam of light,\nAnd wakes the guard around in wild affright.\n\nNext day the seer reveals to Izdubar\nHow all the gods a council held of war,\nAnd gave to Anu power to punish them\nFor thus defying Ishtar's godly claim;\nAnd thus the seer gave him his counsel, well\nConsidered, how to meet their plottings fell:\n\n\"To Khasisadra go, who from the flood\nEscaped when o'er the earth the waters stood\nAbove mankind, and covered all the ground;\nHe at the river's mouth may yet be found.\nFor his great aid, we now the seer must seek,\nFor Anu's fury will upon us break.\nImmortal lives the seer beside the sea;\nThrough Hades pass, and soon the seer mayst see.\"\n\nThus Izdubar replied, and him embraced:\n\"With thee, Heabani, I my throne have graced;\nWith thee I go, mine own companion dear,\nAnd on the road each other we may cheer,\"\n\"The way is long, my King, and if I live,\nWith thee I go, but oh, thou must not grieve,\nFor perils great attend the way, and old\nAm I: the suppleness of youth to hold\nMy strength I need, but it alas! is gone.\nMy heart is ready, but I fear, my son,\nThese crippled limbs which Anu's bull hath left\nOf my strong vigor, have thy seer bereft.\nToo weak am I, for that long journey hard\nTo undertake; my presence would retard\nThee,--with these wounds; nor strength have I to last\nTo guard my body in the mountain fast.\nBut if thou wilt, my strength is thine, my King!\nTo do thy will my ag\u00e8d form shall spring\nWith gladness, and all perils I'll defy;\nIf need be, for thee will thy servant die.\"\n\n\"Heabani, noble one! my chosen seer!\nI love thee, bid thy loyal heart good cheer.\nHe steeds may take to ride through all the way,\nWith easy journeys on the road each day;\nFrom perils I will guard thee, and defend;\nTo-morrow then we on our way will wend.\"\n\nEquipped for the long journey they appear\nNext morn and leave, while Erech's people cheer\nThem on their way across the glowing plain,\nTo perils dire they go--distress and pain.\n\n[Footnote 1: \"Tsil-at-tu,\" goddess of darkness, or shades of night.]\n\n\n\nTABLET VI--COLUMN I\n\nISHTAR'S DESCENT TO HADES--HER FEARFUL RECEPTION\n\n\nTo Hades' darkened land, whence none return,\nQueen Ishtar, Sin's great daughter, now doth turn;\nInclined her ear and listened through the void\nThat lay beneath of every path devoid,\nThe home of darkness, of the Under-World,\nWhere god Ir-kal-la[1] from the heights was hurled.\nThe land and road from whence is no return,\nWhere light no entrance hath to that dark bourne;\nWhere dust to dust returns, devouring clods;\nWhere light dwells not in Tsil-lat-tus abodes;\nWhere sable ravens hovering rule the air;\nO'er doors and bolts dust reigneth with despair.\nBefore the gates of gloom the Queen now stands,\nAnd to the keeper Ishtar thus commands:\n\"O keeper of the waters! open wide\nThy gate, that I through these dark walls may glide;\nBut if thou open'st not the gate for me,\nThat I may enter, shattered thou shalt see\nThe doors and bolts before thee lying prone,\nAnd from the dust shall rise each skeleton,\nWith fleshless jaws devour all men with thee,\nTill death shall triumph o'er mortality.\"\nThe keeper to the Princess Ishtar said:\n\"Withhold thy speech! or Allat's fury dread!\nTo her I go to bid thee welcome here.\"\nTo Allat then the keeper doth appear:\n\"Thy sister Ishtar the dark waters seeks--\nThe Queen of Heaven,\" thus Allat's fury breaks.\n\"So like an herb uprooted comes this Queen,\nTo sting me as an asp doth Ishtar mean?\nWhat can her presence bring to me but hate?\nDoth Heaven's Queen thus come infuriate?\"\nAnd Ishtar thus replies: \"The fount I seek,\nWhere I with Tammuz, my first love, may speak;\nAnd drink its waters, as sweet nectar-wines,\nWeep o'er my husband, who in death reclines;\nMy loss as wife with handmaids I deplore,\nO'er my dear Tammuz let my teardrops pour.\"\nAnd Allat said, \"Go! keeper, open wide\nThe gates to her! she hath me once defied;\nBewitch her as commanded by our laws.\"\nTo her thus Hades opened wide its jaws.\n\n\"Within, O goddess! Cutha thee receives!\nThus Hades' palace its first greeting gives.\"\nHe seized her, and her crown aside was thrown.\n\"O why, thou keeper, dost thou seize my crown?\"\n\"Within, O goddess! Allat thee receives!\n'Tis thus to thee our Queen her welcome gives.\"\nWithin the next gate he her earrings takes,\nAnd goddess Ishtar now with fury shakes.\n\"Then why, thou slave, mine earrings take away?\"\n\"Thus entrance, goddess, Allat bids this day.\"\nAt the third gate her necklace next he takes,\nAnd now in fear before him Ishtar quakes.\n\"And wilt thou take from me my gems away?\"\n\"Thus entrance, goddess, Allat bids this day.\"\nAnd thus he strips the goddess at each gate,\nOf ornaments upon her breast and feet\nAnd arms; her bracelets, girdle from her waist,\nHer robe next took, and flung the Queen undrest\nWithin a cell of that dark solitude.\nAt last, before Queen Ishtar Allat stood,\nWhen she had long remained within the walls,\nAnd Allat mocked her till Queen Ishtar falls\nHumiliated on the floor in woe;\nThen turning wildly, cursed her ancient foe.\nQueen Allat furious to her servant cries:\n\"Go! Naintar! with disease strike blind her eyes!\nAnd strike her side! her breast and head and feet;\nWith foul disease her strike, within the gate!\"\n\n[Footnote 1: \"Ir-kal-la,\" the King of Hades, who was hurled from the\nheights of heaven with the evil gods who rebelled with Tiamatu, the\ngoddess of chaos, against the reign of the gods of heaven.]\n\n\n\nCOLUMN II\n\nEFFECT OF ISHTAR'S IMPRISONMENT IN HADES--LOVE DEPARTS FROM THE EARTH--THE\nEARTH'S SOLEMN DIRGE OF WOE.\n\n\nWhen Ishtar, Queen of Love, from Earth had flown,\nWith her love fled, and left all nature prone;\nFrom Earth all peace with love then fled amain.\nIn loneliness the bull stalked o'er the plain,\nAnd tossed his drooping crest toward the sky,\nIn sadness lay upon the green to die;\nOn the far kine looked weary and bereaved,\nAnd turned toward the gods, and wondering grieved.\nThe troubled kine then gravely chewed their cud,\nAnd hungerless in the rich pastures stood.\nThe ass his mate abandoned, fled away,\nAnd loveless wives then cursed the direful day;\nAnd loving husbands kiss their wives no more,\nAnd doves their cooing ceased, and separate soar;\nAnd love then died in all the breasts of men,\nAnd strife supreme on earth was reveling then.\n\nThe sexes of mankind their wars divide,\nAnd women hate all men, and them deride;\nAnd some demented hurl aside their gowns,\nAnd queens their robes discard and jewelled crowns,\nAnd rush upon the streets bereft of shame,\nTheir forms expose, and all the gods defame.\nAlas! from earth the Queen of Love has gone,\nAnd lovers 'void their haunts with faces wan\nAnd spurn from them the hateful thought of love,\nFor love no longer reigns, all life to move.\nAn awful thrill now speeds through Hades' doors,\nAnd shakes with horror all the dismal floors;\nA wail upon the breeze through space doth fly,\nAnd howling gales sweep madly through the sky;\nThrough all the universe there speeds a pang\nOf travail. Mam-nu-tu[1] appalled doth hang\nUpon her blackened pinions in the air,\nAnd piteous from her path leads Black Despair,\n\"The queen in chains in Hades dying lies,\nAnd life with her,\" they cry, \"forever dies!\"\nThrough misty glades and darkened depths of space,\nTornadoes roar her fate to Earth's sweet face;\nThe direful tidings from far Hades pour\nUpon her bosom with their saddest roar;\nLike moans of mighty powers in misery,\nThey bring the tale with awful minstrelsy.\nAnd Earth her mists wrapped round her face in woe,\nWhile icy pangs through all her breast deep flow.\nHer bosom sobbing wails a mighty moan,\n\"Alas! forever my sweet queen hath flown!\"\nWith shrieks of hurricane, and ocean's groan,\nAnd sobbing of the winds through heights unknown,\nThrough mountain gorges sweep her wails of woe,\nThrough every land and seas, her sorrows flow:\nOh, moan! oh, moan! dear mountains, lakes, and seas!\nOh, weep with me dear plants, and flowers, and trees!\nAlas! my beauty fading now will die!\nOh, weep, ye stars, for me in every sky!\nOh, Samas, hide thy face! I am undone!\nOh, weep with me Ur-ru,[2] my precious son.\nLet all your notes of joy, my birds, be stilled;\nYour mother's heart with dread despair is filled:\n\n\"Come back, my flowerets, with your fragrant dews;\nCome, all my beauties, with your brightest hues;\nCome back, my plants and buds and youngling shoots!\nWithin your mother's bosom hide your roots.\nOh, children, children! Love hath fled away,\nAlas! that life I gave should see this day!\nYour queen lies dying in her awful woe,\nOh, why should she from us to Hades go?\"\n\nWide Nature felt her woe, and ceased to spring,\nAnd withered buds their vigor lost, and fling\nNo more their fragrance to the lifeless air;\nThe fruit-trees died, or barren ceased to bear;\nThe male plants kiss their female plants no more;\nAnd pollen on the winds no longer soar\nTo carry their caresses to the seed\nOf waiting hearts that unavailing bleed,\nUntil they fold their petals in despair,\nAnd dying, drop to earth, and wither there.\nThe growing grain no longer fills its head,\nThe fairest fields of corn lie blasted, dead.\nAll Nature mourning dons her sad attire,\nAnd plants and trees with falling leaves expire.\nAnd Samas' light and moon-god's soothing rays\nEarth's love no more attracts; recurring days\nAre shortened by a blackness deep profound\nThat rises higher as the days come round.\nAt last their light flees from the darkened skies,\nThe last faint gleam now passes, slowly dies.\nUpon a blasted world, dread darkness falls,\nO'er dying nature, crumbling cities' walls.\nVolcanoes' fires are now the only light,\nWhere pale-faced men collect around in fright;\nWith fearful cries the lurid air they rend,\nTo all the gods their wild petitions send.\n\n[Footnote 1: \"Mam-nu-tu,\" goddess of fate.]\n\n[Footnote 2: \"Ur-ru,\" the moon-god.]\n\n\n\nCOLUMN III\n\nPAPSUKUL, THE GOD OF HOPE, AND HERALD OF THE GODS, FLIES FROM THE EARTH\nAND INTERCEDES FOR THE RELEASE OF ISHTAR, AND HEA GRANTS HIS PRAYER\n\n\nO Hope! thou fleeting pleasure of the mind,\nForever with us stay, our hearts to bind!\nWe cling to thee till life has fled away;\nOur dearest phantom, ever with us stay!\nWithout thee, we have naught but dread despair,\nThe worst of all our torments with us here;\nOh, come with thy soft pinions, o'er us shine!\nAnd we will worship thee, a god divine:\nThe _ignis fatuus_ of all our skies\nThat grandly leads us, vanishes and dies,\nAnd we are left to grope in darkness here,\nWithout a ray of light our lives to cheer.\nOh, stay! sweet Love's companion, ever stay!\nAnd let us hope with love upon our way!\nWe reck not if a phantom thou hast been,\nAnd we repent that we have ever seen\nThy light on earth to lead us far astray;\nForever stay! or ever keep away!\n\nWhen Papsukul beheld in man's abodes\nThe change that spread o'er blasted, lifeless clods,\nAnd heard earth's wailing through the waning light,\nWith vegetation passing out of sight,\nFrom the doomed world to Heaven he quickly flies,\nWhile from the earth are rising fearful cries.\nTo Samas' throne he speeds with flowing tears,\nAnd of the future dark he pours his fears.\nTo Sin, the moon-god, Pap-su-kul now cries\nO'er Ishtar's fate, who in black Hades lies;\nO'er Earth's dire end, which with Queen Ishtar dies;\nTo Hea he appeals with mournful cries:\n\n    \"O Hea, our Creator, God and King!\n      Queen Ishtar now is lying prone.\n    To Earth, our godly queen again, oh, bring!\n      I trust thy love, O Holy One!\n    To all the gods who reign o'er us on high\n      I pray! thus Hope thine aid implores,\n    Release our queen! To Hades quickly fly!\n      Thy Pap-su-kul with faith adores.\n\n    \"The bull hath left the lowing kine bereaved,\n      And sulking dies in solitude;\n    The ass hath fled away, his mates hath grieved,\n      And women are no more imbued\n    With love, and drive their husbands far away,\n      And wives enjoy not their caress;\n    All peace and love have gone from earth this day,\n      And love on earth knows not its bliss.\n\n    \"The females die through all the living world,\n      Among all beasts, and men, and plants;\n    All love from them on earth have madly hurled,\n      For blissful love no more each pants;\n    And Samas' light is turned away from Earth,\n      And left alone volcanoes' fire;\n    The land is filled with pestilence and dearth,\n      All life on earth will soon expire.\"\n\nWhen Hea heard the solemn chant of Hope,\nFrom his high throne he let his sceptre drop,\nAnd cried: \"And thus, I rule o'er all mankind!\nFor this, I gave them life, immortal mind;\nTo earth's relief, my herald shall quick go,\nI hear thy prayer, and song of Ishtar's woe.\"\n\n\"Go! At-su-su-namir, with thy bright head!\nWith all thy light spring forth! and quickly speed;\nTowards the gates of Hades, turn thy face!\nAnd quickly fly for me through yonder space.\nBefore thy presence may the seven gates\nOf Hades open with their gloomy grates;\nMay Allat's face rejoice before thy sight,\nHer rage be soothed, her heart filled with delight;\nBut conjure her by all the godly names,\nAnd fearless be,--towards the roaring streams\nIncline thine ear, and seek the path there spread.\nRelease Queen Ishtar! raise her godly head!\nAnd sprinkle her with water from the stream;\nHer purify! a cup filled to the brim\nPlace to her lips that she may drink it all.\nThe herald as a meteor doth fall,\nWith blazing fire disparts the hanging gloom\nAround the gates of that dark world of doom.\"\n\n\n\nCOLUMN IV\n\nRELEASE OF ISHTAR--HER ATTEMPTS TO BRING TO LIFE TAMMUZ, HER FIRST LOVER\n\n\nWhen Allat saw the flaming herald come,\nAnd his bright light dispelling all her gloom,\nShe beat her breast; and at him furious foams\nIn rage, and stamping shakes all Hades' domes,\nThus cursed the herald, At-su-su-namir:\n\"Away! thou herald! or I'll chain thee here\nIn my dark vaults, and throw thee for thy food\nThe city's garbage, which has stagnant stood,\nWith impure waters for thy daily drink,\nAnd lodge thee in my prison till you sink\nFrom life impaled in yonder dismal room\nOf torture; to thy fate so thou hast come?\nThine offspring with starvation I will strike!\"\n\nAt last obedient doth Allat speak:\n\"Go, Namtar! and the iron palace strike!\nO'er Asherim[1] adorned let the dawn break!\nAnd seat the spirits on their thrones of gold!\nLet Ishtar Life's bright waters then behold,\nAnd drink her fill, and bring her then to me;\nFrom her imprisonment, I send her free.\"\nAnd Namtar then goes through the palace walls,\nAnd flings the light through all the darkened halls,\nAnd places all the spirits on their thrones,\nLeads Ishtar to the waters near the cones.\nShe drinks the sparkling water now with joy,\nWhich all her form doth cleanse and purify.\nAnd he at the first gate her robe returns,\nAnd leads her through the second; where he turns,\nAnd gives her bracelets back;--thus at each door\nReturns to her her girdle, gems; then o'er\nHer queenly brow he placed her shining crown.\nWith all her ornaments that were her own,\nShe stands with pride before the seventh gate,\nAnd Namtar bows to her in solemn state:\n\n\"Thou hast no ransom to our queen here paid\nFor thy deliverance, yet thou hast said\nThy Tammuz thou didst seek within our walls,\nTurn back! and thou wilt find him in these halls.\nTo bring him back to life the waters pour\nUpon him; they thy Tammuz will restore;\nWith robes thou mayst adorn him and a crown\nOf jewels, and thy maid with thee alone\nShall give thee comfort and appease thy grief.\nKharimtu, Samkha come to thy relief!\"\n\nNow Ishtar lifts her eyes within a room\nPrepared for her, and sees her maidens come,\nBefore a weird procession wrapped in palls,\nThat soundless glide within and fills the halls.\nBefore her now they place a sable bier\nBeside the fount; and Ishtar, drawing near,\nRaised the white pall from Tammuz's perfect form.\nThe clay unconscious, had that mystic charm\nOf Beauty sleeping sweetly on his face,--\nOf agony or sorrow left no trace:\nBut, oh! that awful wound of death was there\nWith its deep mark;--the wound, and not the scar.\n\nWhen Ishtar's eyes beheld it, all her grief\nBroke forth afresh, refusing all relief;\nShe smote her breast in woe, and moaning cried,\nNor the bright waters to his wound applied:\n\"O Tammuz! Tammuz! turn thine eyes on me!\nThy queen thou didst adorn, before thee see!\nBehold the emeralds and diamond crown\nThou gavest me when I became thine own!\nAlas! he answers not: and must I mourn\nForever o'er my love within this bourne?\nBut, oh! the waters from this glowing stream!\nPerhaps those eyes on me with love will beam,\nAnd I shall hear again his song of love.\nOh, quickly let these waters to me prove\nTheir claim to banish death with magic power!\"\n\nThen with her maids, she o'er his form doth pour\nThe sparkling drops of life--\n    \"He moves! he lives!\nWhat happiness is this my heart receives?\nO come, my Tammuz! to my loving arms!\"\n\nAnd on breast his breathing form she warms;\nWith wondering eyes he stares upon his queen,\nAnd nestling closed his eyes in bliss again.\n\n[Footnote 1: \"Asherim,\" literally \"stone stakes\" or \"cones,\" the symbols\nof the goddess Asherah or Ishtar (Sayce), but Calmet says that the god\nAshima is a deity of very uncertain origin, and that the name \"Ashima\" may\nbe very well compared with the Persian \"asuman\" (\"heaven\"); in \"Zend,\"\n\"acmano,\" so Gesenius in his Man. Lex., 1832. This also, according to the\nmagi, is the name of the angel of death, who separates the souls of men\nfrom their bodies, Cal. Dic., p. 106. Cones are to be seen in the British\nMuseum which are probably of the character which represented Elah-Gabalah,\nthe sun-god, adored in Rome during the reign of Heliogabalus. The symbol\nand worship came from Hamath in Syria.]\n\n\n\nCOLUMN V\n\nTAMMUZ IS RESTORED TO LIFE BY THE WATERS OF LIFE--HIS SONG OF LOVE\n\n\nThe nectared cup the queen placed to his lips,\nAnd o'er his heaving breast the nectar drips,\nAnd now his arms are folded round his queen,\nAnd her fond kisses he returns again;\nAnd see! they bring to him his harp of gold,\nAnd from its strings, sweet music as of old\nHis skilful hands wake through the sounding domes;\nOh, how his Song of Love wakes those dark rooms!\n\n    \"My Queen of Love comes to my arms!\n      Her faithful eyes have sought for me,\n    My Love comes to me with her charms;\n      Let all the world now happy be!\n          My queen has come again!\n\n    Forever, dearest, let me rest\n      Upon the bosom of my queen!\n    Thy lips of love are honeyed best;\n      Come! let us fly to bowering green!\n          To our sweet bower again.\n\n    O Love on Earth! O Love in Heaven!\n      That dearest gift which gods have given,\n    Through all my soul let it be driven,\n      And make my heart its dearest haven,\n          For Love returns the kiss!\n\n    Oh! let me pillow there within\n      Thy breast, and, oh, so sweetly rest,\n    My life anew shall there begin;\n      On thy sweet charms, oh, let me feast!\n          Life knows no sweeter bliss.\n\n    Oh, let me feast upon thy lips,\n      As honey-bird the nectar sips,\n    And drink new rapture through my lips,\n      As honey-bee its head thus drips\n          In nectarine abyss!\n\n    O Love, sweet queen! my heart is thine!\n      My Life I clasp within mine arms!\n    My fondest charmer, queen divine!\n      My soul surrenders to thy charms,\n          In bliss would fly away.\n\n    No dearer joy than this I want;\n      If love is banished from that life\n    There bodyless, my soul would pant,\n      And pine away in hopeless grief,\n          If love be fled away.\n\n    If Love should hide and fold her wings\n      In bowers of yonder gleaming skies,\n    Unmeaning then each bard oft sings\n      Of bliss that lives on earth and dies,--\n          I want such love as this.\n\n    I want thy form, thy loving breast,\n      Mine arms of love surrounding thee,\n    And on thy bosom sweetly rest,\n      Or else that world were dead to me.\n          No other life is bliss.\n\n    If it is thus, my queen, I go\n      With joy to yonder blissful clime;\n    But if not so, then let me flow\n      To soil and streams through changing time,\n          To me would be more bliss.\n\n    For then, in blooming flowerets, I\n      Could earth adorn, my soul delight,\n    And never thus on earth could die;\n      For though I should be hid from sight,\n          Would spring again with joy!\n\n    And sing as some sweet warbling bird,\n      Or in the breezes wave as grain,\n    As yellow sun-birds there have whirred\n      On earth, could I thus live again,\n          That beauteous world enjoy!\n\n    'Mid safflower-fields or waving cane,\n      Or in the honeysuckles lie,\n    In forms of life would breathe again,\n      Enjoy Earth's sweetest revelry,\n          And ever spring again!\n\n    Each life to me new joys would bring,\n      In breast of beast or bird or flower,\n    In each new form new joys would spring,\n      And happy, ever, Love would soar!\n          Triumphant filled with joy!\n\n    In jujube or tamarisk\n      Perhaps would come to life again,\n    Or in the form of fawns would frisk\n      'Mid violets upon the plain;\n          But I should live again!\n\n    And throb beneath the glistening dew,\n      In bamboo tufts, or mango-trees,\n    In lotus bloom, and spring anew,\n      In rose-tree bud, or such as these\n          On Earth return again!\n\n    And I should learn to love my mate,\n      In beast or singing bird or flower,\n    For kiss of love in hope could wait;\n      Perhaps I then would come that hour,\n          In form I have again!\n\n    And love you say, my queen, is there,\n      Where I can breathe with life anew?\n    But is it so? My Love, beware!\n      For some things oft are false, some true,\n          But I thee trust again!\n\n    We fly away! from gates away!\n      Oh, life of bliss! Oh, breath of balm!\n    With wings we tread the Silver Way,\n      To trailing vines and feathery palm,\n          To bower of love again.\"\n\n\n\nCOLUMN VI\n\nESCAPE OF TAMMUZ FROM HADES--HIS DEATH IN THE CLOUDS--FUNERAL PROCESSION\nOF THE GODS--ISHTAR'S ELEGY OVER THE DEATH OF TAMMUZ--HIS REVIVAL IN\nHADES, WHERE HE IS CROWNED AS THE LORD OF HADES--ISHTAR'S RETURN BRINGS\nLIGHT AND LOVE BACK TO EARTH.\n\n\nBut see! they pass from those dark gates and walls,\nAnd fly upon the breeze from Hades' halls,\nHark! hark! the sounding harp is stilled! it falls\nFrom Tammuz's hands! Oh, how its wailing calls\nTo you bright _zi-ni_[1] flying through the skies,\nSee! one sweet spirit of the wind swift flies\nAnd grasps the wailing harp before it ends\nIts wail of woe, and now beneath it bends,\nWith silent pinions listening to its strings,\nWild sobbing on the winds;--with wailing rings\nThe conscious harp, and trembles in her hands.\nA rush of pinions comes from myriad lands,\nWith moanings sends afar the awful tale,\nAnd mourners brings with every whispering gale.\nAnd see! the queen's companion fainting sinks!\nShe lays him on that cloud with fleecy brinks!\nAnd oh! his life is ebbing fast away!\nShe wildly falls upon his breast, and gray\nHer face becomes with bitter agony.\nShe tearless kneels, wrapt in her misery\nAnd now upon his breast she lays her head,\nWith tears that gods, alas! with men must shed;\nShe turning, sobs to her sweet waiting maids,\nWho weeping o'er her stand with bended heads:\n\"Assemble, oh, my maids, in mourning here,\nThe gods! and spirits of the earth bring near!\"\n\nThey come! they come! three hundred spirits high,\nThe heavenly spirits come! the I-gi-gi!\nFrom Heaven's streams and mouths and plains and vales,\nAnd gods by thousands on the wings of gales.\nThe spirits of the earth, An-un-na-ci,\nNow join around their sisters of the sky.\nHark! hear her weeping to the heavenly throng,\nImploring them to chant their mournful song:\n\n\"With your gold lyres, the dirge, oh, sing with me!\nAnd moan with me, with your sweet melody;\nWith swelling notes, as zephyrs softly wail,\nAnd cry with me as sobbing of the gale.\nO Earth! dear Earth! oh, wail with thy dead trees!\nWith sounds of mountain torrents, moaning seas!\nAnd spirits of the lakes, and streams, and vales,\nAnd Zi-ku-ri of mountains' trackless trail,\nJoin our bright legions with your queen! Oh, weep\nWith your sad tears, dear spirits of the deep!\nLet all the mournful sounds of earth be heard,\nThe breeze hath carried stored from beast and bird;\nJoin the sweet notes of doves for their lost love\nTo the wild moans of hours,--wailing move;\nLet choirs of Heaven and of the earth then peal,\nAll living beings my dread sorrow feel!\nOh, come with saddest, weirdest melody,\nJoin earth and sky in one sweet threnody!\"\n\nTen thousand times ten thousand now in line,\nIn all the panoplies of gods divine;\nA million crowns are shining in the light,\nA million sceptres, robes of purest white!\nTen thousand harps and lutes and golden lyres\nAre waiting now to start the Heavenly choirs.\n\nAnd lo! a chariot from Heaven comes,\nWhile halves rise from yonder sapphire domes;\nA chariot incrusted with bright gems,\nA blaze of glory shines from diadems.\nSee! in the car the queen o'er Tammuz bends,\nAnd nearer the procession slowly wends,\nHer regal diadem with tears is dimmed;\nAnd her bright form by sorrow is redeemed\nTo sweeter, holier beauty in her woe;\nHer tears a halo form and brighter flow.\n\nCaparisoned with pearls, ten milk-white steeds\nAre harnessed to her chariot that leads;\nOn snow-white swans beside her ride her maids,\nThey come! through yonder silver cloudy glades!\nBehind her chariot ten sovereigns ride;\nBehind them comes all Heaven's lofty pride,\nOn pale white steeds, the chargers of the skies.\nThe clouds of snowy pinions rustling rise!\nBut hark! what is that strain of melody\nThat fills our souls with grandest euphony?\nHear how it swells and dies upon the breeze!\nTo softest whisper of the leaves of trees;\nThen sweeter, grander, nobler, sweeping comes,\nLike myriad lyres that peal through Heaven's domes.\nBut, oh! how sad and sweet the notes now come!\nLike music of the spheres that softly hum;\nIt rises, falls, with measured melody,\nWith saddest notes and mournful symphony.\nFrom all the universe sad notes repeat\nWith doleful strains of woe transcendent, sweet;\nHush! hear the song! my throbbing heart be still!\nThe songs of gods above the heavens fill!\n\n   \"Oh, weep with your sweet tears, and mourning chant,\n      O'er this dread loss of Heaven's queen.\n    With her, O sisters, join your sweetest plaint\n      O'er our dear Tammuz, Tammuz slain.\n    Come, all ye spirits, with your drooping wings,\n    No more to us sweet joy he brings;\n        Ah, me, my brother![2]\n\n    Oh, weep! oh, weep! ye spirits of the air,\n      Oh, weep! oh, weep! An-un-na-ci!\n    Our own dear queen is filled with dread despair.\n      Oh, pour your tears, dear earth and sky,\n    Oh, weep with bitter tears, O dear Sedu,\n    O'er fearful deeds of Nin-azu;\n        Ah, me, my brother!\n\n    Let joy be stilled! and every hope be dead!\n      And tears alone our hearts distil.\n    My love has gone!--to darkness he has fled;\n      Dread sorrow's cup for us, oh, fill!\n    And weep for Tammuz we have held so dear,\n    Sweet sisters of the earth and air;\n        Ah, me, my sister!\n\n    Oh, come ye, dearest, dearest Zi-re-nu,\n      With grace and mercy help us bear\n    Our loss and hers; our weeping queen, oh, see!\n      And drop with us a sister's tear.\n    Before your eyes our brother slain! oh, view;\n    Oh, weep with us o'er him so true;\n        Ah, me, his sister!\n\n    The sky is dead; its beauty all is gone,\n      Oh, weep, ye clouds, for my dead love!\n    Your queen in her dread sorrow now is prone.\n      O rocks and hills in tears, oh, move!\n    And all my heavenly flowerets for me weep,\n    O'er him who now in death doth sleep;\n        Ah, me, my Tammuz!\n\n    Oh, drop o'er him your fragrant dewy tears,\n      For your own queen who brings you joy,\n    For Love, the Queen of Love, no longer cheers,\n      Upon my heart it all doth cloy.\n    Alas! I give you love, nor can receive,\n    O all my children for me grieve;\n        Ah, me, my Tammuz!\n\n    Alas! alas! my heart is dying--dead!\n      With all these bitter pangs of grief\n    Despair hath fallen on my queenly head,\n      Oh, is there, sisters, no relief?\n    Hath Tammuz from me ever, ever, gone?\n    My heart is dead, and turned to stone;\n        Ah, me, his queen!\n\n    My sister spirits, O my brothers dear,\n      My sorrow strikes me to the earth;\n    Oh, let me die! I now no fate can fear,\n      My heart is left a fearful dearth.\n    Alas, from me all joy! all joy! hath gone;\n    Oh, Ninazu, what hast thou done?\n        Ah, me, his queen!\"\n\nTo Hades' world beyond our sight they go,\nAnd leave upon the skies Mar-gid-da's[3] glow,\nThat shines eternally along the sky,\nThe road where souls redeemed shall ever fly.\nPrince Tammuz now again to life restored,\nIs crowned in Hades as its King and Lord,[4]\nAnd Ishtar's sorrow thus appeased, she flies\nTo earth, and fills with light and love the skies.\n\n[Footnote 1: \"Zi-ni,\" pronounced \"Zee-nee,\" spirits of the wind.]\n\n[Footnote 2: \"Ah, me, my brother, and, ah, me, my sister! Ah, me, Adonis\n(or Tammuz), and ah, me, his lady (or queen)!\" is the wailing cry uttered\nby the worshippers of Tammuz or Adonis when celebrating his untimely\ndeath. It is referred to in Jer. xxii. 18, and in Ezek. viii. 14, and Amos\nviii. 10, and Zech. xii. 10, 11. See Smith's revised edition of \"Chal.\nAcc. of Genesis,\" by Sayce, pp. 247, 248.]\n\n[Footnote 3: \"Mar-gid-da,\" \"the Long Road.\" We have also given the\nAccadian name for \"The Milky Way.\" It was also called by them the \"River\nof Night.\"]\n\n[Footnote 4: \"Lord of Hades\" is one of the titles given to Tammuz in an\nAccadian hymn found in \"C.I.W.A.,\" vol. iv. 27, 1, 2. See also translation\nin \"Records of the Past,\" vol. xi. p. 131.]\n\n\n\nTABLET VII--COLUMN I\n\nTHE KING AND SEER CONVERSING ON THEIR WAY TO KHASI-SADRA--INTERPRETATION\nOF THE KING'S DREAM IN THE PALACE ON THE NIGHT OF THE FESTIVAL\n\n\n\"The dream, my seer, which I beheld last night\nWithin our tent, may bring to us delight.\nI saw a mountain summit flash with fire,\nThat like a royal robe or god's attire\nIllumined all its sides. The omen might\nSome joy us bring, for it was shining bright.\"\nAnd thus the Sar revealed to him his dream.\n\nHeabani said, \"My friend, though it did seem\nPropitious, yet, deceptive was it all,\nAnd came in memory of Elam's fall.\nThe mountain burning was Khumbaba's halls\nWe fired, when all his soldiers from the walls\nHad fled;--the _ni-takh-garri_,[1]--on that morn,\nOf such deceptive dreams, I would thee warn!\"\n\nSome twenty _kaspu_ they have passed this day,\nAt thirty _kaspu_ they dismount to pray\nAnd raise an altar, Samas to beseech\nThat they their journey's end may safely reach.\nThe tent now raised, their evening meal prepare\nBeneath the forest in the open air;\nAnd Izdubar brought from the tent the dream\nHe dreamed the festal night when Ishtar came\nTo him;--he reads it from a written scroll:\n\"Upon my sight a vision thus did fall:\nI saw two men that night beside a god;\nOne man a turban wore, and fearless trod.\nThe god reached forth his hand and struck him down\nLike mountains hurled on fields of corn, thus prone\nHe lay; and Izdubar then saw the god\nWas Anatu,[2] who struck him to the sod.\nThe troubler of all men, Samu's fierce queen,\nThus struck the turbaned man upon the plain.\nHe ceased his struggling, to his friend thus said:\n'My friend, thou askest not why I am laid\nHere naked, nor my low condition heed.\nAccurs\u00e8d thus I lie upon the mead;\nThe god has crushed me, burned my limbs with fire.'\n\n\"The vision from mine eyes did then expire.\nA third dream came to me, which I yet fear,\nThe first beyond my sight doth disappear.\nA fire-god thundering o'er the earth doth ride;\nThe door of darkness burning flew aside;\nLike a fierce stream of lightning, blazing fire,\nBeside me roared the god with fury dire,\nAnd hurled wide death on earth on every side;\nAnd quickly from my sight it thus did glide,\nAnd in its track I saw a palm-tree green\nUpon a waste, naught else by me was seen.\"\n\nHeabani pondering, thus explained the dream:\n\"My friend, the god was Samas, who doth gleam\nWith his bright glory, power, our God and Lord,\nOur great Creator King, whose thunders roared\nBy thee, as through yon sky he takes his way;\nFor his great favor we should ever pray.\nThe man thou sawest lying on the plain\nWas thee, O King,--to fight such power is vain.\nThus Anatu will strike thee with disease,\nUnless thou soon her anger shalt appease;\nAnd if thou warrest with such foes divine,\nThe fires of death shall o'er thy kingdom shine.\nThe palm-tree green upon the desert left\nDoth show that we of hope are not bereft;\nThe gods for us their snares have surely weft,[3]\nOne shall be taken, and the other left.\"\n\n[Footnote 1: \"Ni-takh-garri,\" \"the helpers,\" or soldiers of Khumbaba.]\n\n[Footnote 2: \"Anatu,\" the consort of Anu.]\n\n[Footnote 3: \"Weft,\" weaved.]\n\n\n\nCOLUMN II\n\nCONTEST WITH THE DRAGONS IN THE MOUNTAINS--THE SEER IS MORTALLY WOUNDED--\nHIS CALM VIEW OF THE HEREAFTER\n\n\n[1]\"O Mam-mitu, thou god of fate and death!\nThou spirit of fierce hate and parting breath,\nThou banisher of joy! O ghastly Law,\nThat gathers countless forces in thy maw!\nA phantom! curse! and oft a blessing, joy!\nAll Heaven and earth thy hands shall e'er employ.\nWith blessings come, or curses to us bring,\nThe god who fails not with her hovering wing;\nNor god, nor man thy coming e'er may ken,\nO mystery! thy ways none can explain.\"\n\nIf thou must come in earthquakes, fire, and flood,\nOr pestilence and eftsoons cry for blood,\nThou comest oft with voice of sweetest love,\nOur dearest, fondest passions, hopes, to move;\nAnd men have worshipped thee in every form,\nIn fear have praised thee, sought thy feet to charm.\nWe reck not if you blessings, curses bring,\nFor men oft change thy noiseless, ghoulish wing.\nAnd yet, thou comest, goddess Mam-mitu,\nTo bring with thee the feet of Nin-a-zu,\nTwo sister ghouls, remorseless, tearless, wan,\nWe fear ye not; ye _bu'i-du_,[2] begone!\n\nSweet life renews itself in holy love,\nYour victory is naught! Ye vainly rove\nAcross our pathway with yours forms inane,\nFor somewhere, though we die, we live again.\n[3]The soul departed shall in glory shine,\nAs burnished gold its form shall glow divine,\nAnd Samas there shall grant to us new life;\nAnd Merodac, the eldest son, all strife\nShall end in peace in yonder Blest Abode,\nWhere happiness doth crown our glorious God.\n\n[4]The sacred waters there shall ever flow,\nTo Anat's arms shall all the righteous go;\nThe queen of Anu, Heaven's king, our hands\nOutstretched will clasp, and through the glorious lands\nWill lead us to the place of sweet delights;\nThe land that glows on yonder blessed heights\nWhere milk and honey from bright fountains flow.\nAnd nectar to our lips, all sorrows, woe,\nShall end in happiness beside the Stream\nOf Life, and Joy for us shall ever gleam;\nOur hearts with thankfulness shall sweetly sing\nAnd grander blissfulness each day will bring.\n\nAnd if we do not reach that spirit realm,\nWhere bodyless each soul may ages whelm\nWith joy unutterable; still we live,\nWith bodies knew upon dear Earth, and give\nOur newer life to children with our blood.\nOr if these blessings we should miss; in wood,\nOr glen, or garden, field, or emerald seas,\nOur forms shall spring again; in such as these\nWe see around us throbbing with sweet life,\nIn trees or flowerets.\n\n                  This needs no belief\nOn which to base the fabric of a dream,\nFor Earth her children from death doth redeem,\nAnd each contributes to continuous bloom;\nSo go your way! ye sisters, to your gloom!\n\nFar on their road have come the king of fame\nAnd seer, within the land of Mas[5] they came,\nNor knew that Fate was hovering o'er their way,\nIn gentle converse they have passed the day.\nSome twenty _kaspu_ o'er the hills and plain,\nThey a wild forest in the mountain gain,\nIn a deep gorge they rode through thickets wild,\nBeneath the pines; now to a pass they filed,\nAnd lo! two dragons[6] near a cave contend\nTheir path! with backs upreared their coils unbend,\nExtend their ravenous jaws with a loud roar\nThat harshly comes from mouths of clotted gore.\n\nThe sky overhead with lowering clouds is cast,\nWhich Anu in his rage above them massed.\nDark tempests fly above from Rimmon's breath,\nWho hovers o'er them with the gods of death;\nThe wicked seven winds howl wildly round,\nAnd crashing cedars falling shake the ground.\nNow Tsil-lattu her black wings spreads o'er all,\nDark shrouding all the forest with her pall,\nAnd from his steed for safety each dismounts,\nAnd o'er their heads now break the ebon founts.\nBut hark! what is that dreadful roaring noise?\nThe dragons come! Their flaming crests they poise\nAbove, and nearer blaze their eyes of fire,\nAnd see! upon them rush the monsters dire.\n\nThe largest springs upon the giant Sar,\nWho parrying with the sword he used in war,\nWith many wounds it pierces, drives it back;\nAgain it comes, renews its fierce attack,\nWith fangs outspread its victims to devour,\nHigh o'er the monarch's head its crest doth tower,\nIts fiery breath upon his helm doth glow.\n\nExposed its breast! he strikes! his blade drives through\nIts vitals! Dying now it shakes the ground,\nAnd furious lashes all the forest round.\nBut hark! what is that awful lingering shriek\nAnd cries of woe, that on his ears wild break?\nA blinding flash, see! all the land reveals,\nWith dreadful roars, and darkness quick conceals\nThe fearful sight, to ever after come\nBefore his eyes, wherever he may roam.\nThe King, alas! too late Heabani drags\nFrom the beast's fangs, that dies beneath the crags\nOverhanging near the cave. And now a din\nLoud comes from _dalkhi_ that around them spin\nIn fierce delight, while hellish voices rise\nIn harsh and awful mockery; the cries\nOf agony return with taunting groans,\nAnd mock with their fell hate those piteous moans.\n\nAmazed stands Izdubar above his seer,\nNor hears the screams, nor the fierce _dalkhi's_ jeer;\nBeneath the flashing lightnings he soon found\nThe cave, and lays the seer upon the ground.\nHis breaking heart now cries in agony,\n\"Heabani! O my seer, thou must not die!\nAlas! dread Mam-mitu hath led us here,\nAwake for me! arouse! my noble seer!\nI would to gods of Erech I had died\nFor thee! my seer! my strength! my kingdom's pride!\"\n\nThe seer at last revives and turns his face\nWith love that death touched not, his hand doth place\nWith friendly clasp in that of his dear king,\nAnd says:\n          \"Grieve not, beloved friend, this thing\nCalled death at last must come, why should we fear?\n'Tis Hades' mist that opens for thy seer!\n\n\"The gods us brought, nor asked consent, and life\nThey give and take away from all this strife\nThat must be here, my life I end on earth;\nBoth joy and sorrow I have seen from birth;\nTo Hades' awful land, whence none return,\nHeabani's face in sorrow now must turn.\nMy love for thee, mine only pang reveals,\nFor this alone I grieve.\"\n\n                            A teardrop steals\nAcross his features, shining 'neath the light\nThe King has lit to make the cavern bright.\n\"But oh, friend Izdubar, my King, when I\nFrom this dear earth to waiting Hades fly,\nGrieve not; and when to Erech you return,\nThou shalt in glory reign, and Zaidu learn\nAs thy companion all that thine own heart\nDesires, thy throne thou wilt to him impart.\nThe female, Samkha, whom he brought to me\nIs false, in league with thine own enemy.\nAnd she will cause thee mischief, seek to drive\nThee from thy throne; but do not let her live\nWithin the walls of Erech, for the gods\nHave not been worshipped in their high abodes.\nWhen thou returnest, to the temple go,\nAnd pray the gods to turn from thee the blow\nOf Anu's fury, the strong god, who reigns\nAbove, and sent these woes upon the plains.\nHis anger raised against thee, even thee,\nMust be allayed, or thy goods thou shalt see,\nAnd kingdom, all destroyed by his dread power.\nBut Khasisadra will to thee give more\nAdvice when thou shalt meet the ancient seer,\nFor from thy side must I soon disappear.\"\nThe seer now ceased, and on his couch asleep\nSpoke not, and Izdubar alone doth weep.\n\nAnd thus twelve days were past, and now the seer\nOf the great change he saw was drawing near\nInformed his King, who read to him the prayers,\nAnd for the end each friendly act prepares,\nThen said: \"O my Heabani, dearest friend,\nI would that I thy body could defend\nFrom thy fierce foe that brings the end to thee.\nMy friend in battle I may never see\nAgain, when thou didst nobly stand beside\nMe; with my seer and friend I then defied\nAll foes; and must thou leave thy friend, my seer?\"\n\"Alas! my King, I soon shall leave thee here.\"\n\n[Footnote 1: We have here quoted an Accadian hymn to the goddess of fate.\n(\"Trans. Soc. of Bib. Arch.,\" vol. ii. p. 39.)]\n\n[Footnote 2: \"Bu'i-du,\" ghosts.]\n\n[Footnote 3: Accadian hymn on the future of the just. (\"Trans. Soc. of\nBib. Arch.,\" vol. ii. p. 32.)]\n\n[Footnote 4: Assyrian fragmentary hymn (\"W.A.I.,\" iv. 25, col. v.),\ntranslated in \"Records of the Past,\" vol. xi. pp. 161, 162.]\n\n[Footnote 5: The land of Mas, Mr. Sayce supposes, was situated west of the\nEuphrates Valley.]\n\n[Footnote 6: \"Dragons.\" The word for this animal is \"tammabuk-ku.\" It was\nprobably one of the monsters portrayed on the Babylonian cylinders now in\nthe British Museum.]\n\n\n\nCOLUMN III\n\nHEABANI REVEALS TWO WONDERFUL VISIONS TO THE KING, ONE OF DEATH AND\nOBLIVION, AND THE OTHER OF HEAVEN, AND DIES IN THE ARMS OF THE KING\n\n\n\"But, oh, my King! to thee I now reveal\nA secret that my heart would yet conceal,\nTo thee, my friend, two visions I reveal:\nThe first I oft have dreamed beneath some spell\nOf night, when I enwrapped from all the world,\nWith Self alone communed.\n                       Unconscious hurled\nBy winged thought beyond this present life,\nI seeming woke in a Dark World where rife\nWas Nothingness,--a darksome mist it seemed,\nAll eke was naught;--no light for me there gleamed;\nAnd floating 'lone, which way I turned, saw naught;\nNor felt of substance 'neath my feet, nor fraught\nWith light was Space around; nor cheerful ray\nOf single star. The sun was quenched; or day\nOr night, knew not. No hands had I, nor feet,\nNor head, nor body, all was void. No heat\nOr cold I felt, no form could feel or see;\nAnd naught I knew but conscious entity.\nNo boundary my being felt, or had;\nAnd speechless, deaf, and blind, and formless, sad,\nI floated through dark space,--a conscious blank!\nNo breath of air my spirit moved; I sank\nI knew not where, till motionless I ceased\nAt last to move, and yet I could not rest,\nAround me spread the Limitless, and Vast.\nMy cheerless, conscious spirit,--fixed and fast\nIn some lone spot in space was moveless, stark!\nAn atom chained by forces stern and dark,\nWith naught around me. Comfortless I lived\nIn my dread loneliness! Oh, how I grieved!\nAnd thus, man's fate in Life and Death is solved\nWith naught but consciousness, and thus involved\nAll men in hopes that no fruition have?\nAnd this alone was all that death me gave?\nThat all had vanished, gone from me that life\nCould give, and left me but a blank, with strife\nOf rising thoughts, and vain regrets, to float;--\nAway from life and light, be chained remote!\n\n\"Oh, how my spirit longed for some lone crag\nTo part the gloom beneath, and rudely drag\nMy senses back! or with its shock to end\nMy dire existence;--to oblivion send\nMe quickly! How I strove to curse, and break\nThat soundless Void, with shrieks or cries, to wake\nThat awful silence which around me spread!\nIn vain! in vain! all but my soul was dead.\nAnd then my spirit soundless cried within:\n'Oh, take me! take me back to Earth again!'\nFor tortures of the flesh were bliss and joy\nTo such existence! Pain can never cloy\nThe smallest thrill of earthly happiness!\n'Twas joy to live on earth in pain! I'll bless\nThee, gods, if I may see its fields I've trod\nTo kiss its fragrant flowers, and clasp the sod\nOf mother Earth, that grand and beauteous world!\nFrom all its happiness, alas! was hurled\nMy spirit,--then in frenzy--I awoke!\nGreat Bel! a dream it was! as vanished smoke\nIt sped! and I sprang from my couch and prayed\nTo all the gods, and thus my soul allayed.\nAnd then with blessings on my lips, I sought\nMy couch, and dropped away in blissful thought\nIn dream the second:\n\n                      \"Then the Silver Sky\nCame to me. Near the Stream of Life I lie:\nMy couch the rarest flowers; and music thrills\nMy soul! How soft and sweet it sounds from rills\nAnd streams, and feathered songsters in the trees\nOf Heaven's fruits!--e'en all that here doth please\nThe heart of man was there. In a dear spot\nI lay, 'mid olives, spices, where was wrought\nA beauteous grotto; and beside me near,\nWere friends I loved; and one both near and dear\nWith me reclined, in blissful converse, sweet\nWith tender thoughts.\n                      Our joy was full, complete!\nThe ministering spirits there had spread\nBefore us all a banquet on the mead,\nWith Heaven's food and nectar for our feast;\nAnd oh, so happy! How our joy increased\nAs moments flew, to years without an end!\nTo Courts Refulgent there we oft did wend.\n\n\"Beside a silver lake, a holy fane\nThere stood within the centre of the plain,\nHigh built on terraces, with walls of gold,\nWhere palaces and mansions there enfold\nA temple of the gods, that stands within\n'Mid feathery palms and _gesdin_[1] bowers green,\nThe city rises to a dizzy height,\nWith jewelled turrets flashing in the light,\nGrand mansions piled on mansions rising high\nUntil the glowing summits reach the sky.\nA cloud of myriad wings, e'er fills the sky,\nAs doves around their nests on earth here fly;\nThe countless millions of the souls on earth,\nThe gods have brought to light from mortal birth,\nAre carried there from the dark world of doom;\nFor countless numbers more there still is room.\nThrough trailing vines my Love and I oft wind,\nWith arms of love around each other twined.\nThis day, we passed along the Stream of Life,\nThrough blooming gardens, with sweet odors rife;\nBeneath the ever-ripening fruits we walk,\nAlong dear paths, and sweetly sing, or talk,\nWhile warbling birds around us fly in view,\nFrom bloom to bloom with wings of every hue;\nAnd large-eyed deer, no longer wild, us pass,\nWith young gazelles, and kiss each other's face.\n\n\"We now have reached the stately stairs of gold,\nThe city of the gods, here built of old.\nThe pearled pillars rise inlaid divine,\nWith lotus delicately traced with vine\nIn gold and diamonds, pearls, and unknown gems,\nThat wind to capital with blooming stems\nOf lilies, honeysuckles, and the rose.\nAn avenue of columns in long rows\nOf varied splendor, leads to shining courts\nWhere skilful spirit hands with perfect arts\nHave chiselled glorious forms magnificent,\nWith ornate skill and sweet embellishment.\nTheir golden sculpture view on every hand,\nOr carv\u00e8d images in pearl that stand\nIn clusters on the floor, or in long rows;\nAnd on the walls of purest pearl there glows\nThe painting of each act of kindest deed\nEach soul performs on earth;--is there portrayed.\n\n\"The scenes of tenderness and holy love,\nThere stand and never end, but onward move,\nAnd fill the galleries of Heaven with joy,\nAnd ever spirit artist hands employ.\nThe holiest deeds are carved in purest gold,\nOr richest gems, and there are stored of old;\nWithin the inner court a fountain stood,\nOf purest diamond moulded, whence there flowed\nInto a golden chalice,--trickling cool,\nThe nectar of the gods,--a sparkling pool,\nThat murmuring sank beneath an emerald vase\nThat rested underneath;--the fountain's base.\n\n\"We entered then an arcade arching long\nThrough saph'rine galleries, and heard the song\nThat swelling came from temples hyaline;\nAnd passed through lazite courts and halls divine,\nWhile dazzling glories brighter round us shone.\nHow sweet then came the strains! with grander tone!\nAnd, oh, my King! I reached the gates of pearl\nThat stood ajar, and heard the joyous whirl\nThat thrilled the sounding domes and lofty halls,\nAnd echoed from the shining jasper walls.\nI stood within the gate, and, oh, my friend,\nBefore that holy sight I prone did bend,\nAnd hid my face upon the jacinth stairs.\nA shining god raised me, and bade my fears\nBe flown, and I beheld the glorious throne\nOf crystaled light; with rays by man unknown.\nThe awful god there sat with brows sublime,\nWith robes of woven gold, and diadem\nThat beamed with blazing splendor o'er his head.\nI thus beheld the god with presence dread,\nThe King of Kings, the Ancient of the Days,\nWhile music rose around with joyous praise.\nWith awful thunders how they all rejoice!\nAnd sing aloud with one commingled voice!\n\n\"What happiness it was to me, my King!\nFrom bower to temple I went oft to sing,\nOr spread my wings above the mount divine,\nAnd viewed the fields from heights cerulean.\nThose songs still linger on dear memory's ear,\nAnd tireless rest upon me, ever cheer.\nBut from the Happy Fields, alas! I woke,\nAnd from my sight the Heavenly vision broke;\nBut, oh, my King, it all was but a dream!\nI hope the truth is such, as it did seem;\nIf it is true that such a Heavenly Land\nExists with happiness so glorious, grand,\nWithin that haven I would happy be!\nBut it, alas! is now denied to me.\nFor, oh, my King, to Hades I must go,\nMy wings unfold to fly to Realms of Woe;\nIn darkness to that other world unknown,\nAlas! from joyous earth my life has flown.\n\n\"Farewell, my King, my love thou knowest well;\nI go the road; in Hades soon shall dwell;\nTo dwelling of the god Irkalla fierce,\nTo walls where light for me can never pierce,\nThe road from which no soul may e'er return,\nWhere dust shall wrap me round, my body urn,\nWhere sateless ravens float upon the air,\nWhere light is never seen, or enters there,\nWhere I in darkness shall be crowned with gloom;\nWith crown\u00e8d heads of earth who there shall come\nTo reign with Anu's favor or great Bel's,\nThen sceptreless are chained in their dark cells\nWith naught to drink but Hades' waters there,\nAnd dream of all the past with blank despair.\nWithin that world, I too shall ceaseless moan,\nWhere dwell the lord and the unconquered one,\nAnd seers and great men dwell within that deep,\nWith dragons of those realms we all shall sleep;\nWhere King Etana[2] and god Ner doth reign\nWith Allat, the dark Under-World's great queen,\nWho reigns o'er all within her regions lone,\nThe Mistress of the Fields, her mother, prone\nBefore her falls, and none her face withstands;\nBut I will her approach, and take her hands,\nAnd she will comfort me in my dread woe.\nAlas! through yonder void I now must go!\nMy hands I spread! as birds with wings I fly!\nDescend! descend! beneath that awful sky!\"\nThe seer falls in the arms of Izdubar,\nAnd he is gone;--'tis clay remaineth here.\n\n[Footnote 1:\"Gesdin,\" the Tree of Life and Immortality.]\n\n[Footnote 2: \"Etana,\" Lord or King of Hades. He is mentioned in the\nCreation series of Legends as having reigned before the flood.]\n\n\n\nCOLUMN IV\n\nTHE GRIEF OF THE KING OVER THE LOSS OF HIS SEER, AND HIS PRAYER TO THE\nMOON-GOD, WHO ANSWERS HIS PRAYER WITH A VISION\n\n\nThe King weeps bitterly with flowing tears\nAbove his seer when from him disappears\nThe last faint breath; and then in deepest woe\nHe cries: \"And through that desert must I go?\nHeabani, thou to me wast like the gods;\nOh, how I loved thee! must thou turn to clods?\nThrough that dread desert must I ride alone;\nAnd leave thee here, Heabani, lying prone?\nAlas, I leave thee in this awful place,\nTo find our Khasisadra, seek his face,\nThe son of Ubara-tutu, the seer;\nOh, how can I, my friend, thus leave thee here?\nThis night through those dark mountains I must go,\nI can no longer bear this awful woe:\nIf I shall tarry here, I cannot sleep.\nO Sin, bright moon-god, of yon awful deep!\nI pray to thee upon my face, oh, hear\nMy prayer! my supplications bring thou near\nTo all the gods! grant thou to me,--e'en me,\nA heart of strength and will to worship thee.\n\n\"Oh, is this death like that the seer hath dreamed?\nPerhaps the truth then on his spirit gleamed!\nIf Land of Silver Sky is but a myth,\nThe other dream is true! e'en all he saith!\nOh, tell me, all ye sparkling stars,\nThat wing above thy glorious flight,\n  And feel not Nature's jars;\nBut grandly, sweetly fling thy light\nTo our bright world beneath serene,\n  Hath mortals on thee known\nOr viewed beyond,--that great Unseen,\nTheir future fate by gods been shown?\n\n\"Oh, hear me, all ye gods on high!\nTo gods who love mankind I pray,\n  Despairing, oh, I cry!\nOh, drive these doubts and fears away!\nAnd yet--and yet, what truths have we?\nO wondrous mortal, must thou die?\nBeyond this end thou canst not see,\nO Life! O Death! O mystery!\n\n\"The body still is here, with feeling dead!\nAnd sight is gone!--and hearing from his head,\nNor taste, nor smell, nor warmth, nor breath of life!\nWhere is my seer? Perhaps, his spirit rife\nE'en now in nothingness doth wander lone!\nIn agony his thoughts! with spirit prone!\nIn dread despair!--If conscious then, O gods!\nHe spake the truth!--His body to the clods\nHath turned! By this we feel, or hear, or see,\nAnd when 'tis gone,--exist?--in agony!\nTo Hades hath he gone? as he hath thought!\nAlas, the thought is torture, where have wrought\nThe gods their fearful curse! Ah, let me think!\nThe Silver Sky? Alas, its shining brink\nHe hath not crossed. The wrathful gods deny\nHim entrance! Where, oh, where do spirits fly\nWhom gods have cursed? Alas, he is condemned\nTo wander lone in that dark world, contemned\nAnd from the Light of Happy Fields is barred!\nOh, why do gods thus send a fate so hard,\nAnd cruel? O dear moon-god, moon-god Sin!\nMy seer hath erred. Receive his soul within\nTo joys prepared for gods and men! Though seer\nHe was, he immortality did fear,\nAs some unknown awakening in space.\nOh, turn upon him thy bright blessed face!\nHe was my friend! O moon-god, hear my prayer!\nImploring thee, doth pray thine Izdubar!\"\n\nAnd lo! a vision breaks before his eyes!\nThe moon-god hides the shadows of the skies,\nAnd sweeps above with his soft, soothing light\nThat streams around his face; he drives the night\nBefore his rays, and with his hands sweet peace\nHe spreads through all the skies; and Strife doth cease!\nA girdle spans the Heavens with pure light\nThat shines around the River of the Night,\nWithin the circling rays a host appears!\nThe singers of the skies, as blazing spheres!\nHark! Hear their harps and lyres that sweetly sound!\nThey sing! Oh, how the glowing skies resound!\n\n  \"O King of Light and Joy and Peace,\n    Supreme thy love shall ever reign;\n   Oh, can our songs of bliss here cease?\n    Our souls for joy cannot restrain,\n    Sweep! Sweep thy lyres again!\n\n   The former things[1] are passed away,\n    Which we on earth once knew below;\n   And in this bright eternal day\n    We happiness alone can know\n    Where bliss doth ever flow.\"\n\n[Footnote 1: Literally, \"the former names,\" which appears on a fragment of\nthe epic translated by Mr. Sayce. See Smith's \"C.A. of Gen.,\" p. 259,\nwhich he has rendered \"the former name, the new name.\"]\n\n\n\nCOLUMN V\n\nTHE KING BURIES HIS SEER IN THE CAVE, AND CONTINUING HIS JOURNEY, HE MEETS\nTWO FIERY GIANTS WHO GUIDE THE SUN IN THE HEAVENS--THEY MAKE MERRY OVER\nTHE KING, AND DIRECT HIM ON HIS WAY\n\n\nThe King within the cave his seer entombs,\nAnd mourning sadly from the cavern comes;\nThe entrance closes with the rocks around,\nAgain upon his journey he is bound.\nBut soon within the mountains he is lost\nWithin the darkness,--as some vessel tost\nUpon the trackless waves of unknown seas,\nBut further from the awful cavern flees.\nThe morning breaks o'er crags and lonely glens,\nAnd he dismayed, the awful wild now scans.\nHe reins his steed and wondering looks around,\nAnd sees of every side a mystic ground.\nBefore him stands the peak of Mount Masu,[1]\nThe cliffs and crags forlorn his eyes swift view,\nAnd cedars, pines, among the rocks amassed,\nThat weirdly rise within the mountain fast.\nHark! hear that dreadful roaring all around!\nWhat nameless horror thrills the shaking ground?\n\nThe King in terror stares! and see! his steed\nSprings back! wild snorting,--trembling in his dread.\nBehold! behold those forms there blazing bright!\nFierce flying by the earth with lurid light;\nTwo awful spirits, demons, or fierce gods,\nWith roaring thunders spring from their abodes!\nFrom depths beneath the earth the monsters fly,\nAnd upward lift their awful bodies high,\nYet higher!--higher! till their crests are crowned\nBy Heaven's gates; thus reaching from the ground\nTo heights empyrean, while downward falls\nEach form, extending far 'neath Hades' walls.\nAnd see! each god as molten metal gleams,\nWhile sulphurous flame from hell each monster climbs!\nTwo fiery horrors reaching to the skies,\nWhile wrathful lightning from each monster flies!\n\nHell's gate they guard with Death's remorseless face,\nAnd hurl the sun around the realms of space\nE'en swifter than the lightning, while it goes\nAlong its orbit, guided by their blows.\nDire tempests rise above from their dread blows,\nAnd ever round a starry whirlwind glows;\nThe countless stars thus driven whirl around,\nWith all the circling planets circling round.\n\nThe King astounded lifts his staring eyes,\nInto his face gray fear, with terror flies;\nAs they approach, his thoughts the King collects,\nThus over him one of the gods reflects.\n\"Who cometh yonder with the form of gods?\"\nThe second says: \"He comes from man's abodes,\nBut with a mortal's feebleness he walks;\nBehold upon the ground alone he stalks.\"\n\nOne lifts his mighty arm across the sky,\nAnd strikes the sun as it goes roaring by;\nThe fiery world with whiter heat now glows,\nWhile a vast flood of flame behind it flows,\nThat curling, forms bright comets, meteors,\nAnd planets multiplies, and blazing stars;\nThe robe of flames spreads vast across the sky,\nAdorned with starry gems that sparkling fly\nUpon the ambient ether forming suns\nThat through new orbits sing their orisons;\nTheir pealing thunders rend the trembling sky,\nThe endless anthem of eternity.\n\nThe monster turning to the King then says,\nWhen nearer now his awful form doth blaze:\n\"So thus you see, my son, the gods are strong,\nAnd to provoke great power, is foolish, wrong;\nBut whither goest thou, thou sad-eyed King,\nWhat message hast thou;--to us here would bring?\"\n\nThe King now prostrate to the monsters prayed:\n\"Ye gods or demons, I within your glade\nOf horrors, have unwilling come to seek\nOur Khasisadra, who a spell can make\nTo turn the anger of the gods away.\nImmortal lives the seer beside the sea,\nHe knoweth death and life, all secret things;\nAnd this alone your servant to you brings.\nThe goddess sought my hand, which I denied,\nAnd Anu's fury thus I have defied;\nThis all my troubles caused, show me the way\nTo Khasisadra, this I ask and pray.\"\n\nThe god's vast face broke out with wondrous smiles,\nAnd laughing, ripples rolled along for miles;\nHis mouth wide opened its abyss and yawned,\nAs earthquake gulf, far spreading through the ground.\nHis roaring laughter shakes the earth around,\n\"Ho! ho! my son! so you at last have found\nThe Queen can hate, as well as love her friends,\nAnd on thy journey Ishtar's love thee sends?\nA mortal wise thou wast, to her refuse,\nFor she can do with man what she may choose.\nA mortal's love, in truth, is wondrous strong,\nA glorious thing it is, Life's ceaseless song!\nWithin a cave upon the mountain side,\nThou there thy footsteps must to Hades guide,\nTwelve _kaspu_ go to yonder mountain gates,\nA heart like thine may well defy the fates.\nA darkness deep profound doth ever spread\nWithin those regions black,--Home of the Dead.\nGo, Izdubar! within this land of Mas,\nThy road doth lead, and to the west[2] doth pass,\nAnd may the maidens sitting by the walls\nRefresh thee, lead thee to the Happy Halls.\"\n\nThe path they take behind the rising sun\nThe setting sun they pass,--with wings have flown\nThe scorpion men,[3] within wide space have gone,\nThus from his sight the monsters far have flown.\n\n[Footnote 1: \"Mount Masu,\" the Mountains of Masius, or \"Mons Masius\" of\nStrabo (vi. 12, \u00a7\u00a7 4, 14, 2, etc.), may be referred to by the author of\nthe epic. These mountains are now known to the Turks as Jebel Tur and\nKaraiah Dag.--Rawlinson's \"Ancient Monarchies,\" vol. ii. pp. 9 and 25.]\n\n[Footnote 2: Mr. Sayce translates thus: \"the path of the sun.\"]\n\n[Footnote 3: He also names the monsters \"the scorpion men,\" and refers to\nan Assyrian cylinder on which two composite winged monsters are carved,\nwith the winged emblem of the supreme god in the centre above them. The\nmonsters have the feet of lions and the tails of scorpions. See\nillustration in Smith's revised edition, by Sayce, \"Chald. Acc. of Gen.,\"\np. 276. The monsters were supposed to fly ahead of the sun, and as it\npassed guide it along its orbit.]\n\n\n\nCOLUMN VI\n\nIZDUBAR ENTERS HADES--THE SONG OF THE DALKHI IN THE CAVERN OF HORRORS--THE\nKING PASSES THROUGH HADES TO THE GARDEN OF THE GODS, AND SEES THE\nWONDERFUL FOUNTAIN OF LIFE'S WATERS\n\n\nIn a weird passage to the Under-World,\nWhere demon shades sit with their pinions furled\nAlong the cavern's walls with poisonous breath,\nIn rows here mark the labyrinths of Death.\nThe King with torch upraised, the pathway finds,\nAlong the way of mortal souls he winds,\nWhere shades sepulchral, soundless rise amid\nDark gulfs that yawn, and in the blackness hide\nTheir depths beneath the waves of gloomy lakes\nAnd streams that sleep beneath the sulphurous flakes\nThat drift o'er waters bottomless, and chasms;\nWhere moveless depths receive Life's dying spasms.\nHere Silence sits supreme on a drear throne\nOf ebon hue, and joyless reigns alone\nO'er a wide waste of blackness,--solitude\nBlack, at her feet, there sleeps the awful flood\nOf mystery which grasps all mortal souls,\nWhere grisly horrors sit with crests of ghouls,\nAnd hateless welcome with their eyes of fire\nEach soul;--remorseless lead to terrors dire;\nAnd ever, ever crown the god of Fate;\nAnd there, upon her ebon throne she sate\nThe awful fiend, dark goddess Mam-mitu,\nWho reigns through all these realms of La-Atzu.[1]\n\nBut hark! what are these sounds within the gloom?\nAnd see! long lines of torches nearer come!\nAnd now within a recess they have gone;\nThe King must pass their door! perhaps some one\nOf them may see him! turn the hags of gloom\nUpon him, as he goes by yonder room!\nHe nearer comes, and peers within; and see!\nA greenish glare fills all the cave! and he\nBeholds a blaze beneath a cauldron there;\nCoiled, yonder lie the Dragons of Despair;\nAnd lo! from every recess springs a form\nOf shapeless horror! now with dread alarm\nHe sees the flitting forms wild whirling there,\nAnd awful wailings come of wild despair:\nBut hark! the _dal-khis'_ song rings on the air!\nWith groans and cries they shriek their mad despair:\n\n    Oh, fling on earth, ye demons dark,\n      Your madness, hate, and fell despair,\n    And fling your darts at each we mark,\n      That we may welcome victims here.\n\n    Then sing your song of hate, ye fiends,\n      And hurl your pestilential breath,\n    Till every soul before us bends,\n      And worship here the god of Death.\n\n    In error still for e'er and aye,\n      They see not, hear not many things;\n    The unseen forces do not weigh,\n      And each an unknown mystery brings.\n\n    In error still for e'er and aye,\n      They delve for phantom shapes that ride\n    Across their minds alone,--and they\n      But mock the folly of man's pride.\n\n    In error still for e'er and aye!\n      They learn but little all their lives,\n    And Wisdom ever wings her way,\n      Evading ever,--while man strives!\n\n    But hark! another song rings through the gloom,\n      And, oh, how sweet the music far doth come!\n    Oh, hear it, all ye souls in your despair,\n      For joy it brings to sorrowing ones e'en here!\n\n    \"There is a Deep Unknown beyond,\n      That all things hidden well doth weigh!\n    On man's blind vision rests the bond\n      Of error still for e'er and aye!\n\n    \"But to the mighty gods, oh, turn\n      For truth to lead you on your way,\n    And wisdom from their tablets learn,\n      And ever hope for e'er and aye!\"\n\nAnd see! the hags disperse within the gloom,\nAs those sweet sounds resound within the room;\nAnd now a glorious light doth shine around,\nTheir rays of peace glide o'er the gloomy ground.\nAnd lo! 'tis Papsukul, our god of Hope,--\nWith cheerful face comes down the fearful slope\nOf rugged crags, and blithely strides to where\nOur hero stands, amid the poisonous air,\nAnd says:\n          \"Behold, my King, that glorious Light\nThat shines beyond! and eye no more this sight\nOf dreariness, that only brings despair,\nFor phantasy of madness reigneth here!\"\nThe King in wonder carefully now eyes\nThe messenger divine with great surprise,\nAnd says:\n          \"But why, thou god of Hope, do I\nThus find thee in these realms of agony?\nThis World around me banishes thy feet\nFrom paths that welcome here the god of Fate\nAnd blank despair, and loss irreparable.\nWhy comest thou to woe immeasurable?\"\n\n\"You err, my King, for hope oft rules despair;\nI ofttimes come to reign with darkness here;\nWhen I am gone, the god of Fate doth reign;\nWhen I return, I soothe these souls again.\"\n\"So thus you visit all these realms of woe,\nTo torture them with hopes they ne'er can know?\nAvaunt! If this thy mission is on Earth\nOr Hell, thou leavest after thee but dearth!\"\n\"Not so, my King! behold yon glorious sphere,\nWhere gods at last take all these souls from here!\nAdieu! thou soon shalt see the World of Light,\nWhere joy alone these souls will e'er delight.\"\n\nThe god now vanishes away from sight,\nThe hero turns his face toward the light;\nNine _kaspu_ walks, till weird the rays now gleam,\nAs _zi-mu-ri_ behind the shadows stream.\nHe sees beyond, umbrageous grots and caves,\nWhere odorous plants entwine their glistening leaves.\nAnd lo! the trees bright flashing gems here bear!\nAnd trailing vines and flowers do now appear,\nThat spread before his eyes a welcome sight,\nLike a sweet dream of some mild summer night.\nBut, oh! his path leads o'er that awful stream,\nAcross a dizzy arch 'mid sulphurous steam\nThat covers all the grimy bridge with slime.\nHe stands perplexed beside the waters grime,\nWhich sluggish move adown the limbo black,\nWith murky waves that writhe demoniac,--\nAs ebon serpents curling through the gloom\nAnd hurl their inky crests, that silent come\nToward the yawning gulf, a tide of hate;\nAnd sweep their dingy waters to Realms of Fate.\n\nHe cautious climbs the slippery walls of gloom,\nAnd dares not look beneath, lest Fate should come;\nHe enters now the stifling clouds that creep\nAround the causeway, while its shadows sleep\nUpon the stream that sullen moves below,--\n\nHe slips!--and drops his torch! it far doth glow\nBeneath him on the rocks! Alas, in vain\nHe seeks a path to bring it back again.\nIt moves! snatched by a _dal-khu's_ hand it flies\nAway within the gloom, then falling dies\nWithin those waters black with a loud hiss\nThat breaks the silence of that dread abyss.\n\nHe turns again, amid the darkness gropes,\nAnd careful climbs the cragged, slimy slopes,\nAnd now he sees, oh, joy! the light beyond!\nHe springs! he flies along the glowing ground,\nAnd joyous dashes through the waving green\nThat lustrous meets his sight with rays serene,\nWhere trees pure amber from their trunks distil,\nWhere sweet perfumes the groves and arbors fill,\nWhere zephyrs murmur odors from the trees,\nAnd sweep across the flowers, carrying bees\nWith honey laden for their nectar store;\nWhere humming sun-birds upward flitting soar\nO'er groves that bear rich jewels as their fruit,\nThat sparkling tingle from each youngling shoot,\nAnd fill the garden with a glorious blaze\nOf chastened light and tender thrilling rays.\nHe glides through that enchanted mystic world,\nO'er streams with beds of gold that sweetly twirled\nWith woven splendor 'neath the blaze of gems\nThat crown each tree with glistening diadems.\nThe sounds of streams are weft with breezes, chant\nTheir arias with trembling leaves,--the haunt\nOf gods! O how the tinkling chorus rings!--\nWith rhythms of the unseen rustling wings\nOf souls that hover here where joy redeems\nThem with a happiness that ever gleams.\n\nThe hero stands upon a damasked bed\nOf flowers that glow beneath his welcome tread,\nAnd softly sink with 'luring odors round,\nAnd beckon him to them upon the ground.\nAmid rare pinks and violets he lies,\nAnd one sweet pink low bending near, he eyes.\nWith tender petals thrilling on its stem,\nIt lifts its fragrant face and says to him,\n\"Dear King, wilt thou love me as I do thee?\nWe love mankind, and when a mortal see\nWe give our fragrance to them with our love,\nTheir love for us our inmost heart doth move.\"\nThe King leans down his head, it kissing, says,\n\"Sweet beauty, I love thee? with thy sweet face?\nMy heart is filled with love for all thy kind.\nI would that every heart thy love should find.\"\nThe fragrant floweret thrills with tenderness,\nWith richer fragrance answers his caress.\nHe kisses it again and lifts his eyes,\nAnd rises from the ground with glad surprise.\n\nAnd see! the glorious spirits clustering round!\nThey welcome him with sweet melodious sound.\nWe hear their golden instruments of praise,\nAs they around him whirl a threading maze;\nIn great delight he views their beckoning arms,\nAnd lustrous eyes, and perfect, moving forms.\nAnd see! he seizes one bright, charming girl,\nAs the enchanting ring doth nearer whirl;\nHe grasps her in his arms, and she doth yield\nThe treasure of her lips, where sweets distilled\nGive him a joy without a taint of guilt.\nIt thrills his heart-strings till his soul doth melt,\nA kiss of chastity, and love, and fire,\nA joy that few can dare to here aspire.\nThe beauteous spirit has her joy, and flees\nWith all her sister spirits 'neath the trees.\nAnd lo! the _gesdin_[2] shining stands,\nWith crystal branches in the golden sands,\nIn this immortal garden stands the tree,\nWith trunk of gold, and beautiful to see.\nBeside a sacred fount the tree is placed,\nWith emeralds and unknown gems is graced,\nThus stands, the prince of emeralds,[3] Elam's tree,\nAs once it stood, gave Immortality\nTo man, and bearing fruit, there sacred grew,\nTill Heaven claimed again Fair Eridu.[4]\n\nThe hero now the wondrous fountain eyes;\nIts beryl base to ruby stem doth rise,\nTo emerald and sapphire bands that glow,\nWhere the bright curvings graceful outward flow;\nAround the fountain to its widest part,\nThe wondrous lazite bands now curling start\nAnd mingle with bright amethyst that glows,\nTo a broad diamond band,--contracting grows\nTo _uk-ni_ stone, turquoise, and clustering pearls,\nInlaid with gold in many curious curls\nOf twining vines and tendrils bearing birds,\nAmong the leaves and blooming flowers, that words\nMay not reveal, such loveliness in art,\nWith fancies spirit hands can only start\nFrom plastic elements before the eye,\nAnd mingle there the charms of empery.\nBeneath two diamond doves that shining glow\nUpon the summit, the bright waters flow,\nWith aromatic splendors to the skies,\nWhile glistening colors of the rainbow rise.\n\nHere ends the tablet,[5] \"When the hero viewed\nThe fountain which within the garden stood.\"\n\n[Footnote 1: \"La-Atzu,\" Hades, hell, the spirit-world.]\n\n[Footnote 2: \"Gesdin,\" the Tree of Life and Immortality.]\n\n[Footnote 3: See Sayce's edition Smith's \"Chald. Acc. of Gen.,\" p. 264.]\n\n[Footntoe 4: \"Eridu,\" the Garden of Eden. Idem, pp. 84-86.]\n\n[Footnote 5: \"Tablet of the series; when the hero Izdubar saw the\nfountain.\"--Sayce's edition Smith's \"Chald. Acc. of Gen.,\" p. 264, l. 14.]\n\n\n\nTABLET VIII--COLUMN I\n\nTHE KING'S ADVENTURE AT THE GATE OF THE GARDEN OF THE GODS WITH THE TWO\nMAIDENS--ONE OF THEM LEADS HIM INTO THE HAPPY HALLS--SONGS OF THE SABITU\nAND ZI-SI.\n\n\nA gate half opened shows the silvery sea\nYet distant shining lambent on his way.\nAnd now he sees young Siduri,[1] whose breast\nInfuses life; all nature she hath blest,\nWhose lips are flames, her arms are walls of fire,\nWhose love yields pleasures that can never tire,\nShe to the souls who joy on earth here miss,\nGrants them above a holier, purer bliss.\nThe maiden sits within a holy shrine\nBeside the gate with lustrous eyes divine,\nAnd beckons to the King, who nearer comes,\nAnd near her glows the Happy Palace domes.\n\nAnd lo! 'tis she his lips have fondly kissed\nWithin the garden, when like fleeing mist\nShe disappeared with the bright spirit Seven,[2]\nThe Sabit, who oft glide from earth to Heaven.\nAnd lo! one of the Seven, Sabitu,\nEmerging from the gate doth jealous view\nThe coming hero who hath kissed her mate,\nShe angry springs within to close the gate,\nAnd bars it, enters then the inner halls,\nAnd Izdubar to her now loudly calls,\n\"O Sabitu! what see-est thou, my maid?\nOf Izdubar is Sabitu afraid?\nThy gate thou barrest thus before my face.\nQuick, open for me! or I'll force the brass!\"\nThe maid now frightened opens wide the door.\nThe Sar and Siduri now tread the floor\nOf the bright palace where sweet joy doth reign.\nThrough crystal halls 'neath golden roofs the twain\nNext go within a lofty ceilinged hall,\nWith shining pearled columns, golden wall,\nAnd purple silken hangings at each door,\nWith precious gems inlaid upon the floor;\nWhere couches grand are spread for one to rest\nBeneath the softened rays that sweet invest\nThe senses with a thrill of happiness;\nWhere Siduri with joy all souls doth bless.\nThe maid sits on a couch and turns her face\nToward the King with that immortal grace\nThat love to gods and men will e'er bestow.\nTheir eyes now mingling with a happy glow,\nThe maiden sweetly says: \"Where wouldst thou go?\nWithin these Happy Halls we joy but know,\nAnd if thou wilt, my King, my heart is thine!\nOur love will ever bring us bliss divine.\"\n\n\"Alas, my maid, thy love to me is dear,\nAnd sad am I that I must go from here.\nI came from Erech by advice from one\nI loved more than thou canst e'er know, but gone\nFrom me is my Heabani, faithful seer.\nAcross a desert waste have I come here,\nAnd he has there to dust returned,--to dust--\nO how the love of my friend I did trust!\nI would that we had never started here,\nI now must find the great immortal seer.\"\n\nThe maiden turns her glowing eyes on him,\nReplies: \"My King, thou knowest joy may gleam,\nTake courage, weary heart, and sing a song!\nThe hour of sorrow can never be long;\nThe day will break, and flood thy soul with joy,\nAnd happiness thy heart will then employ!\nEach day must end with all its sorrow, woe,\nOh, sing with me, dear heart! I love thee so!\"\nAnd lo! the curtains flung aside, now comes\nThe joyous Sabitu from yonder rooms,\nAnd gathering round, a song they gayly sing,\nOh, how with music the bright walls now ring!\nIf evil thou hast done, my King,\n\n        Oh, pray! oh, pray!\n    And to the gods thy offerings bring,\n        And pray! and pray!\n    The sea is roaring at thy feet,\n    The storms are coming, rain and sleet;\n        To all the gods,\n    Oh, pray to them! oh, pray!\n\n\n    _Chorus_\n\n        To all the gods,\n    Oh, pray to them! oh, pray!\n\n    Thy city we will bless, O Sar!\n        With joy, with joy!\n    And prosper thee in peace and war\n        With joy, with joy!\n    And bless thee every day and night,\n    Thy kingly robes keep pure and bright;\n        Give thee bright dreams,\n    O glorious king of war!\n\n\n    _Chorus_\n\n        Give thee bright dreams,\n    O glorious king of war!\n\n    And if thy hand would slay thy foes\n        In war, in war!\n    With thee returning victory goes\n        In war, in war!\n    We grant thee victory, my King;\n    Like marshes swept by storms, we bring\n        Our power to thee\n    With victory in war!\n\n    _Chorus_\n\n        Our power to thee\n    With victory in war!\n\n    And if thou wouldst the waters pass,\n        The sea, the sea!\n    We'll go with thee in every place,\n        With thee, with thee!\n    To Hea's halls and glorious throne,\n    Where he unrivalled reigns alone,\n        To Hea go\n    Upon his throne of snow.\n\n\n    _Chorus_\n\n        To Hea go\n    Upon his throne of snow.\n\n    And if thine anger rules thy heart\n        As fire, as fire!\n    And thou against thy foes would start\n        With ire, with ire!\n    Against thy foes thy heart be hard,\n    And all their land with fire be scarred,\n        Destroy thy foes!\n    Destroy them in thine ire!\n\n\n    _Chorus_\n\n        Destroy thy foes!\n    Destroy them in thine ire!\n\nAnd lo! young Siduri hath disappeared,\nAnd with the Zisi crowned she now appeared;\nThe corn-gods in a crescent round their queen,\nShe waves before the king her Nusku[3] green,\nAnd sings with her sweet voice a joyful lay,\nAnd all the Zisi join the chorus gay:\n\n    [4]A heifer of the corn am I,\n        Kara! Kara![5]\n    Yoked with the kine we gayly fly,\n        Kara! Kara!\n    The ploughman's hand is strong and drives\n    The glowing soil, the meadow thrives!\n        Before the oxen\n    Sa-lum-mat-u na-si.[6]\n\n\n    _Chorus_\n\n        Before the oxen\n    Sa-lum-mat-u na-si.\n\n    The harvesters are in the corn!\n        Kara! Kara!\n    Our feet are flying with the morn,\n        Kara! Kara!\n    We bring thee wealth! it is thine own!\n    The grain is ripe! oh, cut it down!\n        The yellow grain\n    Sa-lum-mat-u na-si.\n\n\n    _Chorus_\n\n        The yellow grain\n    Sa-lum-mat-u na-si.\n\n    The fruit of death, oh, King, taste it not!\n        Taste not! taste not!\n    With fruit of Life the land is fraught\n        Around! around!\n    The fruit of Life we give to thee\n    And happiness, oh, ever see.\n        All joy is thine\n    Through Earth and Heaven's bound.\n\n\n    _Chorus_\n\n        All joy is thine\n    Through Earth and Heaven's bound.\n\n    Our corn immortal there is high\n        And ripe! and ripe!\n    And ever ripens 'neath that sky\n        As gold! as gold!\n    Our corn is bearded,[7] thus 'tis known,\n    And ripens quickly when 'tis grown.\n        Be joy with thee,\n    Our love around thee fold!\n\n\n    _Chorus_\n\n        Be joy with thee,\n    Our love around thee fold!\n\n    Our King from us now goes, now goes!\n        Away! away!\n    His royal robe behind him glows\n        Afar! afar!\n    Across the waves where Hea reigns\n    The waters swollen he soon gains!\n        To our great seer,\n    He sails to him afar!\n\n\n    _Chorus_\n\n        To our great seer,\n    He sails to him afar!\n\n    And he will reach that glorious land\n        Away! away!\n    Amid our fruit-trees he will stand\n        That day! that day!\n    Our fruit so sweet the King will eat,\n    Nor bitter mingle with the sweet.\n        In our seer's land\n    That glows afar away!\n\n\n    _Chorus_\n\n        In our seer's land\n    That glows afar away!\n\nThe singing spirits from them fled, and he\nAlone stood thinking by young Siduri.\n\nThe King leaned on his bow, and eyed the maid,\nA happy look came in his eyes,--and fled,\nFor lo! the curtain quick aside is pushed,\nAnd Sabitu within upon them rushed.\nShe stately glides across the shining floor,\nAnd eyes them both, then turns toward the door.\nBut Izdubar is equal to the task,\nWith grace now smiling, of the maid doth ask:\n\"O Sabitu! wouldst thou tell me the way\nTo Khasisadra? for I go this day.\nIf I the sea may cross, how shall I go?\nOr through the desert? thou the path mayst know.\"\nThe maiden startled looks upon his face,\nAnd thus she answers him with queenly grace:\n\"So soon must go? Thou canst not cross the sea,\nFor thou wilt perish in the waves that way.\nGreat Samas once the way of me did ask,\nAnd I forbade him, but the mighty task\nHe undertook, and crossed the mighty deep,\nWhere Death's dark waters lie in wait asleep:\nHis mighty car of gold swept through the skies,\nWith fiery chargers now he daily flies.\nWhen I approach thee, thou from me wouldst flee?\nBut if thou must so soon thus go, the sea\nPerhaps thou too canst cross, if thou wilt 'void\nDeath's waters, which relentless ever glide.\nBut Izdubar, Ur-Hea, here hath come!\nThe boatman of the seer, who to his home\nReturns. He with an axe in yonder woods\nA vessel builds to cross the raging floods.\nIf thou desirest not to cross with him,\nWe here will welcome thee through endless time;\nBut if thou goest, may they see thy face\nThou seekest,--welcome thee, and thy heart bless.\"\n\n[Footnote 1: \"Siduri,\" the \"pourer\" or \"shedder forth,\" the\n\"all-bountiful,\" the goddess who brings the rain, and mists, and running\nstreams to fill the vegetable world with its productions; the goddess who\npresides over productive nature. She was also called \"the Goddess of\nWisdom.\"]\n\n[Footnote 2: Seven spirits of the earth and heaven, the daughters of Hea.]\n\n[Footnote 3: \"Nusku,\" a budding or blooming shrub or branch, the wand of\nthe Queen, used in magical incantations, which was called the plant of\nNusku, the divining-rod.]\n\n[Footnote 4: See Accadian songs, \"C.I.W.A.,\" vol. ii. 15, 16, and\ntranslated by Mr. Sayce in \"Records of the Past, vol. xi. pp. 154, 155.]\n\n[Footnote 5: \"Kara!\" cry out, sing, shout.]\n\n[Footnote 6: \"Sa-lum-mat-u na-si,\" lift up the shadows, or be joyful.]\n\n[Footnote 7: \"Our corn is bearded.\" This refers to the heads of wheat\nwhich are bearded. See translation by Mr. Sayce, \"the corn is bearded.\"\n(\"Records of the Past,\" vol. xi. p. 156.)]\n\n\n\nCOLUMN II\n\nTHE KING ON LEAVING THE HAPPY HALLS MEETS UR-HEA, THE BOATMAN OF THE SEER\nKHASISADRA--THEY BUILD A SHIP AND EMBARK ON AN UNKNOWN SEA, AND ON THEIR\nVOYAGE PASS THROUGH THE WATERS OF DEATH\n\n\nAnd Izdubar turned from the Halls and goes\nToward a fountain in the park, whence flows\nA merry stream toward the wood. He finds\nAn axe beside the fount, and thoughtful winds,\nThrough groves of sandal-wood and mastic-trees\nAnd algum, umritgana. Now he sees\nThe sig-a-ri and ummakana, pines,\nWith babuaku; and ri-wood brightly shines\nAmong the azuhu; all precious woods\nThat man esteems are grown around, each buds\nContinuous in the softened, balmy air.\nHe stops beneath a musrilkanna where\nThe pine-trees spread toward the glowing sea,\nWild mingled with the surman, sa-u-ri.\n\nThe King, now seated, with himself communes,\nHeeds not the warbling of the birds, and tunes\nOf gorgeous songsters in the trees around,\nBut sadly sighing gazes on the ground:\n\"And I a ship must build; alas! I know\nNot how I shall return, if I thus go.\nThe awful Flood of Death awaits me there,\nWide-stretching from this shore--I know not where.\"\nHe rests his chin upon his hand in thought,\nFull weary of a life that woe had brought;\nHe says: \"When I remember Siduri,\nWhose heart with fondest love would comfort me\nWithin these Happy Halls, why should I go\nTo pain and anguish, death, mayhap, and woe?\nBut will I thus desert my kingdom, throne?\nFor one I know not! What! my fame alone!\nMine honor should preserve! and royal state!\nAlas! this Fame is but a dream of--Fate!\n\n\"A longing after that which does not cheer\nThe heart. Applause of men, or thoughtless sneer,\nIs naught to me, I am alone! alone!\nThis Immortality cannot atone\nFor my hard fate that wrings mine aching heart.\nI long for peace and rest, and I must start\nAnd find it, leave these luring bright abodes,--\nI seek the immortality of gods.\nThis Fame of man is not what it doth seem,\nIt sleeps with all the past, a vanished dream.\nMy duty calls me to my kingdom, throne!\nTo Khasisadra go, whose aid alone\nCan save my people from an awful fate\nThat hangs above them, born of Fiends of hate.\nAnd I shall there return without my seer!\nI live; and he is dead. Why did I hear\nHis words advising me to come? Alas!\nI sadly all my weary days shall pass;\nNo one shall love me as my seer, my friend.\n\n\"But what said Siduri?--There comes an end\nAt last to sorrow, joy will hopeful spring\nOn wings of Light! Oh, how my heart will sing!\nI bless ye all, ye holy spirits here!\nYour songs will linger with me, my heart cheer;\nUpon my way I turn with joy again!\nHow true your joyful song! your memory then\nWill keep me hopeful through yon darkened way;\nHow bright this land doth look beside the sea!\"\n\nHe looks across the fields; the river glows\nAnd winds beside taprani-trees, and flows\nBy teberinth and groves of tarpikhi\nAnd ku-trees; curving round green mez-kha-i,\nThrough beds of flowers, that kiss its waves and spring\nLuxuriant,--with songs the groves far ring.\nNow thinking of the ship, he turns his eyes,\nToward the fountain,--springs up with surprise!\n\"'Tis he! the boatman comes! Ur-Hea comes!\nAnd, oh! at last, I'll reach the glistening domes\nOf Khasisadra's palaces,--at last\nMy feet shall rest,--upon that land be placed.\"\n\nAnd now Ur-Hea nearer makes his way,\nAnd Izdubar addressing him, doth say:\n\"Ur-Hea is thy name? from yonder sea\nThou comest, from the seer across the way?\"\n\n\"Thou speakest truth, great Sar, what wouldst thou have?\"\n\"How shall I Khasisadra reach? The grave\nHe hath escaped, Immortal lives beyond,\nFor I to him upon my way am bound;\nShall I the waters cross or take my way\nThrough yon wide desert, for I start this day?\"\n\n\"Across the sea we go, for I with thee\nReturn to him,--I know the winding way.\nThine axe of bronze with precious stones inlaid\nWith mine, we'll use beneath the pine-trees' shade.\"\n\nAnd now, within the grove a ship they made,\nComplete and strong as wise Ur-Hea bade.\nThey fell the pines five _gar_ in length, and hew\nThe timbers square, and soon construct a new\nAnd buoyant vessel, firmly fixed the mast,\nAnd tackling, sails, and oars make taut and fast.\nThus built, toward the sea they push its prow,\nEquipped complete, provisioned, launch it now.\nAn altar next they raise and thus invoke\nThe gods, their evil-workings to revoke:\n\n\"[1]O Lord of Charms, Illustrious! who gives\nLife to the Dead, the Merciful who lives,\nAnd grants to hostile gods of Heaven return,\nTo homage render, worship thee, and learn\nObedience! Thou who didst create mankind\nIn tenderness, thy love round us, oh, wind!\nThe Merciful, the God with whom is Life,\nEstablish us, O Lord, in darkest strife.\nO never may thy truth forgotten be,\nMay Accad's race forever worship thee.\"\n\nOne month and fifteen days upon the sea,\nThus far the voyagers are on their way;\nNow black before them lies a barren shore,\nO'ertopped with frowning cliffs, whence comes a roar\nOf some dread fury of the elements\nThat shakes the air and sweeping wrath foments\nO'er winds and seas.\n  And see! a yawning cave,\nThere opens vast into a void dislave,\nWhere frem\u00e8d shadows ride the hueless waves.\nDread Ninazu whose deathless fury craves\nFor hapless victims lashes with a roar\nThe mighty seas upon that awful shore.\nThe Fiends of Darkness gathered lie in wait,\nWith Mammitu, the goddess of fierce hate,\nAnd Gibil[2] with his spells, and Nibiru[3]\nThe twin-god of black Fate, and grim Nusku[4]\nThe keeper of red thunders, and Urbat[5]\nThe dog of Death, and fiend of Queen Belat;[6]\nAnd Nuk-khu, and the black-browed Ed-hutu[7]\nThe gods of darkness here with Tsi-lat-tu.[8]\n\nAnd see! Dark Rimmon[9] o'er a crag alone!\nAnd Gibil with his blasting malisoun,\nAbove with his dark face maleficent,\nWho wields a power o'er men omnipotent\nForlore! forlore! the souls who feel that blast\nWhich sweeps around that black forbidding coast!\nFierce whirling storms and hurricanes here leap,\nWith blasting lightnings maltalent and sweep\nThe furious waves that lash around that shore,\nAs the fierce whirl of some dread ma\u00eblstrom's power!\nAbove the cavern's arch! see! Ninip[10] stands!\nHe points within the cave with beckoning hands!\nUr-Hea cries: \"My lord! the tablets[11] say,\nThat we should not attempt that furious way!\nThose waters of black death will smite us down!\nWithin that cavern's depths we will but drown.\"\n\"We cannot go but once, my friend, that road,\"\nThe hero said, \"'Tis only ghosts' abode!\"\n\"We go, then, Izdubar, its depths will sound,\nBut we within that gloom will whirl around,\nAround, within that awful whirlpool black,--\nAnd once within, we dare not then turn back,--\nHow many times, my friend, I dare not say,\n'Tis written, we within shall make our way.\"\n\nThe foaming tide now grasped them with its power,\nAnd billowed round them with continuous roar;\nAway! they whirl! with growing speed, till now\nThey fly on lightnings' wings and ride the brow\nOf maddened tempests o'er the dizzy deep.\nSo swift they move,--the waves in seeming sleep\nBeneath them, whirling there with force unseen.\n\nBut see! Updarting with a sulphurous gleen,\nThe hag of Death leaps on the trembling prow!\nHer eyes, of fire and hate, turns on them now!\nWith famine gaunt, and haggard face of doom,\nShe sits there soundless in the awful gloom.\n\n\"O gods!\" shrieked Izdubar in his despair,\n\"Have I the god of Fate at last met here?\nAvaunt, thou Fiend! hence to thy pit of Hell!\nHence! hence! and rid me of thy presence fell!\"\n\nAnd see! she nearer comes with deathless ire,\nWith those fierce, moveless, glaring eyes of fire!\nHer wand is raised! she strikes!\n\n  \"O gods!\" he screams;\nHe falls beneath that bolt that on them gleams,\nAnd she is gone within the awful gloom.\nHark! hear those screams!\n  \"Accurst! Accurst thy doom!\"\nAnd lo! he springs upon his feet in pain,\nAnd cries:\n  \"Thy curses, fiend! I hurl again!\"\nAnd now a blinding flash disparts the black\nAnd heavy air, a moment light doth break;\nAnd see! the King leans fainting 'gainst the mast,\nWith glaring eyeballs, clenched hands,--aghast!\nBehold! that pallid face and scaly hands!\nA leper white, accurst of gods, he stands!\nA living death, a life of awful woe,\nIncurable by man, his way shall go.\nBut oh! the seer in all enchantments wise\nWill cure him on that shore, or else he dies.\n\nAnd see! the vessel's prow with shivering turns,\nAdown the roaring flood that gapes and churns\nBeneath like some huge boiling cauldron black,\nThus whirl they in the slimy cavern's track.\nAnd spirit ravens round them fill the air,\nAnd see! they fly! the cavern sweeps behind!\nAway the ship doth ride before the wind!\nThe darkness deep from them has fled away,\nThe fiends are gone!--the vessel in the spray\nWith spreading sails has caught the glorious breeze,\nAnd dances in the light o'er shining seas;\nThe blissful haven shines upon their way,\nThe waters of the Dawn sweep o'er the sea!\nThey proudly ride up to the glowing sand,\nAnd joyfully the King springs to the land.\n\n[Footnote 1: This remarkable prayer is to be found among a collection of\nprayers which are numbered and addressed to separate deities. It seems\nthat the prayers were originally Accadian, and were afterward adopted by\nthe Assyrians, and made to apply to one god (Hea). Professor Oppert and\nProfessor Sayce think, however, that they are connected in one hymn to\nHea. This may have been so after the Assyrians adopted them, but they are\ndistinct, and addressed to separate gods. The one we have selected is\naddressed to Hea, the Creator of Mankind, Sayce edition Smith's \"C.A.G.,\"\npp. 75 to 80. The one we have selected is found at the top of page 77,\nidem.]\n\n[Footnote 2: \"Gibil,\" the god of fire, of spells and witchcraft.]\n\n[Footnote 3: \"Nibiru,\" the god of fate, and ruler of the stars.]\n\n[Footnote 4: \"Nusku,\" the gatekeeper of thunders.]\n\n[Footnote 5: \"Urbat,\" the dog of Death.]\n\n[Footnote 6: \"Belat\" or \"Allat,\" the Queen of Hades.]\n\n[Footnote 7: \"Ed-hutu,\" god of darkness.]\n\n[Footnote 8: \"Tsi-lat-tu,\" shades of night.]\n\n[Footnote 9: \"Rimmon,\" god of storms.]\n\n[Footnote 10: \"Ninip,\" god of bravery and war.]\n\n[Footnote 11: \"Tablets.\" This may mean charts or scrolls similar to the\ncharts used by modern navigators. Babylon communicated with all nations in\ncommerce.]\n\n\n\nCOLUMN III\n\nKHASISADRA ON THE SHORE SEES THE VESSEL COMING, AND RETURNING TO HIS\nPALACE, SENDS HIS DAUGHTER MUA TO WELCOME IZDUBAR--MEETING OF THE KING AND\nSAGE\n\n\nBeneath a ku-tree Khasisadra eyes\nThe spreading sea beneath the azure skies,\nAn ag\u00e8d youth with features grave, serene,\nMatured with godly wisdom; ne'er was seen\nSuch majesty, nor young, nor old,--a seer\nIn purpose high. The countenance no fear\nOf death has marred, but on his face sublime\nThe perfect soul has left its seal through time.\n\n\"Ah, yes! the dream was clear, the vision true,\nI saw him on the ship! Is it in view?\nA speck! Ah, yes! He comes! he comes to me\nMy son from Erech comes across the sea!\"\nBack to his palace goes the holy seer,\nAnd Mua[1] sends, who now the shore doth near;\nAs beautiful as Waters of the Dawn,\nComes Mua here, as graceful as a fawn.\n\nThe King now standing on the glistening sand,\nBeholds the beauteous Mua where she stands,\nWith hands outstretched in welcome to the King,\n\"O thou sweet spirit, with thy snowy wing,\nOh, where is Khasisadra in this land?\nI seek the aid of his immortal hand.\"\n\"Great Sar,\" said Mua, \"hadst thou not a seer,\nThat thou shouldst come to seek my father here?\"\n\n\"'Tis true, my daughter dear, a seer had I,\nWhom I have lost,--a dire calamity;\nBy his advice and love I undertake\nThis journey. But alas! for mine own sake\nHe fell by perils on this lengthened way;\nHe was not strong, and feared that he should lay\nHimself to rest amid the mountains wild.\nHe was a warrior, with him I killed\nKhumbaba, Elam's king who safely dwelt\nWithin a forest vast of pines, and dealt\nDestruction o'er the plains. We razed his walls--\nMy friend at last before me dying falls.\n\n\"Alas! why did my seer attempt to slay\nThe dragons that we met upon the way,\nHe slew his foe, and like a lion died.\nAh, me! the cause, when I the gods defied,\nAnd brought upon us all this awful woe;\nIn sorrow o'er his death, my life must flow!\nFor this I came to find the ancient seer,\nLead me to him, I pray, if he lives here.\"\n\nThen Mua leads him through the glorious land\nOf matchless splendor, on the border grand\nOf those wide Happy Fields that spread afar\nO'er beaming hills and vales, where ambient air\nWith sweetest zephyrs sweeps a grand estrade,\nWhere softest odors from each flowering glade\nLull every sense aswoon that breathes not bliss\nAnd harmony with World of Blessedness.\n'Neath trees of luring fruits she leads the way,\nThrough paths of flowers where night hath fled away,\nA wilderness of varied crystal flowers,\nWhere fragrance rests o'er clustering, shining bowers.\nEach gleaming cup its nectared wine distils,\nFor spirit lips each chalice ever fills.\n\nBeyond the groves a lucent palace shone\nIn grandest splendor near an inner zone;\nIn amethyst and gold divinely rose,\nWith glories scintillant the palace glows.\nA dazzling halo crowns its lofty domes,\nAnd spreading from its summit softly comes\nWith grateful rays, and floods the balustrades\nAnd golden statues 'neath the high arcades;\nA holy palace built by magic hand\nWith wondrous architecture, portals grand,\nAnd aurine turrets piled to dizzy heights,\nOh, how its glory Izdubar delights!\n\nBeneath majestic arcades carved, they pass,\nUp golden steps that shine like polished glass,\nThrough noble corridors with sculptured walls,\nBy lofty columns, archways to the halls\nOf glories, the bright harbinger of fanes\nOf greater splendor of the Heavenly plains.\nBeneath an arch of gems the King espies\nA form immortal, he who death defies.\nAdvancing forth the sage his welcome gives,\n\"'Tis Izdubar who comes to me and lives!\"\nEmbracing him he leads him in a room,\nWhere many a curious graven tablet, tome,\nAnd scrolls of quaint and old forgotten lore\nHave slept within for centuries of yore.\nThe tablets high are heaped, the alcoves full,\nWhere truth at last has found a welcome goal.\nIn wisdom's room, the sage his guest has led,\nAnd seats him till the banquet high is spread;\nOf Izdubar he learns his journeys great,\nHow he for aid has left his throne of state.\n\nThe maid now comes, him welcomes to the hall\nOf banquets, where are viands liberal,\nAnd fruits, immortal bread, celestial wines\nOf vintage old; and when the hero dines,\nThey lead him to his private chamber room\nThat overlooks the wondrous garden's bloom\nAcross the plain and jasper sea divine,\nTo Heaven's mountains rising sapphirine.\nFour beauteous streams of liquid silver lead\nAcross the plain; the shining sea they feed;\nThe King reclines upon his couch at rest,\nWith dreams of happiness alone is blest.\n\n[Footnote 1: \"Mua,\" the waters of the dawn, the daughter of Khasisadra.]\n\n\n\nCOLUMN IV\n\nTHE KING IS CURED BY THE INCANTATIONS OF KHASISADRA AND HE BECOMES\nIMMORTAL\n\n\nWhen Izdubar awakes, they lead the way\nTo the bright fount beside the jasper sea.\nThe seer, with Mua and Ur-Hea, stands\nBeside the King, who holily lifts his hands\nAbove an altar where the glowing rays\nOf sacred flames are curling; thus he prays:\n\n\"Ye glorious stars that shine on high,\nRemember me! Oh, hear my cry,\nSu-ku-nu,[1] bright Star of the West!\nDil-gan, my patron star, oh, shine!\nO Mar-bu-du, whose rays invest\nDear Nipur[2] with thy light divine,\nThe flames that shines, upon the Waste!\nO Papsukul, thou Star of Hope,\nSweet god of bliss, to me, oh, haste,\nBefore I faint and lifeless drop!\nO Adar,[3] Star of Ninazu,\nBe kind! O Ra-di-tar-tu-khu.\nSweet U-tu-ca-ga-bu,[4] dear Star\nWith thy pure face that shines afar!\n\n\"Oh, pardon me! each glorious Star!\nZa-ma-ma,[5] hear me! O Za-ma-ma!\nCa-ca-ma u Ca-ca-ma.\"[6]\n\n\"[7]Remember him! O dear Za-ma-ma!\nCa-ca-ma u Ca-ca-ma.\"\n\nAs Izdubar doth end his holy prayer\nHe kneels, and they now bear his body where\nA snowy couch doth rest beneath a shrine\nThat stands near by the glowing fount divine,\nAnd Khasisadra lifts his holy hands,\nHis incantation chants, and o'er him stands.\n\n\"O Bel, Lord of An-nu-na-ci,\nO Nina, Hea's daughter! Zi![8]\nThis Incantation aid,\nRemember us, Remember!\n\n\"[9]Ye tempests of High Heaven, be still!\nYe raging lightnings, oh, be calm!\nFrom this brave man his strength is gone,\nBefore thee see him lying ill!\nOh, fill with strength his feeble frame,\nO Ishtar, shine from thy bright throne!\nFrom him thine anger turn away,\nCome from thy glowing mountains, come!\nFrom paths untrod by man, oh, haste!\nAnd bid this man arise this day.\nWith strength divine as Heaven's dome,\nHis form make pure and bright and chaste!\nThe evil curse, oh, drive away!\n\n\"Go! A-sac-cu-kab-bi-lu,[10] go!\nO Nam-ta-ru-lim-nu,[11] oh, fly!\nU-tuc-cu-lim-nu[12] from him flow!\nA-lu-u-lim-nu,[13] hence! away!\nE-ci-mu-lim-nu,[14] go! thou fiend!\nFly, Gal-lu-u-lim-nu,[15] afar!\nFly from his head! his life! I send\nThee, fiend! depart from Izdubar!\nGo from his forehead, breast, and heart,\nAnd feet! Avaunt! thou fiend! depart!\nOh, from the Curse, Thou Spirit High!\nAnd Spirit of the Earth, come nigh!\nProtect him, may his spirit fly!\nO Spirit of the Lord of Lands,\nAnd Goddess of the Earthly Lands,\nProtect him! raise with strength his hands!\n\n\"Oh, make him as the Holy Gods,\nHis body, limbs, like thine Abodes,\nAnd like the Heavens may he shine!\nAnd like the Earth with rays divine!\nQuick! with the khis-ib-ta[16] to bring\nHigh Heaven's Charm--bind round his brow!\nThe sis-bu[17] place around his hands!\nAnd let the sab-u-sat[18] bright cling!\nThe mus-u-kat[19] lay round him now,\nAnd wrap his feet with rad-bat-bands,[20]\nAnd open now his zik-a-man[21]\nThe sis-bu cover, and his hands\nThe bas-sat[22] place around his form!\nFrom baldness and disease, this man\nCleanse, make him whole, head, feet, and hands!\n\n\"O Purity, breathe thy sweet charm!\n\n\"Restore his health and make his skin\nShine beautifully, beard and hair\nRestore! make strong with might his loins!\nAnd may his body glorious shine\nAs the bright gods!--\n\n                         Ye winds him bear!\nImmortal flesh to his soul joins!\nThou Spirit of this man! arise!\nCome forth with joy! Come to the skies!\"\n\nAnd lo! his leprosy has fled away!\nHe stands immortal,--purged! released from clay!\n\n[Footnote 1: \"Su-ku-nu\" or \"Kak-si-di,\" the star of the West.]\n\n[Footnote 2: \"Nipur,\" the city from which Izdubar came.]\n\n[Footnote 3: \"Adar,\" the star of Ninazu, the goddess of death, who cursed\nhim with leprosy in the cavern. This star was also called\n\"Ra-di-tar-tu-khu.\"]\n\n[Footnote 4: \"U-tu-ca-ga-bu,\" the star with the white or pure face.]\n\n[Footnote 5: \"Za-ma-ma,\" another name for Adar. This is the deity for whom\nIzdubar or Nammurabi built the great temple whose top, in the language of\nthe Babylonians, reached the skies. It was afterward called the \"Tower of\nthe Country\" or \"Tower of Babylon.\" This was perhaps the Tower of Babel.\nHe also restored another temple called \"Bite-muris,\" which was dedicated\nto the same goddess.]\n\n[Footnote 6: \"Amen and amen!\" The word \"amen\" is usually repeated three\ntimes.]\n\n[Footnote 7: The response of the priest Khasi-sadra.]\n\n[Footnote 8: \"Zi,\" spirits.]\n\n[Footnote 9: See \"T.S.B.A.,\" vol. ii. p. 31.]\n\n[Footnote 10: \"A-sac-cu-kab-bi-lu,\" evil spirit of the head.]\n\n[Footnote 11: \"Nam-ta-ru-lim-nu,\" evil spirit of the life or heart.]\n\n[Footnote 12: \"U-tuc-cu-lim-nu,\" evil spirit of the forehead.]\n\n[Footnote 13: \"A-lu-u-lim-nu,\" evil spirit of the breast.]\n\n[Footnote 14: \"E-ci-mu-lim-nu,\" evil spirit of the stomach.]\n\n[Footnote 15: \"Gal-lu-u-lim-nu,\" evil spirit of the hands.]\n\n[Footnote 16: \"Khis-ib-ta,\" a strip of parchment or linen on which was\ninscribed a holy text, a charm like that used by the Jews, a philactery.]\n\n[Footnote 17: \"Sis-bu,\" the same as the preceding.]\n\n[Footnote 18: \"Sab-u-sat,\" was perhaps a holy cloth, also inscribed in the\nsame manner.]\n\n[Footnote 19: \"Mus-u-kat,\" was also of the same character as the\npreceding.]\n\n[Footnote 20: \"Rad-bat-bands,\" similar bands to the khis-ib-ta.]\n\n[Footnote 21: \"Zik-a-man,\" this is unknown, it perhaps was the inner\ngarment.]\n\n[Footnote 22: \"Bas-sat,\" supposed to be the outside or last covering\nplaced over the person so treated. That some such ceremony was performed\nin the case of Izdubar seems to be undoubted. See \"Trans. Soc. Bib.\nArch.,\" vol. ii. p. 31; also Sayce's edition Smith's \"C.A. of G.,\" p.\n290.]\n\n\n\nCOLUMN V\n\nIZDUBAR FALLS IN LOVE WITH MUA, AND OFFERS HER HIS HAND\n\n\n\"O Mua! thou bright Waters of the Dawn!\nOh, where art thou?\" one cries as he doth run\nThrough the bright garden. See! 'tis Izdubar!\nImmortal! glorious! our King of War!\nAnd now in love is seeking Mua here.\nHe scarcely treads the ground as he comes near;\nA glow of youth immortal on his cheek,\nA form that sorrow, death, will never seek\nWithin these Happy Fields, his eyes with light\nThat Love alone may give, show his delight.\n\nA dazzling pillared vista round him shines,\nWhere golden columns bear the bowering shrines,\nWith gemm\u00e8d domes that clustering round him rise,\n'Mid fruit-trees, flashing splendors to the skies.\nHe goes through silver grots along a zone,\nAnd now he passes yonder blazing throne,\nO'er diamond pavements, passes shining seats\nWhereon the high and holy conclave meets\nTo rule the empires vast that spread away\nTo utmost bounds in all their vast array.\nAround the whole expanse grand cestes spread\nO'er paths sidereal unending lead.\nAs circling wheels within a wheel they shine,\nEnveloping the Fields with light divine.\nA noontide glorious of shining stars,\nWhere humming music rings from myriad cars,\nWhere pinioned multitudes their harps may tune,\nAnd in their holy sanctity commune.\n\nAnd see! here Mua comes! she stops and waits\nWithin a _gesdin_ bower beside its gates.\nAround, above her spreads a flowering vine,\nAnd o'er a ruby fountain almandine.\nAnd on a graven garnet table grand,\nCarved cups of solid pearl and tilpe[1] stand.\nA Zadu[2] reservoir stands near, which rounds\nThe fount wherein the fragrant nectar bounds.\nThe ground is strewn with pari[3] gems and pearls,\nWherefrom the light now softly backward hurls\nIts rays o'er couches of paruti[4] stone,\nSoft cushioned, circling in the inner zone\nBeside the shining kami-sadi way,[5]\nWhere nectar fountains in their splendor play.\nThe path leads far along Life's beauteous stream,\nThat ever through this World of Joy doth gleam.\n\nAnd see! the hero comes! and now doth near\nThe maiden, where with Love she waits him here.\nShe flings a flowering garland, weaves it round\nHis form as he comes by! He turns around,\nAnd she enwraps his breast and arms, and says:\n\n\"Dear Izdubar! and thus my lover strays!\nI'll bind thee with this fragrant chain to keep\nThee ever by my side! thy pleasant sleep\nHath kept my lover from my side too long!\"\n\n\"O thou sweet spirit, like a warbling song\nThy words are to my heart! I sought for thee,\nAnd thy bright face and presence did not see;\nI come to tell thee that I must return,\nWhen from thy father all the past shall learn.\"\n\n\"And wilt thou go from me to earth again?\nNo! no! dear Izdubar, I thee enchain!\"\n\n\"'Tis true, my love, I must return to men;\nMy duty calls me to my throne again.\"\n\n\"Dear Izdubar! my friend! my love! my heart!\nI cannot let thee from my soul depart!\nThou shinest in my breast as some bright star!\nAnd shall I let thee from me go afar?\"\n\n\"But Mua, we immortal are, and we\nThere might return; and thou on earth shalt see\nThe glories of my kingdom,--be my queen!\nUpon a couch I'll seat thee, there to reign\nWith me, my beauteous queen,--beside me sit;\nAnd kings will come to us and kiss thy feet.\nWith all my wealth I'll clothe thee, ever love\nThee, fairest of these glorious souls that move\nWithin this Happy World. My people there\nShall love us,--ever drive away all care!\"\n\nWhen Mua heard him offer thus his hand,\nShe then unbinds him,--thoughtful now doth stand.\n\n[Footnote 1: \"Tilpe,\" a precious gem known only to the Babylonians.]\n\n[Footnote 2: \"Zadu,\" a precious gem known only to the Babylonians.]\n\n[Footnote 3: \"Pari,\" an unknown gem.]\n\n[Footnote 4: \"Paruti,\" an unknown gem.]\n\n[Footnote 5: \"Kami-sadi\" way, a path paved with unknown gems. These\nprecious stones are mentioned on the various inscriptions in the list of\nprecious jewels with gold, diamonds, pearls, etc., taken as spoils from\ntheir enemies.]\n\n\n\nCOLUMN VI\n\nMUA'S ANSWER\n\n\nSweet Mua lifts her eyes toward the heights\nThat glow afar beneath the softened lights\nThat rest upon the mountain's crystalline.\nAnd see! they change their hues incarnadine\nTo gold, and emerald, and opaline;\nSwift changing to a softened festucine\nBefore the eye. And thus they change their hues\nTo please the sight of every soul that views\nThem in that Land; but she heeds not the skies,\nOr glorious splendor of her home; her eyes\nHave that far look of spirits viewing men\nOn earth, from the invisible mane,\nThat erstwhile rests upon the mortal eye,--\nA longing for that home beyond the sky;\nA yearning for that bliss that love imparts,\nWhere pain and sorrow reach no mortal hearts.\n\nA light now breaks across her beauteous face;\nShe, turning, says to him with Heavenly grace:\n\n\"Dear Izdubar, thou knowest how I love\nThee, how my heart my love doth daily prove;\nAnd, oh, I cannot let thee go alone.\nI know not what awaits each soul there gone.\nOur spirits often leave this glorious land,\nInvisible return on earth, and stand\nAmidst its flowerets, 'neath its glorious skies.\nThou knowest every spirit here oft flies\nFrom earth, but none its secrets to us tell,\nLest some dark sorrow might here work its spell.\nAnd, oh, I could not see dark suffering, woe\nThere spread, with power none to stop its flow!\n\n\"I saw thee coming to us struck with fire,\nOh, how to aid thee did my heart desire!\nOur tablets tell us how dread sorrow spreads\nUpon that world and mars its glowing meads.\nBut, oh, so happy am I, here to know\nThat they with us here end all sorrow, woe.\nO precious Izdubar! its sights would strike\nMe there with sadness, and my heart would break!\nAnd yet I learn that it is glorious, sweet!\nTo there enjoy its happiness,--so fleet\nIt speeds to sorrowing hearts to turn their tears\nTo joy! How sweet to them when it appears,\nAnd sends a gleam of Heaven through their lives!\n\n\"No! no! dear heart! I cannot go! It grieves\nThee! come, my dear one! quick to us return;\nWe here again will pair our love, and learn\nHow sweet it is to meet with joy again;\nHow happy will sweet love come to us then!\"\n\nShe rests her head upon his breast, and lifts\nHer face for Love's sweet kiss, and from them drifts\nA halo o'er the shining gesdin-trees\nAnd spreads around them Heaven's holy rays.\nHe kisses her sweet lips, and brow, and eyes,\nThen turns his gaze toward the glowing skies:\n\n\"I bless thee, for thy sweetest spirit here!\nI bless this glorious land, that brings me near\nTo one that wafts sweet Heaven in my heart;\nFrom thy dear plains how can my soul depart?\nO Mua, Mua! how my heart now sings!\nThy love is sweeter than all earthly things!\nI would I were not crowned a king!--away\nFrom this bright land--here would I ever stay!\nAs thou hast said, I soon will here return;\nThe earth cannot withhold me from this bourne,\nAnd soon my time allotted there will end,\nAnd hitherward how happy I will wend!\"\n\n\"And when thou goest, how my love shall there\nGuard thee, and keep thy heart with Mua here.\nAnother kiss!\"\n\nHer form doth disappear\nWithin the garden, gliding through the air.\nHe seats himself upon a couch and rests\nHis head upon his hand, and thought invests\nHim round. His memory returns again\nTo Erech's throne, and all the haunts of men.\nHe rises, turns his footsteps to the halls,\nAnd thoughtful disappears within its walls.\n\n\n\n\nCUNEIFORM INSCRIPTIONS\n\n[_Translated by various Babylonian and Assyrian Scholars_]\n\n\n\n\nCUNEIFORM INSCRIPTIONS\n\nBABYLONIAN EXORCISMS\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe charms translated below will illustrate the superstition of the\nAssyrians and Babylonians. Like the Jews of the Talmud, they believed that\nthe world was swarming with noxious spirits who produced the various\ndiseases to which man is liable, and might be swallowed with the food and\nthe drink that support life. They counted no less than 300 spirits of\nheaven and 600 spirits of earth. All this, with the rest of their\nmythology, was borrowed by the Assyrians from the primitive population of\nBabylonia, who spoke an agglutinative language akin to the dialects of the\nFinnic or Tatar tribes. The charms are written in this ancient language,\nbut Assyrian translations are appended in a column to the right of the\ntablet. The legends are lithographed in the \"Cuneiform Inscriptions of\nWestern Asia,\" Vol. II, plates 17 and 18. They have been translated by M.\nOppert in the \"_Journal Asiatique_\" of January, 1873, and an analytical\nrendering of them is given by M. Fr. Lenormant in his \"_Etudes\nAccadiennes_\" II, I (1874).\n\n\n\nTRANSLATION OF THE EXORCISMS\n\nTABLET I\n\n\nThe noxious god, the noxious spirit of the neck, the neck-spirit of the\ndesert, the neck-spirit of the mountains, the neck-spirit of the sea, the\nneck-spirit of the morass, the noxious cherub of the city, this noxious\nwind which seizes the body (and) the health of the body. Spirit of heaven\nremember, spirit of earth remember.\n\n\n\nTABLET II\n\n\nThe burning spirit of the neck which seizes the man, the burning spirit of\nthe neck which seizes the man, the spirit of the neck which works evil,\nthe creation of an evil spirit. Spirit of heaven remember, spirit of earth\nremember.\n\n\n\nTABLET III\n\n\nWasting, want of health, the evil spirit of the ulcer, spreading quinsy of\nthe gullet, the violent ulcer, the noxious ulcer. Spirit of heaven\nremember, spirit of earth remember.\n\n\n\nTABLET IV\n\n\nSickness of the entrails, sickness of the heart, the palpitation of a sick\nheart, sickness of bile, sickness of the head, noxious colic, the\n_agitation_ of terror, flatulency[1] of the entrails, noxious illness,\nlingering sickness, nightmare. Spirit of heaven remember, spirit of earth\nremember.\n\n[Footnote 1: Literally, \"opposition.\"]\n\n\n\nTABLET V\n\n\nHe who makes an image (which) injures the man,[1] an evil face, an evil\neye, an evil mouth, an evil tongue, evil lips, an evil poison. Spirit of\nheaven remember, spirit of earth remember.\n\n[Footnote 1: Here we have a reference to a custom well known in the Middle\nAges. A waxen figure was made, and as it melted before the fire the person\nrepresented by it was supposed, similarly to waste away. It will be\nremembered that Horace (\"Sat.\" i, 8, 30 sq.) speaks of the waxen figure\nmade by the witch Canidia in order that the lover might consume away in\nthe fires of love. Roman and medi\u00e6val sorcery had its origin in that of\nancient Accad.]\n\n\n\nTABLET VI\n\n\nThe cruel spirit, the strong spirit of the head, the head-spirit that\ndeparts not, the head-spirit that goes not forth, the head-spirit that\nwill not go, the noxious head-spirit. Spirit of heaven remember, spirit of\nearth remember.\n\n\n\nTABLET VII\n\n\nThe poisonous spittle of the mouth[1] which is noxious to the voice, the\nphlegm which is destructive to the ..., the pustules of the _lungs_, the\npustule of the body, the loss of the nails, the removal (and) dissolving\nof old _excrement_, the _skin_ which is _stripped off_, the recurrent ague\nof the body, the food which hardens in a man's body, the food which\nreturns after being eaten, the drink which distends after drinking, death\nby poison, from the swallowing of the mouth which distends, the\nunreturning wind from the desert. Spirit of heaven remember, spirit of\nearth remember.\n\n[Footnote 1: That would be consumption.]\n\n\n\nTABLET VIII\n\n\nMay Nin-cigal,[1] the wife of Nin-a'su, turn her face toward another place;\nmay the noxious spirit go forth and seize another; may the propitious\ncherub and the propitious genie settle upon his body. Spirit of heaven\nremember, spirit of earth remember.\n\n[Footnote 1: \"Nin-cigal\" (\"The Lady of the Mighty Earth\") was Queen of\nHades and a form of \"Allat\" or \"Istar.\" She is also identified with Gula\nor Bahu (the Bohu or \"Chaos\" of Gen. i. 2), \"The Lady of the House of\nDeath,\" and wife of Hea or Nin-a'su.]\n\n\n\nTABLET IX\n\n\nMay Nebo, the great steward, the recliner (or _incubus_) supreme among the\ngods, like the god who has begotten him, seize upon his head; against his\nlife may he not break forth. Spirit of heaven remember, spirit of earth\nremember.\n\n\n\nTABLET X\n\n\n(On) the sick man by the sacrifice of mercy may perfect health shine like\nbronze; may the Sun-god give this man life; may Merodach, the eldest son\nof the deep (give him) strength, prosperity, (and) health. Spirit of\nheaven remember, spirit of earth remember.\n\n\n\n\nACCADIAN HYMN TO ISTAR\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe following is one of the many early Chaldean hymns that were\nincorporated into a collection which M. Lenormant has aptly compared with\nthe Rig-Veda of India. The concluding lines show that it originally\nbelonged to the city of Erech (now Warka). The date of its composition\nmust be exceedingly remote, and this increases the interest of the\nastronomical allusions contained in it. The original Accadian text is\ngiven, with an interlinear Assyrian translation, as is usually the case\nwith hymns of this kind. The terra-cotta tablet on which it is found is\nnumbered S, 954, being one of those that have been recently brought back\nfrom Assyria by Mr. George Smith, who has translated the Reverse in his\n\"Assyrian Discoveries,\" pp. 392, 393. I owe a copy of the text to the\nkindness of Mr. Boscawen. It is of considerable importance for the study\nof Assyrian grammar.\n\n\n\nACCADIAN HYMN TO ISTAR\n\nOBVERSE\n\n\n1    Light of heaven, who like the fire dawnest on the world,\n     (art) thou.\n2    Goddess in the earth, in thy fixed abode,\n3    who dawnest[1] like the earth, (art) thou.\n4    (As for) thee, prosperity approaches thee.\n5    To the house of men in thy descending (thou goest).\n6    A hyena, which as they go in warlike strength are made to\n     march, (art) thou.\n7    A lion, which into the midst is wont to march, (art) thou.\n8    Day (is thy) servant, heaven (thy) canopy.\n9    The servant of Istar;[2] heaven (is thy) canopy.\n10   Princess of the four cities, head of the sea,[3] heaven (is thy)\n     canopy.\n11   The exalted of the Sun-god, heaven (is thy) canopy.\n12   For the revolver of the seasons sanctuaries I build, a temple I\n     build.\n13   For my father the Moon-god, the revolver of the seasons,\n     sanctuaries I build, a temple I build.\n14   For my brother the Sun-god, the revolver of the seasons,\n     sanctuaries I build, a temple I build.\n15   (As for) me, for Nannaru[4] I build the precinct, for the\n     revolver of seasons sanctuaries I build, a temple I build.\n16   In heaven _he laid the hand_; for the revolver of seasons\n     sanctuaries I build, a temple I build.\n17   In the beginning (thou art) my begetter; in the beginning\n     (thou art) my begetter.\n18   In the beginning the goddess _spoke thus to men_:\n19   The Lady of heaven,[5] the divinity of the zenith, (am) I.\n20   The Lady of heaven, the divinity of the dawn, (am) I.\n21   The Queen of heaven, the opener of the locks of the high\n     heaven, my begetter.\n22   Heaven she benefits, earth she enlightens;[6] my begetter.\n23   The benefiter of heaven, the enlightener[7] of earth; my\n     begetter.\n\n[Footnote 1: The Assyrian rendering has, \"art caused to journey.\"]\n\n[Footnote 2: The Assyrian mistranslates, \"A servant (is) Istar.\"]\n\n[Footnote 3: The translation given in the text is extremely doubtful.]\n\n[Footnote 4: Literally, \"the brilliant one,\" a title of the moon-god,\nwhich gave rise to the classical legend of Nannarus.]\n\n[Footnote 5: The Assyrian renders this by \"Istar.\"]\n\n[Footnote 6: Or perhaps \"smites.\"]\n\n[Footnote 7: Or perhaps \"smiter.\"]\n\n\n\nREVERSE\n\n\n1    Thou who on the axis of heaven dawnest, in the dwellings of the\n     earth her name revolves; my begetter.\n2    (As) Queen of heaven above and below may she be invoked; my\n     begetter.\n3    The mountains fiercely she hurls-into-the-deep;[1] my begetter.\n4    As to the mountains, their goodly stronghold (art) thou, their\n     mighty lock (art) thou;[2] my begetter.\n5    May thy heart rest; may thy liver be magnified.\n6    O Lord Anu, the mighty, may thy heart rest.\n7    O Lord, the mighty Prince[3] Bel, may thy liver be magnified.\n8    O Istar, the Lady of heaven, may thy heart rest.\n9    O Lady, Queen of heaven, may thy liver (be magnified).\n10   O Lady, Queen of the House of heaven, may thy heart\n     (rest).\n11   O Lady, Queen of the land of Erech, may thy liver (be\n     magnified).\n12   O Lady, Queen of the land of the four rivers of Erech,[4] may\n     thy heart (rest).\n13   O Lady, Queen of the Mountain of the World,[5] may thy\n     liver (be magnified).\n14   O Lady, Queen of the Temple of the Resting-place of the\n     world, may thy heart (rest).\n15   O Lady, Queen of Babylon, may thy liver (be magnified).\n16   O Lady, Queen of the Memorial of Nan'a, may thy heart\n     (rest).\n17   O Queen of the Temple, Queen of the gods, may thy liver\n     (be magnified).\n\n18   Prayer of the heart to Istar.\n\n19   Like its original[6] written and translated.\n20   Palace of Assur-bani-pal, King of Assyria;\n21   Son of Esar-haddon, King of multitudes, King of Assyria,\n     high-priest of Babylon,\n22   King of Sumer and Accad, King of the Kings of Cush and\n     Egypt,\n23   King of the four zones; Son of Sennacherib,\n24   King of multitudes, King of Assyria;\n25   who to Assur and Beltis, Nebo and Tasmit trusts.\n26   Thy kingdom, O light of the gods.\n\n[Footnote 1: The Assyrian mistranslates, \"I hurl into the deep.\"]\n\n[Footnote 2: The Assyrian mistranslates \"I\" for \"thou.\"]\n\n[Footnote 3: \"Sadi\" in Assyrian, literally \"mountain\" or \"rock,\" and\napparently connected with the Hebrew \"Shaddai,\" as in the phrase \"El\nShad-dai,\" \"God Almighty.\"]\n\n[Footnote 4: Possibly the four rivers of Paradise.]\n\n[Footnote 5: Also called the \"Mountain of the East,\" Mount Elwand on which\nthe ark rested.]\n\n[Footnote 6: That is the text from which the Assyrian copy was made for\nthe library of Assurbanipal.]\n\n\n\nANNALS OF ASSUR-NASIR-PAL (SOMETIMES CALLED SARDANAPALUS)\n\nTRANSLATED, WITH NOTES, BY REV. J.M. RODWELL, M.A.\n\n\nConcerning Assur-nasir-habal or Assur-nasir-pal (_i.e._, \"Assur preserves\nthe son\") we possess fuller historical records than of any other of the\nAssyrian monarchs, and among these the following inscription is the most\nimportant. From it, and from the inscription upon his statue discovered by\nMr. Layard [Footnote: Now in the British Museum.] in the ruins of one of\nthe Nimroud temples, we learn that he was the son of Tuklat-Adar or\nTuklat-Ninip, that he reigned over a territory extending from the \"Tigris\nto the Lebanon, and that he brought the great sea and all countries from\nthe sunrise to the sunset under his sway.\" These inscriptions are\npublished in the \"Cuneiform Inscriptions of Western Asia,\" Vol. I, plates\n17 to 27, and were partially translated by Professor Oppert, \"_Histoire\ndes Empires de Chald\u00e9e et d'Assyrie,_,\" page 73 and following \"_Extrait\ndes Annales de philosophie chr\u00e9tienne_\" tom. IX, 1865.\n\nThere is considerable difficulty and a consequent divergence of opinion as\nto the precise date when Assur-nasir-pal ascended the throne. But he most\nprobably reigned from 883 to 858 B.C.\n\nIt need scarcely be remarked that Assur-nasir-pal is a different person\nfrom the well-known Sardanapalus of classic writers, or Assur-bani-pal,\nthe son of Esar-haddon, who reigned from about B.C. 668 to 625.\n\nIt will be seen from the inscription that the campaigns of Assur-nasir-pal\ntook place in the mountains of Armenia, in Commagene and the provinces of\nthe Pontus, inhabited by the Moschi [Footnote: The Mesek of Psalm cxx. 5.]\nand other tribes. He probably advanced into Media and a portion of western\nPersia. The countries on the banks of the Euphrates submitted to his arms,\nand in one of his expeditions he vanquished Nabu-bal-iddin, King of\nBabylon. Westward, he reduced the southern part of Syria, and advanced to\nthe mountain chains of the Amanus and Lebanon, but though he penetrated as\nfar as to Tyre and Sidon and exacted tribute from both as well as from\nByblus and Aradus, he did not subdue Phoenicia. The kingdoms of Israel and\nJudah, under the sway of Ahab and Jehosaphat, were no doubt too powerful,\nas is evinced by the armies which they must have maintained for their\nstruggle with the Syrians, [Footnote: See 2 Chron. xvii. and following\nchapters.] for Assur-nasir-pal to have ventured upon attacking them. This\nfeat was reserved for his successors on the throne of Assyria.\n\nThe inscription was found in the ruins of the Temple at the foot of the\nPyramid at Nimroud (Calach).\n\n\n\nANNALS OF ASSUR-NASIR-PAL\n\n\n1    To Ninip[1] most powerful hero, great, chief of the gods,\n     warrior, powerful Lord, whose onset in battle has not been\n     opposed, eldest son,\n2    crusher of opponents, first-born son of Nukimmut,[2] supporter\n     of the seven,[3]\n     noble ruler, King of the gods the producers, governor, he who\n     rolls along the mass\n3    of heaven and earth, opener of canals, treader of the wide earth,\n     the god who in\n     his divinity nourishes heaven and earth, the beneficent,\n4    the exalted, the powerful, who has not lessened the glory of his\n     face,[4] head of\n     nations, bestower of sceptres, glorious, over all cities a\n     ruler,[5]\n5    valiant, the renown of whose sceptre is not approached, chief of\n     widespread influence, great among the gods, shading from the\n     southern sun, Lord of Lords, whose hand the vault of heaven\n6    (and) earth has controlled, a King in battle mighty[6] who has\n     vanquished opposition, victorious, powerful, Lord of\n     water-courses and seas,[7]\n7    strong, not yielding, whose onset brings down the green corn,\n     smiting the land of the enemy, like the cutting of reeds, the\n     deity who changes not his purposes,\n8    the light of heaven and earth, a bold leader on the waters,\n     destroyer of them that hate (him), a spoiler (and) Lord\n     of the disobedient, dividing enemies, whose name in the\n     speech of the gods\n9    no god has ever disregarded, the gatherer of life, the god(?)\n     whose prayers are good, whose abode is in the city of Calah,\n     a great Lord, my Lord--(who am) Assur-nasir-pal, the\n     mighty King,\n10   King of multitudes, a Prince unequalled, Lord of all the\n     four countries, powerful over hosts of men, the possession\n     of Bel and Ninip the exalted and Anu\n11   and of Dakan,[8] a servant of the great gods in the lofty shrine\n     for great (O Ninip) is thy heart; a worshipper of Bel whose\n     might upon\n12   thy great deity is founded, and thou makest righteous his\n     life, valiant, warrior, who in the service of Assur his Lord\n     hath proceeded, and among the Kings\n13   of the four regions who has not his fellow, a Prince for\n     admiration, not sparing opponents, mighty leader, who an\n     equal\n14   has not, a Prince reducing to order his disobedient ones,\n     who has subdued whole multitudes of men, a strong worker,\n     treading down\n15   the heads of his enemies, trampling on all foes, crushing\n     assemblages of rebels, who in the service of the great gods\n     his Lords\n16   marched vigorously and the lands of all of them his hand\n     captured, caused the forests of all of them to fall,[9] and\n     received their tribute, taking\n17   securities, establishing laws over all lands, when Assur the\n     Lord who proclaims my name and augments my Royalty\n18   laid hold upon his invincible power for the forces of my\n     Lordship, for Assur-nasir-pal, glorious Prince, worshipper\n     of the great gods\n19   the generous, the great, the powerful, acquirer of cities and\n     forests and the territory of all of them, King of Lords,\n     destroying the wicked, strengthening\n20   the peaceful, not sparing opponents, a Prince of firm will(?)\n     one who combats oppression, Lord of all Kings,\n21   Lord of Lords, the acknowledged, King of Kings, seated\n     gloriously, the renown of Ninip the warrior, worshipper of\n     the great gods, prolonging the benefits (conferred by) his\n     fathers:\n22   a Prince who in the service of Assur and the Sun-god, the\n     gods in whom he trusted, royally marched to turbulent lands,\n     and Kings who had rebelled against him\n23   he cut off like grass, all their lands to his feet he subjected,\n     restorer of the worship of the goddesses and that of the\n     great gods,\n24   Chief unwavering, who for the guidance of the heads (and)\n     elders of his land is a steadfast guardian, the work of whose\n     hands and\n25   the gift of whose finger the great gods of heaven and earth\n     have exalted, and his steps[10] over rulers have they established\n     forever;\n26   their power for the preservation of my Royalty have they\n     exercised; the retribution of his power, (and) the approach\n     of His Majesty over Princes\n27   of the four regions they have extended: the enemies of Assur\n     in all their country, the upper and the lower I chastised, and\n     tribute and impost\n28   upon them I established, capturing the enemies of Assur--mighty\n     King, King of Assyria, son of Tuklat-Adar who all\n     his enemies\n29   has scattered; (who) in the dust threw down the corpses of\n     his enemies, the grandson of Bin-nirari, the servant of the\n     great gods,\n30   who crucified alive and routed his enemies and subdued\n     them to his yoke, descendant of Assur-dan-il, who the\n     fortresses\n31   established (and) the fanes made good. In those days by\n     the decree[11] of the great gods to royalty power supremacy\n     I rose up:\n32   I am a King, I am a Lord, I am glorious, I am great, I am\n     mighty, I have arisen, I am Chief, I am a Prince, I am a\n     warrior\n33   I am great and I am glorious, Assur-nasir-habal, a mighty\n     King of Assyria, proclaimer of the Moon-god, worshipper\n     of Anu, exalter of Yav,[12] suppliant of the gods\n34   am I, servant unyielding, subduing the land of his foeman,\n     a King mighty in battle, destroyer of cities and forests,\n35   Chief over opponents, King of the four regions, expeller of\n     his foes, prostrating all his enemies, Prince of a multitude\n     of lands of all Kings\n36   Even of all, a Prince subduing those disobedient to him,\n     who is ruling all the multitudes of men. These aspirations\n     to the face of the great gods\n37   have gone up; on my destiny steadfastly have they determined;\n     at the wishes of my heart and the uplifting of my\n     hand, Istar, exalted Lady,\n38   hath favored me in my intentions, and to the conduct of\n     (my) battles and warfare hath applied her heart. In those\n     days I Assur-nasir-pal, glorious Prince, worshipper of the\n     great gods\n39   the wishes of whose heart Bel will cause him to attain, and\n     who has conquered all Kings who disobey him, and by his\n     hand capturing\n40   his enemies, who in difficult places has beaten down assemblages\n     of rebels; when Assur, mighty Lord, proclaimer of my name\n41   aggrandizer of my royalty over the Kings of the four\n     regions, bountifully hath added his invincible power to the\n     forces of my government,\n42   putting me in possession of lands, and mighty forests for\n     exploration hath he given and urgently impelled me--by the\n     might of Assur my Lord,\n43   perplexed paths, difficult mountains by the impetuosity of\n     my hosts I traversed, and an equal there was not. In the\n     beginning of my reign\n44   (and) in my first campaign when the Sun-god guider of\n     the lands threw over me his beneficent protection[13] on the\n     throne of my dominion I firmly seated myself; a sceptre\n45   the dread of man into my hands I took; my chariots (and)\n     armies I collected; rugged paths, difficult mountains, which\n     for the passage\n46   of chariots and armies was not suited I passed, and to the\n     land of Nairi[14] I went: Libie, their capital city, the cities\n     Zurra and Abuqu\n47   Arura Arubie, situated within the limits of the land of\n     Aruni and Etini, fortified cities, I took, their fighting-men\n48   in numbers I slew; their spoil, their wealth, their cattle I\n     spoiled; their soldiers were discouraged; they took possession\n     of a difficult mountain, a mountain exceedingly difficult;\n     after them\n49   I did not proceed, for it was a mountain ascending up like\n     lofty points of iron, and the beautiful birds of heaven had\n     not reached up into it: like nests\n50   of the young birds in the midst of the mountain their defence\n     they placed, into which none of the Kings my fathers had\n     ever penetrated: in three days\n51   successfully on one large mountain, his courage vanquished\n     opposition: along the feet of that mountain I crept and hid:\n     their nests, their tents,\n52   I broke up; 200 of their warriors with weapons I destroyed;\n     their spoil in abundance like the young of sheep I carried off;\n53   their corpses like rubbish on the mountains I heaped up;\n     their relics in tangled hollows of the mountains I consumed;\n     their cities\n54   I overthrew, I demolished, in fire I burned: from the land\n     of Nummi to the land of Kirruri I came down; the tribute\n     of Kirruri\n55   of the territory of Zimizi, Zimira, Ulmanya, Adavas, Kargai,\n     Harmasai, horses,[15] (fish (?),\n56   oxen, horned sheep in numbers, copper, as their tribute I\n     received: an officer to guard boundaries[16] over them I placed.\n     While in the land of Kirruri\n57   they detained me, the fear of Assur my Lord overwhelmed\n     the lands of Gilzanai and Khubuskai; horses, silver\n58   gold, tin, copper, _kams_ of copper as their tribute they brought\n     to me. From the land of Kirruri I withdrew;\n59   to a territory close by the town Khulun in Gilhi[17] Bitani\n     I passed: the cities of Khatu, Khalaru, Nistun, Irbidi,\n60   Mitkie, Arzanie, Zila, Khalue, cities of Gilhi situated in the\n     environs of Uzie and Arue\n61   and Arardi powerful lands, I occupied: their soldiers in\n     numbers I slew; their spoil, their riches I carried off;\n62   their soldiers were discouraged; the summits projecting over\n     against the city of Nistun which were menacing like the\n     storms of heaven, I captured;\n63   into which no one among the Princes my sires had ever penetrated;\n     my soldiers like birds (of prey) rushed upon them;\n64   260 of their warriors by the sword I smote down; their\n     heads cut off in heaps I arranged; the rest of them like birds\n65   in a nest, in the rocks of the mountains nestled; their spoil,\n     their riches from the midst of the mountains I brought\n     down; cities which were in the midst\n66   of vast forests situated I overthrew, destroyed, burned in\n     fire; the rebellious soldiers fled from before my arms; they\n     came down; my yoke\n67   they received; impost tribute and a Viceroy I set over them.\n     Bubu son of Bubua son of the Prefect of Nistun\n68   in the city of Arbela I flayed; his skin I stretched in contempt\n     upon the wall. At that time an image of my person\n     I made; a history of my supremacy\n69   upon it I wrote, and (on) a mountain of the land of Ikin(?)\n     in the city of Assur-nasir-pal at the foot I erected (it). In\n     my own eponym in the month of July[18] and the 24th day\n     (probably B.C. 882).\n70   in honor of Assur and Istar the great gods my Lords, I\n     quitted the city of Nineveh: to cities situated below Nipur\n     and Pazate powerful countries\n71   I proceeded; Atkun, Nithu, Pilazi and 20 other cities in\n     their environs I captured; many of their soldiers I slew;\n72   their spoil, their riches I carried off; the cities I burned with\n     fire; the rebel soldiers fled from before my arms, submitted,\n73   and took my yoke; I left them in possession of their land.\n     From the cities below Nipur and Pazate I withdrew; the\n     Tigris I passed;\n74   to the land of Commagene I approached; the tribute of Commagene\n     and of the Moschi[19] in _kams_ of copper, sheep and\n     goats I received; while in Commagene\n75   I was stationed, they brought me intelligence that the city\n     Suri in Bit-Khalupe had revolted. The people of Hamath\n     had slain their governor\n76   Ahiyababa the son of Lamamana[20] they brought from Bit-Adini\n     and made him their King. By help of Assur and\n     Yav\n77   the great gods who aggrandize my royalty, chariots, (and)\n     an army, I collected: the banks of the Chaboras[21] I occupied;\n     in my passage tribute\n78   in abundance from Salman-haman-ilin of the city of Sadi-kannai\n     and of Il-yav of the city of Sunai,[22] silver, gold,\n79   tin, _kam_ of copper, vestments of wool, vestments of linen\n     I received. To Suri which is in Bit-Halupe I drew near;\n80   the fear of the approach of Assur my Lord overwhelmed\n     them; the great men and the multitudes of the city, for the\n     saving of their lives, coming up after me,[23]\n81   submitted to my yoke; some slain, some living, some tongueless\n     I made: Ahiyababa son of Lamamana\n82   whom from Bit-Adini they had fetched, I captured; in the\n     valor of my heart and the steadfastness of my soldiers I besieged\n     the city; the soldiers, rebels all,\n83   were taken prisoners; the nobles to the principal palace of\n     his land I caused to send; his silver, his gold, his treasure,\n     his riches, copper\n84   (?)tin, _kams, tabhani, hariati_ of copper, choice copper in\n     abundance, alabaster and iron-stone of large size\n85   the treasures of his harem, his daughters and the wives of\n     the rebels with their treasures, and the gods with their\n     treasures,\n86   precious stones of the land of ..., his swift chariot,\n     his horses, the harness, his chariot-yoke, trappings for\n     horses, coverings for men,\n87   vestments of wool, vestments of linen, handsome altars of\n     cedar, handsome ..., bowls of cedar-wood\n88   beautiful black coverings, beautiful purple coverings, carpets,\n     his oxen, his sheep, his abundant spoil, which like the\n     stars of heaven could not be reckoned,\n89   I carried off; Aziel as my lieutenant over them I placed; a\n     trophy along the length of the great gate I erected: the\n     rebellious nobles\n90   who had revolted against me and whose skins I had stripped\n     off, I made into a trophy: some in the middle of the pile\n     I left to decay; some on the top\n91   of the pile on stakes I impaled; some by the side of the pile\n     I placed in order on stakes; many within view of my land\n92   I flayed; their skins on the walls I arranged; of the officers\n     of the King's officer, rebels, the limbs I cut off;\n93   I brought Ahiyababa to Nineveh; I flayed[24] him and fastened\n     his skin to the wall; laws and edicts\n94   over Lakie I established. While I was staying in Suri the\n     tribute of the Princes of Lakie throughout the whole of\n     them,\n95   silver, gold, tin, copper, _kam_ of copper, oxen, sheep,\n     vestments\n     of wool and linen, as tribute\n96   and gift, I defined and imposed upon them. In those days,\n     the tribute of Khayani of the city of Hindanai, silver,\n97   gold, tin, copper, amu-stone, alabaster blocks, beautiful\n     black (and) lustrous coverings I received as tribute from\n     him. In those days an enlarged image\n98   of my Royalty I made; edicts and decrees upon it I wrote;\n     in the midst of his palace I put it up; of stone my tablets\n     I made;\n99   the decrees of my throne upon it I wrote; in the great gate\n     I fixed them, in the date of this year which takes its name\n     from me, in honor of Assur my Lord and Ninip who uplifts\n     my feet.[25]\n100  Whereas in the times of the Kings my fathers no man\n     of Suhi to Assyria had ever come, Il-bani Prince of Suhi\n     together with his soldiers\n101  (and) his son, silver, gold as his tribute to Nineveh in\n     abundance brought: in my own eponym[26] at the city of Nineveh\n     I stayed: news\n102  they brought me that men of the land of Assyria, (and)\n     Hulai the governor of their city which Shalmaneser King\n     of Assyria my predecessor\n103  to the city of Hasiluha had united, had revolted: Dandamusa[27]\n     a city of my dominion marched out to subdue\n     (them);\n104  in honor of Assur, the Sun-god and Yav, the gods in whom\n     I trust, my chariots and army I collected at the head of the\n     river Zupnat, the place of an image\n105  which Tiglath-Pileser and Tiglath-Adar, Kings of Assyria\n     my fathers had raised; an image of My Majesty I constructed\n     and put up with theirs.\n106  In those days I renewed the tribute of the land of Izala,\n     oxen, sheep, goats: to the land of Kasyari[28] I proceeded,\n     and to Kinabu\n107  the fortified city of the province of Hulai. I drew near;\n     with the impetuosity of my formidable attack I besieged and\n     took the town; 600 of their fighting men\n108  with (my) arms I destroyed; 3,000 of their captives I consigned\n     to the flames; as hostages I left not one of them alive;\n     Hulai\n109  the governor of their town I captured by (my) hand alive;\n     their corpses into piles I built; their boys and maidens I\n     dishonored;\n110  Hulai the governor of their city I flayed: his skin on the\n     walls of Damdamusa I placed in contempt; the city I overthrew\n     demolished, burned with fire;\n     in the city of Mariru within their territory I took; 50 warrior\n     fighting men by (my) weapons I destroyed; 200 of their captives\n     in the flame I burned;\n112  the soldiers of the land of Nirbi I slew in fight in the\n     desert; their spoil, their oxen, their sheep, I brought away;\n     Nirbu which is at the foot of mount Ukhira\n113  I boldly took; I then passed over to Tila their fortified city;\n     from Kinabu I withdrew; to Tila I drew near;\n114  a strong city with three forts facing each other: the soldiers\n     to their strong forts and numerous army trusted and\n     would not submit;\n115  my yoke they would not accept; (then,) with onset and\n     attack I besieged the city; their fighting men with my\n     weapons I destroyed; of their spoil,\n116  their riches, oxen and sheep, I made plunder; much booty\n     I burned with fire; many soldiers I captured alive;\n117  of some I chopped off the hands and feet; of others the\n     noses and ears I cut off; of many soldiers I destroyed the\n     eyes;[29]\n118  one pile of bodies while yet alive, and one of heads I reared\n     up on the heights within their town; their heads in the midst\n     I hoisted; their boys\n\n(_Continued on Column II._)\n\n[Footnote 1: Ninip was one of the great gods of the Assyrian Pantheon,\noften joined with Assur as one of the special deities invoked by the\nAssyrian kings at the opening of their inscriptions. His name is also\nwritten under the symbol used for iron (\"parzii\"). Thus in later times the\nplanets were connected with special metals.]\n\n[Footnote 2: A goddess, called also Nuha, and the mother of Nebo as well\nas of Ninip. Fox Talbot (Gloss. 158) compares \"nu (= 'al') kimmut\" with\nthe \"al-gum\" of Prov. xxx. 31, i.e., \"irresistible.\"]\n\n[Footnote 3: Planets. Or, \"warrior among spirits.\" I mention this\nrendering as the suggestion of Mr. G. Smith, though I prefer that given\nabove.]\n\n[Footnote 4: Literally, \"horn.\" Cf. Job xvi. 15.]\n\n[Footnote 5: Tigallu. Menant renders this sentence \"La massue pour regner\nsur les villes.\"]\n\n[Footnote 6: Cf. Ps. xxiv. 8.]\n\n[Footnote 7: Cf. Ps. xcv. 4; civ. 6; cvii. 35.]\n\n[Footnote 8: Probably the Dagon of Scripture.]\n\n[Footnote 9: Compare the boast in Isaiah xxxvii. 24, \"I cut down the tall\ncedars.\"]\n\n[Footnote 10: Goings. Cf. Ps. xl. 2, \"He hath established my goings.\"]\n\n[Footnote 11: Mouth.]\n\n[Footnote 12: The god Yav may be the Yaveh of the Moabite stone.]\n\n[Footnote 13: Or, shade. This may refer to the eclipse of July 13, 885\nB.C.]\n\n[Footnote 14: A federation of States north and northeast of Assyria at the\nhead of the Euphrates. In Tig. iv. 7, 33 of their kings are mentioned.]\n\n[Footnote 15: Literally, \"animals of the East.\" This looks as if the\nAssyrians obtained the horse from some Eastern land.]\n\n[Footnote 16: Or, a viceroy.]\n\n[Footnote 17: A mountainous country near the upper Tigris, possibly\nKurdistan.]\n\n[Footnote 18: The Hebrew month Ab.]\n\n[Footnote 19: In the text, \"Kummuhi\" and \"Muski.\"]\n\n[Footnote 20: Dr. Hincks was of opinion that Lamaman meant \"nobody\"; and\nthat \"Son of Lamaman\" was a delicate way of indicating a man was of low\norigin.  Norr. Dict., p. 690.]\n\n[Footnote 21: Assyrian, \"Khabur.\" This may be the Chebar mentioned in the\nProphet Ezekiel. Schultens, however (in his Geogr.), mentions another\nChaboras which flows into the Tigris.]\n\n[Footnote 22: In the north of Mesopotamia.]\n\n[Footnote 23: Literally, to my back.]\n\n[Footnote 24: Compare 2 Mace. vii. 7 for a somewhat similar proceeding.\nThe custom may also be alluded to in Mic. iii. 3.]\n\n[Footnote 25: Compare Ps. lxxiv. 3, \"Lift up thy feet,\" etc.]\n\n[Footnote 26: About 882 B.C.]\n\n[Footnote 27: Near the modern Diarbekir, on the road to the sources of the\nSupnat.]\n\n[Footnote 28: In Armenia near the sources of the Tigris.]\n\n[Footnote 29: Thus in 2 Kings xxv. 7 we read that the Chaldees \"put out\nthe eyes of Zedekiah.\" Samson (Judges xvi. 21) was similarly treated. And\nthe custom may be alluded to in Num. xvi. 14. It may be well to compare\nthe treatment of children as recorded in Joshua xi. 14 with what we read\nin line 118. Horrible and ferocious as was the treatment of the conquered\nby the Israelites, they at least on that occasion were content with\nenslaving the children.]\n\n\n\nCOLUMN II\n\n\n1    and their maidens I dishonored, the city I overthrew, razed\n     and burned with fire,\n     In those days the cities of the land of Nirbi\n2    (and) their strong fortresses, I overthrew, demolished,\n     burned with fire: from Nirbi I withdrew and to the city\n     Tuskha\n3    I approached; the city of Tuskha I again occupied; its\n     old fort I threw down: its place I prepared, its dimensions\n     I took; a new castle\n4    from its foundation to its roof I built, I completed, I reared:\n     a palace for the residence of My Royalty with doors of _iki_\n     wood I made;\n5    a palace of brick from its foundations to its roof I made, I\n     completed: a complete image of my person of polished\n     stone I made; the history\n6    of my surpassing nation and an account of my conquests\n     which in the country of Nairi I had accomplished I wrote\n     upon it; in the city of Tuskha\n7    I raised it; on suitable stone I wrote and upon the wall I\n     fixed it; (then) the men of Assyria, those who from the privation\n     of food to various countries\n8    And to Rurie had gone up, to Tuskha I brought back and\n     settled there: that city to myself\n9    I took; the wheats and barleys of Nirbi I accumulated in\n     it; the populace of Nirbi who before my arms had fled,\n10   returned and accepted my yoke; of their towns, their Viceroys,\n     their many convenient houses I took possession; impost\n     and tribute, horses,\n11   horses for the yoke, fish, oxen, sheep, goats in addition to\n     what I had before settled, I imposed upon them; their\n     youths as hostages\n12   I took. While I was staying in Tuskha, I received the\n     tribute of Ammibaal son of Zamani, of Anhiti of the land\n     of Rurie\n13   of Labduri son of Dubuzi of the land of Nirdun and the\n     tribute of the land of Urumi-sa Bitani, of the Princes of\n     the land of Nairi,\n14   chariots, horses, horses for the yoke, tin, silver, gold, _kam_\n     of copper, oxen, sheep, goats.\n15   Over the land of Nairi I established a viceroy: (but) on\n     my return the land of Nairi, and Nirbu which is in\n16   the land of Kasyari, revolted; nine of their cities leagued\n     themselves with Ispilipri one of their fortified towns and\n     to a mountain difficult of access\n17   they trusted; but the heights of the hill I besieged and\n     took; in the midst of the strong mountain their fighting\n     men I slew; their corpses like rubbish on the hills\n18   I piled up; their common people in the tangled hollows of\n     the mountains I consumed; their spoil, their property I\n     carried off; the heads of their soldiers\n19   I cut off; a pile (of them) in the highest part of the city I\n     built; their boys and maidens I dishonored; to the environs\n     of the city Buliyani\n20   I passed; the banks of the river Lukia[1] I took possession\n     of; in my passage I occupied the towns of the land of\n     Kirhi hard by; many of their warriors\n21   I slew; their spoil I spoiled; their cities with fire I burned:\n     to the city of Ardupati I went. In those days the tribute\n22   of Ahiramu son of Yahiru of the land of Nilaai son of Bahiani\n     of the land of the Hittites[2] and of the Princes of the\n     land of Hanirabi, silver, gold,\n23   tin, _kam_ of copper, oxen, sheep, horses, as their tribute I\n     received; in the eponym of Assuridin[3] they brought me\n     intelligence that\n24   Zab-yav Prince of the land of Dagara had revolted. The\n     land of Zamua throughout its whole extent he boldly\n     seized; near the city of Babite\n25   they constructed a fort; for combat and battle they\n     marched forth: in the service of Assur, the great god my\n     Lord and the great Merodach\n26   going before me,[4] by the powerful aid which the Lord\n     Assur extended to my people, my servants and my soldiers\n     I called together; to the vicinity\n27   of Babite I marched: the soldiers to the valor of their army\n     trusted and gave battle: but in the mighty force of the\n     great Merodach going before me\n28   I engaged in battle with them; I effected their overthrow:\n     I broke them down; 1,460 of their warriors in the environs\n29   I slew; Uzie, Birata, and Lagalaga, their strong towns,\n     with 100 towns within their territory I captured;\n30   their spoil, their youths, their oxen, and sheep I carried\n     off; Zab-yav for the preservation of his life, a rugged\n     mountain\n31   ascended; 1,200 of their soldiers I carried off; from the\n     land of Dagara I withdrew; to the city of Bara I approached;\n     the city of Bara\n32   I captured; 320 of their soldiers by my weapons I destroyed;\n     their oxen, sheep, and spoil in abundance I removed;\n33   300 of their soldiers I took off; on Tasritu[5] 15th from the\n     town Kalzi I withdrew, and came to the environs of Babite;\n34   from Babite I withdrew; to the land of Nizir which they\n     call L\u00falu-Kinaba I drew near; the city Bunasi one of their\n     fortified cities\n35   belonging to Musazina and 20 cities of their environs I\n     captured; the soldiers were discouraged; they took possession\n     of a mountain difficult of access; I, Assur-nasir-pal\n     impetuously after them\n36   like birds swooped down; their corpses lay thick on the\n     hills of Nizir; 326 of their warriors I smote down; his\n     horses I exacted of him,\n37   their common people in the tangled hollows I consumed;\n     seven cities in Nizir, which were of their duly appointed\n     fortresses I captured; their soldiers\n38   I slew; their spoil, their riches, their oxen, their sheep I\n     carried off; the cities themselves I burned; to these my\n     tents I returned to halt;\n39   from those same tents I departed; to cities of the land of\n     Nizir whose place no one had ever seen I marched; the city\n     of Larbusa\n40   the fortified city of Kirtiara and 8 cities of their territory\n     I captured; the soldiers lost heart and took to a steep\n     mountain, a mountain (which) like sharp iron stakes\n41   rose high upward; as for his soldiers, I ascended after them;\n     in the midst of the mountain I scattered their corpses; 172\n     of their men I slew; soldiers\n42   in numbers in the hollows of the mountain I hunted down;\n     their spoil, their cattle, their sheep, I took away; their\n     cities with fire\n43   I burned; their heads on the high places of the mountain\n     I lifted up;[6] their boys and maidens I dishonored; to the\n     tents aforesaid I returned to halt;\n44   from those same tents I withdrew; 150 cities of the territory\n     of Larbusai, Durlulumai, Bunisai and Barai I captured;\n45   their fighting men I slew; their spoil I spoiled; the city of\n     Hasabtal I razed (and) burned with fire; 50 soldiers of\n     Barai I slew in battle on the plain.\n46   In those days the Princes of the entire land of Zamua were\n     overwhelmed by the dread of the advance of Assur my\n     Lord and submitted to my yoke; horses, silver, gold,\n47   I received; the entire land under a Prefect I placed; horses,\n     silver, gold, wheat, barley, submission, I imposed upon\n     them\n48   from the city of Tuklat-assur-azbat I withdrew; the land\n     of Nispi accepted my yoke; I went down all night; to cities\n     of remote site in the midst of Nispi\n49   which Zab-yav had established as his stronghold I went,\n     took the city of Birutu and consigned it to the flames.\n     In the eponym of Damiktiya-tuklat, when I was stationed\n     at Nineveh, they brough me news[7]\n50   that Amaka, and Arastua withheld the tribute and vassalage\n     due to Assur my Lord. In honor of Assur mighty\n     Lord and Merodach the great going before me,\n51   on the first of May[8] I prepared for the third time an\n     expedition against Zamua: my fighting men[9] before the\n     many chariots I did not consider: from Kalzi I withdrew;\n     the lower Zab\n52   I passed; to the vicinity of Babite I proceeded; the river\n     Radanu at the foot of the mountains of Zima, my birthplace,\n     I approached; oxen,\n53   sheep, goats, as the tribute of Dagara I received: near\n     Zimaki I added my strong chariots and battering rams as\n     chief of warlike implements to my magazines; by night\n54   and daybreak I went down; the Turnat in rafts I crossed;\n     to Amali the strong city of Arastu I approached;\n55   with vigorous assault the city I besieged and took; 800\n     of their fighting men I destroyed by my weapons; I filled\n     the streets of their city with their corpses;\n56   their many houses I burned; many soldiers I took alive;\n     their spoil in abundance I carried off; the city I overthrew\n     razed and burnt with fire; the city Khudun\n57   and 20 cities in its environs I took; their soldiers I slew;\n     their booty in cattle and sheep I carried off; their cities I\n     overthrew razed and burned; their boys\n58   their maidens I dishonored; the city of Kisirtu a fortified\n     city of Zabini with 10 neighboring cities I took; their soldiers\n     I slew; their spoil\n59   I carried off; the cities of Barai and Kirtiara, Bunisai together\n     with the province of Khasmar I overthrew razed and\n     burned with fire;\n60   I reduced the boundaries to a heap, and then from the\n     cities of Arastua I withdrew: to the neighborhood of the\n     territory of Laara and Bidirgi, rugged land, which for the\n     passage\n61   of chariots and an army was not adapted, I passed; to the\n     royal city Zamri of Amika of Zamua I drew near; Amika\n     from before the mighty prowess of my formidable attack\n62   fled in fear and took refuge on a hill difficult of access: I\n     brought forth the treasures of his palace and his chariot;\n     from Zamri I withdrew and passed the river Lallu and to\n     the mountains of Etini,\n63   difficult ground, unfit for the passage of chariots and\n     armies, whither none of the Princes my sires had ever penetrated;\n     I marched in pursuit of his army on the mountains\n     of Etini:\n64   the hill I ascended: his treasure, his riches, vessels of copper,\n     abundance of copper, _kam_ of copper, bowls of copper,\n     pitchers of copper, the treasures of his palace and of his\n     storehouses,\n65   from within the mountains I took away to my camp and\n     made a halt: by the aid of Assur and the Sun-god, the gods\n     in whom I trust, from that camp I withdrew and proceeded\n     on my march;\n66   the river Edir I passed on the confines of Soua and Elaniu,\n     powerful lands; their soldiers I slew in numbers; their\n     treasure, their riches, _am_[10] of copper,\n67   _kam_ of copper, _sapli_ and _namziete_ of copper,\n     vessels of copper\n     in abundance, _p\u00e1sur_ wood, gold and _ahzi_, their oxen,\n     sheep, riches,\n68   his abundant spoil, from below the mountains of Elani, his\n     horses, I exacted from him: Amika for the saving of his\n     life to the land of Sabue went up;\n69   the cities Z\u00e1mru, Arazitku, Amaru, Parsindu, Eritu, Zuritu\n     his fortified city, with 150 cities\n70   of his territory I overthrew, razed, burned; the boundary\n     I reduced to a heap.\n     While in the vicinity of Parsindi I was stationed, the warlike\n     engines of the tribe of Kallabu\n71   came forth against the place; 150 of the fighting men of\n     Amika I slew in the plain; their heads I cut off and put\n     them up on the heights of his palace;\n72   200 of his soldiers taken by (my) hands alive I left to rot\n     on the wall of his palace:[11] from Zamri the battering-rams\n     and ... my banners I made ready;\n73   to the fortress Ata, of Arzizai, whither none of the Kings\n     my sires had ever penetrated I marched: the cities of Arzizu,\n     and Arzindu\n74   his fortified city, with ten cities situated in their environs\n     in the midst of Nispi a rugged country, I captured; their\n     soldiers I slew the cities I overthrew razed and burned with\n     fire:\n75   to those my tents I returned. In those days I received copper,\n     _tabbili_ of copper, _kanmate_ of copper, and _sariete_\n     as the tribute of the land of Siparmina, such as women\n76   collect: from the city of Zamri I withdrew; to Lara, (the\n     rugged hill-country, unfitted for the passage of chariots and\n     armies, with instruments [axes] of iron I cut through and\n77   with rollers of metal I beat down) with the chariots and\n     troops I brought over to the city of Tiglath-assur-azbat in\n     the land of Lulu--the city of Arakdi they call it--I went\n     down;\n78   the Kings of Zamue, the whole of them, from before the\n     impetuosity of my servants and the greatness of my power\n     drew back and accepted my yoke; tribute of silver, gold,\n     tin,\n79   copper, _kam_ of copper, vestments of wool, horses, oxen,\n     sheep, goats, in addition to what I had before settled, I imposed\n     upon them; a Viceroy\n80   in Kalach I created. While in the land of Zamue I was\n     stationed the cities Khudunai, Khartisai, Khutiskai Kirzanai\n81   were overwhelmed by fear of the advance of Assur my\n     Lord; impost, tribute, silver, gold, horses, vestments of\n     wool, oxen, sheep, goats, they brought to me; the rebel\n     soldiers\n82   fled from before my arms; they fled to the mountains; I\n     marched after them; within confines of the land of Aziru\n     they settled and got ready the city of Mizu as their strong\n     place;\n83   the land of Aziru I overthrew and destroyed; from Zimaki\n     as far as the Turnat I scattered their corpses; 500 of their\n     fighting men I destroyed;\n84   their spoil in abundance I carried off.\n     In those days in the land of Samua, (in which is) the\n     city of Atlila which Zibir King of Kardunias had taken,\n     devastated,\n85   and reduced to a heap of ruins, I Assur-nasir-pal King of\n     Assyria took, after laying siege to its castle a second time;\n     the palace as a residence for My Majesty I therein strengthened,\n     made princely and enlarged beyond what of old was\n     planned;\n86   the wheat and barleys of the land of Kalibi I accumulated\n     therein; I gave it the name of Dur-Assur.\n     On the first of May in the eponym of Sanmapakid[12] I\n     collected my chariots and soldiers\n87   the Tigris I crossed; to the land of Commagene I passed\n     on; I inaugurated a palace in the city of Tiluli; the tribute\n     due from Commagene I received; from Commagene I\n     withdrew;\n88   I passed on to the land of the Istarat;[13] in the city of Kibaki\n     I halted; from Kibaki I received oxen, sheep, goats,\n     and copper; from Kibaki I withdrew;\n89   to the city of Mattyati I drew nigh; I took possession of\n     the land of Yatu with the town Kapranisa; 2,800 of their\n     fighting men I smote down with my weapons; their spoil\n     in abundance I carried off;\n90   the rebels who had fled from before my arms now accepted\n     my yoke; of their cities I left them in possession; tribute\n     impost and an officer[14] over them I set;\n91   an image of my person I made; collected laws I wrote upon\n     it and in the city of Mattiyati I placed it; from Mattiyati I\n     withdrew; at the city of Zazabuka\n92   I halted; the tribute of Calach in oxen, sheep, goats and\n     various copper articles I received; from Zazabuka I withdrew;\n93   at the city of Irzia I made a halt; that city I burned; but\n     received there the tributes due from Zura in oxen, sheep,\n     goats and _kam_ copper:\n94   from Izria I withdrew; in the land of Kasyari I halted;\n     Madara (and) Anzi two cities of the territory I captured\n     and slew their soldiers;\n95   their spoil I carried off; the cities I burned with fire; six\n     lakes I crossed over in Kasyari, a rugged highland for the\n     passage of chariots and an army\n96   unsuited; (the hills with instruments of iron I cut through\n     [and] with rollers of metal I beat down;) the chariots and\n     army I brought over. In a city of Assur[15] on the sandy\n     side which is in Kasyari,\n97   oxen, sheep, goats _kam_ and _gurpisi_ of copper I received;\n     by the land of Kasyari I proceeded; a second time to the\n     land of Nairi I went down; at the city of Sigisa\n98   I made a halt; from Sigisa I withdrew; to Madara the\n     fortified city of Labduri the son of Dubisi I drew near, a\n     city extremely strong with four impregnable castles;\n99   the city I besieged; they quailed before my mighty\n     prowess; I received, for the preservation of their lives,\n     their treasures, their riches, their sons, by tale; I imposed\n     upon them\n100  tribute and duties; an officer[16] I appointed over them; the\n     city I demolished, razed, and reduced to a heap of ruins;\n     from Madara I withdrew; to Tuskha\n101  I passed over; a palace in Tuskha I dedicated; the tribute\n     of the land of Nirdun, horses, yoke-horses, fish, _kam_ of\n     copper, _gurpisi_ of copper, oxen, sheep,\n102  goats, in Tuskha I received; 60 cities and strong castles\n     below Kasyari, belonging to Labduri son of Dubuzi\n     I overthrew razed and converted to a heap of ruins.\n103  In the service of Assur my Lord from Tuskha I withdrew.\n     The powerful chariots and battering-rams I put\n     up in my stores; on rafts\n104  I passed the Tigris; all night I descended; to Pitura a\n     strong town of Dirrai I drew near--a very strong city--\n105  two forts facing each other, whose castle like the\n     summit of a mountain stood up: by the mighty hands of\n     Assur my Lord and the impetuosity of my army and my\n     formidable attack\n106  I gave them battle; on two days before sunrise like Yav\n     the inundator I rushed upon them; destruction upon them\n     I rained with the might[17]\n107  and prowess of my warriors; like the rush of birds coming\n     upon them, the city I captured; 800 of their soldiers by\n     my arms I destroyed; their heads\n108  I cut off; many soldiers I captured in hand alive; their\n     populace in the flames I burned; their spoil I carried off\n     in abundance; a trophy of the living and of heads\n109  about his great gate I built;[18] 700 soldiers I there impaled\n     on stakes;[19] the city I overthrew, razed, and reduced to\n     a heap of ruins all round; their boys,\n110  their maidens, I dishonored; the city of Kukunu[20] facing\n     the mountains of Matni I captured; 700 of their fighting\n     men I smote down with my weapons;\n111  their spoil in abundance I carried off; 50 cities of Dira I\n     occupied; their soldiers I slew; I plundered them; 50 soldiers\n     I took alive; the cities I overthrew\n112  razed and burned; the approach of my Royalty overcame\n     them; from Pitura I withdrew, and went down to Arbaki\n     in Gilhi-Bitani;\n113  they quailed before the approach of my Majesty, and deserted\n     their towns and strong places: for the saving of\n     their lives they went up to Matni a land of strength\n114  I went after them in pursuit; 1,000 of their warriors I left\n     in the rugged hills; their corpses on a hill I piled up;\n     with their bodies the tangled hollows\n115  of the mountains I filled; I captured 200 soldiers and cut\n     off their hands; their spoil I carried away; their oxen,\n     their sheep\n116  without number, I took away; Iyaya, Salaniba, strong\n     cities of Arbaki I occupied; the soldiers I slew; their spoil\n     I carried off\n117  250 towns surrounded with strong walls in the land of\n     Nairi I overthrew demolished and reduced to heaps and\n     ruins; the trees of their land I cut down; the wheat\n118  and barley in Tuskha I kept. Ammiba'al the son of\n     Zamani had been betrayed and slain by his nobles.[21] To\n     revenge Ammiba'al\n119  I marched; from before the vehemence of my arms and\n     the greatness of my Royalty\n120  they drew back: his swift chariots, trappings for men and\n     horses one hundred in number,\n121  horses, harness, his yokes, tribute of silver and gold with\n     100 talents\n122  in tin, 100 talents in copper, 300 talents in _annui_, 100 _kam_\n     of copper, 3,000 _kappi_ of copper, bowls of copper, vessels\n     of copper,\n123  1,000 vestments of wool, _nui_ wood, _eru_ wood, _zalmalli_\n     wood, horns, choice gold,\n124  the treasures of his palace, 2,000 oxen, 5,000 sheep, his\n     wife, with large donations from her; the daughters\n125  of his chiefs with large donations from them I received.\n     I, Assur-nasir-pal, great King, mighty King, King of legions,\n     King of Assyria,\n126  son of Tuklat-Adar great and mighty King, King of\n     legions, King of Assyria, noble warrior, in the strength of\n     Assur his Lord walked, and whose equal among the\n     Kings\n127  of the four regions exists not;[22] a King who from beyond\n     the Tigris up to Lebanon and the Great Sea\n128  hath subjugated the land of Laki in its entirety, the land\n     of Zuhi with the city of Ripaki: from the sources of\n     the Ani\n129  (and) the Zupnat to the land bordering on Sabitan has he\n     held in hand: the territory of Kirrouri with Kilzani on the\n     other side the Lower Zab\n130  to Tul-Bari which is beyond the country of the Zab; beyond\n     the city of Tul-sa-Zabdani, Hirimu, Harute, the land\n     of Birate\n131  and of Kardunias I annexed to the borders of my realm\n     and on the broad territory of Nairi I laid fresh tribute.\n     The city of Calach I took anew; the old mound\n132  I threw down; to the top of the water I brought it; 120\n     hand-breadths in depth I made it good; a temple to Ninip\n     my Lord I therein founded; when\n133  an image of Ninip himself which had not been made before,\n     in the reverence of my heart for his great mighty god-ship,\n     of mountain stone and brilliant gold I caused to make\n     in its completeness;\n134  for my great divinity in the city of Calach I accounted\n     him: his festivals in the months of January and September[23]\n     I established: Bit-kursi which was unoccupied I\n     closed:\n135  an altar to Ninip my Lord I therein consecrated: a temple\n     for Beltis, Sin, and Gulanu, Hea-Manna[24] and Yav\n     great ruler of heaven and earth I founded.\n\n[Footnote 1: Probably the Lycus or upper Zab.]\n\n[Footnote 2: The term \"Hittites\" is used in a large sense, as the\nequivalent of \"Syrians,\" including the northern parts of Palestine.]\n\n[Footnote 3: About 881 B.C.]\n\n[Footnote 4: A scriptural phrase of frequent occurrence.]\n\n[Footnote 5: Corresponding to the Jewish month Tisri, and to part of our\nSeptember, called in Accadian \"the Holy Altar.\"]\n\n[Footnote 6: Cf. Gen. xi. 19, \"Yet within three days shall Pharaoh lift up\nthy head from off thee.\"]\n\n[Footnote 7: About 880 B.C.]\n\n[Footnote 8: The Hebrew Sivan.]\n\n[Footnote 9: I.e., in comparison with.]\n\n[Footnote 10: \"Am\" may be the name of some weight, or figure; v. Norr.\nAssyr. Dict., pp. 127 and 720.]\n\n[Footnote 11: Menant renders, \"j'ai fait etouffer _dans_ le mur.\"]\n\n[Footnote 12: About 879 B.C.]\n\n[Footnote 13: Goddesses.]\n\n[Footnote 14: Urasi.]\n\n[Footnote 15: Or, \"Assur-sidi-huli\" may be taken as the name of the town.]\n\n[Footnote 16: \"Urasi\"(?).]\n\n[Footnote 17: Compare a similar expression, Job xx. 23, \"God shall rain\n(his fury) upon him while he is eating.\"]\n\n[Footnote 18: Cf. 2 Kings x. 8, \"Lay ye them (the heads) in two heaps in\nthe entering in of the gate.\"]\n\n[Footnote 19: Or, crosses.]\n\n[Footnote 20: On the upper Tigris.]\n\n[Footnote 21: I follow Dr. Oppert in the rendering of this obscure\npassage. Compare with Ammiba'al the name of the father of Bathsheba, which\nlike many other proper names is indicative of the close relations between\nAssyria, Phoenicia, Syria, and Judea.]\n\n[Footnote 22: This frequently recurring expression refers to the four\nraces of Syria.]\n\n[Footnote 23: \"Tabita\" (Heb. \"Tebeth\") and \"Tasritu\" (Heb. \"Tisri\"). It\nshould be remarked that after the captivity the names of the months were\nexchanged for the Chaldean; and the old Hebrew names, such as \"Abib\"\n(Exod. xiii. 4), \"Zif\" (1 Kings vi. 37), \"Ethanim\" (ib. viii. 2), \"Bul\"\n(ib. vi. 38), and the titles first, second, third month, etc., were\ndropped.]\n\n[Footnote 24: This name has also been read as \"Nisroch-Salmon.\"]\n\n\n\nCOLUMN III\n\n\nl    On the 22d day of the third month, May,[1] in the eponym\n     of Dagan-bel-ussur,[2] withdrew from Calach; I passed the\n     Tigris at its nearer bank\n2    and received a large tribute; at Tabite I made a halt; on the\n     6th day of the fourth month, June,[3] I withdrew from\n     Tabite and skirted the banks of Kharmis;\n3    at the town of Magarizi I made a halt; withdrew from it\n     and passed along by the banks of the Chaboras and halted\n     at Sadikanni;\n4    the tribute due from Sadikanni, silver, gold, tin, _kam_ of\n     copper, oxen, sheep, I received and quitted the place.\n5    At the city of Katni I made a halt; the tribute of Sunaya\n     I received, and from Katni withdrew;\n6    at Dar-Kumlimi[4] halted; withdrew from it and halted at\n     Bit-Halupe, whose tribute\n7    of silver, gold, tin, _kam_ of copper, vestments of wool and\n     linen, oxen and sheep I received, and withdrew from it;\n8    at the city of Zirki I made a halt; the tribute of Zirki,\n     silver, gold, tin, oxen,\n9    sheep, I received; withdrew from Zirki; halted at Zupri,\n     whose tribute\n10   of silver, gold, tin, _kami_, oxen, sheep, I received; withdrew\n     from Zupri and halted at Nagarabani,\n11   whose tribute in silver, gold, tin, _kami_, oxen, sheep, I\n     received and withdrew from it;\n12   near Khindani, situated on the nearer banks of the Euphrates\n     I halted;\n13   the tribute of Khindani, silver, gold, tin, _kami_, oxen, sheep,\n     I received. From Khindani\n14   I withdrew; at the mountains over against the Euphrates[5]\n     I halted; I withdrew from those mountains and halted at\n     Bit-Sab\u00e1ya near the town of Haridi\n15   situate on the nearer bank of the Euphrates. From Bit-Sab\u00e1ya\n     I withdrew; at the commencement of the town of\n     Anat[6]\n16   I made a halt. Anat is situated in the midst of the Euphrates.\n     From Anat I withdrew. The city of Zuru the\n     fortified city of\n17   Sadudu of the land of Zuhi I besieged: to the numerous\n     warriors of the spacious land of the Kassi he trusted and\n     to make war and battle to my presence advanced;\nl8   the city I besieged; two days I was engaged in fighting; I\n     made good an entrance: (then) through fear[7] of my\n     mighty arms Sadudu and his soldiers\n19   for the preservation of his life, into the Euphrates threw\n     himself: I took the city; 50 _bit-hallu_[8] and their soldiers\n     in the service of Nabu-bal-idin King of Kardunias;\n20   Zabdanu his brother with 300 of his soldiers and Bel-bal-idin\n     who marched at the head of their armies I captured,\n     together with them\n21   many soldiers I smote down with my weapons; silver, gold,\n     tin, precious stone of the mountains,[9] the treasure of his\n     palace,\n22   chariots, horses trained to the yoke, trappings for men and\n     horses, the women of his palace, his spoil,\n23   in abundance I carried off; the city I pulled down and razed;\n     ordinances and edicts I imposed on Zuhi; the fear of my\n     dominion to Kardunias reached;\n24   the greatness of my arms overwhelmed Chald\u00e6a;[10] on the\n     countries of the banks of the Euphrates my impetuous\n     soldiers I sent forth; an image\n25   of my person I made; decrees and edicts upon it I inscribed;\n     in Zuri I put it up, I Assur-nasir-pal, a King who\n     has enforced his laws\n26   (and) decrees and who to the sword hath directed his face\n     to conquests and alliances hath raised his heart. While\n     I was stationed at Calach\n27   they brought me news that the population of Laqai and\n     Khindanu of the whole land of Zukhi had revolted and\n     crossed the Euphrates\n28   on the eighteenth of May[11] I withdrew from Calach; passed\n     the Tigris, took the desert to Z\u00fari\n29   by Bit-Halup\u00ed I approached in ships belonging to me which\n     I had taken at Z\u00fari: I took my way to the sources of the\n     Euphrates;\n30   the narrows of the Euphrates I descended, the cities of\n     Khintiel and Aziel in the land of Laqai I took; their soldiers\n     I slew; their spoil\n31   I carried off; the cities I overthrew, razed, burned with\n     fire. In my expedition marching westward of the banks of\n     the Chaboras to\n32   the city Zibate of Zuhi, cities on the other side of the\n     Euphrates in the land of Laqai I overthrew, devastated and\n     burned with fire; their crops I seized 460 soldiers\n33   their fighting men by (my) weapons I destroyed; I took\n     20 alive and impaled them on stakes;[12] on ships which I\n     had built--\n34   in 20 ships which were drawn up on the sand at Haridi\n     I crossed the Euphrates. The land of Zuhaya and Laqai\n35   and the city of Khindanai[13] to the power of their chariots\n     armies and hands trusted and summoned 6,000 of their\n     soldiers to engage in fight and battle.\n36   They came to close quarters; I fought with them; I\n     effected their overthrow; I destroyed their chariots 6,500\n     of their warriors I smote down by my weapons; the remainder\n37   in starvation in the desert of the Euphrates I shut up.\n     From Haridi in Zukhi to Kipina and the cities of Khin-danai[13]\n38   in Laqai on the other side I occupied; their fighting men\n     I slew; the city I overthrew razed and burned. Aziel of\n     Laqai\n39   trusted to his forces and took possession of the heights\n     of Kipina; I gave them battle; at the city of Kipina I\n     effected his overthrow; 1,000 of his warriors I slew;\n40   his chariots I destroyed; spoil I carried off in plenty;\n     their gods I took away; for the preservation of his life he\n     took refuge on a rugged hill of Bizuru at the sources of\n     the Euphrates;\n41   for two days I descended the river in pursuit: the relics\n     of his army with my weapons I destroyed; their hiding\n     place by the hills on the Euphrates I broke up;\n42   to the cities of Dumite and Azm\u00fa belonging to the son of\n     Adini[14] I went down after him; his spoil, his oxen, his\n     sheep,\n43   which like the stars of heaven were without number I\n     carried off.\n     In those days Ila of Laqai, his swift chariots and 500\n     soldiers\n44   to my land of Assyria I transported; Dumutu and Azmu\n     I captured, overthrew, razed and burned; in the narrows of\n     the Euphrates I turned aside in my course and\n45   I outflanked Aziel, who fled before my mighty power to\n     save his life. Ila; the Prince of Laqai, his army his chariots,\n     his harness,\n46   I carried off and took to my city of Assur: Khimtiel of\n     Laqai I made prisoner in his own city. Through the might\n     of Assur my Lord, (and) in the presence of my mighty\n     arms and the formidable attack\n47   of my powerful forces he was afraid, and I received the\n     treasures of his palaces, silver, gold, tin, copper, _kam_ of\n     copper, vestments of wool, his abundant spoil; and tribute\n48   and impost in addition to what I had previously fixed I laid\n     upon them; in those days I slew 50 buffaloes in the neighborhood\n     of the nearer side of the Euphrates: eight buffaloes\n     I caught alive;\n49   I killed 20 eagles, and captured others alive: I founded two\n     cities on the Euphrates; one on the farther bank\n50   of the Euphrates which I named Dur-Assur-nasir-pal; one\n     on the nearer bank which I named Nibarti-Assur. On the\n     20th of May[16] I withdrew from Calach;\n51   I crossed the Tigris; to the land of Bit-Adini I went; to\n     their strong city of Katrabi I approached, a city exceedingly\n     strong, like a storm rushing from heaven,[17]\n52   the soldiers confided to their numerous troops, and would\n     not submit and accept my yoke: in honor of Assur the great\n     Lord, my Lord, and the god the great protector going before\n     me, I besieged the city\n53   by the warlike engines[18] on foot and strong, the city I\n     captured; many of their soldiers I slew; 800 of their fighting\n     men I dispersed; their spoil and property I carried off,\n     2,400 of their warriors\n54   I transported away and detained them at Calach; the city\n     I overthrew razed and burnt; the fear of the approach of\n     Assur my Lord over Bit-Adini I made good.\n55   In those days the tribute of Ahuni son of Adini of Habini,\n     of the city of Tul-Abnai,[19] silver, gold, tin,[20] copper,\n     vestments of wool and linen, wood for bridges,\n56   cedar wood, the treasures of his palace I received; their\n     hostages I took, _rimutu_[21] I imposed upon them.\n     In the month April[22] and on the eighth day I quitted\n     Calach; the Tigris\n57   I passed; to Carchemish[23] in Syria I directed my steps; to\n     Bit-Bakhiani I approached; the tribute due from the son[24]\n     of Bakhiani, swift chariots, horses, silver,\n58   gold, tin, copper, _kami_ of copper, I received; the chariots\n     and warlike engines of the officer of the son of Bakhiani I\n     added to my magazines;\n59   I menaced the land of Anili: the tribute of Hu-immi of\n     Nilaya, swift war chariots, horses, silver, gold, tin,[25]\n     copper,\n60   _kami_ of copper, oxen, sheep, horses, I received; the\n     chariots and warlike instruments of the officer I added to my\n     magazines. From Anili I withdrew; to Bit-Adini I approached;\n61   the tribute of Ahuni son of Adini, silver, gold, tin,[5] copper,\n     wood of _ereru_ and _rabaz_, horns, _sai_-wood, horns[26]\n62   of thrones horns of silver, and gold, _sari_, bracelets of gold,\n     _sahri_ fastenings for covers of gold, scabbards of gold, oxen,\n     sheep, goats as his tribute I received;\n63   the chariots and warlike engines of the officer of Ahuni I\n     added to my magazines. In those days I received the tribute\n     of Habini of Tul-Abnai, four maneh of silver and 400\n     sheep;\n64   ten maneh of silver for his first year as tribute I imposed\n     upon him: from Bit-Adini I withdrew; the Euphrates, in a\n     difficult part of it, I crossed in ships of hardened skins:\n65   I approached the land of Carchemish: the tribute of Sangara\n     King of Syria, twenty talents of silver, _sahri_ gold, bracelets\n     of gold, scabbards of gold, 100 talents\n66   of copper, 250 talents of annui _kami, harlate, nirmakate\n     kibil_[27] of copper, the extensive furniture of his palace,\n67   of incomprehensible perfection[28] different kinds of woods,[29]\n     _ka_ and _sara_, 200 female slaves, vestments of wool,\n68   and linen; beautiful black coverings, beautiful purple coverings,\n     precious stones, horns of buffaloes, white[30] chariots,\n     images of gold, their coverings, the treasures of his\n     Royalty, I received of him;\n69   the chariots and warlike engines of the General of Carchemish\n     I laid up in my magazines; the Kings of all those\n     lands who had come out against me received my yoke; their\n     hostages I received;\n70   they did homage in my presence; to the land of Lebanon[31]\n     I proceeded. From Carchemish I withdrew and marched\n     to the territory of Munzigani and Harmurga:\n71   the land of Ahanu I reduced; to Gaza[32] the town of Lubarna[33]\n     of the Khatti I advanced; gold and vestments of\n     linen I received:\n72   crossing the river Abrie I halted and then leaving that\n     river approached the town of Kanulua a royal city belonging\n     to Lubarna of the Khatti:\n73   from before my mighty arms and my formidable onset he\n     fled in fear, and for the saving of his life submitted to my\n     yoke; twenty talents of silver, one talent of gold,\n74   100 talents in tin, 100 talents in _annui_, 1,000 oxen, 10,000\n     sheep, 1,000 vestments of wool, linen, _nimati_ and _ki_\n     woods coverings,\n75   _ahuzate_ thrones, _kui_ wood, wood for seats, their\n     coverings, _sarai, zueri_-wood, horns of _kui_ in abundance,\n     the numerous utensils of his palace, whose beauty\n76   could not be comprehended:[34] ... _pagatu_(?)[35] from\n     the wealth of great Lords as his tribute\n77   I imposed upon him; the chariots and warlike engines of\n     the land of the Khatti I laid up in my magazines; their\n     hostages I took.\n     In those days (I received) the tribute of Guzi\n78   of the land of Yahanai, silver, gold, tin,[36] ... oxen,\n     sheep, vestments of wool and linen I received: from Kunalua\n     the capital of Lubarna I withdrew,\n79   of the land of the Khatti, crossed the Orontes,[37] and after\n     a halt left it, and to the borders\n80   of the land of Yaraki and of Yahturi I went round: the\n     land[38] ... had rebelled: from the Sangura after a\n     halt I withdrew;\n81   I made a detour to the lands of Saratini and Girpani[39]\n     ... I halted and advanced to Aribue a fortified city\n     belonging to Lubarna of the land of the Khatti:\n82   the city I took to myself; the wheats and barleys of Luhuti\n     I collected; I allowed his palace to be sacked and settled\n     Assyrians there.[40]\n83   While I was stationed at Aribua, I captured the cities of the\n     land of Luhiti and slew many of their soldiers; overthrew\n     razed and burned them with fire;\n84   the soldiers whom I took alive I impaled on stakes close\n     by their cities.\n     In those days I occupied the environs of Lebanon; to the\n     great sea\n85   of Phoenicia[41] I went up: up to the great sea my arms I\n     carried: to the gods I sacrificed; I took tribute of the\n     Princes of the environs of the sea-coast,\n86   of the lands of Tyre, Sidon, Gebal, Maacah[42] Maizai Kaizai,\n     of Phoenicia and Arvad\n87   on the sea-coast--silver, gold, tin, copper, _kam_ of copper,\n     vestments of wool and linen, _pagutu_[43] great and small,\n88   strong timber, wood of _ki_[44] teeth of dolphins, the produce\n     of the sea, I received as their tribute: my yoke they accepted;\n     the mountains of Amanus[45] I ascended; wood for\n     bridges,\n89   pines, box, cypress, _li_-wood, I cut down; I offered sacrifices\n     for my gods; a trophy[46] of victory I made, and in a\n     central place I erected it;\n90   _gusuri_-wood, cedar wood from Amanus I destined for\n     Bit-Hira,\n     and my pleasure house called Azmaku, for the temple\n     of the Moon and Sun the exalted gods.\n91   I proceeded to the land of Iz-mehri, and took possession\n     of it throughout: I cut down beams for bridges of _mehri_\n     trees, and carried them to Nineveh; (and)\n92   to Istar Lady of Nineveh (on) my knees I knelt.[47] In the\n     eponym of Samas-nuri[48] in the honor of the great Lord\n     Assur my Lord on the 20th of April[49]\n93   from Calach I withdrew--crossed the Tigris--descended\n     to the land of Kipani, and there, in the city of Huzirina,\n     received the tribute of the governors of its cities.\n94   While stationed at Huzirana I received the tribute of\n     Ittiel of Nilaya, Giridadi of Assaya, in silver\n95   gold, oxen, sheep. In those days I received the tribute in\n     beams for bridges, cedar wood, silver, gold of Qatuzili\n96   of Commagene[50]--withdrew from Huzirina and took my\n     way upward along the banks of the Euphrates; to Kubbu.[51]\n97   I crossed over into the midst of the towns of Assa in\n     Kirkhi over against Syria. The cities of Umalie and\n     Khiranu\n98   powerful cities centrally situated in Adani I captured; numbers\n     of their soldiers I slew; spoil beyond reckoning\n99   I carried off; the towns I overthrew and demolished; 150\n     cities of their territory I burned with fire; then from Khiranu\n100  I withdrew; I passed over to the environs of the land of\n     Amadani; I went down among the cities of Dirrie, and\n     the cities within the lands of\n101  Amadani and Arquanie I burned with fire: Mallanu which\n     is in the middle of Arquanie I took as my own possession;\n     I withdrew from Mallanu\n102  to the cities of Zamba on the sandy outskirt, which I\n     burned with fire: I passed the river Sua, proceeding up\n     to the Tigris whose cities\n103  on those banks and on these banks of the Tigris in Arkanie\n     to a heap I reduced: its waters overflowed all Kirkhi: my\n     yoke they took;\n104  their hostages I exacted; a Viceroy of my own I appointed\n     over them: in the environs of the land of Amadani I\n     arrived: at Barza-Nistun\n105  To Dandamusa the fortified city of Ilani son of Zamani\n     I drew near and laid siege to it: my warriors like birds\n     of prey rushed upon them;\n106  600 of their warriors I put to the sword and decapitated;\n     400 I took alive;\n107  3,000 captives I brought forth; I took possession of the\n     city for myself: the living soldiers, and heads to the city\n     of Amidi[52] the royal city, I sent;\n108  heaps of the heads close by his great gate I piled; the\n     living soldiers I crucified on crosses[53] at the gates of the\n     town;\n109  inside the gates I made carnage; their forests I cut down;[54]\n     from Amidi I withdrew toward the environs of Kasyari;\n     the city of Allabzie\n110  to whose rocks and stones no one among the Kings my\n     fathers had ever made approach, I penetrated; to the town\n     of Uda the fortress of Labduri son of Dubuzi\n111  I approached and besieged the city with _bilsi_(?) strengthened\n     and marching; the city I captured;[55] ... soldiers[56] ... with my\n     weapons I destroyed; 570 soldiers\n112  I captured; 3,000 captives I took forth; soldiers alive I\n     caught; some I impaled on stakes;[57] of others\n113  the eyes I put out: the remainder I carried off to Assur\n     and took the city as my own possession--I who am Assur-nasir-pal\n     mighty King, King of Assyria son of Tuklat-Adar, (Tuklat-Ninip)\n114  great King, powerful King, King of legions, King of\n     Assyria son of Vul-nirari[58] great King, mighty King,\n     King of legions, King of Assyria, noble warrior, who in\n     the service of Assur his Lord proceeded, and among the\n     Kings of the four regions,\n115  has no equal, a Prince[59] (giving) ordinances, not fearing\n     opponents, mighty unrivalled leader, a Prince subduer of\n     the disobedient, who all\n116  the thrones of mankind has subdued; powerful King\n     treading over the heads of his enemies, trampling on the\n     lands of enemies, breaking down the assemblages of the\n     wicked; who in the service of the great gods\n117  his Lords marched along; whose hand hath taken possession\n     of all their lands, laid low the forests of all of them,\n     and received their tributes, taking hostages (and) imposing\n     laws\n118  upon all those lands; when Assur the Lord proclaimer\n     of my name, aggrandizer of my Royalty, who added his\n     unequivocal service to the forces of my government\n119  I destroyed the armies of the spacious land of L\u00falumi.\n     In battle by weapons I smote them down. With the help\n     of the Sun-god\n120  and Yav, the gods in whom I trust, I rushed upon the\n     armies of Nairi, Kirkhi Subariya and Nirbi like Yav the\n     inundator;[60]\n121  a King who from the other side the Tigris to the land of\n     Lebanon and the great sea has subjugated to his yoke the\n     entire land of Lakie and the land of Zukhi as far as the\n     city Rapik;\n122  to whose yoke is subjected (all) from the sources of the\n     Zupnat to the frontiers of Bitani; from the borders of\n     Kirruri to Kirzani;\n123  from beyond the Lower Zab to the town of Tulsa-Zabdani\n     and the town of Tul-Bari beyond the land of Zaban as far\n     as the towns of Tul-sa-Zabdani and\n124  Tul-sa-Abtani; Harimu, Harutu in Birate of Kardunias[61]\n     to the borders of my land I added; (the inhabitants) of\n     the territory of Babite\n125  with Khasmar among the people of my own country I\n     accounted: in the countries which I held I established a\n     deputy: they performed homage: submission\n126  I imposed upon them; I, Assur-nasir-pal, great, noble, worshipper\n     of the great gods, generous, great, mighty\n     possessors of cities and the forests of all their domains,\n     King of Lords, consumer of\n127  the wicked _taskaru_ invincible, who combats injustice,\n     Lord of all Kings, King of Kings, glorious, upholder of\n     Bar (Ninip) the warlike, worshipper\n128  of the great gods, a King who, in the service of Assur\n     and Ninip, gods in whom he trusted, hath marched royally,\n     and wavering lands and Kings his enemies in all their\n     lands\n129  to his yoke hath subdued, and the rebels against Assur,\n     high and low, hath opposed and imposed on them impost\n     and tribute--Assur-nasir-pal\n130  mighty King, glory of the Moon-god[62] worshipper of Anu,\n     related[63] to Yav, suppliant of the gods, an unyielding\n     servant, destroyer of the land of his foes; I, a King vehement\n     in war,\n131  destroyer of forests and cities, chief over opponents, Lord\n     of four regions, router of his enemies in strong lands and\n     forests, and who Kings mighty and fearless from the rising\n132  to the setting of the sun to my yoke subjugated.\n\n     The former city of Calach which Shalmaneser King of\n     Assyria going before me, had built--\n133  that city was decayed and reduced to a heap of ruins: that\n     city I built anew; the people captured by my hand of the\n     countries which I had subdued, Zukhi and Lakie,\n134  throughout their entirety, the town of Sirku on the other\n     side of the Euphrates, all Zamua, Bit-Adini, the Khatti,\n     and the subjects of Liburna I collected within, I made\n     them occupy.[64]\n135  A water-course from the Upper Zab I dug and called it\n     Pati-kanik: timber upon its shores I erected: a choice of\n     animals to Assur my Lord and (for) the Chiefs of my\n     realm I sacrificed;\n136  the ancient mound I threw down: to the level of the water\n     I brought it: 120 courses on the low level I caused it\n     to go: its wall I built; from the ground to the summit I\n     built (and) completed.\n\n\n[Additional clauses are found on the monolith inscription in the British\nMuseum. They are not, however, of any great importance and amount to\nlittle more than directions for the preservation and reparation of the\npalace, with imprecations upon those who should at any time injure the\nbuildings. On this same monolith is found an invocation to the great gods\nof the Assyrian Pantheon: namely, to Assur, Anu, Hea, Sin [the Moon],\nMerodach, Yav Jahve, Jah[?], Ninip, Nebo, Beltis, Nergal, Bel-Dagon, Samas\n[the Sun], Istar.]\n\n[Footnote 1: Sivan.]\n\n[Footnote 2: 878 B.C.]\n\n[Footnote 3: Heb. \"Tammuz,\" Assyr. \"Duwazu.\"]\n\n[Footnote 4: A city in Mesopotamia.]\n\n[Footnote 5: \"Burattu.\" In Hebrew (Gen. ii. 14). \"Phrat.\"]\n\n[Footnote 6: Dr. Oppert renders this \"Anatho.\"]\n\n[Footnote 7: Literally, \"from the face of.\"]\n\n[Footnote 8: Probably military engines used in sieges.]\n\n[Footnote 9: Or, sadi-stone shining.]\n\n[Footnote 10: \"Kaldu.\" There are fragments existing in the British Museum\nof a treaty made between this Nabu-bal-idin, King of Kardunias\n(Babylonia), and Shalmaneser, son of Assur-nasir-pal. v. \"Trans. Soc. Bib.\nArch\u00e6ol.,\" i. 77.]\n\n[Footnote 11: The Hebrew Sivan.]\n\n[Footnote 12: Literally, \"impaled on stakes.\" But Dr. Oppert and Mr.\nNorris generally adopt the rendering given in the text, I. 108, p. 194.]\n\n[Footnote 13: It will be observed that this city is differently spelled in\nline 27. Irregularities of this kind are very frequent, especially in the\ntermination of proper names.]\n\n[Footnote 14: See note 3, p. 188.]\n\n[Footnote 15: \"Ahuni.\" See l. 61, p. 191.]\n\n[Footnote 16: The Hebrew Sivan.]\n\n[Footnote 17: Or, \"as it were situated among the storm-clouds of heaven.\"]\n\n[Footnote 18: The nature of these engines (\"bilsi\") is uncertain.]\n\n[Footnote 19: I.e., stony-hill.]\n\n[Footnote 20: Or, lead.]\n\n[Footnote 21: Possibly \"humiliation,\" from the Chaldee \"rama.\"]\n\n[Footnote 22: Airu.]\n\n[Footnote 23: Carchemish. Cf. Jeremiah xlvi. 2.]\n\n[Footnote 24: Tribe(?).]\n\n[Footnote 25: Or, lead.]\n\n[Footnote 26: Some projecting ornament, like \"horns of an altar.\" Cf. Ps.\ncxviii. 27; Exod. xxx. 2.]\n\n[Footnote 27: Probably some utensils, as explained by the Hebrew word\n\"unutu\" (\"anioth\").]\n\n[Footnote 28: Or, with Mr. Norris, \"the whole of it was not taken.\" Dict.,\np. 558.]\n\n[Footnote 29: The words specified are \"sa\" or \"issa,\" \"passur,\" and\nprobably \"ebony\"; the others have not been identified.]\n\n[Footnote 30: Probably \"in ivory.\"]\n\n[Footnote 31: Labnana.]\n\n[Footnote 32: Hazazi.]\n\n[Footnote 33: Prince.]\n\n[Footnote 34: The Inscription is here defaced.]\n\n[Footnote 35: May this be the Hebrew word for garments, \"beged\"?]\n\n[Footnote 36: Defaced.]\n\n[Footnote 37: Arunte.]\n\n[Footnote 38: Defaced.]\n\n[Footnote 39: Defaced.]\n\n[Footnote 40: Precisely thus: \"The King of Assyria brought men from\nBabylon ... and placed them in the cities of Samaria instead of the\nchildren of Israel.\"--2 Kings xvii. 24.]\n\n[Footnote 41: \"Akhari.\" Heb. [Hebrew: achari].]\n\n[Footnote 42: Literally, Zurai, Sidunai, Gubalai, Makullat.]\n\n[Footnote 43: See p. 192, note 5.]\n\n[Footnote 44: Ebony.]\n\n[Footnote 45: The mountain chain which divides Syria from Cilicia.]\n\n[Footnote 46: Or, proof.]\n\n[Footnote 47: Literally, sat.]\n\n[Footnote 48: I.e., \"the sun is my light.\"]\n\n[Footnote 49: Assyr. \"Airu,\" Heb. \"Iyar.\" 866 B.C.]\n\n[Footnote 50: Literally, Kumukhaya.]\n\n[Footnote 51: Between Carchemish and the Orontes.]\n\n[Footnote 52: Diarbekr, still known by the name of \"Kar-Amid.\" Rawlinson's\n\"Herodotus,\" l. 466. The name is of frequent occurrence in early Christian\nwriters.]\n\n[Footnote 53: See p. 188, note 2.]\n\n[Footnote 54: Cf. Is. x. 34, \"He shall cut down the thickets of the forest\nwith iron\"; also Ezek. xxxix. 10.]\n\n[Footnote 55: The inscription is here defaced.]\n\n[Footnote 56: Defaced.]\n\n[Footnote 57: See p. 188, note 2.]\n\n[Footnote 58: The grandfather of Assur-nasir-pal. His reign probably\nterminated at 889 B.C.]\n\n[Footnote 59: Literally, shepherd. Thus, Isa. xliv. 28, \"Cyrus is my\nshepherd.\"]\n\n[Footnote 60: Cf. Ps. xxix. 10, \"The Lord (Jhvh) sitteth upon the flood;\nyea the Lord sitteth King forever.\"]\n\n[Footnote 61: This reads like an annexation of a portion of Babylonian\nterritory.]\n\n[Footnote 62: Or upholder, proclaimer of Sin, the moon; of. I. 127.]\n\n[Footnote 63: Assyr. \"Nalad.\" Cf. the Heb. y\u00e2lad \"born of.\"]\n\n[Footnote 64: Precisely thus were the Israelites carried away to Babylon.]\n\n\n\n\nASSYRIAN SACRED POETRY\n\nTRANSLATED BY H.F. TALBOT, F.R.S.\n\n\nThe following translations are some of those which I published in the\n\"Transactions of the Society of Biblical Arch\u00e6ology\" in order to show that\nthe Assyrians had a firm belief in the immortality of the soul: a fact\nwhich was previously unknown.\n\nI have added specimens of their penitential psalms, and some notices of\ntheir numerous superstitions, such as the exorcism of evil spirits, the\nuse of magic knots and talismans, the belief in inherited or imputed sins,\nand in the great degree of holiness which they attributed to the number\n_Seven_. In some of these respects we may evidently see how great an\ninfluence was exercised on the mind and belief of the Jews by their long\nresidence at Babylon.\n\n\n\nASSYRIAN SACRED POETRY\n\n\nA PRAYER FOR THE KING\n\n1   \"Length of days\n2   long lasting years\n3   a strong sword\n4   a long life\n5   extended years of glory\n6   pre-eminence among Kings\n7   grant ye to the King my Lord,\n8   who has given such gifts\n9   to his gods!\n10  The bounds vast and wide\n11  of his Empire\n12  and of his Rule,\n13  may he enlarge and may he complete!\n14  Holding over all Kings supremacy\n15  and royalty and empire\n16  may he attain to gray hairs\n17  and old age!\n18  And after the life of these days,\n19  in the feasts of the silver mountain,[2] the heavenly Courts\n20  the abodes of blessedness:\n21  and in the Light\n22  of the _Happy Fields,_\n23  may he dwell a life\n24  eternal, holy\n25  in the presence\n26  of the gods\n27  who inhabit Assyria!\"\n\n[Footnote 1: From the \"Trans. Soc. Bib. Arch.,\" vol. i. p. 107. The\noriginal is in \"Cuneiform Inscriptions of Western Asia,\" vol. iii. pl.\n66.]\n\n[Footnote 2: The Assyrian Olympus. The epithet \"silver\" was doubtless\nsuggested by some snowy inaccessible peak, the supposed dwelling-place of\nthe gods.]\n\n\n\nSHORT PRAYER FOR THE SOUL OF A DYING MAN [Footnote: \"Trans. Soc. Bib.\nArch.,\" vol. ii. p. 20.]\n\n\n1 Like a bird may it fly to a lofty place!\n2 To the holy hands of its god, may it ascend!\n\n\n\nTHE DEATH OF A RIGHTEOUS MAN [Footnote: Ibid., vol. ii. p. 31.]\n\n\n1   Bind the sick man to Heaven, for from the Earth he is\n    being torn away!\n2   Of the brave man who was so strong, his strength has departed.\n3   Of the righteous servant, the force does not return.\n4   In his bodily frame he lies dangerously ill.\n5   But Ishtar, who in her dwelling is grieved concerning him\n6   descends from her mountain, unvisited of men.\n7   To the door of the sick man she comes.\n8   The sick man listens!\n9   Who is there? Who comes?\n10  It is Ishtar daughter of the Moon-god Sin:\n11  It is the god (...) Son of Bel:\n12  It is Marduk, Son of the god (...).\n13  They approach the body of the sick man.\n    (The next line, 14, is nearly destroyed.)\n15  They bring a _khisibta_[1] from the heavenly treasury.\n16  They bring a _sisbu_ from their lofty storehouse:\n17  into the precious _khisibta_ they pour bright liquor.\n18  That righteous man, may he now rise on high!\n19  May he shine like that _khisibta_!\n20  May he be bright as that _sisbu_!\n21  Like pure silver may his garment be shining white!\n22  Like brass may he be radiant!\n23  To the Sun, greatest of the gods, may he ascend!\n24  And may the Sun, greatest of the gods, receive his soul\n    into his holy hands![2]\n\n[Footnote 1: Probably a cup or drinking-vessel.]\n\n[Footnote 2: There is a fine inscription not yet fully translated,\ndescribing the soul in heaven, clothed in a white radiant garment, seated\nin the company of the blessed, and fed by the gods themselves with\ncelestial food.]\n\n\n\nPENITENTIAL PSALMS\n\n\n(These lamentations seem frequently to be incoherent. A few specimens are\ntaken from the same work as the preceding. [Footnote: \"Trans. Soc. Bib.\nArch.,\" vol. ii. p. 60.])\n\nO my Lord! my sins are many, my trespasses are great; and the wrath of the\ngods has plagued me with disease and with sickness and sorrow.\n\nI fainted: but no one stretched forth his hand!\n\nI groaned: but no one drew nigh!\n\nI cried aloud: but no one heard!\n\nO Lord! do not abandon thy servant!\n\nIn the waters of the great storm, seize his hand!\n\nThe sins which he has committed, turn thou to righteousness!\n\n\n\nELSEWHERE WE FIND\n\n\n1 O my god! my sins are seven times seven!\n2 O my goddess! my sins are seven times seven!\n\n(And then a prayer follows, that those sins may be pardoned as a father\nand mother would pardon them!)\n\n\n\nAN ADDRESS TO SOME DEITY\n\n\n  In heaven who is great? Thou alone art great!\n  On earth who is great? Thou alone art great!\n  When thy voice resounds in heaven, the gods fall prostrate!\n  When thy voice resounds on earth, the genii kiss the dust!\n\n\n\nELSEWHERE [Footnote: Ibid., vol. ii. p. 51.]\n\n\n  O Thou; thy words who can resist? who can rival them?\n  Among the gods thy brothers, thou hast no equal!\n\n\n\nA PRAYER [Footnote: Idem.]\n\n\n  The god my creator, may he stand by my side!\n  Keep thou the door of my lips! guard thou my hands, O Lord of light!\n\n\n\nODE TO FIRE\n\n\n(The original text of this will be found in 4 R 14 l. 6 which is a\nlithographic copy of the tablet K, 44. A part of it was translated some\nyears ago from a photograph of that tablet; see No. 430 of my Glossary.\n\nVery few Assyrian odes are so simple and intelligible as this is:\nunfortunately most of them are mystical and hard of interpretation.)\n\n1   O Fire, great Lord, who art the most exalted in the world,\n2   noble Son of heaven, who art the most exalted in the world,\n3   O Fire, with thy bright flame\n4   in the dark house thou dost cause light.\n5   Of all things that can be named, Thou dost form the fabric!\n6   Of bronze and of lead, Thou art the melter!\n7   Of silver and of gold, Thou art the refiner!\n8   Of ... Thou art the purifier!\n9   Of the wicked man in the night time Thou dost repel the\n    assault!\n10  But the man who serves his god, Thou wilt give him light\n    for his actions!\n\n\n\n\nASSYRIAN TALISMANS AND EXORCISMS TRANSLATED BY H.F. TALBOT, F.R.S.\n\n\n\nDEMONIACAL POSSESSION AND EXORCISM\n\n\nDiseases were attributed to the influence of Evil Spirits. Exorcisms were\nused to drive away those tormentors: and this seems to have been the sole\nremedy employed, for I believe that no mention has been found of medicine.\n\nThis is a very frequent subject of the tablets. [Footnote: Taken from 2 R\npl. 18.] One of them says of a sick man:\n\n1  \"May the goddess ...\n2  wife of the god ...\n3  turn his face in another direction;\n4  that the evil spirit may come out of him\n5  and be thrust aside, and that Good Spirits and Good Powers\n6  may dwell in his body!\"\n\nSometimes divine images were brought into the chamber, and written texts\ntaken from holy books were placed on the walls and bound around the sick\nman's brows. If these failed recourse was had to the influence of the\n_mamit_, which the evil powers were unable to resist. On a tablet 2 R p.\n17 the following is found, written in the Accadian language only, the\nAssyrian version being broken off:\n\n1  Take a white cloth: In it place the _mamit_,\n2  in the sick man's right hand.\n3  And take a black cloth:\n4  wrap it round his left hand.\n5  Then all the evil spirits.[1]\n6  and the sins which he has committed\n7  shall quit their hold of him,\n8  and shall never return.[2]\n\n[Footnote 1: A long list of them is given.]\n\n[Footnote 2: \"Trans. Soc. Bib. Arch.,\" vol. ii. p. 56.]\n\nThe symbolism of the black cloth in the left hand seems evident. The dying\nman repudiates all his former evil deeds. And he puts his trust in\nholiness, symbolized by the white cloth in his right hand. Then follow\nsome obscure lines about the spirits--\n\n  Their heads shall remove from his head:\n  their hands shall let go his hands:\n  their feet shall depart from his feet:\n\nwhich perhaps may be explained thus--we learn, from another tablet, that\nthe various classes of evil spirits troubled different parts of the body.\nSome injured the head, some the hands and feet, etc., etc. Therefore the\npassage before us may mean: \"The spirits whose power is over the hand,\nshall loose their hands from his,\" etc. But I can offer no decided opinion\non such obscure points of their superstition.\n\n\n\nINHERITED OR IMPUTED SINS\n\n\nThese were supposed to pursue a sick man and torment him. [Footnote: See\n\"Cuneiform Inscriptions of Western Asia,\" vol. iv. p. 7.]\n\n1  The _mamit_ for him reveal! The _mamit_ for him unfold![1]\n2  Against the evil spirit, disturber of his body!\n3  Whether it be the sin of his father:\n4  or whether it be the sin of his mother:\n5  or whether it be the sin of his elder brother:\n6  or whether it be the sin of someone who is unknown![2]\n\n[Footnote 1: A holy object, the nature of which has not been ascertained.]\n\n[Footnote 2: \"Trans. Soc. Bib. Arch.,\" vol. ii, p. 58.]\n\n\n\nMAGIC KNOTS\n\n\nJustin Martyr, speaking of the Jewish exorcists, says \"They use magic ties\nor knots.\" A similar usage prevailed among the Babylonians. [Footnote 7:\nIbid., p. 54.] The god Marduk wishes to soothe the last moments of a dying\nman. His father Hea says: Go my son!\n\n1   Take a woman's linen kerchief\n2   bind it round thy right hand! loose it from the left hand!\n3   Knot it with seven knots: do so twice:\n4   Sprinkle it with bright _wine_:\n5   bind it round the head of the sick man:\n6   bind it round his hands and feet, like manacles and fetters.\n7   Sit down on his bed:\n8   sprinkle holy water over him.\n9   He shall hear the voice of Hea,\n10  Davkina[1] shall protect him!\n11  And Marduk, Eldest Son of heaven, shall find him a happy\n    habitation![2]\n\n[Footnote 1: One of the principal goddesses, the wife of the god Hea.]\n\n[Footnote 2: \"Trans. Soc. Bib. Arch.,\" vol. ii. p. 84.]\n\n\n\nTALISMANS\n\n\nTo cure diseases they seem to have relied wholly on charms and\nincantations.\n\nThe first step was to guard the entrance to the sick man's chamber.\n\nA tablet says:\n\n\"That nothing evil may enter, place at the door the god (...) and the god\n(...).\"\n\nThat is to say, their images. I believe these were little figures of the\ngods, brought by the priests, perhaps a sort of Teraphim.\n\nThe following line is more explicit: \"Place the guardian statues of Hea\nand Marduk at the door, on the right hand and on the left.\" But they added\nto this another kind of protection:\n\n1  Right and left of the threshold of the door, spread out holy\n   texts and sentences.\n2  Place on the statues texts bound around them.\n\nThese must have been long strips like ribbons of parchment or papyrus. The\nfollowing line is still clearer:\n\n\"In the night-time bind around the sick man's head a sentence taken from a\ngood book.\"[10]\n\n[Footnote 10: Similar to these were the phylacteries of the Jews, which\nwere considered to be protections from all evil. Schleusner in his Lexicon\nof the New Testament says that they were \"Strips of parchment on which\nwere written various portions of the Mosaic law, for the Jews believed\nthat these ligaments had power to avert every kind of evil, but especially\nto drive away demons. as appears from the Targum on the Canticles,\" etc.\nWe see that the Babylonian precept was to bind holy sentences \"around the\nhead\" and others \"right and left of the threshold of the door.\"\n\nCf. Deut. xi. 18: \"Ye shall lay up these my words in your heart, and in\nyour soul, and bind them for a sign upon your hand, and as frontlets\nbetween your eyes.\n\n\"And thou shalt write them upon the door-posts of thine house, and upon\nthy gates.\"]\n\n\n\nHOLINESS OF THE NUMBER SEVEN\n\n\nInnumerable are the evidences of this opinion which are found on the\ntablets. Two or three instances may suffice here:\n\n\nTHE SONG OF THE SEVEN SPIRITS [Footnote: \"Trans. Soc. Bib. Arch.,\" vol.\nii. 2 p. 58.]\n\n1  They are seven! they are seven!\n2  In the depths of ocean they are seven!\n3  In the heights of heaven they are seven!\n4  In the ocean stream in a Palace they were born.\n5  Male they are not: female they are not!\n6  Wives they have not! Children are not born to them!\n7  Rule they have not! Government they know not!\n8  Prayers they hear not!\n9  They are seven, and they are seven! Twice over they are\n   seven!\n\nThis wild chant touches one of the deepest chords of their religious\nfeeling. They held that seven evil spirits at once might enter into a man:\nthere are frequent allusions to them, and to their expulsion, on the\ntablets. One runs thus:\n\n1  The god (...) shall stand by his bedside:\n2  Those seven evil spirits he shall root out, and shall expel\n   them from his body.\n3  And those seven shall never return to the sick man again!\n\nBut sometimes this belief attained the grandeur of epic poetry. There is a\nfine tale on one of the tablets [Footnote 2: \"Cuneiform Inscriptions of\nWestern Asia,\" vol. iv. pl. 5.] of the seven evil spirits assaulting\nheaven, and the gods alarmed standing upon the defensive, no doubt\nsuccessfully, but unluckily the conclusion of the story is broken off.\n\n\n\n\nANCIENT BABYLONIAN CHARMS\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe following are specimens of the imprecatory charms with which the\nancient Babylonian literature abounded, and which were supposed to be the\nmost potent means in the world for producing mischief. Some examples are\ngiven in the first volume of the \"Records of the Past,\" pp. 131-135 of the\nexorcisms used to avert the consequences of such enchantments. The\noriginal Accadian text is preserved in the first column with an\ninterlinear Assyrian translation: the short paragraphs in Column III also\ngive the Accadian original; but elsewhere the Assyrian scribe has\ncontented himself with the Assyrian rendering alone. The charms are\nrhythmic, and illustrate the rude parallelism of Accadian poetry. The\nAssyrian translations were probably made for the library of Sargon of\nAgan\u00e8, an ancient Babylonian monarch who reigned not later than the\nsixteenth century B.C.; but the copy we possess was made from the old\ntablets by the scribes of Assur-bani-pal. The larger part of the first\ncolumn has already been translated by M. Fran\u00e7ois Lenormant in \"_La Magie\nchez les Chald\u00e9ens_\" p. 59. The tablet on which the inscription occurs is\nmarked K 65 in the British Museum Collection and will be published in the\n\"Cuneiform Inscriptions of Western Asia,\" Vol. IV, plates 7, 8.\n\n\n\nANCIENT BABYLONIAN CHARMS\n\n\nCOLUMN I\n\n1   The beginning[1]--The baneful charm[2] like an evil demon\n    acts against[3] the man.\n2   The voice _that defiles_ acts upon him.\n3   The maleficent voice acts upon him.\n4   The baneful charm is a spell that originates sickness.[4]\n5   This man the baneful charm strangles like a lamb.\n6   His god in his flesh makes the wound.\n7   His goddess mutual enmity brings down.\n8   The voice _that defiles_ like a hyena covers him and subjugates\n    him.\n9   Merodach[5] favors him; and\n10  to his father Hea into the house he enters and cries:\n11  \"O my father, the baneful charm like an evil demon acts\n    against the man.\"\n12  To the injured (man) he (Hea) speaks thus:\n13  \"(A number) make: this man is unwitting: by means of\n    the number he enslaves thee.\"\n14  (To) his son Merodach he replies[6]\n15  \"My son, the number thou knowest not; the number let\n    me fix for thee.\n16  Merodach, the number thou knowest not; the number let\n    me fix for thee.\n17  What I know thou knowest.\n18  Go, my son Merodach.\n19  ... with noble hand seize him, and\n20  his enchantment explain and his enchantment make known.\n21  Evil (is to) the substance of his body,[7]\n22  whether (it be) the curse of his father,\n23  or the curse of his mother,\n24  or the curse of his elder brother,\n25  or the bewitching curse of an unknown man.\"\n26  Spoken (is) the enchantment by the lips of Hea.\n27  Like a signet may he[8] be brought near.\n28  Like garden-herbs may he be destroyed.\n29  Like a weed may he be gathered-for-sale.\n30  (This) enchantment may the spirit of heaven remember,\n    may the spirit of earth remember.\n\n31  Like this signet he[9] shall be cut, and the sorcerer\n32  the consuming fire-god shall consume.\n33  By written-spells he shall not be _delivered_.\n34  By curses and poisons he shall not be _moved_.\n35  His property (and) ground he shall not take.\n36  His corn shall not be high and the sun shall not remember (him).\n\n[Footnote 1: The Accadian word is translated by the Assyrian \"siptu\"\n(\"lip\"), and may be translated \"beginning\" or \"fresh paragraph.\"]\n\n[Footnote 2: In the Assyrian version, \"curse.\"]\n\n[Footnote 3: In the Assyrian, \"goes against.\"]\n\n[Footnote 4: In the Assyrian, \"(is) the cause of sickness.\"]\n\n[Footnote 5: The Accadian god identified with Merodach by the Assyrian\ntranslator was \"Silik-mulu-khi\" (\"the protector of the city who benefits\nmankind\"). He was regarded as the son of Hea.]\n\n[Footnote 6: The verbs throughout are in the aorist, but the sense of the\noriginal is better expressed in English by the present than the past\ntense.]\n\n[Footnote 7: That is, the sorcerer's.]\n\n[Footnote 8: The sorcerer.]\n\n[Footnote 9: The sorcerer.]\n\n\n\nCOLUMN II\n\n\n1   On the festival of the god, the king unconquerable,\n2   may the man (by) the enchantment, (with) _eldest_ son (and)\n    wife,\n3   (by) sickness, the loss of the bliss of prosperity, of joy (and)\n    of gladness,\n4   (by) the sickness which exists in a man's skin, a man's flesh\n    (and) a man's entrails,\n5   like this signet be brought near and\n6   on that day may the consuming fire-god consume;\n7   may the enchantment go forth and to (its) dwelling-place betake\n    itself.\n\n8   Like this vineyard he shall be cut off, and the sorcerer\n9   the consuming fire-god shall consume.\n10  Despite the _holidays_ of a _plague_ that returns not,\n11  despite the shrine of the god, the king unconquerable,\n12  may the man, (by) the enchantment, (with) _eldest_ son (and) wife,\n13  (by) sickness, the loss of the bliss of prosperity, of joy (and)\n    of gladness,\n14  (by) the sickness which exists in a man's skin, a man's flesh, a\n    man's _entrails_,\n15  like this garden-stuff be rooted out, and\n16  on that day may the consuming fire-god consume.\n17  May the enchantment go forth and to (its) dwelling-place betake\n    itself.\n\n18  Like this weed he shall be gathered for sale, and the sorcerer\n19  the consuming fire-god shall consume.\n20  Before him, despite his blessedness that is not,\n21  despite the canopy of a covering that departs not,\n22  may the man (by) the enchantment, (with) _eldest_ son (and) wife,\n23  (by) sickness, the loss of the bliss of prosperity, of joy (and)\n    of gladness,\n24  (by) the sickness which exists in a man's skin, a man's flesh,\n    a man's _entrails_,\n25  like this weed be plucked, and\n26  on that day may the consuming fire-god consume.\n27  May the enchantment go forth and to (its) dwelling-place\n    betake itself.\n\n28  Like this thread he shall be stretched, and the sorcerer\n29  the consuming fire-god shall consume.\n30  Despite his adoration that is not,\n31  despite the clothing of the god, the King unconquerable,\n32  may the man, (through) the enchantment, (with) _eldest_ son\n    (and) wife,\n33  (by) sickness, the loss of the bliss of prosperity, of joy (and)\n    of gladness,\n34  (by) the sickness which exists in a man's skin, a man's\n    flesh, a man's _entrails_,\n35  like this thread be stretched, and\n36  on that day may the consuming fire-god consume.\n37  May the enchantment go forth and to (its) dwelling-place\n    betake itself.\n\n38  Like this goat's-hair cloth he shall be stretched, and the\n    sorcerer\n39  the consuming fire-god shall consume.\n40  Despite the goat's-hair that is not,\n41  despite the canopy of the covering (that departs not),\n42  may the man (through) the enchantment, (with) _eldest_ son\n    (and) wife,\n43  (by) sickness, the loss of the bliss of prosperity, of joy (and)\n    of gladness,\n44  (by) the sickness which exists in a man's skin, a man's flesh,\n    a man's _entrails_,\n45  like this goat's-hair cloth be stretched, and\n46  on that day the man may the consuming fire-god consume.\n47  May the enchantment go forth and to (its) dwelling-place\n    betake itself.\n\n48  Like these _boards_ he shall be stretched, and the sorcerer\n49  the consuming fire-god shall consume.\n50  O son of the macebearer, despite produce unproduced,\n51  despite the clothing of the god, the King unconquerable,\n52  may the man (by) the enchantment, (with) _eldest_ son and\n    wife,\n53  (by) sickness, the loss of prosperity, of joy (and) of gladness,\n54  (by) the sickness which exists in a man's skin, a man's flesh,\n    a man's _entrails_,\n55  like these _boards_ be stretched, and\n56  on that day may the consuming fire-god consume.\n57  May the enchantment go forth and to (its) dwelling-place\n    betake itself.\n\n\n\nCOLUMN III\n\n\n(The first part of Column III is mutilated. It becomes legible in the\nmiddle of a list of magical _formul\u00e6_.)\n\n30  The chiefest talisman, the mighty talisman, the engraved\n    talisman, the talisman is the binder, with enchantment.\n31  The repetition of the enchantment (is) baneful to man.\n32  The curses of the gods.\n33  ... the binder with enchantment.\n34  (With enchantment) his hands (and) his feet he binds.\n35  Merodach, the son of Hea, the prince, with his holy hands\n    cuts the knots.\n36  May the enchantment cause this talisman to the desert\n    among the wild beasts to go forth.\n37  May the baneful enchantment seize upon others.\n38  May this man rest (and) open (his eyes).\n39  To the blessed hand of his god may he be committed.\n40  Conclusion of the _formul\u00e6_ for averting sorcery.\n\n41  For the raising of the mighty foundation thus have I\n    burned up straight,\n42  like fire have I burned up (and) have delivered the oracle.[10]\n\n[Footnote 10: Or, \"have laid the witchcraft.\"]\n\n\n\nCOLUMN IV\n\n\n1   The noble _cupbearer_ of Hea, the scribe of Merodach (am) I.\n2   Like fire have I blazed (and) I rejoice;[1]\n3   (like) fire have I burned (and) I grow;\n4   the corn I purify and make heavy.\n5   Like fire have I blazed (and) will rejoice;\n6   (like) fire have I burned (and) will grow;\n7   the corn will I purify and make heavy.\n8   O nadir (and) zenith, the light of god and man,\n9   may the store he collected be delivered.\n10  May the store of (his) heart whoever he be, ye his god\n    and his goddess, be delivered.\n11  May his gate be _kept fast_. On that day\n12  may they enrich him, may they deliver him.\n\n13  May the rejoicing[2] of the warrior fire-god\n14  rejoice with thee. May lands and rivers\n15  rejoice with thee. May Tigris and (Euphrates)\n16  rejoice with thee. May the seas and (the ocean)\n17  rejoice with thee. May the forest, the daughter of the\n    gods,\n18  rejoice with thee. May all the production (of the earth)\n19  rejoice with thee. May the hearts of my god and my goddess,\n    well-feasted,\n20  rejoice with thee. May the hearts of the god and the\n    goddess of the city, well-feasted, (rejoice with thee).\n21  On that day from the curse may my heart, O my god and\nmy  goddess, be delivered,\n22  and may the enchantment go forth from my body.\n23  When the doom _comes upon_ thee,\n24  and from the fulfilment thou protectest thyself,\n25  the doom when fulfilled cut thou off.\n\n26 (The tablet) beginning: ...\n_Colophon_.\n  Tablet (copied from)\n  the old (tablets of Chaldea).\n  Country of (Assur-bani-pal)\n  King of (Assyria).\n\n[Footnote 1: Or, \"rest.\"]\n\n[Footnote 2: The words translated \"rejoicing\" and \"rejoice\" properly\nsignify \"rest\" and that may be their meaning here.]\n\n\n\n\nINSCRIPTION OF TIGLATH PILESER I, KING OF ASSYRIA\n\nTRANSLATED BY SIR H. RAWLINSON, K.C.B., D.C.L., ETC.\n\n\nThis inscription of Tiglath Pileser I is found on an octagonal prism and\non some other clay fragments discovered at Kalah-Shergat and at present in\nthe British Museum. The text is published in the \"Cuneiform Inscriptions\nof Western Asia,\" Vol. I, pp. ix-xvi. Four translations of this\ninscription, made simultaneously in 1857 by Sir H. Rawlinson, Mr. Fox\nTalbot, Dr. Hincks, and Dr. Oppert, were published in that year under the\ntitle of \"Inscription of Tiglath Pileser I, King of Assyria, B.C. 1150.\"\nDr. Oppert has also given a revised translation in his \"_Histoire de\nl'Empire de Chald\u00e9e et d'Assyrie,_\" 8vo, Versailles, 1865, extracted from\nthe \"_Annales de la Philosophie chr\u00e9tienne_\" of the same year, 5e Series,\np. 44 and foll. The translations simultaneously published were submitted\nto the Asiatic Society in that year as a test of the advance made in\nAssyrian interpretations and the close approximation made by scholars in\ntheir interpretation of Assyrian texts. The notes contain some of the\ndifferent readings of the other Assyrian scholars at that time and give a\nfew of the principal varieties of reading some of the words. It was\ngenerally considered a very triumphant demonstration of the sound basis on\nwhich the then comparatively recent Assyrian researches were placed and a\nconfutation of certain opinions then prevalent, that no certain or\naccurate advance had been made in the decipherment of Assyrian\ninscriptions. On the whole for its extent and historical information\nrelating to the early history of Assyria this inscription is one of the\nmost important of the series showing the gradual advance and rise of\nAssyria, while as one of the first interpreted it presents considerable\nliterary interest in respect to the details of the progress of Assyrian\ninterpretation. It is also nearly the oldest Assyrian text of any length\nwhich has been hitherto discovered and is very interesting from its\naccount of the construction of the temples and palaces made by the King in\nthe early part of his reign.  S.B.\n\n\n\n\nINSCRIPTION OF TIGLATH PILESER I\n\n\n\nTHE BEGINNING\n\n\n_Ashur,_ the great Lord, ruling supreme over the gods; the giver of\nsceptres and crowns; the appointer of sovereignty. Bel, the Lord; _King of\nthe circle of constellations_;[1] Father of the gods; Lord of the world.\nSin;[2] the leader the _Lord of Empire_ the _powerful_ the _auspicious_\ngod; _Shamas_;[3] the establisher of the heavens and the earth; ...;[4]\nthe vanquisher of enemies; the dissolver of cold. _Vul_;[5] he who causes\nthe tempest to rage over hostile lands and _wicked_ countries. _Abnil_[6]\nHercules; the champion who subdues _heretics_ and enemies, and who\nstrengthens the heart. _Ishtar_, the eldest[7] of the gods; the Queen of\n_Victory_; she who arranges battles.\n\n[Footnote 1: Aratnaki. (Fox Talbot.)]\n\n[Footnote 2: The moon.]\n\n[Footnote 3: The sun.]\n\n[Footnote 4: Lacuna.]\n\n[Footnote 5: Ninev. (Fox Talbot.) Ao. (Dr. Oppert.)]\n\n[Footnote 6: Ninip-Sumdan. Dr. Oppert.]\n\n[Footnote 7: Or source.]\n\n\n\nII\n\n\nThe great gods, ruling over the heavens and the earth, whose attributes I\nhave recorded and whom I have _named_; the guardians of the kingdom of\nTiglath Pileser, the Prince inspiring your hearts with _joy_; the proud\nChief whom in the strength of your hearts ye have made firm, (to whom) ye\nhave confided the supreme crown, (whom) ye have appointed in might to the\nsovereignty of the country of Bel, to whom ye have granted pre-eminence,\nexaltation, and warlike power. May the duration of his empire continue\nforever to his royal posterity, lasting as the great temple of Bel!\n\n\n\nIII\n\n\nTiglath Pileser the powerful king; supreme King of Lash-anan;[1] King of\nthe four regions; King of all Kings; Lord of Lords; the _supreme_; Monarch\nof Monarchs; the illustrious Chief who under the auspices of the Sun god,\nbeing armed with the sceptre and girt with the girdle of power over\nmankind, rules over all the people of Bel; the mighty Prince whose praise\nis blazoned forth among the Kings: the exalted sovereign, whose servants\nAshur has appointed to the government of the country of the four regions\n(and) has made his name celebrated to posterity; the conqueror of many\nplains and mountains of the Upper and Lower Country; the conquering hero,\nthe terror of whose name has overwhelmed all regions; the bright\nconstellation who, according to his power[2] has warred against foreign\ncountries (and) under the auspices of Bel, there being no equal to him,\nhas subdued the enemies of Ashur.[3]\n\n[Footnote 1: \"Various tongues.\" Talbot.]\n\n[Footnote 2: Or, \"as he wished.\"]\n\n[Footnote 3: Or, \"has made them obedient to Ashur.\"]\n\n\n\nIV\n\n\nAshur (and) the great gods, the guardians of my kingdom, who gave\ngovernment and laws to my dominions, and ordered an enlarged frontier to\ntheir territory, having committed to (my) hand their valiant and warlike\nservants, I have subdued the lands and the peoples and the strong places,\nand the Kings who were hostile to Ashur; and I have reduced all that was\ncontained in them. With a host[1] of kings I have fought ...[2] and have\nimposed on them the bond of _servitude_. There is not to me a second in\nwar, nor an equal in battle. I have added territory to Assyria and peoples\nto her people. I have enlarged the frontier of my territories, and subdued\nall the lands contained in them.[3]\n\n[Footnote 1: The preamble concludes here.]\n\n[Footnote 2: Lacuna.]\n\n[Footnote 3: Literally, \"a sixty.\"]\n\n\n\nV\n\n\nIn the beginning of my reign 20,000 of the _Muskayans_[1] and their 5\nkings, who for 50 years had held the countries of Alza and Perukhuz,\nwithout paying tribute and offerings to Ashur my Lord, and whom a King of\nAssyria had never ventured to meet in battle betook themselves to their\nstrength, and went and seized the country of Comukha. In the service of\nAshur my Lord my chariots and warriors I assembled after me ...[2] the\ncountry of _Kasiyaia_[3] a difficult country, I passed through. With their\n20,000 fighting men and their 5 kings in the country of Comukha I engaged.\nI defeated them. The ranks of their warriors in fighting the battle were\nbeaten down as if by the tempest. Their carcasses covered the valleys and\nthe tops of the mountains. I cut off their heads. The battlements of their\ncities I made heaps of, like mounds of _earth_, their movables, their\nwealth, and their valuables I plundered to a countless amount. 6,000 of\ntheir common soldiers who fled before my servants and accepted my yoke, I\ntook them, and gave them over to the men of my own territory.[4]\n\n[Footnote 1: Sirki citizens. (Fox Talbot.)]\n\n[Footnote 2: Lacuna.]\n\n[Footnote 3: Mount Kasiyaia. (Dr. Hincks.)]\n\n[Footnote 4: As slaves.]\n\n\n\nVI\n\n\nThen I went into the country of _Comukha,_[1] which was disobedient and\nwithheld the tribute and offerings due to Ashur my Lord: I conquered the\nwhole country of Comukha. I plundered their movables, their wealth, and\ntheir valuables. Their cities I burnt with fire, I destroyed and ruined.\nThe common people of Comukha, who fled before the face of my servants,\ncrossed over to the city of _Sherisha_[2] which was on the further banks\nof the Tigris, and made this city into their stronghold. I assembled my\nchariots and warriors. I betook myself to _carts of iron_[3] in order to\novercome the rough mountains and their difficult marches. I made the\nwilderness (thus) practicable for the passage of my chariots and warriors.\nI crossed the Tigris and took the city of Sherisha their stronghold. Their\nfighting men, in the middle of the forests, like wild beasts, I smote.\nTheir carcasses filled the Tigris, and the tops of the mountains. At this\ntime the troops of the _Akhe_,[4] who came to the deliverance and\nassistance of Comukha, together with the troops of Comukha, like chaff I\nscattered. The carcasses of their fighting men I piled up like heaps on\nthe tops of the mountains. The bodies of their warriors, the _roaring_[5]\nwaters carried down to the Tigris. Kili Teru son of Kali Teru, son of\nZarupin Zihusun, their King,[6] in the course of their fighting fell into\nmy power. His wives and his children, the delight of his heart I\ndispossessed him of. One hundred and eighty[7] iron vessels and 5 trays of\ncopper, together with the gods of the people in gold and silver, and their\nbeds and furniture I brought away. Their movables and their wealth I\nplundered. This city and its palace I burnt with fire, I destroyed and\nruined.\n\n[Footnote 1: Dummuk. (Dr. Oppert.)]\n\n[Footnote 2: Sharisha. (Fox Talbot.) Siris. (Dr. Hincks.)]\n\n[Footnote 3: Bridge. (Fox Talbot.)]\n\n[Footnote 4: Aliens. (Dr. Hincks.)]\n\n[Footnote 5: Nami River. (Fox Talbot.) Blood River. (Dr. Hincks.)]\n\n[Footnote 6: Tirikali fil Tirikali. (Fox Talbot.) Kiliantiru eldest son of\nCampineiyusan, (Dr. Hincks.)]\n\n[Footnote 7: Literally, \"three sixties.\"]\n\n\n\nVII\n\n\nThe city of _Urrakluiras_ their stronghold which was in the country of\nPanari, I went toward. The exceeding fear of the power of Ashur, my Lord,\noverwhelmed them. To save their lives they took their gods, and fled like\nbirds to the tops of the lofty mountains. I collected my chariots and\nwarriors, and crossed the Tigris. _Shedi Teru_[1] the son of _Khasutkh_[2]\nKing of _Urrakluiras_ on my arriving in his country submitted to my yoke.\nHis sons, the delight of his heart, and his favorites, I condemned to the\nservice of the gods: 60 vessels of iron; _trays_[3] and _bars_ of copper\n...[4] with 120 cattle, and flocks he brought as tribute and offerings. I\naccepted (them) and spared him. I gave him his life, but imposed upon him\nthe yoke of my empire heavily forever. The wide spreading country of\nComukha I entirely conquered, and subjected to my yoke. At this time one\ntray of copper and one bar of copper from among the service offerings and\ntribute of Comukha I dedicated to Ashur my Lord, and 60 iron vessels with\ntheir gods I offered to my guardian god, _Vul_.[5]\n\n[Footnote 1: Sadiyantim. (Dr. Hincks.) Tiri-dates. (Fox Talbot.)]\n\n[Footnote 2: Kuthakin. (Fox Talbot.) Kha-thukhi. (Dr. Hincks.)]\n\n[Footnote 3: \"Nirmah mamkhar.\" (Dr. Hincks.)]\n\n[Footnote 4: Lacuna.]\n\n[Footnote 5: \"Yem.\" (Fox Talbot.)]\n\n\n\nVIII\n\n\nFrom among my valiant servants, to whom Ashur the Lord gave strength and\npower, in 30 of my chariots, select companies of my troops and bands of my\nwarriors who were expert in battle, I gathered together. I proceeded to\nthe extensive country of _Miltis_,[1] which did not obey me; it consisted\nof strong mountains and a difficult land. Where it was easy I traversed it\nin my chariots: where it was difficult I went on foot. In the country of\nAruma, which was a difficult land, and impracticable to the passage of my\nchariots, I left the chariots and marched in front of my troops. Like\n...[2] on the peak of the rugged mountains, I marched victoriously. The\ncountry of _Miltis_,[1] like heaps of stubble, I swept. Their fighting men\nin the course of the battle like chaff I scattered. Their movables, their\nwealth and their valuables I plundered. Many of their cities I burned with\nfire. I imposed on them _religious service_[1], and offerings and tribute.\n\n[Footnote 1: Eshtish. (Fox Talbot.)]\n\n[Footnote 2: Lacuna.]\n\n[Footnote 3: Hostages. Fox Talbot. For further and subsequent various\nreadings see the edition of 1857.]\n\n\n\nIX\n\n\nTiglath Pileser, the illustrious warrior, the opener of the roads of the\ncountries, the subjugator of the rebellious ...[1] he who has overrun the\nwhole Magian world.\n\n[Footnote 1: Lacuna.]\n\n\n\nX\n\n\nI subdued the extensive country of Subair, which was in rebellion. The\ncountries of Alza and Purukhuz, which deferred their tribute and\nofferings, the yoke of my empire heavily upon them I imposed, decreeing\nthat they should bring their tribute and offerings into my presence in the\ncity of Ashur. While I was on this expedition, which the Lord Ashur,\ncommitting to my hand a powerful rebel subduing army, ordered for the\nenlargement of the frontiers of his territory, there were 4,000 of the\n_Kaskaya_ and _Hurunaya_ rebellious tribes of the Kheti[1] who had brought\nunder their power the cities of Subarta, attached to the worship of Ashur,\nmy Lord (so that) they did not acknowledge dependence on Subarta. The\nterror of my warlike expedition overwhelmed them. They would not fight,\nbut submitted to my yoke. Then I took their valuables, and 120[2] of their\nchariots fitted to the yoke, and I gave them to the men of my own country.\n\n[Footnote 1: Hittites.]\n\n[Footnote 2: Two \"soss.\"]\n\n\n\nXI\n\n\nIn the course of this my expedition, a second time I proceeded to the\ncountry of Comukha. I took many of their cities. Their movables, their\nwealth, and their valuables I plundered. Their cities I burnt with fire, I\ndestroyed and overthrew. The soldiers of their armies, who from before the\nface of my valiant servants fled away, they would not engage with me in\nthe fierce battle: to save their lives they took to the stony heights of\nthe mountains, an inaccessible region: to the recesses of the deep forests\nand the peaks of the difficult mountains which had never been trodden by\nthe feet of men, I ascended after them: they fought with me; I defeated\nthem: the ranks of their warriors on the tops of the mountains fell like\nrain: their carcasses filled the ravines and the high places of the\nmountains: their movables, their wealth, and their valuables I carried off\nfrom the stony heights of the mountains. I subdued the country of Comukha\nthroughout its whole extent, and I attached it to the frontiers of my own\nterritory.\n\n\n\nXII\n\n\nTiglath Pileser, the powerful king, the vanquisher of the disobedient, he\nwho has swept the face of the earth.\n\n\n\nXIII\n\n\nIn profound reverence to Ashur my Lord, to the country of Kharia, and the\nfar-spreading tribes of the Akhe, deep forests, which no former King (of\nAssyria) had ever reached, the Lord Ashur invited me to proceed. My\nchariots and forces I assembled, and I went to an inaccessible region\nbeyond the countries of Itni and Ay\u00e1. As the steep mountains stood up like\nmetal posts, and were impracticable to the passage of my chariots, I\nplaced my chariots in wagons, and (thus) I traversed the difficult ranges\nof hills. All the lands of the Akhe and their wide-spreading tribes having\nassembled, arose to do battle in the country of _Azutapis_. In an\ninaccessible region I fought with them and defeated them. The ranks of\ntheir (slain) warriors on the peaks of the mountains were piled up in\nheaps; the carcasses of their warriors filled the ravines and high places\nof the mountains. To the cities which were placed on the tops of the\nmountains I _penetrated_ victoriously: 27 cities of Khar\u00eda, which were\nsituated in the districts of Aya, Suira, Itni, Shetzu, Shelgu, Arzanibru,\nVarutsu, and Anitku, I took; their movables, their wealth, and their\nvaluables I plundered; their cities I burnt with fire, I destroyed and\noverthrew.\n\n\n\nXIV\n\n\nThe people of Adavas feared to engage in battle with me; they left their\nhabitations, and fled like birds to the peaks of the lofty mountains. The\nterror of Ashur my Lord overwhelmed them; they came and submitted to my\nyoke; I imposed on them tribute and offerings.\n\n\n\nXV\n\n\nThe countries of Tsaravas and Ammavas, which from the olden time had never\nsubmitted, I swept like heaps of stubble; with their forces in the country\nof Aruma I fought, and I defeated them. The ranks of their fighting men I\nlevelled like grass. I bore away their gods; their movables, their wealth,\nand their valuables I carried off. Their cities I burnt with fire, I\ndestroyed and overthrew, and converted into heaps and mounds. The heavy\nyoke of my empire I imposed on them. I attached them to the worship of\nAshur my Lord.\n\n\n\nXVI\n\n\nI took the countries of Itsua and Daria, which were turbulent and\ndisobedient. Tribute and offerings I imposed on them. I attached them to\nthe worship of Ashur.\n\n\n\nXVII\n\n\nIn my triumphant progress over my enemies, my chariots and troops I\nassembled; I crossed the lower Zab. The countries of Muraddan and\nTsaradavas, which were near Atsaniu and Atuva, difficult regions, I\ncaptured; their warriors I cut down _like weeds_. The city of Muraddan,\ntheir capital city, and the regions toward the rising sun, I took\npossession of. Their gods, their wealth, and their valuables, one _soss_\nbars of iron, 30 talents of iron, the abundant wealth of the Lords, of\ntheir palaces, and their movables, I carried off. This city I burnt with\nfire, I destroyed and overthrew. At this time this iron to the god Vul, my\ngreat Lord and guardian, I dedicated.\n\n\n\nXVIII\n\n\nIn the might and power of Ashur my Lord, I went to the country of Tsugi,\nbelonging to Gilkhi, which did not acknowledge Ashur my Lord. With 4,000\nof their troops, belonging to the countries Khimi, Lukhi, Arirgi, Alamun,\nNuni, and all the far-spread land of the _Akh\u00ed_, in the country of\nKhirikhi, a difficult region, which rose up like metal posts, with all\ntheir people I fought _on foot_. I defeated them; the bodies of their\nfighting men on the tops of the mountains I heaped in masses. The\ncarcasses of their warriors I strewed over the country of Khirikhi like\nchaff. I took the entire country of Tsugi. Twenty-five of their gods,\ntheir movables, their wealth, and their valuables I carried off. Many of\ntheir cities I burnt with fire, I destroyed and overthrew. The men of\ntheir armies submitted to my yoke. I had mercy on them. I imposed on them\ntribute and offerings. With attachment to the worship of Ashur, my Lord, I\nintrusted them.[1]\n\n[Footnote 1: That is, \"I caused them to worship Ashur.\"]\n\n\n\nXIX\n\n\nAt this time 25 of the gods belonging to those countries, subject to my\ngovernment, which I had taken, I dedicated for the honor of the temple of\nthe Queen of glory, the great ancestress of Ashur my Lord, of Anu, and of\nVul, the goddess who is the guardian of all the public temples of my city\nof Ashur, and of all the goddesses of my country.\n\n\n\nXX\n\n\nTiglath-Pileser, the powerful King; the subduer of hostile races; the\nconqueror of the whole circle of kings.\n\n\n\nXXI\n\n\nAt this time, in exalted reverence to Ashur, my Lord, by the godlike\nsupport of the heroic \"Sun,\" having in the service of the great gods,\nruled over the four regions imperially; there being found (to me) no equal\nin war, and no second in battle, to the countries of the powerful Kings\nwho dwelt upon the upper ocean and had never made their submission, the\nLord Ashur having urged me, I went. Difficult mountain chains, and distant\n(or inaccessible) hills, which none of our Kings had ever previously\nreached, tedious paths and unopened roads I traversed. The countries of\nElama, of Amadana, of Elt\u00eds, of Sherabili, of _Likhuna_, of Tirkakhuli, of\nKisra, of Likhanubi, of Elula, of Khastare, of Sakhisara, of Hubira, of\nMiliatruni, of _Sulianzi_, of Nubanashe, and of Sheshe, 16 strong\ncountries, the easy parts in my chariots, and the difficult parts in\nwagons of iron, I passed through; the thickets of the mountains I cut down;\nbridges for the passage of my troops I prepared; I crossed over the\nEuphrates; the King of Elammi, the King of Tunubi, the King of Tuhali, the\nKing of Kindari, the King of Huzula, the King of Vanzamuni, the King of\nAndiabi, the King of Pilakinna, the King of At\u00fargina, the King of\nKulibartzini, the King of Pinibirni, the King of Khimua, the King of\nP\u00e4\u00edteri, the King of Va\u00edram, the King of Sururia, the King of Ab\u00e4\u00e9ni, the\nKing of Ad\u00e4\u00e9ni, the King of Kirini, the King of Albaya, the King of\nVagina, the King of Nazabia, the King of _Amalzi\u00fa_, the King of Dayeni, in\nall 23 Kings of the countries of Na\u00edri, in their own provinces having\nassembled their chariots and troops, they came to fight with me.[1] By\nmeans of my powerful servants I straitened them.[2] I caused the\ndestruction of their far-spreading troops, as if with the destroying\ntempest of Vul. I levelled the ranks of their warriors, both on the tops\nof the mountains and on the battlements of the cities, like _grass_. Two\nsoss [3] of their chariots I held as a trophy from the midst of the fight;\none soss [4] of the kings of the countries of Na\u00edri, and of those who had\ncome to their assistance, in my victory as far as the upper ocean I\npursued them; I took their great castles; I plundered their movables,\ntheir wealth and their valuables; their cities I burnt with fire, I\ndestroyed and overthrew, and converted into heaps and mounds. Droves of\nmany horses and mules, of calves and of lambs, their property, in\ncountless numbers I carried off. Many of the kings of the countries of\nNa\u00edri fell alive into my hands; to these kings I granted pardon; their\nlives I spared; their abundance and wealth I poured out before my Lord,\nthe sun-god. In reverence to my great gods, to after-times, to the last\nday, I condemned them to do homage. The young men, the pride of their\nroyalty, I gave over to the service of the gods; 1,200 horses and 2,000\ncattle I imposed on them as tribute, and I allowed them to remain in their\nown countries.\n\n[Footnote 1: Literally, to make war and do battle.]\n\n[Footnote 2: Or, brought them into difficulties.]\n\n[Footnote 3: One hundred and twenty.]\n\n[Footnote 4: Sixty.]\n\n\n\nXXII\n\n\nTseni, the King of Dayani, who was not submissive to Ashur my Lord, his\nabundance and wealth I brought it to my city of Ashur. I had mercy on him.\nI left him in life to learn the worship of the great gods from my city of\nAshur. I reduced the far-spreading countries of Na\u00edri throughout their\nwhole extent, and many of their kings I subjected to my yoke.\n\n\n\nXXIII\n\n\nIn the course of this expedition, I went to the city of Milidia, belonging\nto the country of Khanni-rabbi, which was independent and did not obey me.\nThey abstained from engaging in the rude fight with me; they submitted to\nmy yoke, and I had mercy on them. This city I did not occupy, but I gave\nthe people over to religious service, and I imposed on them as a token of\ntheir allegiance a fixed tribute of ...[1]\n\n[Footnote 1: Lacuna.]\n\n\n\nXXIV\n\n\nTiglath-Pileser, the ruling constellation; the powerful; the lover of\nbattle.\n\n\n\nXXV\n\n\nIn the service of my Lord Ashur, my chariots and warriors I assembled; I\nset out on my march. In front of my strong men I went to the country of\nthe Aram\u00e6ans, the enemies of my Lord Ashur. From before Tsukha, as far as\nthe city of Qarqamis[1] belonging to the country of Khatte,[2] I smote\nwith _one blow_. Their fighting men I slew; their movables, their wealth,\nand their valuables in countless numbers I carried off. The men of their\narmies who fled from before the face of the valiant servants of my Lord\nAshur, crossed over the Euphrates; in boats covered with bitumen skins I\ncrossed the Euphrates after them; I took six of their cities which were\nbelow the country of Bisri; I burnt them with fire, and I destroyed and\noverthrew; and I brought their movables, their wealth, and their valuables\nto my city of Ashur.\n\n[Footnote 1: Carchemish.]\n\n[Footnote 2: The Hittites.]\n\n\n\nXXVI\n\n\nTiglath-Pileser, he who tramples upon the Magian world; he who subdues the\ndisobedient; he who has overrun the whole earth.\n\n\n\nXXVII\n\n\nMy Lord Ashur having urged me on, I took my way to the vast country of\nMuzri, lying beyond Elammi, Tala, and Kharutsa; I took the country of\nMuzri throughout its whole extent; I subdued their warriors; I burnt their\ncities with fire, I destroyed and overthrew; the troops of the country of\nComani hastened to the assistance of the country of Muzri: in the\nmountains I fought with them and defeated them. In the metropolis, the\ncity of Arin, which was under the country of Ayatsa, I besieged them; they\nsubmitted to my yoke; I spared this city; but I imposed on them religious\nservice and tribute and offerings.\n\n\n\nXXVIII\n\n\nAt this time the whole country of Comani which was in alliance with the\ncountry of Muzri, all their people assembled and arose to do battle and\nmake war. By means of my valiant servants I fought with 20,000 of their\nnumerous troops in the country of Tala, and I defeated them; their mighty\nmass broke in pieces; as far as the country of Kharutsa, belonging to\nMuzri, I smote them and pursued; the ranks of their troops on the heights\nof the mountains I cut down _like grass_; their carcasses covered the\nvalleys and the tops of the mountains; their great castles I took, I burnt\nwith fire, I destroyed, and overthrew into heaps and mounds.\n\n\n\nXXIX\n\n\nThe city of Khunutsa, their stronghold, I overthrew like a heap of\nstubble. With their mighty troops in the city and on the hills I fought\n_fiercely_. I defeated them; their fighting men in the middle of the\nforests I scattered like _chaff_. I cut off their heads as if they were\n_carrion_; their carcasses filled the valleys and (covered) the heights of\nthe mountains. I captured this city; their gods, their wealth, and their\nvaluables I carried off, and burnt with fire. Three of their great\ncastles, which were built of brick, and the entire city I destroyed and\noverthrew, and converted into heaps and mounds, and upon the site I laid\ndown large stones; and I made tablets of copper, and I wrote on them an\naccount of the countries which I had taken by the help of my Lord Ashur,\nand about the taking of this city, and the building of its castle; and\nupon it[1] I built a house of brick, and I set up within it these copper\ntablets.\n\n[Footnote 1: \"The stone foundation.\"]\n\n\n\nXXX\n\n\nIn the service of Ashur my Lord, my chariots and warriors I assembled, and\nI approached Kapshuna, their capital city; the tribes of Comani would not\nengage in battle with me; they submitted to my yoke, and I spared their\nlives. The great castle of the city and its brick buildings I trampled\nunder foot; from its foundations to its roofs I destroyed it and converted\nit into heaps and mounds, and a band of 300 fugitive heretics who did not\nacknowledge my Lord Ashur, and who were expelled from inside this\n_castle_, I took this band and condemned to the service of the gods, and I\nimposed upon the people tribute and offerings in excess of their former\ntribute; and the far-spreading country of Comani throughout its whole\nextent I reduced under my yoke.\n\n\n\nXXXI\n\n\nThere fell into my hands altogether between the commencement of my reign\nand my fifth year 42 countries, with their kings, from beyond the river\nZab, plain, forest, and mountain, to beyond the river Euphrates, the\ncountry of the Khatte[1] and the upper ocean of the setting sun. I brought\nthem under one government; I placed them under the Magian religion, and I\nimposed on them tribute and offerings.\n\n[Footnote 1: Hittites.]\n\n\n\nXXXII\n\n\nI have omitted many hunting expeditions which were not connected with my\nwarlike achievements. In pursuing after the game I traversed the easy\ntracts in my chariots, and the difficult tracts on foot. I demolished the\nwild animals throughout my territories.[1]\n\n[Footnote 1: A very difficult paragraph.]\n\n\n\nXXXIII\n\n\nTiglath-Pileser, the illustrious warrior, he who holds the sceptre of\nLashanan; he who has extirpated all wild animals.\n\n\n\nXXXIV\n\n\nThe gods Hercules and Nergal gave their valiant servants and their\n_arrows_ as a glory to support my empire. Under the auspices of Hercules,\nmy guardian deity, four wild bulls, strong and fierce, in the desert, in\nthe country of Mitan, and in the city Arazik, belonging to the country of\nthe Khatte,[1] with my long _arrows_ tipped with iron, and with heavy\nblows I took their lives. Their skins and their horns I brought to my city\nof Ashur.\n\n[Footnote 1: Hittites.]\n\n\n\nXXXV\n\n\nTen large wild buffaloes in the country of Kharran, and the plains of the\nriver Khabur, I slew. Four buffaloes I took alive; their skins and their\nhorns, with the live buffaloes, I brought to my city of Ashur.\n\n\n\nXXXVI\n\n\nUnder the auspices of my guardian deity Hercules, two _soss_ of lions fell\nbefore me. In the course of my progress on foot I slew them, and 800 lions\nin my chariots in my exploratory journeys I laid low. All the beasts of\nthe field and the flying birds of heaven I made the victims of my\nshafts.[1]\n\n[Footnote 1: A very doubtful sentence.]\n\n\n\nXXXVII\n\n\nFrom all the enemies of Ashur, the whole of them, I exacted _labor_. I\nmade, and finished the repairs of, the temple of the goddess Astarte, my\nlady, and of the temple of Martu, and of Bel, and Il, and of the sacred\nbuildings and _shrines_ of the gods belonging to my city of Ashur. I\n_purified_ their shrines, and set up inside the images of the great gods,\nmy Lords. The royal palaces of all the great fortified cities throughout\nmy dominions, which from the olden time our kings had neglected through\nlong years, had become ruined. I repaired and finished them. The castles\nof my country, I filled up their _breaches_. I founded many new buildings\nthroughout Assyria, and I opened out irrigation for corn in excess of what\nmy fathers had done. I carried off the droves of the horses, cattle, and\nasses that I obtained, in the service of my Lord Ashur, from the\nsubjugated countries which I rendered tributary, and the droves of the\nwild goats and ibexes, the wild sheep and the wild cattle which Ashur and\nHercules, my guardian gods, incited me to chase in the depths of the\nforests, having taken them I drove them off, and I led away their young\nones like the tame young goats. These little _wild animals_, the delight\nof their parents' hearts, in the fulness of my own heart, together with my\nown victims, I sacrificed to my Lord Ashur.\n\n\n\nXXXVIII\n\n\nThe pine, the ...,[1] and the _algum tree_, these trees which under the\nformer kings my ancestors, they had never planted, I took them from the\ncountries which I had rendered tributary, and I planted them in the groves\nof my own territories, and I _bought_ fruit trees; whatever I did not find\nin my own country, I took and placed in the groves[2] of Assyria.\n\n[Footnote 1: Lacuna.]\n\n[Footnote 2: Or \"orchards.\"]\n\n\n\nXXXIX\n\n\nI built chariots fitted to the yoke for the use of my people[1] in excess\nof those which had existed before. I added territories to Assyria, and I\nadded populations to her population. I improved the condition of the\npeople, and I obtained for them abundance and security.\n\n[Footnote 1: Or \"throughout my territories.\"]\n\n\n\nXL\n\n\nTiglath-Pileser, the illustrious prince, whom Ashur and Hercules have\nexalted to the utmost wishes of his heart; who has pursued after the\nenemies of Ashur, and has subjugated all the earth.\n\n\n\nXLI\n\n\nThe son of Ashur-ris-ili, the powerful King, the subduer of foreign\ncountries, he who has reduced all the lands of the Magian world.\n\n\n\nXLII\n\n\nThe grandson of Mutaggil-Nabu, whom Ashur, the great Lord, aided according\nto the wishes of his _heart_ and established in strength in the government\nof Assyria.\n\n\n\nXLIII\n\n\nThe glorious offspring of Ashur-dapur-Il, who held the sceptre of\ndominion, and ruled over the people of Bel; who in all the works of his\nhand and the deeds of his life placed his reliance on the great gods, and\nthus obtained a prosperous and _long life_.\n\n\n\nXLIV\n\n\nThe beloved child[1] of Barzan-pala-kura, the king who first organized the\ncountry of Assyria, who purged his territories of the wicked as if they\nhad been ...,[2] and established the troops of Assyria in authority.\n\n[Footnote 1: Or, \"heart of hearts.\"]\n\n[Footnote 2: Lacuna.]\n\n\n\nXLV\n\n\nAt this time the temple of Anu and Vul, the great gods, my Lords, which,\nin former times, Shansi-Vul, High-priest of Ashur, son of Ismi Dagan,\nHigh-priest of Ashur, had founded, having lasted for 641 years, it fell\ninto ruin. Ashur-dapur-Il, King of Assyria, son of Barzan-pala-kura, King\nof Assyria, took down this temple and did not rebuild it. For 60 years the\nfoundations of it were not laid.\n\n\n\nXLVI\n\n\nIn the beginning of my reign, Anu and Vul, the great gods, my Lords,\nguardians of my steps, they invited me to repair this their shrine. So I\nmade bricks; I levelled the earth, I took its _dimensions_; I laid down\nits foundations upon a mass of strong rock. This place throughout its\nwhole extent I paved with bricks in _set order_, 50 feet deep I prepared\nthe ground, and upon this substructure I laid the lower foundations of the\ntemple of Anu and Vul. From its foundations to its roofs I built it up,\nbetter than it was before. I also built two lofty cupolas in honor of\ntheir noble godships, and the holy place, a spacious hall, I consecrated\nfor the convenience of their worshippers, and to accommodate their\nvotaries, who were numerous as the stars of heaven, and in quantity poured\nforth like flights of arrows.[1] I repaired, and built, and completed my\nwork. Outside the temple I fashioned (everything with the same care) as\ninside. The mound of earth (on which it was built) I enlarged like the\nfirmament of the rising stars, and I beautified the entire building. Its\ncupolas I raised up to heaven, and its roofs I built entirely of brick. An\ninviolable shrine for their noble godships I laid down near at hand. Anu\nand Vul, the great gods, I glorified inside,[2] I set them up on their\nhonored purity, and the hearts of their noble godships I delighted.\n\n[Footnote 1: Very doubtful.]\n\n[Footnote 2: The shrine.]\n\n\n\nXLVII\n\n\nBit-Khamri, the temple of my Lord Vul, which Shansi-Vul, High-priest of\nAshur, son of Ismi-Dagan, High-priest of Ashur, had founded, became\nruined. I levelled its site, and from its foundation to its roofs I built\nit up of brick, I enlarged it beyond its former state, and I adorned it.\nInside of it I sacrificed precious victims to my Lord Vul.\n\n\n\nXLVIII\n\n\nAt this time I found various sorts of stone[1] in the countries of Nairi\nwhich I had taken by the help of Ashur, my Lord, and I placed them in the\ntemple of Bit-Khamri, belonging to my Lord, Vul, to remain there forever.\n\n[Footnote 1: The particular sorts cannot be identified.]\n\n\n\nXLIX\n\n\nSince a holy place, a noble hall, I have thus consecrated for the use of\nthe great gods, my Lords Anu and Vul, and have laid down an adytum for\ntheir special worship, and have finished it successfully, and have\ndelighted the hearts of their noble godships, may Anu and Vul preserve me\nin power. May they support the men of my Government. May they establish\nthe authority of my officers. May they bring the rain, the joy of the\nyear, on the cultivated land and the desert during my time. In war and in\nbattle may they preserve me victorious. Many foreign countries, turbulent\nnations, and hostile Kings I have reduced under my yoke; to my children\nand descendants may they keep them in firm allegiance. I will lead my\nsteps, firm as the mountains, to the last days before Ashur and their\nnoble godships.\n\n\n\nL\n\n\nThe list of my victories and the catalogue of my triumphs over foreigners\nhostile to Ashur, which Anu and Vul have granted to my arms, I have\ninscribed on my tablets and cylinders, and I have placed them to the last\ndays in the temple of my Lords Anu and Vul, and the tablets of Shamsi-Vul,\nmy ancestor, I have raised altars and sacrificed victims (before them),\nand set them up in their places.\n\n\n\nLI\n\n\nIn after-times, and in the latter days ...,[1] if the temple of the great\ngods, my Lords Anu and Vul, and these shrines should become old and fall\ninto decay, may the prince who comes after me repair the ruins. May he\nraise altars and sacrifice victims before my tablets and cylinders, and\nmay he set them up again in their places, and may he inscribe his name on\nthem together with my name. As Anu and Vul, the great gods, have ordained,\nmay he worship honestly with a good heart and full trust.\n\n[Footnote 1: Lacuna.]\n\n\n\nLII\n\n\nWhoever shall abrade or injure my tablets and cylinders, or shall moisten\nthem with water, or scorch them with fire, or expose them to the air, or\nin the holy place of god shall assign them a position where they cannot be\nseen or understood, or who shall erase the writing and inscribe his own\nname, or who shall divide the sculptures, and break them off from my\ntablets,\n\n\n\nLIII\n\n\nAnu and Vul, the great gods, my Lords, let them consign his name to\nperdition; let them curse him with an irrevocable curse; let them cause\nhis sovereignty to perish; let them pluck out the stability of the throne\nof his empire; let not offspring survive him in the kingdom;[1] let his\nservants be broken; let his troops be defeated; let him fly vanquished\nbefore his enemies. May Vul in his fury tear up the produce of his land.\nMay a scarcity of food and of the necessaries of life afflict his country.\nFor one day may he not be called happy. May his name and his race perish\nin the land.\n\nIn the month of _Kuzallu_[2] on the 29th day, in the High-Priesthood of\n_Ina-iliya-hallik,_ (entitled) _Rabbi-turi._\n\n[Footnote 1: Doubtful and faulty in text.]\n\n[Footnote 2: Chisleu.]\n\n\n\n\nTHE REVOLT IN HEAVEN\n\nTRANSLATED BY H. FOX TALBOT, F.R.S.\n\n\nThis curious narrative is found on a cuneiform tablet in the British\nMuseum. The original text is published in Plate 42 of Delitzsch's work,\n\"_Assyrische Lesestucke_.\" I gave a translation of it in the \"Transactions\nof the Society of Biblical Arch\u00e6ology,\" Vol. IV, pp. 349-362.\n\nThis tablet describes the revolt of the gods or angels against their\nCreator. It seems to have been preceded by an account of the perfect\nharmony which existed in heaven previously. And here I would call to mind\na noble passage in Job, chap, xxxviii, which deserves particular\nattention, since it is not derived from the Mosaic narrative but from some\nindependent source, namely, that when God laid the foundations of the\nworld, \"the morning stars sang together, and all the sons of God shouted\nfor joy.\" By \"the sons of God\" in this passage are to be understood the\nangels. In the beginning, therefore, according to this sacred author, all\nwas joy and harmony and loyalty to God. But this state of union and\nhappiness was not to last. At some unknown time, but before the creation\nof man, some of the angels ceased to worship their Creator: thoughts of\npride and ingratitude arose in their hearts, they revolted from God, and\nwere by his just decree expelled from heaven. These were the angels of\nwhom it is said in the book of Jude that \"they kept not their first\nestate, but left their own habitation.\" [Footnote: Jude 6.] The opinions\nof the fathers and of other religious writers on this mysterious subject\nit were useless to examine, since they admit that nothing can be certainly\nknown about it. The opinion that one-third of the heavenly host revolted\nfrom their Creator is founded on Rev. xii. 3, where it is said: \"And there\nappeared a dragon in heaven, having seven heads ... and his tail drew the\nthird part of the stars of heaven and did cast them to the earth. And\nthere was war in heaven. Michael and his angels fought against the dragon,\nand the dragon fought and his angels. And prevailed not: neither was their\nplace found any more in heaven. And the great dragon was cast out--he was\ncast out into the earth and his angels were cast out with him,\"\n\nThe Revelation of St. John was written in the first century, but some of\nthe imagery employed may have been far more ancient, and for that reason\nmore impressive to the religious mind of the age.\n\nThe war between Michael and the dragon bears much resemblance to the\ncombat of Bel and the dragon recounted on a Chaldean tablet. [Footnote:\nSee G. Smith, p. 100 of his Chaldean Genesis.] And it is not unworthy of\nremark that the Chaldean dragon had seven heads, like that spoken of in\nthe Revelation. [Footnote: See 2 R 19, col. ii. 14, and my Assyrian\nGlossary, No. 108.]\n\nAt the creation harmony had prevailed in heaven. All the sons of God, says\nJob, shouted for joy. What caused the termination of this blissful state?\nWe are not informed, and it would be in vain to conjecture. But the\nBabylonians have preserved to us a remarkable tradition, which is found in\nthe tablet of page 42, and has not, I believe, been hitherto understood.\nIt is unlike anything in the Bible or in the sacred histories of other\ncountries. While the host of heaven were assembled and were all engaged in\nsinging hymns of praise to the Creator, suddenly some evil spirit gave the\nsignal of revolt. The hymns ceased in one part of the assembly, which\nburst forth into loud curses and imprecations on their Creator. In his\nwrath he sounded a loud blast of the trumpet and drove them from his\npresence never to return.\n\n\n\nTHE REVOLT IN HEAVEN\n\n(The first four lines are broken. They related, no doubt, that a festival\nof praise and thanksgiving was being held in heaven, when this rebellion\ntook place.)\n\n5   The Divine Being spoke three times, the commencement\n    of a psalm.\n6   The god of holy songs, Lord of religion and worship\n7   seated a thousand singers and musicians: and established\n    a choral band\n8   who to his hymn were to respond in multitudes ...\n9   With a loud cry of contempt they broke up his holy song\n10  spoiling, confusing, confounding, his hymn of praise.\n11  The god of the bright crown [1] with a wish to summon his\n    adherents\n12  sounded a trumpet blast which would wake the dead,\n13  which to those rebel angels prohibited return,\n14  he stopped their service, and sent them to the gods who\n    were his enemies.[2]\n15  In their room he created mankind.[3]\n16  The first who received life dwelt along with him.\n17  May he give them strength, never to neglect his word,\n18  following the serpent's voice, whom his hands had made.\n19  And may the god of divine speech [4] expel from his five\n    thousand [5] that wicked thousand\n20  who in the midst of his heavenly son, had shouted evil\n    blasphemies!\n21  The god Ashur, who had seen the malice of those gods who\n    deserted their allegiance\n22  to raise a rebellion, refused to go forth with them.\n\n(The remainder of the tablet, nine or ten lines more, is too much broken\nfor translation.)\n\n[Footnote 1: The Assyrian scribe annotates in the margin that the same god\nis meant throughout, under all these different epithets.]\n\n[Footnote 2: They were in future to serve the powers of evil.]\n\n[Footnote 3: It will be observed that line 15 says that mankind were\ncreated to fill up the void in creation which the ungrateful rebellion of\nthe angels had caused. A friend has supplied me with some striking\nevidence that the medi\u00e6val church also held that opinion, though it was\nnever elevated to the rank of an authorized doctrine.]\n\n[Footnote 4: See note 4. This is another epithet.]\n\n[Footnote 5: The total number of the gods is, I believe, elsewhere given\nas 5,000.]\n\n\n\n\nTHE LEGEND OF THE TOWER OF BABEL\n\nTRANSLATED BY W. ST. CHAD BOSCAWEN\n\n\nThis legend is found on a tablet marked K, 3,657, in the British Museum.\nThe story which the tablet contains appears to be the building of some\ngreat temple tower, apparently by command of a king. The gods are angry at\nthe work, and so to put an end to it they confuse the speech of the\nbuilders. The tablet is in a very broken condition, only a few lines being\nin any way complete.\n\nThe late Mr. George Smith has given a translation of the legend in his\nwork on Chaldean Genesis, and I have published the text and translation in\nthe fifth volume of \"Transactions of the Society of Biblical Arch\u00e6ology.\"\n\n\n\nLEGEND OF THE TOWER OF BABEL\n\n\nCOLUMN I\n\n\n1  ...[1] them the father.\n2  (The thoughts) of his heart were evil\n3  ...[1] the father of all the gods[2] he turned from.\n4  (The thoughts) of his heart were evil[3]\n5  ...[1] Babylon corruptly to sin went and\n6  small and great mingled on the mound.[4]\n7  ...[1] Babylon corruptly to sin went and\n8  small and great mingled on the mound.\n\n[Footnote 1: Lacun\u00e6.]\n\n[Footnote 2: A title of Anu.]\n\n[Footnote 3: Refers to the king who caused the people to sin.]\n\n[Footnote 4: The verb used here is the same as in Gen. xi. 7, [Hebrew:\nbll].]\n\n\n\nCOLUMN II\n\n\n1   The King of the holy mound[1] ...[2]\n2   In front and Anu lifted up ...[2]\n3   to the good god his father..,[2]\n4   Then his heart also ...[2]\n5   which carried a command ...[2]\n6   At that time also ...[2]\n7   he lifted it up ...[3]\n8   Davkina.\n9   Their (work) all day they founded\n10  to their stronghold[4] in the night\n11  entirely an end he made.\n12  In his anger also the secret counsel he poured out\n13  to scatter (abroad) his face he set\n14  he gave a command to make strange their speech[5]\n15  ...[6] their progress he impeded\n16  ...[6]the altar\n\n(Column III is so broken only a few words remain, so I have omitted it.)\n\n[Footnote 1: A title of Anu.]\n\n[Footnote 2: Lacun\u00e6.]\n\n[Footnote 3: All these broken lines relate to council of gods?]\n\n[Footnote 4: The tower.]\n\n[Footnote 5: \"Uttaccira--melic-su-nu,\" \"make hostile their council.\"]\n\n[Footnote 6: Lacun\u00e6.]\n\n\n\nCOLUMN IV [Footnote: Relates to the destruction of the tower by a storm.]\n\n\n1   In (that day)\n2   he blew and ...[1]\n3   For future time the mountain ...[1]\n4   Nu-nam-nir[2] went ...[1]\n5   Like heaven and earth he spake ...[1]\n6   His ways they went ...[1]\n7   Violently they fronted against him [3]\n8   He saw them and to the earth (descended)\n9   When a stop he did not make\n10  of the gods ...[1]\n11  Against the gods they revolted\n12  ...[1] violence ...[1]\n13  Violently they wept for Babylon[4]\n14  very much they wept.\n15  And in the midst\n\n(The rest is wanting.)\n\n[Footnote 1: Lacun\u00e6.]\n\n[Footnote 2: The god of \"no rule,\" or lawlessness.]\n\n[Footnote 3: The builders continued to build.]\n\n[Footnote 4: Lamentations of the gods for the Babylonians.]\n\n\n\n\nAN ACCADIAN PENITENTIAL PSALM\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe following psalm for remission of sins is remarkable alike for its\ndeeply spiritual tone and for its antiquity. As it is written in Accadian,\nits composition must be referred to a date anterior to the seventeenth\ncentury B.C., when that language became extinct. An Assyrian interlinear\ntranslation is attached to most of the lines; some, however, are left\nuntranslated. The tablet is unfortunately broken in the middle, causing a\nlacuna in the text. Similarities will be noticed between the language of\nthe psalm and that of the Psalms of the Old Testament, and one passage\nreminds us strongly of the words of Christ in St. Matthew xviii. 22.\nSeven, it must be remembered, was a sacred number among the Accadians.\nAccadian poetry was characterized by a parallelism of ideas and clauses;\nand as this was imitated, both by the Assyrians and by the Jews, the\nstriking resemblance between the form of Accadian and Hebrew poetry can be\naccounted for.\n\nSome of the lines in the middle of the psalm have been previously\ntranslated by Mr. Fox Talbot, in the \"Transactions of the Society of\nBiblical Arch\u00e6ology,\" Vol. II, p. 60, and Prof. Schrader in his\n\"_Hollenfahrt der Istar_,\" pp. 90-95.\n\nA copy of the text is given in the fourth volume of the \"Cuneiform\nInscriptions of Western Asia,\" plate 10.\n\n\n\nAN ACCADIAN PENITENTIAL PSALM\n\n\nOBVERSE OF TABLET\n\n\n1   The heart of my Lord[1] was wroth: to his place may he\n    return.\n2   From the man that (sinned) unknowingly to his place may\n    (my) god return.\n3   From him that (sinned) unknowingly to her place may\n    (the) goddess return.\n4   May God who knoweth (that) he knew not to his place\n    return.\n5   May the goddess[2] who knoweth (that) he knew not to\n    her place return.\n6   May the heart of my god to his place return.\n7   May the heart of my goddess to his place return.\n8   May my god and my goddess (unto their place) return.\n9   May god (unto his place) return.\n10  May the goddess (unto her place return).\n11  The transgression (that I committed my god) knew it.\n12  The transgression (that I committed my goddess knew it).\n13  The holy name (of my god I profaned?).\n14  The holy name (of my goddess I profaned?).\n\n(The next three lines are obliterated.)\n\n18  The waters of the sea (the waters of my tears) do I drink.\n19  That which was forbidden by my god with my mouth I ate.\n20  That which was forbidden by my goddess in my ignorance\n    I trampled upon.\n21  O my Lord, my transgression (is) great, many (are) my\n    sins.\n22  O my god, my transgression (is) great, my sins (are\n    many).\n23  O my goddess, my transgression (is) great, my sins (are\n    many).\n24  O my god that knowest (that) I knew not, my transgression\n    (is) great, my sins (are many).\n25  O my goddess, that knowest (that) I knew not, my transgression\n    (is) great, my sins (are many).\n26  The transgression (that) I committed I knew not.\n27  The sin (that) I sinned I knew not.\n28  The forbidden thing did I eat.\n29  The forbidden thing did I trample upon.\n30  My Lord in the wrath of his heart has punished me.\n31  God in the strength of his heart has overpowered me.\n32  The goddess upon me has laid affliction and in pain has set\n    me.\n33  God who knew, (though) I knew not, hath pierced me.\n34  The goddess who knew (though) I knew not hath caused\n    darkness.\n35  I lay on the ground and no man seized me by the hand.[3]\n36  I wept,[4] and my palms none took.\n\n[Footnote 1: Literally, \"of my lord his heart.\"]\n\n[Footnote 2: The Accadian throughout has the word \"mother\" before\n\"goddess.\"]\n\n[Footnote 3: Accadian, \"extended the hand.\"]\n\n[Footnote 4: Accadian, \"in tears [water of the eye] I dissolved myself.\"]\n\n\n\nREVERSE OF TABLET\n\n\n1   I cried aloud; there was none that would hear me.\n2   I am in darkness (and) trouble:[1] I lifted not myself up.\n3   To my god my (distress) I referred; my prayer I addressed.\n4   The feet of my goddess I embraced.\n5   To (my) god, who knew (though) I knew not, (my prayer)\n    I addressed.\n6   To (my) goddess, who knew (though I knew not, my\n    prayer) I addressed.\n\n(The next four lines are lost.)\n\n11  How long O my god (shall I suffer?).\n12  How long O my goddess (shall I suffer?).\n13  How long O my god, who knewest (though) I knew not,\n    shall (thy) strength (oppress me?).\n14  How long O my goddess, who knewest (though) I knew\n    not, shall thy heart (be wroth?).\n15  Of mankind thou writest the number and there is none that\n    knoweth.\n16  Of mankind the name (that) is fully proclaimed how can I\n    know?\n17  Whether it be afflicted or whether it be blessed there is\n    none that knoweth.\n18  O Lord, thy servant thou dost not restore.[2]\n19  In the waters of the raging flood seize his hand.\n20  The sin (that) he has sinned to blessedness bring back.\n21  The transgression he has committed let the wind carry\n    away.\n22  My manifold affliction like a garment destroy.\n23  O my god, seven times seven (are my) transgressions, my\n    transgressions are before (me).\n24  (To be repeated) 10 times.[3] O my goddess, seven times\n    seven (are my) transgressions.\n25  O god who knowest (that) I knew not, seven times seven\n    (are my) transgressions.\n26  O goddess who knowest (that) I knew not, seven times\n    seven (are my) transgressions.\n27  My transgressions are before (me): may thy judgment\n    give (me) life.\n28  May thy heart like the heart of the mother of the setting\n    day to its place return.\n29  (To be repeated) 5 times.[4] Like the mother of the setting\n    day (and) the father of the setting day to its place (may it\n    return).\n30  For the tearful supplication of my heart 65 times let the\n    name be invoked of every god.[4]\n31  Peace afterward.\n32  _(Colophon)_ Like its old (copy) engraved and written.\n33  Country of Assur-bani-pal King of multitudes, King of\n    Assyria.\n\n[Footnote 1: Or more literally, \"hiding.\" The verb that follows means \"to\nlift self up so as to face another.\"]\n\n[Footnote 2: In the Assyrian \"quiet.\"]\n\n[Footnote 3: A rubrical direction.]\n\n[Footnote 4: A rubrical direction.]\n\n\n\n\nTHE BLACK OBELISK INSCRIPTION OF SHALMANESER II\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThis inscription is engraved on an obelisk of black marble, five feet in\nheight, found by Mr. Layard in the centre of the Mound at Nimroud, and now\nin the British Museum. Each of its four sides is divided into five\ncompartments of sculpture representing the tribute brought to the Assyrian\nKing by vassal princes, Jehu of Israel being among the number.\nShalmaneser, whose annals and conquests are recorded upon it, was the son\nof Assur-natsir-pal, and died in 823 B.C., after a reign of thirty-five\nyears. A translation of the inscription was one of the first achievements\nof Assyrian decipherment, and was made by Sir. H. Rawlinson; and Dr.\nHincks shortly afterward (in 1851) succeeded in reading the name of Jehu\nin it. M. Oppert translated the inscription in his \"_Histoire des Empires\nde Chald\u00e9e et d'Assyrie_,\" and M. M\u00e9nant has given another rendering of it\nin his \"_Annales des Rois d'Assyrie_\" (1874). A copy of the text will be\nfound in Layard's \"Inscriptions in the Cuneiform Character\" (1851).\n\n\n\nBLACK OBELISK OF SHALMANESER\n\n\nFACE A\n\n\n1    Assur, the great Lord, the King of all\n2    the great gods; Anu, King of the spirits of heaven\n3    and the spirits of earth, the god, Lord of the world; Bel,\n4    the Supreme, Father of the gods, the Creator;\n5    Hea, King of the deep, determiner of destinies,\n6    the King of crowns, drinking in brilliance;\n7    Rimmon, the _crowned_ hero, Lord of canals;[1] the Sun-god\n8    the Judge of heaven and earth, the urger on of all;\n9    (Merodach), Prince of the gods, Lord of battles; Adar,\n     the terrible,\n10   (Lord) of the spirits of heaven and the spirits of earth,\n     the exceeding strong god; Nergal,\n11   the powerful (god), King of the battle; Nebo, the bearer\n     of the high sceptre,\n12   the god, the Father above; Beltis, the wife of Bel, mother\n     of the (great) gods;\n13   Istar, sovereign of heaven and earth, who the face of heroism\n     perfectest;\n14   the great (gods), determining destinies, making great my\n     kingdom.\n15   (I am) Shalmaneser, King of multitudes of men, prince\n     (and) hero of Assur, the strong King,\n16   King of all the four zones of the Sun (and) of multitudes\n     of men, the marcher over\n17   the whole world; Son of Assur-natsir-pal, the supreme\n     hero, who his heroism over the gods\n18   has made good and has caused all the world[2] to kiss\n     his feet;\n\n[Footnote 1: Or, \"fertility.\"]\n\n[Footnote 2: Or, \"the countries the whole of them.\"]\n\n\n\nFACE B\n\n\n19   the noble offspring of Tiglath-Adar\n20   who has laid his yoke upon all lands hostile to him, and\n21   has swept (them) like a whirlwind.\n22   At the beginning of my reign; when on the throne\n23   of royalty mightily I had seated myself, the chariots\n24   of my host I collected. Into the lowlands[1] of the country\n     of 'Sime'si\n25   I descended. The city of Aridu, the strong city\n26   of Ninni, I took. In my first year\n27   the Euphrates in its flood I crossed. To the sea of the\n     setting sun[2]\n28   I went. My weapons on the sea I rested. Victims\n29   for my gods I took.[3] To mount Amanus [4] I went up.\n30   Logs of cedar-wood and pine-wood I cut. To\n31   the country of Lallar I ascended. An image of my Royalty\n     in the midst (of it) I erected.\n32   In my second year to the city of Tel-Barsip I approached.\n     The cities\n33   of Akhuni the son of Adin I captured. In his city I shut\n     him up. The Euphrates\n34   in its flood I crossed. The city of Dahigu, a choice city\n     of the Hittites\n35   together with the cities which (were) dependent upon it I\n     captured. In my third year Akhuni\n36   the son of Adin, from the face of my mighty weapons fled,\n     and the city of Tel-Barsip,\n\n[Footnote 1: Or, \"the descendings.\"]\n\n[Footnote 2: That is, the Mediterranean.]\n\n[Footnote 3: Namely, in sacrifice.]\n\n[Footnote 4: \"Khamanu\" in Assyrian.]\n\n\n\nFACE C\n\n\n37   his royal city, he fortified. The Euphrates I crossed.\n38   The city unto Assyria I restored. I took it. (The town)\n     which (is) on the further side\n39   of the Euphrates which (is) upon the river 'Sagurri, which\n     the Kings\n40   of the Hittites call the city of Pitru,[1]\n41   for myself I took. At my return\n42   into the lowlands of the country of Alzi I descended. The\n     country of Alzi I conquered.\n43   The countries of Dayaeni (and) Elam, (and) the city of\n     Arzascunu, the royal city\n44   of Arame of the country of the Armenians, the country\n     of Gozan (and) the country of Khupuscia.\n45   During the eponymy of Dayan-Assur from the city of\n     Nineveh I departed. The Euphrates\n46   in its upper part I crossed. After Akhuni the son of Adin\n     I went.\n47   The heights on the banks of the Euphrates as his stronghold\n     he made.\n48   The mountains I attacked, I captured. Akhuni with his\n     gods, his chariots,\n49   his horses, his sons (and) his daughters I carried away. To\n     my city Assur\n50   I brought (them). In that same year the country of Kullar\n     I crossed. To the country of Zamua\n51   of Bit-Ani I went down. The cities of Nigdiara of the\n     city of the Idians\n52   (and) Nigdima I captured. In my fifth year to the country\n     of Kasyari I ascended.\n53   The strongholds I captured. Elkhitti of the Serurians (in)\n     his city I shut up. His tribute\n54   to a large amount I received. In my sixth year to the cities\n     on the banks of the river Balikhi\n\n[Footnote 1: Pethor in the Old Testament.]\n\n\n\nFACE D\n\n\n55   I approached. Gi'ammu, their Governor, I smote.\n56   To the city of Tel-abil-akhi I descended.\n57   The Euphrates in its upper part I crossed.\n58   The tribute of the Kings of the Hittites\n59   all of them I received. In those days Rimmon-idri[1]\n60   of Damascus, Irkhulina of Hamath, and the Kings\n61   of the Hittites and of the sea-coasts to the forces of each\n     other\n62   trusted, and to make war and battle\n63   against me came. By the command of Assur, the great\n     Lord, my Lord,\n64   with them I fought. A destruction of them I made.\n65   Their chariots, their war-carriages, their war-material[2] I\n     took from them.\n66   20,500 of their fighting men with arrows I slew.\n67   In my seventh year to the cities of Khabini of the city of\n     Tel-Abni I went.\n68   The city of Tel-Abni, his stronghold, together with the\n     cities which (were) dependent on it I captured.\n69   To the head of the river, the springs of the Tigris, the\n     place where the waters rise,[3] I went.\n70   The weapons of Assur in the midst (of it) I rested. Sacrifices\n     for my gods I took. Feasts and rejoicing\n71   I made. An image of my Royalty of large size I constructed.\n     The laws of Assur my Lord, the records\n72   of my victories, whatsoever in the world I had done, in the\n     midst of it I wrote. In the middle (of the country) I set\n     (it) up.\n\n[Footnote 1: This is the Ben-hadad of Scripture whose personal name seems\nto have been Rimmon-idri.]\n\n[Footnote 2: Or, \"furniture of battle.\"]\n\n[Footnote 3: Or, \"the place of the exit of the waters situated.\" The\ntablet is still to be seen near the town of Egil.]\n\n\n\nFACE A, _base_\n\n\n73   In my eighth year, Merodach-suma-iddin King of Gan-Dunias[1]\n74   did Merodach-bila-yu'sate his _foster_-brother against him\n     rebel;\n75   strongly had he fortified (the land). To exact punishment[2]\n76   against Merodach-suma-iddin I went. The city of the\n     waters of the Dhurnat[3] I took.\n77   In my ninth campaign a second time to the land of Accad\n     I went.\n78   The city of Gana-nate I besieged. Merodach-bila-yu'sate\n     exceeding fear\n79   of Assur (and) Merodach overwhelmed, and to save his life\n     to\n80   the mountains he ascended. After him I rode.\n     Merodach-bila-yu'sate\n     (and) the officers\n81   the rebels[4] who (were) with him (with) arrows I slew.\n     To the great fortresses\n82   I went. Sacrifices in Babylon, Borsippa, (and) Cuthah I\n     made.\n83   Thanksgivings to the great gods I offered up. To the\n     country of Kaldu [5] I descended. Their cities I captured.\n84   The tribute of the Kings of the country of Kaldu I received.\n     The greatness of my arms as far as the sea overwhelmed.\n85   In my tenth year for the eighth time the Euphrates I\n     crossed. The cities of 'Sangara of the city of the Carchemishians\n     I captured.\n86   To the cities of Arame I approached. Arne his royal city\n     with 100 of his (other) towns I captured.\n87   In my eleventh year for the ninth time the Euphrates I\n     crossed. Cities to a countless number I captured. To the\n     cities of the Hittites\n88   of the land of the Hamathites I went down. Eighty-nine\n     cities I took. Rimmon-idri of Damascus (and) twelve of\n     the Kings of the Hittites\n89   with one another's forces strengthened themselves. A destruction\n     of them I made. In my twelfth campaign for the\n     tenth time the Euphrates I crossed.\n90   To the land of Pagar-khubuna I went. Their spoil I carried\n     away. In my thirteenth year to the country of Yaeti I\n     ascended.\n91   Their spoil I carried away. In my fourteenth year the\n     country I assembled; the Euphrates I crossed. Twelve\n     Kings against me had come.\n92   I fought. A destruction of them I made. In my fifteenth\n     year among the sources of the Tigris (and) the Euphrates\n     I went. An image\n93   of my Majesty in their hollows I erected. In my sixteenth\n     year the waters of the Zab I crossed. To the country of\n     Zimri\n94   I went. Merodach-mudammik King of the land of Zimru\n     to save his life (the mountains) ascended. His treasure\n95   his army (and) his gods to Assyria I brought. Yan'su\n     son of Khanban to the kingdom over them I raised.[6]\n\n[Footnote 1: That is, Chaldea.]\n\n[Footnote 2: Or, \"to return benefits.\"]\n\n[Footnote 3: The Tornadotus of classical geographers.]\n\n[Footnote 4: Or, \"the Lord of sin.\"]\n\n[Footnote 5: This is the primitive Chaldea. The Caldai or Chaldeans\nafterward overran Babylonia and gave their name to it among classical\nwriters.]\n\n[Footnote 6: Or, \"I made.\"]\n\n\n\nFACE B, _base_\n\n\n96   In my seventeenth year the Euphrates I crossed. To the\n     land of Amanus I ascended. Logs\n97   of _cedar_ I cut. In my eighteenth year for the sixteenth\n     time the Euphrates I crossed. Hazael\n98   of Damascus to battle came. 1,221 of his chariots, 470 of\n     his war-carriages with\n99   his camp I took from him. In my nineteenth campaign for\n     the eighteenth[1] time the Euphrates I crossed. To the land\n     of Amanus\n100  I ascended. Logs of cedar I cut. In my 20th year for\n     the 20th time the Euphrates\n101  I crossed. To the land of Kahue I went down. Their\n     cities I captured. Their spoil\n102  I carried off. In my 21st campaign, for the 21st time the\n     Euphrates I crossed. To the cities\n103  of Hazael of Damascus I went. Four of his fortresses\n     I took. The tribute of the Tyrians,\n104  the Zidonians (and) the Gebalites I received. In my 22d\n     campaign for the 22d time the Euphrates\n105  I crossed. To the country of Tabalu[2] I went down. In\n     those days (as regards) the 24\n106  Kings of the country of Tabalu their wealth I received.\n     To conquer\n107  the mines of silver, of salt and of stone for sculpture I\n     went. In my 23d year\n108  the Euphrates I crossed. The city of Uetas, his strong\n     city,\n109  (which belonged) to Lalla of the land of the Milidians\n     I captured. The Kings of the country of Tabalu\n110  had set out. Their tribute I received. In my 24th year,\n     the lower Zab\n111  I crossed. The land of Khalimmur I passed through. To\n     the land of Zimru\n112  I went down. Yan'su King of the Zimri from the face\n113  of my mighty weapons fled and to save his life\n114  ascended (the mountains). The cities of 'Sikhisatakh,\n     Bit-Tamul, Bit-Sacci\n115  (and) Bit-Sedi, his strong cities, I captured. His fighting\n     men I slew.\n116  His spoil I carried away. The cities I threw down, dug\n     up, (and) with fire burned.\n117  The rest of them to the mountains ascended. The peaks\n     of the mountains\n118  I attacked, I captured. Their fighting men I slew. Their\n     spoil (and) their goods\n119  I caused to be brought down. From the country of Zimru\n     I departed. The tribute of 27 Kings\n120  of the country of Par'sua[3] I received. From the country\n     of Par'sua I departed. To\n121  the strongholds of the country of the Amadai,[4] (and)\n     the countries of Arazias (and) Kharkhar I went down.\n122  The cities of Cua-cinda, Khazzanabi, Ermul,\n123  (and) Cin-ablila with the cities which were dependent\n     on them I captured. Their fighting men\n\n[Footnote 1: The King counts his passage of the river on his return from\nSyria the seventeenth time of his crossing the Euphrates.]\n\n[Footnote 2: The Tubal of the Old Testament, and Tibareni of classical\ngeographers.]\n\n[Footnote 3: The Parthia of classical authors.]\n\n[Footnote 4: These seem to be the Madai or Medes of later inscriptions.\nThis is the first notice that we have of them. It will be observed that\nthey have not yet penetrated into Media but are still eastward of the\nParthians.]\n\n\n\nFACE C, _base_\n\n\n124  I slew. Their spoil I carried away. The cities I threw\n     down, dug up (and) burned with fire. An image of my\n     Majesty\n125  in the country of Kharkhara I set up. Yan'su son of\n     Khaban with his abundant treasures\n126  his gods, his sons, his daughters, his soldiers in large numbers\n     I carried off. To Assyria I brought (them). In my\n     25th campaign\n127  the Euphrates at its flood I crossed. The tribute of the\n     Kings of the Hittites, all of them, I received. The country\n     of Amanus\n128  I traversed. To the cities of Cati of the country of the\n     Kahuians I descended. The city of Timur, his strong\n     city\n129  I besieged, I captured. Their fighting men I slew. Its\n     spoil I carried away. The cities to a countless number I\n     threw down, dug up,\n130  (and) burned with fire. On my return, the city of Muru,\n     the strong city of Arame the son of Agu'si,\n131  (as) a possession for myself I took. Its entrance-space\n     I marked out. A palace, the seat of my Majesty, in the\n     middle (of it) I founded.\n132  In my 26th year for the seventh time the country of the\n     Amanus I traversed. For the fourth time to the cities\n     of Cati\n133  of the country of the Kahuians I went. The city of Tanacun,\n     the strong city of Tulca I approached. Exceeding\n     fear\n134  of Assur my Lord overwhelmed him and (when) he had\n     come out my feet he took. His hostages I took. Silver,\n     gold,\n135  iron, oxen, (and) sheep, (as) his tribute I received. From\n     the city of Tanacun I departed. To the country of\n     Lamena\n136  I went. The men collected themselves. An inaccessible\n     mountain they occupied. The peak of the mountain I\n     assailed,\n137  I took. Their fighting men I slew. Their spoil, their\n     oxen, their sheep, from the midst of the mountain I\n     brought down.\n138  Their cities I threw down, dug up (and) burned with\n     fire. To the city of Khazzi I went. My feet they took.\n     Silver (and) gold,\n139  their tribute, I received. Cirri, the brother of Cati to the\n     sovereignty over them\n140  I set. On my return to the country of Amanus I ascended.\n     Beams of cedar I cut,\n141  I removed, to my city Assur[1] I brought. In my 27th\n     year the chariots of my armies I mustered. Dayan-Assur\n142  the Tartan,[2] the Commander of the wide-spreading army,\n     at the head of my army to the country of Armenia I\n     urged,\n143  I sent. To Bit-Zamani he descended. Into the low\n     ground to the city of Ammas he went down. The river\n     Arzane he crossed.\n144  'Seduri of the country of the Armenians heard, and to\n     the strength of his numerous host\n145  he trusted; and to make conflict (and) battle against me\n     he came. With him I fought.\n146  A destruction of him I made. With the flower of his\n     youth [3] his broad fields I filled. In my 28th year\n147  when in the city of Calah I was stopping news had been\n     brought (me, that) men of the Patinians\n148  Lubarni their Lord had slain (and) 'Surri (who was) not\n     heir to the throne to the kingdom had raised.\n149  Dayan-Assur the Tartan, the Commander of the wide-spreading\n     army at the head of my host (and) my camp[4]\n150  I urged, I sent. The Euphrates in its flood he crossed.\n     In the city of Cinalua his royal city\n151  a slaughter he made. (As for) 'Surri the usurper, exceeding\n     fear of Assur my Lord\n152  overwhelmed him, and the death of his destiny he went.[5]\n     The men of the country of the Patinians from before the\n     sight of my mighty weapons\n\n[Footnote 1: The Ellasar of Genesis, now Kalah Shergat.]\n\n[Footnote 2: \"Turtanu\" (\"chief prince\") in Assyrian.]\n\n[Footnote 3: Or, \"the chiefs of his young warriors.\"]\n\n[Footnote 4: The word properly means \"baggage.\" and sometimes signifies\n\"standard,\" which may be the translation here.]\n\n[Footnote 5: That is, he died as was fated.]\n\n\n\nFACE D, _base_\n\n\n153  fled, and the children of 'Surri together with the soldiers,\n     the rebels, (whom) they had taken they delivered to me.\n154  Those soldiers on stakes I fixed. 'Sa'situr of the country\n     of Uzza my feet took. To the kingdom\n155  over them I placed (him). Silver, gold, lead, bronze,\n     iron, (and) the horns of wild bulls to a countless number\n     I received.\n156  An image of my Majesty of great size I made. In the\n     city of Cinalua his royal city in the temple of his gods I\n     set it up. In\n157  my 29th year (my) army (and) camp I urged, I sent.\n     To the country of Cirkhi[1] I ascended. Their cities I\n     threw down,\n158  dug up, (and) burned with fire. Their country like a\n     thunderstorm I swept. Exceeding\n159  fear over them I cast. In my 30th year when in the city\n     of Calah I was stopping, Dayan-Assur\n160  the Tartan, the Commander of the wide-spreading army\n     at the head of my army I urged, I sent. The river Zab\n161  he crossed. To the midst of the cities of the city of\n     Khupusc\u00e3 he approached. The tribute of Datana\n162  of the city of the Khupuscians I received. From the midst\n     of the cities of the Khupuscians\n163  I departed.[2] To the midst of the cities of Maggubbi of\n     the country of the Madakhirians he approached. The\n     tribute\n164  I received. From the midst of the cities of the country\n     of the Madakhirians he departed. To the midst of the\n     cities of Udaci\n165  of the country of the Mannians he approached. Udaci of\n     the country of the Mannians from before the sight of my\n     mighty weapons\n166  fled, and the city of Zirta, his royal city, he abandoned.\n     To save his life he ascended (the mountains).\n167  After him I pursued. His oxen, his sheep, his spoil, to\n     a countless amount I brought back. His cities\n168  I threw down, dug up, (and) burned with fire. From the\n     country of the Mannians[3] he departed. To the cities of\n     Sulu'sunu of the country of Kharru\n169  he approached. The city of Mairsuru, his royal city, together\n     with the cities which depended on it he captured.\n     (To) Sulu'sunu\n170  together with his sons mercy I granted. To his country\n     I restored him. A payment (and) tribute of horses I imposed.\n171  My yoke upon him I placed. To the city of Surdira he\n     approached. The tribute of Arta-irri\n172  of the city of the Surdirians I received. To the country\n     of Par'sua[4] I went down. The tribute of the Kings\n173  of the country of Par'sua I received. (As for) the rest\n     of the country of Par'sua which did not reverence Assur,\n     its cities\n174  I captured. Their spoil, their plunder to Assyria I\n     brought. In my 31st year, the second time, the cyclical-feast\n175  of Assur and Rimmon I had inaugurated.[5] At the time\n     while I was stopping in the city of Calah, Dayan-Assur\n176  the Tartan, the Commander of my wide-spreading army,\n     at the head of my army (and) my camp I urged, I sent.\n177  To the cities of Dat\u00e2 of the country of Khupusc\u00e4 he approached.\n     The tribute I received.\n178  To the city of Zapparia, a stronghold of the country of\n     Muzatsira, I went. The city of Zapparia together with\n179  forty-six cities of the city of the Muzatsirians I captured.\n     Up to the borders of the country of the Armenians\n180  I went. Fifty of their cities I threw down, dug up (and)\n     burned with fire. To the country of Guzani[6] I went down.\n     The tribute\n181  of Upu of the country of the Guzanians, of the country\n     of the Mannians, of the country of the Buririans, of the\n     country of the Kharranians,[7]\n182  of the country of the Sasganians, of the country of the\n     Andians,[8] (and) of the country of the Kharkhanians,\n     oxen, sheep, (and) horses\n183  trained to the yoke I received. To the cities of the country\n     of ... I went down. The city of Perria\n184  (and) the city of Sitivarya, its strongholds, together with\n     22 cities which depended upon it, I threw down, dug up\n185  (and) burned with fire. Exceeding fear over them I cast.\n     To the cities of the Parthians he went.\n186  The cities of Bustu, Sala-khamanu (and) Cini-khamanu,\n     fortified towns, together with 23 cities\n187  which depended upon them I captured. Their fighting-men\n     I slew. Their spoil I carried off. To the country of\n     Zimri I went down.\n188  Exceeding fear of Assur (and) Merodach overwhelmed\n     them. Their cities they abandoned. To\n189  inaccessible mountains they ascended. Two hundred and\n     fifty of their cities I threw down, dug up (and) burned\n     with fire.\n190  Into the lowground of Sime'si at the head of the country\n    of Khalman I went down.\n\n[Footnote 1: The mountainous country near the sources of the Tigris.]\n\n[Footnote 2: That is in the person of his commander-in-chief,\nDayan-Assur.]\n\n[Footnote 3: The modern Van.]\n\n[Footnote 4: Parthia.]\n\n[Footnote 5: This refers to his assuming the eponymy a second time after\ncompleting a reign of thirty years. At this period the Assyrian kings\nassumed the eponymy on first ascending the throne, and the fact that\nShalmaneser took the same office again in his thirty-first year shows that\na cycle of thirty years was in existence.]\n\n[Footnote 6: The Gozan of the Old Testament.]\n\n[Footnote 7: Haran or Harran in the Old Testament; called Carrh\u00e6 by the\nclassical geographers.]\n\n[Footnote 8: Andia was afterward incorporated into Assyria by Sargon.]\n\n\n\nTHE EPIGRAPHS ACCOMPANYING THE SCULPTURES\n\n\n  I  The tribute of 'Su'a of the country of the Guzanians:\n     silver, gold, lead, articles of bronze, sceptres for the King's\n     hand, horses (and) camels with double backs: I received.\n II  The tribute of Yahua[1] son of Khumri[2]: silver, gold,\n     bowls of gold, vessels of gold, goblets of gold, pitchers\n     of gold, lead, sceptres for the King's hand, (and) staves:\n     I received.\nIII  The tribute of the country of Muzri[3]: camels with double\n     backs, an ox of the river 'Saceya,[4] horses, _wild asses,\n     elephants_, (and) apes: I received.\n IV  The tribute of Merodach-pal-itstsar of the country of the\n     'Sukhians[5]: silver, gold, pitchers of gold, tusks of the\n     wild bull, staves, antimony, garments of many colors,\n     (and) linen: I received.\n  V  The tribute of Garparunda of the country of the Patinians:\n     silver, gold, lead, bronze, gums, articles of bronze, tusks\n     of wild bulls, (and) _ebony_[6]: I received.\n\n[Footnote 1: Jehu.]\n\n[Footnote 2: Omri.]\n\n[Footnote 3: This is the Armenian Muzri, not Egypt.]\n\n[Footnote 4: This would seem from the sculpture to mean a rhinoceros.\nLenormant, however, identifies it with the Yak.]\n\n[Footnote 5: Nomadic tribes in the southwest of Babylonia.]\n\n[Footnote 6: The word means literally \"pieces of strong wood.\"]\n\n\n\n\nINSCRIPTION OF NEBUCHADNEZZAR\n\nTRANSLATED BY REV. J.M. RODWELL, M.A.\n\n\nBabylonian inscriptions are by no means so replete with interest as the\nAssyrian. The latter embrace the various expeditions in which the Assyrian\nmonarchs were engaged, and bring us into contact with the names and\nlocality of rivers, cities, and mountain-ranges, with contemporary princes\nin Judea and elsewhere, and abound in details as to domestic habits, civil\nusages, and the implements and modes of warfare. But the Babylonian\ninscriptions refer mainly to the construction of temples, palaces, and\nother public buildings, and at the same time present especial difficulties\nin their numerous architectural terms which it is often impossible to\ntranslate with any certainty. They are, however, interesting as records of\nthe piety and religious feelings of the sovereigns of Babylon, and as\naffording numerous topographical notices of that famous city; while the\nboastful language of the inscription will often remind the reader of\nNebuchadnezzar's words in Dan. iv. 30: \"Is not this great Babylon, that I\nhave built for the house of the kingdom, by the might of my power, and for\nthe honor of my majesty?\" Compare column vii, line 32.\n\nThe reign of Nebuchadnezzar extended from B.C. 604 to 561. In B.C. 598 he\nlaid siege to Jerusalem (2 Kings xxiv.) and made Jehoiachin prisoner, and\nin 588 again captured the city, and carried Zedekiah, who had rebelled\nagainst him, captive to Babylon (2 Kings xxv.). Josephus gives an account\nof his expeditions against Tyre and Egypt, which are also mentioned with\nmany details in Ezek. xxvii.-xxix.\n\nThe name Nebuchadnezzar, or more accurately Nebuchadrezzar (Jer. xxi. 2,\n7, etc.), is derived from the Jewish Scriptures. But in the inscriptions\nit reads Nebo-kudurri-ussur, _i.e.,_ \"may Nebo protect the crown\"; a name\nanalogous to that of his father Nebo(Nabu)-habal-ussur. (\"Nebo protect the\nson\") and to that of Belshazzar, _i.e.,_ \"Bel protect the prince.\" The\nphonetic writing of Nebuchadnezzar is _\"An-pa-sa-du-sis,\"_ each of which\nsyllables has been identified through the syllabaries. The word\n\"_kudurri_\" is probably the [Hebrew: kether] of Esther vi. 8, and the\n[Greek: kidaris] of the Greeks. The inscriptions of which a translation\nfollows was found at Babylon by Sir Harford Jones Bridges, and now forms\npart of the India House Collection. It is engraved on a short column of\nblack basalt, and is divided into ten columns, containing 619 lines.\n\nIt may be worth while to remark that in the name given to the prophet\nDaniel, Belteshazzar, _i.e.,_ Balat-su-ussur (\"preserve thou his life\"),\nand in Abednego (\"servant of Nebo\"), we have two of the component parts of\nthe name of Nebuchadnezzar himself.\n\n\n\nINSCRIPTION OF NEBUCHADNEZZAR\n\n\nCOLUMN I\n\n\n1   Nebuchadnezzar\n2   King of Babylon,\n3   glorious Prince,\n4   worshipper of Marduk,\n5   adorer of the lofty one,\n6   glorifier of Nabu,\n7   the exalted, the possessor of intelligence,\n8   who the processions of their divinities\n9   hath increased;\n10  a worshipper of their Lordships,\n11  firm, not to be destroyed;\n12  who for the embellishment\n13  of Bit-Saggatu and Bit-Zida[1]\n14  appointed days hath set apart, and\n15  the shrines of Babylon\n16  and of Borsippa\n17  hath steadily increased;\n18  exalted Chief, Lord of peace,\n19  embellisher of Bit-Saggatu and Bit-Zida,\n20  the valiant son\n21  of Nabopolassar\n22  King of Babylon am I.\n\n23  When he, the Lord god my maker made me,\n24  the god Merodach, he deposited\n25  my germ in my mother's (womb):\n26  then being conceived\n27  I was made.\n28  Under the inspection of Assur my judge\n29  the processions of the god I enlarged,\n30  (namely) of Merodach great Lord, the god my maker.\n31  His skilful works\n32  highly have I glorified;\n33  and of Nebo his eldest son\n34  exalter of My Royalty\n35  the processions (in honor of)[2] his exalted deity\n36  I firmly established.\n37  With all my heart firmly\n38  (in) worship of their deities I uprose\n39  in reverence for Nebo their Lord.\n\n40  Whereas Merodach, great Lord,\n41  the head of My ancient Royalty,\n42  hath empowered me over multitudes of men,\n43  and (whereas) Nebo bestower of thrones in heaven and\n    earth,\n44  for the sustentation of men,\n45  a sceptre of righteousness\n46  hath caused my hand to hold;\n47  now I, that sacred way\n48  for the resting-place of their divinities,\n49  for a memorial of all their names,\n50  as a worshipper of Nebo, Yav and Istar,\n51  for Merodach my Lord I strengthened.\n52  Its threshold I firmly laid, and\n53  my devotion of heart he accepted, and\n54  him did I proclaim\n55  ... Lord of all beings, and[3]\n56  as Prince of the lofty house, and\n57  thou, (O Nebuchadnezzar) hast proclaimed the name of\n    him\n58  who has been beneficent unto thee.\n59  His name, (O god,) thou wilt preserve,\n60  the path of righteousness thou hast prescribed to him.\n61  I, a Prince, and thy worshipper\n62  am the work of thy hand;\n63  thou hast created me, and[4]\n64  the empire over multitudes of men\n65  thou hast assigned me,\n66  according to thy favor, O Lord,\n67  which thou hast accorded\n68  to them all.[5]\n69  May thy lofty Lordship be exalted!\n70  in the worship of thy divinity\n71  may it subsist! in my heart\n72  may it continue, and my life which to thee is devoted\n\n_(Continued on Column II_.)\n\n[Footnote 1: Two of the principal temples of Babylon. The former occurs\nbelow, Col. ii. 40, where it is followed by the epithet, \"Temple of his\npower.\" Dr. Oppert always renders it \"la Pyramide et la Tour.\"]\n\n[Footnote 2: Literally, \"the goings.\" Compare Ps. lxviii. 24: \"They have\nseen thy goings, O God,\" i.e., processions.]\n\n[Footnote 3: Of this line Mr. Norris (Dict., p. 166) states \"that he\ncannot suggest any rendering.\"]\n\n[Footnote 4: It seems as if the hand were addressed.]\n\n[Footnote 5: I.e., \"in making me their ruler.\"]\n\n\n\nCOLUMN II\n\n\n1   mayest thou bless!\n\n2   He, the Chief, the honorable,\n3   the Prince of the gods, the great Merodach,\n4   my gracious Lord, heard\n5   and received my prayer;\n6   he favored it, and by his exalted power,\n7   reverence for his deity\n8   placed he in my heart:\n9   to bear his tabernacle\n10  he hath made my heart firm,\n11  with reverence for thy power,\n12  for exalted service,\n13  greatly and eternally.\n\n14  The foundation of his temple it was\n15  which from the upper waters\n16  to the lower waters\n17  in a remote way,\n18  in a spot exposed to winds,\n19  in a place whose pavements had been broken,\n20  low, dried up,\n21  a rugged way,\n22  a difficult path,\n23  I extended.\n24  The disobedient I stirred up,\n25  and I collected the poor and\n26  gave full directions (for the work) and\n27  in numbers I supported them.\n28  Wares and ornaments\n29  for the women I brought forth,\n30  silver, molten gold, precious stones,\n31  metal, _umritgana_ and cedar woods,\n32  (however their names be written)\n33  a splendid abundance,\n34  the produce of mountains,\n35  sea clay,[1]\n36  beautiful things in abundance,\n37  riches and sources of joy,\n38  for my city Babylon,\n39  into his presence have I brought\n40  for Bit-Saggatu\n41  the temple of his power,\n42  ornaments for Dakan[2]\n43  Bit-Kua, the shrine\n44  of Merodach, Lord of the house of the gods,\n45  I have made conspicuous with fine linen[3]\n46  and its seats\n47  with splendid gold,\n48  as for royalty and deity,\n49  with lapis lazuli and alabaster blocks[4]\n50  I carefully covered them over;\n51  a gate of passage, the gate Beautiful,[5]\n52  and the gate of Bit-Zida and Bit-Saggatu\n53  I caused to be made brilliant as the sun.\n54  A fulness of the treasures of countries I accumulated;[6]\n55  around the city it was placed as an ornament,\n56  when at the festival of Lilmuku at the beginning of the\n    year,\n57  on the eighth day (and) eleventh day,\n58  the divine Prince, Deity of heaven and earth, the Lord\n    god,\n59  they raised within it.\n60  (The statue) of the god El, the beauty of the sphere,\n61  reverently they bring;\n62  treasure have they displayed before it,\n63  a monument to lasting days,\n64  a monument of my life.\n\n65  They also placed within it\n\n_(Continued on Column III_.)\n\n[Footnote 1: Mr. Norris conjectures \"amber.\"]\n\n[Footnote 2: Dagon.]\n\n[Footnote 3: \"Sassanis.\" The root is probably identical with the Hebrew\n\"shesh,\" \"fine linen\"; thus in Ex. xxvi. I: \"Thou shalt make the\ntabernacle with ten curtains of fine twined linen.\"]\n\n[Footnote 4: These are found still in the ruins of Babylon.]\n\n[Footntoe 5: Compare the Beautiful Gate of the Jewish Temple.]\n\n[Footnote 6: Mr. Norris in his Dictionary professes his inability to\nmaster the first words of this line, p. 580. The same remark applies to\nline 58. The above rendering is suggested to me by Mr. G. Smith.]\n\n\n\nCOLUMN III\n\n\n1   his altar, an altar of Royalty;\n2   an altar of Lordship,\n3   (for) the Chief of the gods, the Prince Merodach,\n4   whose fashion the former Prince\n5   had fashioned in silver,\n6   with bright gold accurately weighed out\n7   I overlaid.\n8   Beautiful things for the temple Bit-Saggatu\n9   seen at its very summit,\n10  the shrine of Merodach, with statues and marbles\n11  I embellished\n12  as the stars of heaven.\n13  The fanes of Babylon\n14  I built, I adorned.\n15  Of the house, the foundation of the heaven and earth,\n16  I reared the summit\n17  with blocks of noble lapis lazuli:\n18  to the construction of Bit-Saggatu\n19  my heart uplifted me;\n20  in abundance I wrought\n21  the best of my pine trees\n22  which from Lebanon\n23  together with tall _Babil-_wood I brought,\n24  for the portico of the temple of Merodach:\n25  the shrine of his Lordship\n26  I made good, and interior walls\n27  with pine and tall cedar woods:\n28  the portico of the temple of Merodach,\n29  with brilliant gold I caused to cover,\n30  the lower thresholds, the cedar awnings,\n31  with gold and precious stones\n32  I embellished:\n33  in the erection of Bit-Saggatu\n34  I proceeded: I supplicated\n35  the King of gods, the Lord of Lords:\n36  in Borsippa, the city of his loftiness,\n37,38  I raised Bit-Zida: a durable house\n39  in the midst thereof I caused to be made.\n40  With silver, gold, precious stones,\n41  bronze, _ummakana_ and pine woods,\n42  those thresholds I completed:\n43  the pine wood portico\n44  of the shrine of Nebo\n45  with gold I caused to cover,\n46  the pine wood portico of the gate of the temple of\n    Merodach\n47  I caused to overlay with bright silver.\n48  The bulls and columns of the gate of the shrine\n49  the thresholds, the _sigari_ of _ri-_wood, conduits\n50  of _Babnaku_ wood and their statues\n51  with cedar wood awnings\n52  of lofty building,\n53  and silver, I adorned.\n54  The avenues of the shrine\n55  and the approach to the house,\n56  of conspicuous brick\n57  sanctuaries in its midst\n58  with perforated silver work.\n59  Bulls, columns, doorways,\n60,61  in marble beautifully I built;\n62,63  I erected a shrine and with rows\n64  of wreathed work I filled it:\n65  the fanes of Borsippa\n66  I made and embellished;\n67  the temple of the seven spheres\n68  ...[1]\n69  with bricks of noble lapis lazuli\n70  I reared its summit:\n71  the tabernacle of Nahr-kanul\n72  the chariot of his greatness\n\n_(Continued on Column IV_.)\n\n[Footnote 1: Lacuna.]\n\n\n\nCOLUMN IV\n\n\n1   the tabernacle, the shrine Lilmuku,\n2   the festival of Babylon,\n3,4  his pageant of dignity\n5   within it, I caused to decorate\n6   with beryls and stones.\n\n7   A temple for sacrifices, the lofty citadel\n8   of Bel and Merodach, god of gods,\n9   a threshold of joy and supremacy\n10  among angels and spirits,\n11  with the stores of Babylon,\n12  with cement and brick,\n13  like a mountain I erected.\n\n14  A great temple of Ninharissi[1]\n15  in the centre of Babylon\n16  to the great goddess the mother who created me,\n17  in Babylon I made.\n18  To Nebo of lofty intelligence\n19  who hath bestowed (on me) the sceptre of justice,\n20  to preside over all peoples,\n21  a temple of rule over men, and a site for this his temple\n22,23  in Babylon, of cement and brick\n24  the fashion I fashioned.\n\n25,26  To the Moon-god, the strengthener of my hands\n27  a large house of alabaster as his temple\n28  in Babylon I made.\n29  To the sun, the judge supreme\n30  who perfects good in my body,\n31  a house for that guide of men, even his house'\n32,33  in Babylon, of cement and brick,\n34  skilfully did I make.\n\n35  To the god Yav, establisher of fertility\n36  in my land, Bit-Numkan as his temple\n37  in Babylon I built.\n\n38  To the goddess Gula, the regulator\n39  and benefactress of my life,\n40  Bit-Samit, and Bit-haris the lofty,\n41,42  as fanes in Babylon, in cement and brick\n43  strongly did I build.\n\n44  To the divine Lady of Bit Anna,\n45  my gracious mistress,\n46  Bit-Kiku in front of her house\n47  so as to strengthen the wall of Babylon\n48  I skilfully constructed.\n\n49,50  To Ninip the breaker of the sword of my foes\n51  a temple in Borsippa I made;\n52  and to the Lady Gula[2]\n53  the beautifier of my person[3]\n54  Bit-Gula, Bit-Tila, Bit-Ziba-Tila,\n55  her three temples\n56  in Borsippa I erected:\n57  to the god Yav who confers\n58  the fertilizing rain upon my land,\n59,60  his house (also) in Borsippa I strongly built:\n61  to the Moon-god who upholds\n62  the fulness of my prosperity\n63  Bit-ti-Anna[4] as his temple,\n64  on the mound near Bit-Ziba\n65  I beautifully constructed:\n66,67  Imgur-Bel and Nimetti-Belkit\n68  the great walls of Babylon,\n69  ...[5] I built,\n70  which Nabopolassar\n71  King, King of Babylon, the father who begat me,\n72  had commenced but not completed their beauty\n\n_(Continued on Column V_.)\n\n[Footnote 1: Wife of the sun.]\n\n[Footnote 2: In I Mich. iv. 5. Gula is said to be the wife of the southern\nsun.]\n\n[Footnote 3: Or, \"the favorer of my praises.\"]\n\n[Footnote 4: The goddess Anna is identical with the Nana whose image was\nby her own command restored by Assurbanipal to the temple of Bit-Anna\nafter an absence in Elam of 1,635 years. See Smith's \"Assurb.,\" pp. 234,\n235.]\n\n[Footnote 5: Lacuna.]\n\n\n\nCOLUMN V\n\n\n1   Its fosse he dug\n2   and of two high embankments\n3   in cement and brick\n4   he finished the mass:\n5,6  an embankment for pathways he made,\n7,8  Buttresses of brick beyond the Euphrates\n9,10  he constructed, but did not complete:\n11,12  the rest from ...[1]\n13  the best of their lands I accumulated:\n14  a place for sacrifice, as ornament,\n15,16  as far as Aibur-sabu[2] near Babylon\n17  opposite the principal gate\n18  with brick and _durmina-turda_ stone\n19  as a shrine of the great Lord, the god Merodach\n20  I built as a house for processions.\n21,22  I his eldest son, the chosen of his heart,\n23,24  Imgur-Bel and Nimetti-Bel\n25,26  the great walls of Babylon, completed:\n27  buttresses for the embankment of its fosse,\n28  and two long embankments\n29  with cement and brick I built, and\n30  with the embankment my father had made\n31,32  I joined them; and to the city for protection\n33,34  I brought near an embankment of enclosure\n35  beyond the river, westward.\n36  The wall of Babylon\n37,38  I carried round Aibur-sabu\n39  in the vicinity of Babylon:\n40  for a shrine of the great Lord Merodach\n41,42  the whole enclosure I filled (with buildings)\n43  with brick made of _kamina-turda_ stone\n44  and brick of stone cut out of mountains.\n45,46  Aibur-sabu from the High gate,\n47,48  as far as Istar-Sakipat I made,\n49,50  for a shrine for his divinity I made good,\n51  and with what my father had made\n52,53  I joined, and built it;\n54,55,56  and the access to Istar-Sakipat I made,\n57,58  which is Imgur-Bel and Nimetti-Bel,\n59  the great gates, the whole temple of the gods,\n60,61  in completeness near to Babylon\n62  I brought down;\n63,64  the materials of those great gates\n65  I put together and\n\n_(Continued on Column VI_.)\n\n[Footnote 1: Lacuna.]\n\n[Footnote 2: An ornamental piece of water near Babylon.]\n\n\n\nCOLUMN VI\n\n\n1   their foundations opposite to the waters\n2,3  in cement and brick I founded,\n4   and of strong stone of _zamat-hati,_\n5   bulls and images,\n6   the building of its interior\n7   skilfully I constructed:\n8,9,10  tall cedars for their porticos I arranged,\n11  _ikki_ wood, cedar wood,\n12  with coverings of copper,\n13  on domes and arches:\n14,15  work in bronze I overlaid substantially on its gates,\n16,17  bulls of strong bronze and molten images\n18  for their thresholds, strongly.\n19  Those large gates\n20  for the admiration of multitudes of men\n21  with wreathed work I filled:\n22  the abode of Imzu-Bel\n23  the invincible castle of Babylon,\n24  which no previous King had effected,\n25  4,000 cubits complete,\n26  the walls of Babylon\n27  whose banner is invincible,\n28  as a high fortress by the ford of the rising sun,\n29  I carried round Babylon.\n30  Its fosse I dug and its mass\n31  with cement and brick\n32,33  I reared up and a tall tower at its side\n34  like a mountain I built.\n35,36  The great gates whose walls I constructed\n37  with _ikki_ and pine woods and coverings of copper\n38  I overlaid them,\n39  to keep off enemies from the front\n40  of the wall of unconquered Babylon.\n41,42  Great waters like the might of the sea\n43  I brought near in abundance\n44  and their passing by\n45  was like the passing by of the great billows\n46  of the Western ocean:\n47,48  passages through them were none,\n49,50  but heaps of earth I heaped up,\n51  and embankments of brickwork\n52  I caused to be constructed.\n53,54  The fortresses I skilfully strengthened\n55  and the city of Babylon\n56  I fitted to be a treasure-city.\n57  The handsome pile\n58,59  the fort of Borsippa I made anew:\n60,61  its fosse I dug out and in cement and brick\n62  I reared up its mass\n63  Nebuchadnezzar\n\n_(Continued on Column VII._)\n\n\n\nCOLUMN VII\n\n\n1   King of Babylon\n2   whom Merodach, the Sun, the great Lord,\n3   for the holy places of his city\n4   Babylon hath called, am I:\n5   and Bit-Saggatu and Bit-Zida\n6   like the radiance of the Sun I restored:\n7   the fanes of the great gods\n8   I completely brightened.\n9   At former dates from the days of old\n10  to the days ...[1]\n11  of Nabopolassar King of Babylon\n12  the exalted father who begat me,\n13  many a Prince who preceded me\n14,15  whose names El had proclaimed for royalty\n16  for the city, my city, the festivals of these gods\n17  in the perfected places\n18  a princely temple, a large temple did they make\n19  and erected it as their dwelling-places.\n20,21  Their spoils in the midst they accumulated,\n22  they heaped up, and their treasures\n23  for the festival Lilmuku\n24  of the good Lord, Merodach god of gods\n25  they transferred into the midst of Babylon;\n26,27  when at length Merodach who made me for royalty\n28  and the god Nero his mighty son,\n29  committed his people to me\n30  as precious lives.\n31  Highly have I exalted their cities;\n32  (but) above Babylon and Borsippa\n33  I have not added a city\n34  in the realm of Babylonia\n35  as a city of my lofty foundation.\n\n36  A great temple, a house of admiration for men,\n37,38  a vast construction, a lofty pile,\n39,40  a palace of My Royalty for the land of Babylon,\n41  in the midst of the city of Babylon\n42,43  from Imgur Bel to Libit-higal\n44  the ford of the Sun-rise,\n45  from the bank of the Euphrates\n46  as far as Aibur-sabu\n47  which Nabopolassar\n48  King of Babylon the father who begat me\n49,50  made in brick and raised up in its midst,\n51  but whose foundation was damaged\n52  by waters and floods\n53,54  at Bit-Imli near Babylon,\n55,56  and the gates of that palace were thrown down,\n57,58  of this the structure with brickwork I repaired\n59  with its foundation and boundary wall,\n60  and a depth of waters I collected:\n61,62  then opposite the waters I laid its foundation\n63  and with cement and brick\n\n_(Continued on Column VIII_.)\n\n[Footnote 1: Lacuna.]\n\n\n\nCOLUMN VIII\n\n\n1,2  I skilfully surrounded it;\n3,4  tall cedars for its porticos I fitted;\n5,6  _ikki_ and cedar woods with layers of copper,\n7   on domes and arches\n8,9  and with bronze work, I strongly overlaid its gates\n10  with silver, gold, precious stones,\n11,12  whatsoever they call them, in heaps;\n13  I valiantly collected spoils;\n14  as an adornment of the house were they arranged,\n15  and were collected within it;\n16,17  trophies, abundance, royal treasures,\n18  I accumulated and gathered together.\n19  As to the moving of My Royalty\n20  to any other city,\n21  there has not arisen a desire:\n22  among any other people\n23  no royal palace have I built:\n24  the merchandise and treasures of my kingdom\n25,26,27  I did not deposit within the provinces of Babylon:\n28  a pile for my residence\n29,30  to grace My Royalty was not found:\n31  Therefore with reverence for Merodach my Lord,\n32,33  the exterior and interior in Babylon\n34  as his treasure city\n35,36  and for the elevation of the abode of My Royalty\n37  his shrine I neglected not:\n38  its weak parts which were not completed,\n39  its compartments that were not remembered,\n40  as a securely compacted edifice\n41,42  I dedicated and set up as a preparation for war\n43,44  by Imgur Bel, the fortress of invincible Babylon,\n45  400 cubits in its completeness,\n46  a wall of Nimitti-Bel\n47  an outwork of Babylon\n48,49  for defence.  Two lofty embankments,\n50  in cement and brick,\n51  a fortress like a mountain I made,\n52  and in their sub-structure\n53  I built a brickwork;\n54  then on its summit a large edifice\n55  for the residence of My Royalty\n56,57  with cement and brick I skilfully built\n58  and brought it down by the side of the temple:\n59  and in the exact middle, on the second day\n60  its foundation in a solid depth\n61,62  I made good and its summit I carried round;\n63  and on the 15th day its beauty\n\n_(Continued on Column IX_.)\n\n\n\nCOLUMN IX\n\n\n1   I skilfully completed\n2   and exalted as an abode of Royalty.\n3,4  Tall pines, the produce of lofty mountains,\n5   thick _asuhu_ wood\n6,7  and _surman_ wood in choice pillars\n8   for its covered porticos I arranged.\n9   _ikki_ and _musritkanna_ woods\n10  cedar and _surman_ woods\n11  brought forth, and in heaps,\n12  with a surface of silver and gold\n13  and with coverings of copper,\n14,15  on domes and arches, and with works of metal\n16  its gates I strongly overlaid\n17  and completely with _zamat_-stone\n18  I finished off its top.\n19,20  A strong wall in cement and brick\n21  like a mountain I carried round\n22,23  a wall, a brick fortress, a great fortress\n24  with long blocks of stone\n25,26  gatherings from great lands I made\n27,28  and like hills I upraised its head.\n29,30  That house for admiration I caused to build\n31  and for a banner to hosts of men:\n32  with carved work I fitted it;\n33  the strong power of reverence for\n34  the presence of Royalty\n35  environs its walls;\n36,37  the least thing not upright enters it not,\n38  that evil may not make head.\n39  The walls of the fortress of Babylon\n40,41  its defence in war I raised\n42  and the circuit of the city of Babylon.\n43,44  I have strengthened skilfully.\n45  To Merodach my Lord\n46  my hand I lifted:\n47  O Merodach the Lord, Chief of the gods,\n48,49  a surpassing Prince thou hast made me,\n50  and empire over multitudes of men,\n51,52  hast intrusted to me as precious lives;\n53  thy power have I extended on high,\n54,55  over Babylon thy city, before all mankind.\n56  No city of the land have I exalted\n57,58  as was exalted the reverence of thy deity:\n59  I caused it to rest: and may thy power\n60,61  bring its treasures abundantly to my land.\n62  I, whether as King and embellisher,\n63  am the rejoicer of thy heart\n64  or whether as High Priest appointed,\n65  embellishing all thy fortresses,\n\n(_Continued on Column X_.)\n\n\n\nCOLUMN X\n\n\n1,2  For thy glory, O exalted Merodach\n3   a house have I made.\n4   May its greatness advance!\n5   May its fulness increase!\n6,7  in its midst abundance may it acquire!\n8   May its memorials be augmented!\n9   May it receive within itself\n10  the abundant tribute\n11,12  of the Kings of nations and of all peoples![1]\n13,14  From the West to the East by the rising sun\n15  may I have no foemen!\n16  May they not be multiplied\n17,18  within, in the midst thereof, forever,\n19  Over the dark races may he rule!\n\n[Footnote 1: Compare Dan. i. 2, \"He brought the vessels into the\ntreasure-house of his god.\"]\n\n\n\n\nACCADIAN POEM ON THE SEVEN EVIL SPIRITS\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe following poem is one of the numerous bilingual texts, written in the\noriginal Accadian with an interlinear Assyrian translation, which have\nbeen brought from the library of Assur-bani-pal, at Kouyunjik. The seven\nevil spirits who are mentioned in it are elsewhere described as the seven\nstorm-clouds or winds whose leader seems to have been the dragon Tiamat\n(\"the deep\") defeated by Bel-Merodach in the war of the gods. It was these\nseven storm-spirits who were supposed to attack the moon when it was\neclipsed, as described in an Accadian poem translated by Mr. Fox Talbot in\na previous volume of \"Records of the Past.\" Here they are regarded as the\nallies of the incubus or nightmare. We may compare them with the Maruts or\nstorm-gods of the Rig-Veda (see Max M\u00fcller, \"Rig-Veda-Sanhita: the Sacred\nHymns of the Brahmans translated and explained,\" Vol. I). The author of\nthe present poem seems to have been a native of the Babylonian city of\nEridu, and his horizon was bounded by the mountains of Susiania, over\nwhose summits the storms raged from time to time. A fragment of another\npoem relating to Eridu is appended, which seems to celebrate a temple\nsimilar to that recorded by Maimonides in which the Babylonian gods\ngathered round the image of the sun-god to lament the death of Tammuz.\n\nA copy of the cuneiform text will be found in the \"Cuneiform Inscriptions\nof Western Asia,\" Vol. IV, pl. 15. M. Fr. Lenormant has translated a\nportion of it in \"_La Magie chez les Chald\u00e9ens\"_ pp. 26, 27.\n\n\n\nACCADIAN POEM ON THE SEVEN EVIL SPIRITS\n\n\nOBVERSE\n\n\n1   (In) the earth their borders were taken, and that god[1]\n    came not forth.\n2   From the earth he came not forth, (and) their power was\n    baneful.\n3   The heaven like a vault they extended and that which had\n    no exit they opened.[2]\n4   Among the stars of heaven their watch they kept not, in\n    watching (was) their office.\n5   The mighty hero[3] to heaven they exalted, and his father\n    he knew not.[4]\n6   The Fire-god on high, the supreme, the first-born, the\n    mighty, the divider of the supreme crown of Anu!\n7   The Fire-god the light that exalts him with himself he\n    exalts.\n8   Baleful (are) those seven, destroyers.\n9   For his ministers in his dwelling he chooses (them).\n10  O Fire-god, those seven how were they born, how grew\n    they up?\n11  Those seven in the mountain of the sunset were born.\n12  Those seven in the mountain of the sunrise grew up.\n13  In the hollows of the earth have they their dwelling.\n14  On the high-places of the earth are they proclaimed.\n15  As for them in heaven and earth immense (is) their habitation.\n16  Among the gods their couch they have not.\n17  Their name in heaven (and) earth exists not.\n18  Seven they are: in the mountain of the sunset do they rise.\n19  Seven they are: in the mountain of the sunrise did they set.\n20  Into the hollows of the earth do they penetrate.[5]\n21  On the high places of the earth did they ascend.\n22  As for them, goods they have not, in heaven and earth they\n    are not known.[6]\n23  Unto Merodach[7] draw near, and this word may he say\n    unto thee.[8]\n24  Of those baleful seven, as many as he sets before thee,\n    their might may he give thee,\n25  according to the command of his blessed mouth, (he who\n    is) the supreme judge of Anu.\n26  The Fire-god unto Merodach draws near, and this word\n    he saith unto thee.\n27  In the pavilion, the resting-place of might, this word he\n    hears, and\n28  to his father Hea[9] to his house he descends, and speaks:\n29  O my father, the Fire-god unto the rising of the sun has\n    penetrated, and these secret words has uttered.\n30  Learning the story of those seven, their places grant thou\n    to another.\n31  Enlarge the ears, O son of Eridu.[10]\n32  Hea his son Merodach answered:\n33  My son, those seven dwell in earth;\n34  those seven from the earth have issued.\n\n[Footnote 1: That is, the god of fire.]\n\n[Footnote 2: The Assyrian has, \"Unto heaven that which was not seen they\nraised.\"]\n\n[Footnote 3: The Assyrian adds; \"the first-born supreme.\"]\n\n[Footnote 4: In the Accadian text, \"they knew not.\"]\n\n[Footnote 5: In the Accadian, \"cause the foot to dwell.\"]\n\n[Footnote 6: In the Assyrian, \"learned.\"]\n\n[Footnote 7: In the Accadian text, Merodach, the mediator and protector of\nmankind, is called \"protector of the covenant.\"]\n\n[Footnote 8: That is, the fire-god.]\n\n[Footnote 9: Hea, the god of the waters, was the father of Merodach, the\nsun-god.]\n\n[Footnote 10: \"Eridu,\" the \"Rata\" of Ptolemy, was near the junction of the\nEuphrates and Tigris, on the Arabian side of the river. It was one of the\noldest cities of Chaldea.]\n\n\n\nREVERSE\n\n\n35  Those seven in the earth were born,\n36  those seven in the earth grew up.\n37  The forces of the deep for war[1] have drawn near.\n38  Go, my son Merodach!\n39  (for) the laurel, the baleful tree that breaks in pieces the\n    incubi,\n40  the name whereof Hea remembers in his heart.\n41  In the mighty enclosure, the girdle of Eridu which is to\n    be praised,\n42  to roof and foundation may the fire ascend and to (work)\n    evil may those seven never draw near.\n43  Like a broad scimitar in a broad place bid (thine) hand\n    rest; and\n44  In circling fire by night and by day[2] on the (sick) man's\n    head may it abide.\n45  At night mingle the potion and at dawn in his hand let\n    him raise (it).\n46  In the night a precept[3] in a holy book,[4] in bed, on the\n    sick man's head let them place.[5]\n47  The hero (Merodach) unto his warriors sends:\n48  Let the Fire-god seize on the incubus.\n49  Those baleful seven may he remove and their bodies may\n    he bind.\n50  During the day the sickness (caused by) the incubus (let\n    him) overcome.\n51  May the Fire-god bring back the mighty powers to their\n    foundations.\n52  May Nin-ci-gal [6] the wife of (Hea) establish before her the\n    _bile_ (of the man).\n53  Burn up the sickness[7] ...\n54  May Nin-akha-kuddu [8] seize upon his body and abide upon\n    his head,\n55  according to the word of Nin-akha-kuddu,\n56  (in) the enclosure of Eridu.\n57  (In) the mighty girdle of the deep and of Eridu may she\n    remember his return (to health).\n58  In (her) great watch may she keep (away) the incubus\n    supreme among the gods (that is) upon his head, and in\n    the night may she watch him.\n59  (By) night and day to the prospering hands of the Sun-god\n    may she intrust him.\n\n_Conclusion_.\n\n60  (In) Eridu a dark pine grew, in a holy place it was planted.\n61  Its (crown) was white crystal which toward the deep spread.\n62  The ... [9] of Hea (was) its pasturage in Eridu, a canal\n    full (of waters).\n63  Its seat (was) the (central) place of this earth.[10]\n64  Its shrine (was) the couch of mother Zicum. [11]\n65  The ...[12] of its holy house like a forest spread its shade;\n    there (was) none who within entered not.\n66  (It was the seat) of the mighty the mother, begetter of Anu.[13]\n67  Within it (also was) Tammuz.[14]\n\n(Of the two next and last lines only the last word, \"the universe,\"\nremains.)\n\n[Footnote 1: Literally, \"warlike expedition.\"]\n\n[Footnote 2: In the Accadian, \"day (and) night.\"]\n\n[Footnote 3: \"Masal\" (mashal), as in Hebrew, \"a proverb.\"]\n\n[Footnote 4: Literally, \"tablet.\"]\n\n[Footnote 5: It is evident that the poem was to be used as a charm in case\nof sickness. Compare the phylacteries of the Jews.]\n\n[Transcriber's Note: The following footnote (6) is illegible in many\nplaces. Illegible areas are marked with a '*'.]\n\n[Footnote 6: \"Nin-ci-gal\" (\"the Lady of the Empty Country\") was Queen of\n*s, and identified with Gula, or *, \"chaos\" [\"bohu\"] of Gen-*, *, \"the\nLady of the House of Death.\"]\n\n[Footnote 7: In the Accadian, \"the sick head (and) sick heart.\" Then\nfollows a lacuna.]\n\n[Footnote 8: Apparently another name of Nin-ci-gal.]\n\n[Footnote 9: Lacuna.]\n\n[Footnote 10: Compare the Greek idea of Delphi as the central [Greek:\nomphalos] or \"navel\" of the earth.]\n\n[Footnote 1: Zicum, or Zigara, was the primeval goddess, \"the mother of\nAnu and the gods.\"]\n\n[Footnote 2: Lacuna.]\n\n[Footnote 3: That is, of Zicum.]\n\n[Footnote 4: Tammuz, called \"Du-zi\" (\"the [only] son\") in Accadian, was a\nform of the sun-god. His death through the darkness of winter caused Istar\nto descend into Hades in search of him.]\n\n\n\nCHARM FOR AVERTING THE SEVEN EVIL SPIRITS\n\n\nFor the sake of completeness a charm for averting the attack of the seven\nevil spirits or storm-clouds may be added here, though the larger part of\nit has already been translated by Mr. Fox Talbot in \"Records of the Past,\"\nVol. Ill, p. 143. It forms part of the great collection of magical\n_formul\u00e6_, and is lithographed in the \"Cuneiform Inscriptions of Western\nAsia,\" Vol. IV, pl. 2, col. v, lines 30-60.\n\n1   Seven (are) they, seven (are) they!\n2   In the channel of the deep seven (are) they!\n3   (In) the radiance of heaven seven (are) they!\n4   In the channel of the deep in a palace grew they up.\n5   Male they (are) not, female they (are) not.[1]\n6   (In) the midst of the deep (are) their paths.\n7   Wife they have not, son they have not.\n8   Order (and) kindness know they not.\n9   Prayer (and) supplication hear they not.\n10  The _cavern_ in the mountain they enter.\n11  Unto Hea (are) they hostile.\n12  The throne-bearers of the gods (are) they.\n13  Disturbing the _lily_ in the torrents are they set.\n14  Baleful (are) they, baleful (are) they.\n15  Seven (are) they, seven (are) they, seven twice again (are) they.\n16  May the spirits of heaven remember, may the spirits of\n    earth remember.\n\n[Footnote 1: The Accadian text, \"Female they are not, male they are not.\"\nThis order is in accordance with the position held by the woman in Accad;\nin the Accadian Table of Laws, for instance, translated in \"Records of the\nPast,\" vol. iii. p. 23, the denial of the father by the son is punished\nvery leniently in comparison with the denial of the mother.]\n\n\n\n\nCHALDEAN HYMNS TO THE SUN\n\nTRANSLATED BY FRAN\u00c7OIS LENORMANT\n\n\nThe sun-god, called in the Accadian _Utu_ and _Parra_ (the latter is of\nless frequent occurrence), and in the Semitic Assyrian _Samas_, held a\nless important rank in the divine hierarchy of the Chaldaic-Babylonian\npantheon, afterward adopted by the Assyrians, than the moon-god (in the\nAccadian _Aku, Enizuna_, and _Huru-k\u00ee;_ in the Assyrian _Sin_), who was\neven sometimes said to be his father. His principal and most common title\nwas \"Judge of Heaven and Earth,\" in the Accadian _dikud ana k\u00eea_, in the\nAssyrian _dainu sa same u irtsiti_. The most important sanctuaries of the\ndeity were at Larsam, in southern Chaldsea, and Sippara, in the north of\nBabylonia.\n\nSome few fragments of liturgical or magical hymns addressed to Shamas have\ncome down to us. These are five in number, and I give a translation of\nthem here. They have all been studied previously by other Assyriologists,\nbut I think the present interpretation of them is superior to any which\nhas as yet been furnished.\n\nThe following are the chief bibliographical data concerning them:\n\nI. The primitive Accadian text, accompanied by an interlinear Assyrian\nversion published in the \"Cuneiform Inscriptions of Western Asia,\" Vol.\nIV, pl. 20, No. 2. I put forth a first attempt at a translation in my\n\"_Magie chez les Chald\u00e9ens\"_ (p. 165), and since then M. Friedrich\nDelitzsch has given a much better explanation of it (\"_G. Smith's\nChald\u00e4ische Genesis,\"_ p. 284). Of this hymn we possess only the first\nfive lines.\n\nII. The primitive Accadian text, with an interlinear Assyrian version, is\npublished in the \"Cuneiform Inscriptions of Western Asia,\" Vol. IV, pl.\n19, No. 2. M. Delitzsch has given a German translation of it in \"_G.\nSmith's Chald\u00e4ische Genesis_\" p. 284, and a revised one in English has\njust appeared in Prof. Sayce's \"Lectures upon Babylonian Literature,\" p.\n43.\n\nIII. A similar sacred text, published in the \"Cuneiform Inscriptions of\nWestern Asia,\" Vol. IV, pl. 28, No. I, in which the indications as to the\nobverse and reverse of the tablet are incorrect and ought to be altered.\nThe two fragments left to us, separated by a gap, the extent of which it\nis at present impossible to estimate, belong to an incantatory hymn\ndestined to effect the cure of the king's disease. Interpretations have\nbeen attempted in my \"Premi\u00e8res Civilisations\" (Vol. II, p. 165 _et\nseq_.), and in the appendices added by M. Friedrich Delitzsch to his\nGerman translation of G. Smith's work, already cited.\n\nIV. The primitive Accadian text with an interlinear Assyrian version,\npublished in the \"Cuneiform Inscriptions of Western Asia,\" Vol. IV, pi.\n17, col. I. This hymn, like the preceding one, is intended to be recited\nby the priest of magic in order to cure the invalid king. I gave a very\nimperfect translation of it in my \"_Magie chez les Chald\u00e9ens_\" (p. 166).\n\nV. We possess only the Semitic Assyrian version of this text; it was\npublished in the \"Cuneiform Inscriptions of Western Asia,\" Vol. IV, pl.\n17, col. 2. As yet, no one has produced a complete translation of this\nhymn; but a few passages have been quoted by M. Friedrich Delitzsch (\"_G.\nSmith's Chald\u00e4ische Genesis_\" p. 284) and myself (\"_La Magie chez les\nChald\u00e9ens_\" p. 164, and pp. 179, 180, of the English edition, 1877).\n\nI refer the reader to the various publications above mentioned for a\nconvincing proof of the entirely revised character of the translations\nhere submitted to him, and I think he will grant that I have made some\nprogress in this branch of knowledge, since my first attempts many years\nago.\n\n\n\nCHALDEAN HYMNS TO THE SUN\n\n\nFIRST HYMN\n\n\n1  Magical incantation.\n2  Sun, from the foundations of heaven thou art risen;\n3  thou hast unfastened the bolts of the shining skies;\n4  thou hast opened the door of heaven.\n5  Sun, above the countries thou hast raised thy head.\n6  Sun, thou hast covered the immensity of the heavens and\n   the terrestrial countries.\n\n(The fragments of the four following lines are too mutilated to furnish\nany connected sense; all the rest of the hymn is entirely wanting.)\n\n\n\nSECOND HYMN [Footnote: See also Lenormant, \"Chaldean Magic,\" p. 180.]\n\n\n1   Lord, illuminator of the darkness, who piercest the face\n    of darkness,\n2   merciful god, who settest up those that are bowed down,\n    who sustainest the weak,\n3   toward the light the great gods direct their glances,\n4   the archangels of the abyss,[1] every one of them, contemplate\n    eagerly thy face.\n5   The language of praise,[2] as one word, thou directest it.\n6   The host of their heads seeks the light of the Sun in the\n    South.[3]\n7   Like a bridegroom thou restest joyful and gracious.[4]\n8   In thy illumination thou dost reach afar to the boundaries\n    of heaven.[5]\n9   Thou art the banner of the vast earth.\n10  O God! the men who dwell afar off contemplate thee and\n    rejoice.\n11  The great gods fix ...[6]\n12  Nourisher of the luminous heavens, who favorest ...[7]\n13  He who has not turned his hands (toward thee ...[7]\n14  ....[7]\n\n[Footnote 1: In the Assyrian version, \"The archangels of the earth.\" ]\n\n[Footnote 2: In the Assyrian version, \"The eager language.\"]\n\n[Footnote 3: The Assyrian version has simply, \"of the sun.\" ]\n\n[Footnote 4: \"Like a wife thou submittest thyself, cheerful and kindly.\"--\nSayce.]\n\n[Footnote 5: In the Assyrian version, \"Thou art the illuminator of the\nlimits of the distant heavens.\"]\n\n[Footnote 6: Here occurs a word which I cannot yet make out.]\n\n[Footnote 7: Lacun\u00e6.]\n\n\n\nTHIRD HYMN\n\n\n1   Thou who marchest before ...[1]\n2   With Anu and Bel ...[1]\n3   The support of crowds of men, direct them!\n4   He who rules in heaven, he who arranges, is thyself.\n5   He who establishes truth in the thoughts of the nations, is\n    thyself.\n6   Thou knowest the truth, thou knowest what is false.\n7   Sun, justice has raised its head;\n8   Sun, falsehood, like envy, has spoken calumny.\n9   Sun, the servant of Anu and Bel [2] is thyself;\n10  Sun, the supreme judge of heaven and earth is thyself.\n11  Sun, ...\n\n(In this place occurs the gap between the two fragments on the obverse and\non the reverse of the tablet.)\n\n12 Sun, the supreme judge of the countries, is thyself.\n13 The Lord of living beings, the one merciful to the countries,\nis thyself.\n14 Sun, illuminate this day the King, son of his god,[3] make\nhim shine!\n15 Everything that is working evil in his body, may that be\ndriven elsewhere.\n16 Like a cruse of ...[4] purify him!\n17 Like a cruse of milk, make him flow!\n18 May it flow like molten bronze!\n19 Deliver him from his infirmity!\n20 Then, when he revives, may thy sublimity direct him!\n21 And me, the magician, thy obedient servant, direct me!\n\n[Footnote 1: Lacun\u00e6.]\n\n[Footnote 2: In the Accadian, \"Ana and Mulge\"]\n\n[Footnote 3: Meaning the pious king.]\n\n[Footnote 4: Here follows an incomprehensible word.]\n\n\n\nFOURTH HYMN\n\n\n1   Great Lord, from the midst of the shining heavens at thy\n    rising,\n2   valiant hero, Sun, from the midst of the shining heavens,\n    at thy rising,\n3   in the bolts of the shining heavens, in the entrance which\n    opens heaven, at thy rising\n4   in the bar of the door of the shining heavens, in ...[1]\n    at thy rising,\n5   in the great door of the shining heavens, when thou\n    openest it.\n6   in the highest (summits) of the shining heavens, at the\n    time of thy rapid course,\n7   the celestial archangels with respect and joy press around\n    thee;\n8   the servants of the Lady of crowns[2] lead thee in a festive\n    manner;\n9   the ...[3] for the repose of thy heart fix thy days;\n10  the multitudes of the crowds on the earth turn their eyes\n    often toward thee;\n11  the Spirits of heaven and earth lead thee.\n12  The ...[3] thou crushest them with thy strength,\n13  ...[3] thou discoverest them,\n14  ...[3] thou causest to seize,\n15  ...[3] thou directest.\n\n[Footnote 1: Lacuna.]\n\n[Footnote 2: In the Assyrian version, \"of the Lady of the gods.\"]\n\n[Footnote 3: Lacun\u00e6.]\n\n(I am obliged here to pass over five lines which are too mutilated for me\nto attempt to translate them with any degree of certainty.)\n\n21  The Lord, as to me, has sent me;\n22  the great god, Hea, as to me, has sent me.[1]\n23  Settle what has reference to him,[2] teach the order which\n    concerns him, decide the question relating to him.\n24  Thou, in thy course thou directest the human race;\n25  cast upon him a ray of peace, and let it cure his suffering.\n26  The man, son of his god,[3] has laid before thee his shortcomings\n    and his transgressions;\n27  his feet and his hands are in pain, grievously defiled by\n    disease.\n28  Sun, to the lifting up of my hands pay attention;\n29  eat his food, receive the victim, give his god (for a support) to\n    his hand!\n30  By his order let his shortcomings be pardoned! let his\n    transgressions be blotted out!\n31  May his trouble leave him! may he recover from his disease!\n32  Give back life to the King![4]\n33  Then, on the day that he revives, may thy sublimity envelop him!\n34  Direct the King who is in subjection to thee!\n35  And me, the magician, thy humble servant, direct me!\n\n[Footnote 1: There is no Assyrian version of this line; we have only the\nAccadian.]\n\n[Footnote 2: The invalid on behalf of whom the invocation is recited.]\n\n[Footnote 3: The pious man.]\n\n[Footnote 4: From this verse onward the Assyrian version is wanting.]\n\n\n\nFIFTH HYMN [Footnote: Cf. also \"Chaldean Magic,\" pp. 185, 186.]\n\n\n1   Magical incantation.\n2   I have invoked thee, O Sun, in the midst of the high\n    heavens.\n3   Thou art in the shadow of the cedar, and\n4   thy feet rest on the summits.\n5   The countries have called thee eagerly, they have directed\n    their looks toward thee, O Friend;\n6   thy brilliant light illuminates every land,\n7   overthrowing all that impedes thee, assemble the countries,\n8   for thou, O Sun, knowest their boundaries.\n9   Thou who annihilatest falsehood, who dissipatest the evil\n    influence\n10  of wonders, omens, sorceries, dreams, evil apparitions,\n11  who turnest to a happy issue malicious designs, who annihilatest\n    men and countries\n12  that devote themselves to fatal sorceries, I have taken\n    refuge in thy presence.\n13  ...[1]\n14  Do not allow those who make spells, and are hardened, to\n    arise;\n15  Frighten their heart...[2]\n16  Settle also, O Sun, light of the great gods.\n17  Right into my marrow, O Lords of breath, that I may rejoice, even I.\n18  May the gods who have created me take my hands!\n19  Direct the breath of my mouth! my hands\n20  direct them also, Lord, light of the legions of the heavens,\n    Sun, O Judge!\n21  The day, the month, the year...[2]\n22  ...[2] conjure the spell!\n23  ...[2] deliver from the infirmity!\n\n[Footnote 1: Here I am obliged to omit a line, which I cannot yet make\nout.]\n\n[Footnote 2: Lacun\u00e6.]\n\n\n\n\nTWO ACCADIAN HYMNS\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe two following hymns, both of which are unfortunately mutilated, are\ninteresting from their subject-matter. The first is addressed to the\nsun-god Tammuz, the husband of Istar, slain by the boar's tusk of winter,\nand sought by the goddess in the underground world. It is this visit which\nis described in the mythological poem known as the \"Descent of Istar into\nHades\" (\"Records of the Past,\" Vol. I, p. 143). The myth of Tammuz and\nIstar passed, through the Phoenicians, to the Greeks, among whom Adonis\nand Aphrodite represent the personages of the ancient Accadian legend.\nTammuz is referred to in Ezek. viii. 14. (See \"Records of the Past,\" Vol.\nIX, p. 147.) The second hymn treats of the world-mountain, the Atlas of\nthe Greeks, which supports the heaven with its stars, and is rooted in\nHades. Under its other name, \"Kharsak-kurra,\" or \"Mountain of the East,\"\nit was identified with the present Mount Elwend, and was regarded as the\nspot where the ark had rested, and where the gods had their seat. A\nreference is made to it in Isa. xiv. 13. Both hymns illustrate the imagery\nand metaphor out of which grew the mythology of primeval Babylonia, and\noffer curious parallels to the Aryan hymns of the Rig-Veda. The cuneiform\ntexts are lithographed in the \"Cuneiform Inscriptions of Western Asia,\"\nVol. IV, 27, I, 2.\n\n\n\nTWO ACCADIAN HYMNS\n\n\nI\n\n\n1   O shepherd,[1] Lord Tammuz, Bridegroom[2] of Istar!\n2   Lord of Hades, Lord of Tul-Sukhba!\n3   _Understanding_ one, who among the papyri the water drinks\n    not!\n4   His brood in the desert, even the reed, he created not.[3]\n5   Its bulrush in his canal he lifted not up.\n6   The roots of the bulrush were carried away.\n7   O god of the world, who among the papyri the water drinks\n    not!\n    .....[4]\n\n[Footnote 1: The early Accadian kings frequently call themselves\n\"shepherds.\" According to Berosus, Alorus, the first antediluvian king of\nBabylonia, gave himself the same title. Compare the Homeric [Greek:\npoimaen laon].]\n\n[Footnote 2: \"Khamir,\" literally \"red\" or \"blushing one,\" in reference to\nthe glow of the setting sun.]\n\n[Footnote 3: Or, \"was not green.\"]\n\n[Footnote 4: Lacuna.]\n\n\n\nII\n\n\n1   O mighty mountain of Bel, Im-kharsak,[1] whose head rivals\n    heaven, whose root (is) the holy deep!\n2   Among the mountains, like a strong wild bull, it lieth down.\n3   Its horn like the brilliance of the sun is bright.\n4   Like the star of heaven[2] it is a prophet and is filled with\n    sheen.\n5   O mighty mother of Beltis, daughter of Bit-Esir: splendor\n    of Bit-kurra,[3] appointment of Bit-Gigune, handmaid of\n    Bit-Cigusurra![4]\n    .....[5]\n\n[Footnote 1: \"Wind of the mountain.\"]\n\n[Footnote 2: That is, Dilbat, \"the prophet,\" or Venus, the morning-star.]\n\n[Footnote 3: \"The temple of the East.\"]\n\n[Footnote 4: \"The temple of the land of forests.\"]\n\n[Footnote 5: Lacuna.]\n\n\n\n\nACCADIAN PROVERBS AND SONGS\n\nTRANSLATED BY REV. A.H. SAYCE, M.A.\n\n\nThe following is a selection from an interesting collection of Accadian\nsongs and proverbs, gjven in a mutilated reading-book of the ancient\nlanguage which was compiled for the use of Assyrian (or rather Semitic\nBabylonian) students. These sentences were drawn up at a time when it was\nnecessary for the scribes to be familiar with the old language of Accad,\nand to be able to translate it into Assyrian, and hence these phrases are\nof very great philological value, since they indicate often analogous\nwords and various verbal forms. The Assyrian translation and the Accadian\ntexts are arranged in parallel columns. Some of the proverbs must be taken\nfrom an agricultural treatise of the same nature as the \"Works and Days\"\nof Hesiod. Copies of the texts will be found in the \"Cuneiform\nInscriptions of Western Asia,\" Vol. II, 15, 16.\n\n\n\nACCADIAN PROVERBS\n\n\n1   Door and bolt are made fast.\n2   Oracle to oracle: to the oracle it is brought.[1]\n3   The cut beam he strikes: the strong beam he shapes.\n4   The resting-place of the field which (is) in the house he\n    will establish.\n5   Within the court of the house he feels himself small.\n6   A heap of witnesses[2] as his foundation he has made strong.\n7   Once and twice he has made gains;[3] yet he is not content.\n8   By himself he dug and wrought.[4]\n9   For silver his resting-place he shall buy.\n10  On his heap of bricks a building he builds not, a beam he\n    set not up.\n11  A house like his own house one man to another consigns.\n12  If the house he contracts for he does not complete, 10\n    shekels of silver he pays.\n13  The joists of his wall he plasters.\n14  In the month Marchesvan,[5] the 30th day (let him choose)\n    for removal.\n15  (Let him choose it, too,) for the burning of weeds.\n16  The tenant of the farm two-thirds of the produce on his\n    own head to the master of the orchard pays out.\n\n[Footnote 1: That is, \"compared.\"]\n\n[Footnote 2: Accadian \"izzi ribanna,\" Assyrian \"igar kasritu\" (\"heap of\ncovenant\"), like the Hebrew \"Galeed,\" Aramaic \"Yegar-sahadutha\" (Gen.\nxxxi. 47).]\n\n[Footnote 3: That is, \"the more a man has, the more he wants.\"]\n\n[Footnote 4: That is, \"if you want a thing done, do it yourself.\"]\n\n[Footnote 5: October.]\n\n\n\nACCADIAN SONGS\n\n\n26  (If) evil\n    thou hast done,\n    (to) the sea forever\n    ...[1] thou goest.\n23  My _city_ bless:\n    among my men\n    fully prosper me.\n26  Bless everything;\n    and to (my) dress be favorable.\n28  Before the oxen as they march\n    in the grain thou liest down.\n30  My knees are marching,\n    my feet are not resting:\n    with no wealth of thine own,\n    grain thou begettest for me.\n34  A heifer am I;\n    to the cow I am yoked:\n    the plough-handle is strong;\n    lift it up, lift it up!\n53  May he perform vengeance:\n    may he return also\n    (to him) who gives.\n55  The marsh as though it were not he passes;[2]\n    the slain as though they were not ...[3] he makes good.\n57  To the waters their god[4]\n    has returned:\n    to the house of bright things\n    he descended (as) an icicle:\n    (on) a seat of snow\n    he grew not old in wisdom.\n    ....[3]\n10  Like an oven\n    (which is) old\n    against thy foes\n    be hard.\n15  Thou wentest, thou spoiledst\n    the land of the foe;\n    (for) he went, he spoiled\n    thy land, (even) the foe.\n18  Kingship\n    in its going forth\n    (is) like a _royal robe_(?)\n19  Into the river thou plungest, and\n    thy water (is) swollen\n    at the time:[5]\n    into the orchard thou plungest, and\n    thy fruit\n    (is) bitter.\n34  The corn (is) high,\n    it is flourishing;\n    how\n    is it known?\n    The corn (is) bearded,\n    it is flourishing;\n    how\n    is it known?\n42  The fruit of death\n    may the man eat,\n    (and yet) the fruit of life\n    may he achieve.\n\n[Footnote 1: Lacuna.]\n\n[Footnote 2: I have translated this line from the Accadian, the Assyrian\ntext being wanting, and the words \"a recent lacuna\" being written instead.\nThis makes it clear that the scribe who copied the tablet for\nAssur-bani-pal's library did not understand Accadian and could not\ntherefore supply the translation.]\n\n[Footnote 3: Lacun\u00e6.]\n\n[Footnote 4: This seems to be quoted from a hymn describing the return of\nOannes to the Persian Gulf.]\n\n[Footnote 5: See \"Cuneiform Inscriptions of Western Asia,\" vol. i. 25,\n10.]\n\n\n\n\nBABYLONIAN PUBLIC DOCUMENTS CONCERNING PRIVATE PERSONS\n\nEDITED BY MM. OPPERT AND MENANT\n\n\nThese translations are taken from a French work published by Dr. Oppert\nand M. M\u00e9nant; [Footnote: The title of the work is \"Documents juridiques\nde l'Assyrie et de la Chald\u00e9e,\" par J. Oppert et J. M\u00e9nant, Paris, 1877.]\nthe versions have been revised, in some essential points, for the \"Records\nof the Past,\" by Dr. Oppert, who holds himself personally responsible for\nthe exact representation of the sense of these documents; but on account\nof the unusual difficulty of these texts, the reader may easily be\nconvinced that for a long time yet, and particularly in details of minor\nimportance, there will remain room enough for a conscientious improvement\nof all previous translations.\n\n\n\nBABYLONIAN PRIVATE CONTRACTS\n\n\nTHE STONE OF ZA'ALEH\n\n\nThis document, engraved on a small broken slab of basalt, is dated from\nthe first year of the reign of Marduk-idin-akhe. It was discovered long\nago in the small mound of Za'aleh, on the left bank of the Euphrates, a\nfew miles northwest of Babylon. The text forms two columns of cursive\nBabylonian characters; the first column is extremely damaged. Though\ndefaced, this contract offers some interest by its differing from other\ndocuments of the aforesaid reign. It has been published in the first\nvolume of the collection of the British Museum (\"W.A.I.,\" pl. 66), and\ntranslated for the first time by Dr. Oppert, \"_Exp\u00e9dition en M\u00e9sopotamie_\"\nt. i, p. 253.\n\n\n\nCOLUMN I\n\n\nCovenant which in the town of Babylon, in the month Sebat, in the first\nyear of Marduk-idin-akhe, the mighty King, the men of M ..., have agreed:\n\nThe waters of the river ...,[1] and the waters of the canals did not go\nthrough....[2]\n\n[Footnote 1: Lacuna.]\n\n[Footnote 2: Lacuna of several lines.]\n\n\n\nCOLUMN II\n\n\n....[1] and all the streams which exist at the mouth of the river Salmani.\nTherefore, Aradsu, son of Erisnunak, has agreed to (aforesaid things) for\nthe times to come, in giving his signature to this tablet.\n\nBit-Karra-basa, son of Hea-habal-idin, Governor of the town of Isin;\nBabilayu, son of Sin-mustesir, Chief; Malik-akh-idinna, son of Nigazi,\nChief of the _ru-bar;_[2] Tab-asap-Marduk, son of Ina-e-saggatu-irbu, a\nScribe; Zikar-Nana, son of ...[1] Bin, _sabil_; Nabu-mumaddid-zir, a\nservant, son of Zikar-Ea, a Governor; and Nabu-idin-akhe, son of Namri,\nhave fixed it in the furnitures of the house.\n\nIn the town of Babylon, on the 30th of Sebat (January), in the first year\nof Marduk-idin-akhe, the mighty King.\n\nThe Masters of the Royal Seal have granted approbation.\n\n[Footnote 1: Lacuna of several lines.]\n\n[Footnote 2: Unknown dignity.]\n\n\n\nTHE PARIS MICHAUX STONE\n\n\nThis monument is so called from the name of the traveller by whom it was\nbrought over to France in 1800. It was discovered near the Tigris, not far\nfrom the ruins of the ancient city of Ctesiphon. It is an ovoid basalt\nstone of seventeen inches in height, by twenty-four in circumference. The\nupper part is decorated with symbolical figures spread over nearly\none-third of the monument; one of the sides is divided in two parts. At\nthe top the moon crescent and the sun are represented; in a somewhat lower\nplace there are four altars; two on the right support tiaras; the other\ntwo are adorned with two symbolical figures. In the middle a winged goat\nkneeling; the lower part of the animal is hidden by the image of another\naltar. The second part contains two altars; one of them bears a sort of\narrow-head which for a long time has been taken for the symbol of the\nCuneiform writing, because it resembles the element of these characters,\nOn the other part there is a triangular symbol, then, between both altars,\ntwo kneeling monsters; only the fore part of their body is visible. On the\nleft behind the altar there is to be seen a symbolical figure preceding a\ndownward pointed arrow. On the back side of the monument there is a\nscorpion, a bird roosting. On the ground there is a bird, on the head of\nwhich is to be seen an unknown symbol composed of two other monsters, one\nbears a bird's head, and the other has a hideous horned face; the rest of\nthe body is wrapped up in a sort of sheath; opposite to which a dog\nkneeling. The top of the stone is bordered with an immense snake; its tail\nextends into the very inscriptions, its head touches the head of the dog.\nOn each side of the monument in its lower part, there are two columns of\ncuneiform texts, which contain altogether ninety-five lines.\n\nThis monument is now kept since 1801 in the \"_Cabinet des M\u00e9dailles_\" at\nParis (No. 702). Since that epoch it has always attracted the attention of\nscholars; it was published by M. Millin in 1802, \"_Monuments in\u00e9dits_\" t.\nI, pl. viii, ix. M\u00fcnter first attempted to explain the symbolical figures\n(_\"Religion der Babylonier,\"_ p. 102, pl. III). Sir Henry Rawlinson has\nalso published the inscription again, in \"W.A.I.,\" Vol. I, p. 70. The\nsense of this text has been fixed for the first time, in 1856, by M.\nOppert's translation in the \"_Bulletin Arch\u00e9ologique de l'Ath\u00e9n\u00e9um\nFran\u00e7ais_\" After this translation, Mr. Fox Talbot gave one in 1861, in the\n\"Transactions of the Royal Asiatic Society,\" Vol. XVIII, p. 54.\n\n\n\nCOLUMN I\n\n\n20 hin of corn is the quantity for seeding an _arura_.[1] The field is\nsituated near the town of Kar-Nabu, on the bank of the river Mekaldan,\ndepending of the property of Kilnamandu.\n\nThe field is measured as follows:[2] Three stades in length toward the\nEast, in the direction of the town of Bagdad; three stades in length\ntoward the West, adjoining the house of Tunamissah; 1 stade 50 fathoms[3]\nin breadth toward the North, adjoining the property of Kilnamandu; 1 stade\n50 fathoms up in the South, adjoining the property of Kilnamandu.\n\nSirusur, son of Kilnamandu, gave it for all future days to Dur-Sarginaiti,\nhis daughter, the bride[4] of Tab-asap-Marduk, son of Ina-e-saggatu-irbu\n(the pretended), who wrote this; and Tab-asap-Marduk, son of\nIna-e-saggatu-irbu, who wrote this in order to perpetuate without\ninterruption the memory of this gift, and commemorated on this stone the\nwill of the great gods and the god Serah.\n\n[Footnote 1: Or the great U, namely, of the field in question.]\n\n[Footnote 2: Dr. Oppert's first translation of this passage, which is to\nbe found in almost all documents of this kind, has been corrected in\n\"L'Etalon des mesures assyriennes,\" p. 42. The field of Kilnamandu was a\nrectangle of 1-5/6 stades in breadth and 3 stades long, viz., 5-1/2 square\nstades, amounting to 19.64 hectares, or 48-1/2 English acres. The Stone of\nMicheux is the only one which affords a valuation of the land.\n\nThe arura (great U) is valued at 88 hectares, 207 acres in the Babylonian\nsystem; a hin is almost 3 litres, or 5 pints and a quarter; 20 hins,\ntherefore, are somewhat more than 13 gallons. The fertility of the\nBabylonian soil was renowned in antiquity. See Herodotus i. 193.]\n\n[Footnote 3: A fathom, 10-1/3 feet, is the sixtieth part of a stade, 620\nfeet.]\n\n[Footnote 4: This word is explained in a syllabary copied by Dr. Oppert in\n1855, but which has never been published. The three signs of the ideogram\n(\"Bit-gigunu-a\") are rendered by \"kallatu\" (\"a bride\"), and this very\nimportant statement put the translator on the track of the right\ninterpretation.]\n\n\n\nCOLUMN II\n\n\nWhosoever in the process of time, among the brothers, the sons, the\nfamily, the men and women, the servants both male and female, of the house\nof Kilnamandu, either a foreigner, or a guest, or whosoever he may be (or\nanyone else), who will destroy this field, who will venture to take away\nthe boundary-stone, or will vindicate it: whether he consecrate this field\nto a god, or earn it for his superior, or claim it for himself, or change\nthe extent, the surface, or the limits, that he reaps new harvests (crops);\nor who will say of the field with its measures, \"There is no granter;\"\nwhether he call forth malediction and hostility on the tablets; or\nestablish on it anyone other who change these curses, in swearing: \"The\nhead is not the head;\" and in asserting: There is no evil eye;[1]\nwhosoever will carry elsewhere those tablets; or will throw them into the\nwater; will bury them in the earth; will hide them under stones; will burn\nthem with fire, will alter what is written on them, will confine them into\na place where they might not be seen; that man shall be cursed:\n\nMay the gods Anu, El, Hea, the Great Goddess, the great gods, inflict upon\nhim the utmost contumely, extirpate his name, annihilate his family.\n\nMay Marduk, the great Lord of eternity without end, bind him in fetters\nwhich cannot be broken.\n\nMay Samas, the great Judge of heaven and earth, judge his unpunished\nmisdeeds, and surprise him in flagrant deeds.\n\nMay Sin, the brilliant (_Nannar_), who dwells in the sacred heavens,\nclothe him in leprosy as in a garment, and give him up to the wild beasts\nthat wander in the outsides of the town.\n\nMay Istar, the Queen of heaven and earth, carry him off, and deliver him\nfor avenge to the god and the king.\n\nMay Ninip, son of the zenith, son of El the sublime, take away his lands,\nfunds, and limits.\n\nMay Gula, the great Queen, the wife of Ninip, infilter into his bowels a\npoison which cannot be pushed out, and may he void blood and pus like\nwater.\n\nMay Bin, the great Guardian of heaven and earth, the son of the warrior\nAnu, inundate his field.\n\nMay Serah destroy his firstborn; may he torture his flesh, and load his\nfeet with chains.\n\nMay Nabu, the supreme Watcher, strike him with misfortune and ruin, and\nblast his happiness that he not obtain it, in the wrath of his face.\n\nMay all the great gods whose names are recorded on this tablet, curse him\nwith irrevocable malediction, and scatter his race even to the last days.\n\n[Footnote 1: This seems to be a usual formula.]\n\n\n(This monument is equally engraved on a black basalt stone; it offers the\nsame arrangement as the stone of Michaux. The analogous documents show\nthat numerous inaccuracies have been committed.\n\nIn the upper part there occur the same altars, tiaras, birds, as well as\nthe above-mentioned goat, dog, scorpion, and snake. The surface of the\nbasso-relievo is also covered with Cuneiform writing.\n\nThe inscriptions are arranged in four columns, and take both sides of the\nmonument. The first column originally finished at the 30th line; it seems\nto have been completed by four lines, which contain one of the essential\narticles of the contract, but which evidently are not in their right\nplace, and had been actually forgotten in the original engraving.\n\nOn the margins and the bassso-relievo many additions and repetitions are\nto be read, which also prove the engraver's carelessness or\nprecipitation.)\n\n\n20 hins[1] of corn are sufficient to seed an _arura_,[2] a field in the\nland of Zunire,[3] on the bank of the river Zirzirri, belonging to the\nhouse of Ada.\n\nMarduk-idin-akhe, King of Babylon, has thus sentenced according to the\nlaws of the country of Assur. Bin-zir-basa, his Minister, has favored\nMarduk-ilusu, son of Ina-e-saggatu-irbu,[4] who has written this to the\nKing of Babylon: I say, He has loaded me with favors, and I proclaim that\nthis rating has been made according to the epha[5] of the King of Babylon.\n\n20 hin of corn are sufficient to seed an _arura_. Bin-zir-basa, the\nLieutenant (of the King) has invested him with it, and (the measurer of\nlands) has thus measured it for the time to come.\n\nIn the length[6] above toward the North, turned to the river Zirzirri,\nadjoining the house of Ada, and the field of the house of the Satraps. In\nthe length below, toward the South of the river Atab-du-Istar, adjoining\nthe house of Ada. In breadth above toward the East, adjoining the limits\nof Bit-ulbar. In breadth below toward the West, adjoining the house of\nAda.\n\nAccording to the law of Marduk-idin-akhe, King of Babylon, servant of the\ngods of the City of the eternal fire,[7] it was so measured by\nBel-zir-kini, son of Zikar-Istar, the measurer of the field.\n\nIn the town of Dindu, in the month of Tebet, on the 28th day (December) in\nthe 10th year of Marduk-idin-akhe, King of Babylon.\n\nIn the presence of Bet-ulbar-sakimu, son of Bazi, Chief of the _ru-bar_ of\nthe countries;\n\nin the presence of Babilai, son of Sin-mustesir,[8] Chief of the head\nRulers of the country;\n\nin the presence of Hea-Kudurri-ibni, son of Zikar-Ea, Governor of the\nprovinces;\n\nin the presence of Bel-nasir-habal, son of the Chief of the _rubar_ of the\norders in the provinces;\n\nin the presence of Takisa-belit, son of Riu-simti;\n\nin the presence of Uballitsu, son of Karistiya-napasti;\n\nin the presence of Bel-idin-akh, son of Suti;\n\nin the presence of Sukamuna[9]-idin, son of Meliharbat;\n\nin the presence of Isu-il, son of Habliya;\n\nin the presence of Bel-akhesu, son of Meliharbat;\n\nin the presence of Nis-bet-ulbar, son of Ulamhala;\n\nin the presence of Sumidu, son of Marduk-kabuya, Prefect of the house of\nAda;\n\nin the presence of E-saggatu-bunuya, _hazan_[10] of the house of Ada;\n\nin the presence of Babrabtatutai, son of Sar-Babil-Assurissi;\n\nin the presence of Sadu-rabu-kabuya, Judge;\n\nin the presence of Marduk-nasir, son of Gamilu.\n\nWhoever in the process of time, among the brothers, the sons, among the\nnear relations, the allies of the family of the house of Ada, would claim\nthis land, would nourish against it bad designs, or would suggest them;\nwhoever would utter these words, \"There is no giver,\" who would say,\n\"There is no sealer,\" or whosoever will say, \"I deny that there is a\nmaster of the house of Ada, that there is a Chief in the house of Ada;\nthat there is a _hazan_ of the house of Ada; or that there is either a\nspeculator for the house of Ada; or a _gitta_[11] of the house of Ada; or\na _sumtalu_; or a _lubattu_; or an _aklu_; or a _kisirtu_ in the house of\nAda;\" or he will say, \"The confiscation has been pronounced;\" whether he\nsay: \"This field has no measurer,\" or say, \"This seal is not of a sealer\"\n(who has the right to); or whoever will take possession of this field; or\nconsecrate it to the gods; or claim it for himself; or alter its surface,\ncircumference and limits; or construct buildings on this land, and in the\nmiddle of this field (that man will be cursed):\n\nThe gods who are inscribed on this tablet, all those whose name is\ncommemorated herein, will curse him with irrevocable curses.\n\nMay the gods Anu,[12] Bel, Hea, these great gods, torment him and\noverwhelm him; that ...[13]\n\nMay Marduk, the great Lord of eternity without limits, fetter him with\ninextricable bonds.\n\nMay Nebo, the supreme minister, overthrow the surface, circumference, and\nlimits of his properties.\n\nMay Bin, the great Lord of heaven and earth, cause the streams of his\nriver to overflow[14] ... have his progeny circumcised, and load his feet\nwith a heavy chain.\n\nMay Sin, who turns around heaven, envelop his body with leprosy as in a\ngarment.\n\nMay Samas, the bright Judge of heaven and earth, judge his lawsuit, and\nhave him seized in deed doing.\n\nMay Istar, the goddess of heaven and earth, deliver him to the vengeance\nof the gods and of the King.\n\nMay Gula, the Sovereign Lady, the great wife of Ninip, infilter into his\nbowels with a poison that will not leave him, and may he void pus and\nblood like water.\n\nMay Ninip, the god of boundaries, _filium camelas inire cogat_.[15]\n\nMay Nergal, the god of arms and bows, break his arrows.\n\nMay Zamal, the King of battles, prevent him in the midst of the fray from\ntaking a prisoner.\n\nMay Turda, the Keeper of the images of the great gods, walking in the\nright ways of the gods, besiege his door during the night.\n\nMay Iskhara, the goddess of the ancient customs, not hear him in the\nbattles.\n\nMay Malik, the great Master of Heaven,[16] while he sins cause him to be\nslain in the act.\n\nMay all the gods that are on this stone, whose name is commemorated, curse\nhim with irrevocable curses.\n\n(The lines at the end of the first column read as follows:)\n\n[17]If anybody swears thus: This head is not a head ...[17] or institutes\nhere an outlaw or a causer of mischief, immerse them in the waters, bury\nthem in the earth, hide them under a heap of stones, destroy them by fire.\n\n(On the edge of the second column:)\n\nMay the gods whose image is on this table, and whose name is invoked,\ncurse him with irrevocable curses.\n\n(On the edge of the fourth column:)\n\nThe horses ...[18] the Master of the house of Ada may dispose of them\nafter him. 30 horses, 25 buffaloes, 3 mares in the fields are not inclosed\nin the decree of the King of Babylon; Bin-zir-basa has ascribed it for the\nbenefit of Mahanitu, after Marduk-ilusu, son of Ina-e-saggatu-irbu.\n\nThe Chief of the _rubar_ of the house of Ada has said it (named and\npronounced) to Marduk-ilusu, son of the Scribe of Marduk-idin-akhe, King\nof Babylon, and Ina-e-saggatu-irbu, the Scribe, the field, this one\nhas[19] ... owner of the house of Ada, has given it for the days to come,\nand has yielded it up.\n\n(A great many short inscriptions are placed over the basso-relievos.\n\n1. The smallest of them is placed over a kind of lyre. It reads:\n\n  In sum, an epha and a half.\n\n2. Entangled between the branches of an object difficult to design and the\nhorns of a goat, occurs a sentence which has not been translated.\n\n3. The word \"_nase_\" is written between and the altar supporting a\ntriangular object.\n\n4. A legend of three lines is engraved between the mentioned altar, and a\nhorned animal.)\n\n  So that he may not devastate the land of Zunire, nor the\n  dwellings which are belonging to the Governor of Zunire.\n\n5. Under an undetermined object, opposite to the nose of the\nabove-mentioned fantastical animal is written a sentence composed of a\nperpendicular line and four lines parallel to the circumference.)\n\n  That he will not acknowledge either the _kisirtu_ or the tribute\n  of this house, or the Prefect, or the _hazan_ of the house of Ada.\n\n6. Below the preceding one.\n\n  Either the author of the treaty, or the _hazan_ of the land of\n  Zunire.\n\n7. Included between the roost and the back of the dog occurs another\nsentence which has not been translated.\n\n8. Across the symbolical figures [commencement obscure]:\n\n  That he might not watch upon the streets of Bit-Ada.\n\n9. Between the scorpion and the back of the snake.\n\n  That he may pay the rent of the land.\n\n10. Over the head of the snake.\n\n  That in his abode, there may not be any power, any judge,\n  any implorer.\n\n[Footnote 1: Twenty hins are equal to 60 litres, 13-1/4 gallons.]\n\n[Footnote 2: Great U, the standard agrarian measure.]\n\n[Footnote 3: The country is unknown; the river Zirzirri is also mentioned\nelsewhere.]\n\n[Footnote 4: This name signifies, \"In the Pyramid he will increase.\"]\n\n[Footnote 5: The valuations of the estates are made by the quantity of\ncorn required to seed them, as it is the case in rabbinical literature,\nwhere the unity is a beth-sea, or the surface seeded by a sea. Therefore\nthe epha of the king (royal epha) is quite in its place: the epha is\nvarying from 32 to 36 pints.\n\nThe text itself states the royal endowment of a perhaps conquered land.]\n\n[Footnote 6: There is no valuation of the field. An error crept into the\nFrench transliteration; \"us\" is not \"a stade,\" but the word \"length.\"]\n\n[Footnote 7: This is the city generally read \"Agade.\"]\n\n[Footnote 8: Person already mentioned in the Za-aleh Stone.]\n\n[Footnote 9: The god Sukamanu occurs elsewhere.]\n\n[Footnote 10: The \"hazan\" seems to be a superintendent.]\n\n[Footnote 11: By an error, this line is omitted in the French work; the\nAssyrian words are not yet understood.]\n\n[Footnote 12: In the text is nu.]\n\n[Footnote 13: Lacuna.]\n\n[Footnote 14: The passage is very obscure; if Dr. Oppert's idea is\ncorrect, there is an allusion to the detested custom of circumcision, the\nperformance of which was regarded as an affliction.]\n\n[Footnote 15: See Lev. xx. 15.]\n\n[Footnote 16: \"Gara anna.\"]\n\n[Footnote 17: In the French work, this passage has been left\nuntranslated.]\n\n[Footnote 18: Lacun\u00e6.]\n\n[Footnote 19: Here are two very obscure words.]\n\n\n\nCONTRACT OF HANKAS\n\n\n(The fourth monument of the reign of Marduk-idin-akhe is a black basalt\nstone of nearly the same size and arrangement as the preceding. At the top\nwe also see analogous symbols disposed in a similar way. The inscription\nhas but two colums, and occupies but one side of the monument; on the\nother, the image of the King is engraved, and near the garment of the\nKing, represented by the basso-relievo, the three lines of the beginning\nare repeated at the end of the document.)\n\nBy this table, the author of the everlasting limits has forever\nperpetuated his name.[1]\n\n25 hins[2] of corn are sufficient to seed an arura,[3] in a field lying on\nthe bank of the river Besim, belonging to Hankas.\n\nIn length[4] above toward the North, adjoining the property of Hankas; in\nlength below toward the South, adjoining the property of Imbiyati; in\nbreadth above toward the West, adjoining the property of Hankas; in\nbreadth below toward the East, limited by the river Besim.\n\nSuch is what Marduk-nasir, Captain of the King, has received from the\nhands of Nis-Bel, son of Hankas. He has paid the price for it. Sapiku son\nof Itti-Marduk-balat, son of Zikar-Ea, is the measurer[5] of the field.\n\n                                         Weights of\n1 Chariot with its team of horses[6]     100 silver\n6 Harnesses                              300   \"\n1 Ass from Phoenicia                      30   \"\n6 Harnesses, 1 Ass from Phoenicia         50   \"\n                                                Weights of\n 1 Mule                                           15 silver\n 1 Cow (pregnant)                                 30  \"\n30 Measures of corn, 60 Measures of 12 epha[7]   137  \"\n 1 Hemicorion, 10 Shovels of 4 epha               16  \"\n 2 Dogs, good                                     12  \"\n 9 Greyhounds from the East                       18  \"\n 1 Hunting dog                                     1  \"\n 1 Shepherd dog                                    1  \"\n 1 Dog (bloodhound[8])                             6  \"\n     Total                             616[9] (weights of) silver.\n\nSuch is what Nis-Bel, son of Hankas, has paid in the hands of\nMarduk-nasir, Captain of the King, as equivalent of the price of a field\nof 25 hins of (grain).\n\nAt any epoch whatever, in the days to come (or process of time) either an\n_aklu,[10]_ or a no-servant, or a farmer, or a husbandman, or a workman,\nor any other guardian who presents himself, and who settles in the house\nof Hankas, and will endeavor to lay waste this field, will earn its\nfirst-fruits, will turn it over, will plough it (mix up the earth), will\nhave it put under water, who will occupy this property by fraud or\nviolence and will settle in its territories, either in the name of the\ngod, or in the name of the King, or in the name of the representative of\nthe Lord of the country, or in the name of the representative of the\nhouse, or in the name of any person whatever, whoever he may be, who will\ngive it, will earn the harvest of the land, will say,[11] \"These fields\nare not granted as gifts by the King\"; whether he pronounce against them\nthe holy malediction or he swears by these words, \"The head is not the\nhead\"; and establish anyone therein, in saying, \"There is no eye\"; or who\nwill carry away this tablet, or will throw it into the river, or will\nbreak it into pieces, or will bury it under a heap of stones, or will burn\nit by fire, or will bury it in the earth, or will hide it in a dark place,\nthat man (shall be cursed):\n\nMay the god Anu, Bel, Hea, the great gods, afflict him and curse him with\nmaledictions which are not (retracted).\n\nMay the god Sin, the splendid in the high heaven, envelop all his members\nwith incurable leprosy until the day of his death; and expel him to the\nfarthest limits like a wild beast.\n\nMay Samas, the Judge of heaven and earth, fly before him; that he change\ninto darkness the light of the day.\n\nMay Istar, the Sovereign, the Queen of the gods, load him with infirmities\nand anguish of illness like arrows, may she increase (day and night his\npains,) so that he runs about like a dog, in the ways of his town.\n\nMay Marduk, the King of heaven and earth, the Lord of the eternity without\nend, entangle his weapons with bonds which cannot be broken.\n\nMay Ninip, the god of crops and boundaries, sweep away its limits and\ntread upon his crops, and remove its limit.\n\nMay Gula, the mother (nurse), the great Lady, infect his bowels with a\npoison, and that he void pus and blood like water.\n\nMay Bin, the supreme Guardian of heaven and earth, inundate his field like\na ...[12]\n\nMay Serah suffocate his first-born.\n\nMay Nabu, the holy minister of the gods, continually pour over his\ndestinies laments and curses; and blast his wishes.\n\nMay all the great gods whose name is invoked on this table, devote him to\nvengeance and scorn, and may his name, his race, his fruits, his\noffspring, before the face of men perish wretchedly.\n\nBy this table, the author of the everlasting limits has forever\nperpetuated his name.\n\n[Footnote 1: See at the end.]\n\n[Footnote 2: These 25 hins represent 75 litres, 16 gallons and a half, for\nseeding a surface of 207 acres.]\n\n[Footnote 3: The great U, or arura.]\n\n[Footnote 4: Again in this deed no statement is given in account of the\nmeasurings. The space is determined merely by the indication of the\nboundaries.\n\nThis document is also the charter of a royal donation: it is not clear\nwhether the below-mentioned objects are the price, or if, what is much\nmore verisimilar, they are only the accessoria of the field.]\n\n[Footnote 5: Measurer is expressed by \"masi-han.\"]\n\n[Footnote 6: Cf. I Kings x. 29: \"A chariot ... of Egypt for 600 shekels of\nsilver; and a horse for 150.\"]\n\n[Footnote 7: It is a question here of the utensils used for measuring,\nviz., thirty of one kind, and sixty of another.]\n\n[Footnote 8: The quality of the dogs is somewhat uncertain.]\n\n[Footnote 9: There is evidently a fault in the total number, 616 instead\nof 716.\n\nA weight of silver may be an obolus, the 360th part of a mina.]\n\n[Footnote 10: The \"akli,\" who were at the royal court, may have been\nlegists.]\n\n[Footnote 11: All these are formul\u00e6 solennes, as in the Roman law.]\n\n[Footnote 12: Obscure.]\n\n\n\nTRANSLATION OF AN UNEDITED FRAGMENT\n\n\nFive-sixths of an _artaba_[1] of corn sows an _arura_, a field\nsituated on the Euphrates.\n\n....adjoining ... wide ... adjoining\n... a field in great measure ... Zirbet-u-Alzu\n... and for the days to come he has given ... this\ntable ... sin-idin ... son of Tuklat-habal-Marduk,\nGovernor of the town of Nisin. Bani-Marduk, son of\nTuklat ... Malik-kilim, son of Tuklat ... Chief\nof ... An-sali ... son of Zab-zib-malik ...\nMalik-habal-idin, of the town of Balaki ... Chief of\nSin-idin-habal ... May he cause him to perish ...\nand his offering.[2]\n\n[Footnote 1: The artaba was 3 epha, 18 hins; the mentioned quantity of 15\nhins necessary to seed this very fertile field is only 79 pints.]\n\n[Footnote 2: Dr. Oppert copied this text twenty years ago; he does not\nknow whether since that time any other piece of the stone has been\ndiscovered.]\n\n\n\n\nGREAT INSCRIPTION IN THE PALACE OF KHORSABAD\n\nTRANSLATED BY DR. JULIUS OPPERT\n\n\nThe document of which I publish a translation has been copied with\nadmirable precision by M. Botta in his \"_Monuments de Ninive_\" There are\nfour specimens of this same text in the Assyrian palace, which bear the\ntitle of Inscriptions of the Halls, Nos. iv, vii, viii, and x.\n\nThere is another historical document in the palace of Khorsabad containing\nmore minute particulars, and classed in a chronological order, which I\ntranslated in my \"_Dur-Sar-kayan_,\" 1870, and in the \"Records of the\nPast,\" Vol. VII.\n\nThe several copies of this document have been united in one sole text in a\nwork which I published in common with M. M\u00e9nant in the \"_Journal\nAsiatique_,\" 1863.\n\nI published my translation of the \"Great Inscriptions of Khorsabad,\" in\nthe \"_Annales de Philosophie Chr\u00e9tienne_,\" July and August, 1862, tom. V\n(New Series), p. 62; then in my \"_Inscriptions des Sargonides_,\" p. 20\n(1862). The same text was inserted in the work which I edited in communion\nwith my friend M. Joachim M\u00e9nant, entitled \"_La Grande Inscription des\nSalles de Khorsabad_,\" \"_Journal Asiatique_,\" 1863. Some passages have\nbeen since corrected by me in my \"_Dur-Sarkayan_,\" Paris, 1870, in the\ngreat work of M. Victor Place, and these corrections have been totally\nadmitted by M. M\u00e9nant in a translation which he has given in his book,\n\"_Annales des Rois d'Assyrie_,\" Paris, 1874, p. 180. As the reader may\neasily convince himself in collating it with my previous attempts, this\npresent translation is now amended according to the exigencies of the\nprogressing science of Assyriology, as it is now understood.\n\n\n\nGREAT INSCRIPTION OF THE PALACE OF KHORSABAD\n\n\n1   Palace of Sargon, the great King, the powerful King,\n    King of the legions, King of Assyria, Viceroy of the gods\n    at Babylon, King of the Sumers and of the Accads, favorite\n    of the great gods.\n\n2   The gods Assur, Nebo, and Merodach have conferred on\n    me the royalty of the nations, and they have propagated\n    the memory of my fortunate name to the ends of the earth.\n    I have followed the reformed precepts of Sippara, Nipur,\n    Babylon, and Borsippa; I have amended the imperfections\n    which the men of all laws had admitted.\n\n3   I have reunited the dominions of Kalu, Ur, Orcho\u00e9, Erikhi,\n    Larsa,[1] Kullab, Kisik, the dwelling-place of the god Laguda;\n    I have subdued their inhabitants. As to the laws\n    of Sumer[2] and of the town of Harran, which had fallen\n    into desuetude from the most ancient times, I have restored\n    to fresh vigor their forgotten customs.\n\n4   The great gods have made me happy by the constancy of\n    their affection, they have granted me the exercise of my\n    sovereignty over all kings; they have re-established obedience\n    upon them all. From the day of my accession there\n    existed no princes who were my masters; I have not, in\n    combats or battles, seen my victor. I have crushed the\n    territories of the rebels like straws, and I have struck them\n    with the plagues of the four elements. I have opened innumerable\n    deep and very extensive forests, I have levelled\n    their inequalities. I have traversed winding and thick\n    valleys, which were impenetrable, like a needle, and I\n    passed in digging tanks dug on my way.\n\n5   By the grace and power of the great gods, my Masters, I\n    have flung my arms; by my force I have defeated my enemies.\n    I have ruled from Iatnan,[3] which is in the middle\n    of the sea of the setting sun, to the frontiers of Egypt and\n    of the country of the Moschians, over vast Phoenicia, the\n    whole of Syria, the whole of _guti muski_[4] of distant Media,\n    near the country of Bikni, to the country of Ellip, from Ras\n    which borders upon Elam, to the banks of the Tigris, to\n    the tribes of Itu, Rubu, Haril, Kaldud, Hauran, Ubul,\n    Ruhua, of the Lita\u00ef who dwell on the borders of the Surappi\n    and the Ukne, Gambul, Khindar, and Pukud.[5] I have\n    reigned over the _suti_ hunters who are in the territory of\n    Iatbur, in whatever it was as far as the towns of Samhun,\n    Bab-Dur, Dur-Tilit, Khilikh, Pillat, Dunni-Samas, Bubi,\n    Tell-Khumba, which are in the dependency of Elam,[6] and\n    Kar-duniyas[7] Upper and Lower, of the countries of Bit-Amukkan,\n    Bit-Dakkur, Bit-Silan, Bit-Sa'alla, which together\n    form Chaldea in its totality, over the country of Bit-Iakin,\n    which is on the sea-shore, as far as the frontier of\n    Dilmun. I have received their tributes, I have established\n    my Lieutenants over them as Governors, and I have reduced\n    them under my suzerainty.\n\n6   This is what I did from the beginning of my reign to my\n    fifteenth year of reign:\n    I defeated Khumbanigas, King of Elam, in the plains of\n    Kalu.\n\n7   I besieged and occupied the town of Samaria, and took\n    27,280 of its inhabitants captive. I took from them 50\n    chariots, but left them the rest of their belongings. I\n    placed my Lieutenants over them; I renewed the obligation\n    imposed upon them by one of the Kings who preceded\n    me.[8]\n\n8   Hanun, King of Gaza, and Sebech, Sultan[9] of Egypt,\n    allied themselves at Rapih[10] to oppose me, and fight against\n    me; they came before me, I put them to flight. Sebech\n    yielded before my cohorts, he fled, and no one has ever\n    seen any trace of him since. I took with my own hand\n    Hanun, King of Gaza.\n\n9   I imposed a tribute on Pharaoh, King of Egypt; Samsie,\n    Queen of Arabia; It-amar, the Sabean, of gold, sweet smelling\n    herbs of the land, horses, and camels.\n\n10  Kiakku of Sinukhta had despised the god Assur, and refused\n    submission to him. I took him prisoner, and seized\n    his 30 chariots and 7,350 of his soldiers. I gave Sinuhta,\n    the town of his royalty, to Matti from the country of Tuna,\n    I added some horses and asses to the former tribute and\n    appointed Matti as Governor.\n\n11  Amris of Tabal, had been placed upon the throne of Khulli\n    his father; I gave to him a daughter and I gave him Cilicia[10]\n    which had never submitted to his ancestors. But he did\n    not keep the treaty and sent his ambassador to Urzaha,\n    King of Armenia, and to Mita, King of the Moschians,\n    who had seized my provinces. I transported Amris to\n    Assyria, with his belongings, the members of his ancestors'\n    families, and the magnates of the country, as well as 100\n    chariots; I established some Assyrians, devoted to my government,\n    in their places. I appointed my Lieutenant Governor\n    over them, and commanded tributes to be levied\n    upon them.\n\n12  Jaubid of Hamath, a smith,[12] was not the legitimate master\n    of the throne, he was an infidel and an impious man, and\n    he had coveted the royalty of Hamath. He incited the\n    towns of Arpad, Simyra, Damascus, and Samaria to rise\n    against me, took his precautions with each of them, and\n    prepared for battle. I counted all the troops of the god\n    Assur; in the town of Karkar which had declared itself\n    for the rebel, I besieged him and his warriors, I occupied\n    Karkar and reduced it to ashes. I took him, himself, and\n    had him flayed, and I killed the chief of the rioters in each\n    town, and reduced them to a heap of ruins. I recruited\n    my forces with 200 chariots and 600 horsemen from among\n    the inhabitants of the country of Hamath and added them\n    to my empire.\n\n13  Whilst Iranzu of Van[13] lived, he was subservient and devoted\n    to my rule, but fate removed him. His subjects\n    placed his son Aza on the throne. Urzaha the Armenian\n    intrigued with the people of Mount Mildis, Zikirta, Misiandi,\n    with the nobles of Van, and enticed them to rebellion;\n    they threw the body of their Master Aza on the top of the\n    mountains. Ullusun of Van, his brother, whom they had\n    placed on his father's throne, did homage to Urzaha, and\n    gave him 22 fortresses with their garrisons. In the anger\n    of my heart I counted all the armies of the god Assur, I\n    watched like a lion in ambush and advanced to attack these\n    countries. Ullusun of Van saw my expedition approaching,\n    he set out with his troops and took up a strong position\n    in the ravines of the high mountains. I occupied Izirti the\n    town of his royalty, and the towns of Izibia and Armit, his\n    formidable fortresses, I reduced them to ashes. I killed\n    all that belonged to Urzaha the Armenian, in these high\n    mountains. I took with my own hand 250 royal members\n    of his family. I occupied 55 royal towns of which 8 were\n    ordinary towns and 11 impregnable fortresses. I reduced\n    them to ashes. I incorporated the 22 strong towns, that\n    Ullusun of Van had delivered to him with Assyria. I occupied\n    8 strong cities of the country of Tuaya and the districts\n    of Tilusina of Andia; 4,200 men, with their belongings,\n    were carried away into slavery.\n\n14  Mitatti, of Zikirta, had secured himself against my arms;\n    he and the men of his country had fled into the forests;\n    no trace of them was to be seen. I reduced Parda, the\n    town of his royalty to ashes; I occupied twenty-three great\n    towns in the environs, and I spoiled them. The cities of\n    Suandakhul and Zurzukka, of the country of Van, took\n    the part of Mitatti; I occupied and pillaged them. Then I\n    took Bagadatti of the Mount Mildis, and I had him flayed.\n    I banished Dayaukku and his suite to Hamath, and I made\n    them dwell there.\n\n15  Then Ullusun heard in his high mountains of my glorious\n    exploits: he departed in haste like a bird, and kissed my\n    feet; I pardoned his innumerable misdeeds, and I blotted\n    out his iniquities. I granted pardon to him; I replaced\n    him upon the throne of his royalty. I gave him the two\n    fortresses and the 22 great towns that I had taken away\n    from Urzaha and Mitatti. I endeavored to restore peace\n    to his country. I made the image of my Majesty: I wrote\n    on it the glory of the god Assur, my Master, I erected many\n    fac-similes of it in Izirti, the town of his royalty.\n\n16  I imposed a tribute of horses, oxen, and lambs upon Ianzu,\n    King of the river country, in Hupuskia, the town of his\n    power.\n\n17  Assurlih, of Kar-Alla, Itti, of Allapur, had sinned against\n    Assur and despised his power. I had Assurlih flayed. I\n    banished the men of Kar-Alla, whoever they were, and Itti,\n    with his suite, I placed them in Hamath.\n\n18  I took the inhabitants of the towns of Sukkia, Bala,\n    Ahitikna, Pappa,[14] Lallukni away from their homes; I made\n    them dwell at Damascus in Syria.\n\n19  I occupied the 6 towns of the country of Niksamma, I took\n    with my own hand Nirisar, Governor of the town of Surgadia;\n    I added these towns to the satrapy of Parsuas.[15]\n\n20  Bel-sar-usur[16] was King of the town of Kisisim; I had him\n    transported to Assyria with all that he possessed, his treasure,\n    the contents of his palace; I put my Lieutenant in as\n    Governor of the town, to which I gave the name of Kar-Marduk.\n    I had an image made of my Majesty and erected\n    it in the middle of the town. I occupied 6 towns in the\n    neighborhood and I added them to his government.\n\n21  I attacked and conquered Kibaba, Prefect of the town of\n    Kharkhar, I took him and the inhabitants of his country\n    captive, I rebuilt this city and made the inhabitants of the\n    provinces, that my arm had conquered, live there. I placed\n    my Lieutenant as Governor over them. I named the town\n    Kar-Sarkin; I established the worship of the god Assur,\n    my Master, there. I erected an image of my Royal self.\n    I occupied 6 towns in the environs, and added them to his\n    government.\n\n22  I besieged and took the towns of Tel-Akhi-tub, Khindau,\n    Bagai, and Anzaria; I transported the inhabitants of them\n    to Assyria. I rebuilt them; I gave them the names of\n    Kar-Nabu, Kar-Sin, Kar-Ben, Kar-Istar.\n\n23  To maintain my position in Media, I have erected fortifications\n    in the neighborhood of Kar-Sarkin. I occupied\n    34 towns in Media and annexed them to Assyria and I\n    levied annual tributes of horses upon them.\n\n24  I besieged and took the town of Eristana, and the surrounding\n    towns in the country of Bait-Ili; I carried away the\n    spoil.\n\n25  The countries of Agag[17] and Ambanda,[18] in Media, opposite\n    the Arabs of the East, had refused their tributes, I destroyed\n    them, laid them waste, and burnt them by fire.\n\n26  Dalta of Ellip was subject to me, and devoted to the worship\n    of Assur; 5 of his towns revolted and no longer recognized\n    his dominion. I came to his aid, I besieged and\n    occupied these towns, I carried the men and their goods\n    away into Assyria with numberless horses.\n\n27  Urzana, of the town of Musasir, had attached himself to\n    Urzaha the Armenian, and had refused me his allegiance.\n    With the multitude of my army, I covered the city of Musasir\n    as if it were with ravens, and he to save his life, fled\n    alone into the mountains.\n\n28  I entered as a Ruler into Musasir. I seized as spoil Urzana's\n    wife, sons and daughters, his money, his treasures, all\n    the stores of his palace whatever they were, with 20,100\n    men and all that they possessed, the gods Haldia and Bagabarta,\n    his gods, and their holy vessels in great numbers.\n\n29  Urzaha, King of Armenia, heard of the defeat of Musasir\n    and the carrying away of the god Haldia[19] his god, he cut\n    off his life by his own hands with a dagger of his girdle.\n    I held a severe judgment over the whole of Armenia. I\n    spread over the men, who inhabit this country, mourning\n    and lamentation.\n\n30  Tarhunazi, of the town of Melid, sought for revenge. He\n    sinned against the laws of the great gods, and refused his\n    submission. In the anger of my heart, I crushed like\n    briars Melid, which was the town of his kingdom, and the\n    neighboring towns. I made him, his wife, sons and daughters,\n    the slaves of his palace whoever they were, with 5,000\n    warriors, leave Tel-Garimmi; I treated them all as booty.\n    I rebuilt Tel-Garimmi; I had it entirely occupied by some\n    archers from the country of Khammanua, which my hand\n    had conquered, and I added it to the boundaries of this\n    country. I put it in the hands of my Lieutenant, and I\n    restituted the surface of the dominion, as it had been in\n    the time of Gunzinan, the preceding King.\n\n31  Tarhular, of Gamgum, had a son Muttallu, who had murdered\n    his father by the arms, and sat on the throne against\n    my will, and to whom they had intrusted their country.\n    In the anger of my heart, I hastily marched against the\n    town of Markasi, with my chariots and horsemen, who\n    followed on my steps, I treated Muttallu, his son and the\n    families of the country of Bit-Pa'alla in its totality, as\n    captives, and seized as booty the gold and silver and the\n    numberless treasures of his palace. I reinstated the men of\n    Gamgum and the neighboring tribes, and placed my Lieutenant\n    as Governor over them; I treated them like the\n    Assyrians.\n\n32  Azuri, King of Ashdod,[20] determined within himself to\n    render no more tributes; he sent hostile messages against\n    Assyria to the neighboring kings. I meditated vengeance\n    for this, and I withdrew from him the government over\n    his country. I put his brother Akhimit on his throne.\n    But the people of Syria, eager for revolt, got tired of Akhimit's\n    rule, and installed Iaman, who like the former, was\n    not the legitimate master of the throne. In the anger of\n    my heart, I did not assemble the bulk of my army nor\n    divide my baggage, but I marched against Ashdod with\n    my warriors, who did not leave the trace of my feet.\n\n33  Iaman learnt from afar of the approach of my expedition;\n    he fled beyond Egypt toward Libya (Meluhhi),[21] and no\n    one ever saw any further trace of him. I besieged and\n    took Ashdod and the town of Gimtu-Asdudim;[22] I carried\n    away captive Iaman's gods, his wife, his sons, his daughters,\n    his money, and the contents of his palace, together\n    with the inhabitants of his country. I built these towns\n    anew and placed in them the men that my arm had conquered.\n\n34  I placed my Lieutenant as Governor over them, and I\n    treated them as Assyrians. They never again became\n    guilty of impiety.\n\n35  The King of Libya[23] lives in the middle of the desert, in an\n    inaccessible place, at (a month's) journey. From the most\n    remote times until the renewal of the lunar period[24] his\n    fathers had sent no ambassadors to the kings, my ancestors,\n    to ask for peace and friendship and to acknowledge the\n    power of Merodach. But the immense terror inspired by\n    my Majesty roused him, and fear changed his intentions.\n    In fetters of iron he threw him (Iaman), directed his steps\n    toward Assyria and kissed my feet.\n\n36  Muttallu, of Commagene, a fraudulent and hostile man,\n    did not honor the memory of the gods, he plotted a conspiracy,\n    and meditated defection. He trusted upon Ar-gisti,[25]\n    King of Armenia, an helper who did not assist him,\n    took upon himself the collection of the tributes and his\n    part of the spoil, and refused me his submission. In the\n    anger of my heart, I took the road to his country with the\n    chariots of my power, and the horsemen who never left\n    the traces of my feet. Muttallu saw the approach of my\n    expedition, he withdrew his troops, and no one saw any\n    further trace of him. I besieged and occupied his capital\n    and 62 large towns all together. I carried away his wife,\n    his sons, his daughters, his money, his treasure, all precious\n    things from his palace, together with the inhabitants of his\n    country as spoil, I left none of them. I inaugurated this\n    town afresh; I placed in it men from the country of Bit-Iakin,\n    that my arm had conquered. I instituted my Lieutenant\n    as Governor, and subdued them under my rule. I\n    previously took from them 150 chariots, 1,500 horsemen,\n    20,000 archers, 1,000 men armed with shields and lances,\n    and I confided the country to my Satrap.\n\n37  While Dalta, King of Ellip, lived, he was submissive and\n    devoted to my rule, the infirmities of age however came\n    and he walked on the path of death. Nibie and Ispabara,\n    the sons of his wives, claimed both the vacant throne of\n    his royalty, the country and the taxes, and they fought a\n    battle. Nibie applied to Sutruk-Nakhunti[26] King of Elam\n    to support his claims, giving to him pledges for his alliance,\n    and the other came as a helper. Ispabara, on his side,\n    implored me to maintain his cause, and to encourage him,\n    at the same time bowing down, and humbling himself, and\n    asking my alliance. I sent seven of my Lieutenants with\n    their armies to support his claims, they put Nibie and the\n    army of the four rivers,[27] which had helped him, to flight,\n    at the town of Mareobisti. I reinstated Ispabara on the\n    throne; I re-established peace in his country, and confided\n    it to his care.\n\n38  Merodach-Baladan, son of Iakin,[28] King of Chald\u00e6a, the\n    fallacious, the persistent in enmity, did not respect the\n    memory of the gods, he trusted in the sea, and in the retreat\n    of the marshes; he eluded the precepts of the great\n    gods, and refused to send his tributes. He had supported\n    as an ally Khumbanigas, King of Elam. He had excited\n    all the nomadic tribes of the desert against me. He prepared\n    himself for battle, and advanced. During twelve\n    years,[29] against the will of the gods of Babylon, the town\n    of Bel which judges the gods, he had excited the country\n    of the Sumers and Accads, and had sent ambassadors to\n    them. In honor of the god Assur, the father of the gods,\n    and of the great and august Lord Merodach, I roused my\n    courage, I prepared my ranks for battle. I decreed an\n    expedition against the Chaldeans, an impious and riotous\n    people. Merodach-Baladan heard of the approach of my\n    expedition, dreading the terror of his own warriors, he fled\n    before it, and flew in the night time like an owl, falling back\n    from Babylon, to the town of Ikbibel. He assembled together\n    the towns possessing oracles, and the gods living\n    in these towns he brought to save them to Dur-Iakin, fortifying\n    its walls. He summoned the tribes of Gambul,\n    Pukud, Tamun, Ruhua, and Khindar, put them in this place,\n    and prepared for battle. He calculated the extent of a\n    plethrum[30] in front of the great wall. He constructed a\n    ditch 200 spans[31] wide, and deep one fathom and a half.[32]\n    The conduits of water, coming from the Euphrates, flowed\n    out into this ditch; he had cut off the course of the river,\n    and divided it into canals, he had surrounded the town,\n    the place of his revolt, with a dam, he had filled it with\n    water, and cut off the conduits. Merodach-Baladan, with\n    his allies and his soldiers had the insignia of his royalty\n    kept as in an island on the banks of the river; he arranged\n    his plan of battle. I stretched my combatants all along\n    the river dividing them into bands; they conquered the\n    enemies. By the blood of the rebels the waters of these\n    canals reddened like dyed wool. The nomadic tribes\n    were terrified by this disaster which surprised him and fled;\n    I completely separated his allies and the men of Marsan\n    from him; I filled the ranks of the insurgents with mortal\n    terror. He left in his tent the insignia of his royalty, the\n    golden ...[33] the golden throne, the golden parasol,\n    the golden sceptre, the silver chariot, the golden ornaments,\n    and other effects of considerable weight; he fled\n    alone, and disappeared like the ruined battlements of his\n    fortress, and I entered into his retreat. I besieged and\n    occupied the town of Dur-Iakin, I took as spoil and made\n    captive, him, his wife, his sons, his daughters, the gold\n    and silver and all that he possessed, the contents of his\n    palace, whatever it was, with considerable booty from the\n    town. I made each family and every man who had withdrawn\n    himself from my arms, accountable for this sin. I\n    reduced Dur-Iakin the town of his power to ashes. I undermined\n    and destroyed its ancient forts. I dug up the\n    foundation stone;[34] I made it like a thunder-stricken ruin,\n    I allowed the people of Sippara, Nipur, Babylon, and Borsippa,\n    who live in the middle of the towns to exercise their\n    profession, to enjoy their belongings in peace, and I have\n    watched upon them. I took away the possession of the\n    fields which from remote times had been in the hand of\n    the _Suti_ Nomad, and restored them to their rightful owners.\n    I placed the nomadic tribes of the desert again under my\n    yoke, and I restored the forgotten land delimitations which\n    had existed during the tranquillity of the land. I gave to\n    each of the towns of Ur, Orcho\u00e9, Erikhi, Larsa, Kullab,\n    and Kisik, the dwelling of the god Laguda, the god that\n    resides in each, and I restored the gods who had been\n    taken away, to their sanctuaries. I re-established the\n    altered laws in full force.\n\n39  I imposed tributes on the countries of Bet-Iakin, the high\n    and low part, and on the towns of Samhun, Bab-Dur, Dur-Tilit,\n    Bubi, Tell-Khumba, which are the resort of Elam.\n    I transplanted into Elam the inhabitants of the Commagene,\n    in Syria, that I had attacked with my own hand,\n    obeying the commands of the great gods my Masters, and\n    I placed them on the territory of Elam, in the town of\n    Sakbat. Nabu-Pakid-Ilan was authorized to collect the\n    taxes from the Elamites in order to govern them; I claimed\n    as a pledge the town of Birtu. I placed all this country\n    in the hands of my Lieutenant at Babylon and my Lieutenant\n    in the country of Gambul.[35]\n\n40  I returned alone to Babylon, to the sanctuaries of Bel, the\n    judge of the gods, in the excitement of my heart and the\n    splendor of my appearance; I took the hands of the great\n    Lord, the august god Merodach, and I traversed the way\n    to the chamber of the spoil.\n\n41  I transported into it 154 talents 26 minas 10 drachms of\n    gold _russ\u00f9_;[36] 1804 talents 20 minas of silver;[37] ivory,\n    a great deal of copper, iron in an innumerable quantity,\n    some of the stone _ka_, alabaster, the minerals _pi digili_,\n    flattened _pi sirru_ for witness seals, blue and purple stuffs,\n    cloth of _berom_ and cotton, ebony; cedar, and cypress wood,\n    freshly cut from the fine forests on Mount Amanus, in\n    honor of Bel, Zarpanit, Nebo, and Tasmit, and the gods\n    who inhabit the sanctuaries of the Sumers and Accads; all\n    that from my accession to the third year of my reign.[38]\n\n42  Upir, King of Dilmun who dwells at the distance of 30\n    parasanges[39] in the midst of the sea of the rising sun and\n    who is established as a fish, heard of the favor that the gods\n    Assur, Nebo, and Merodach had accorded me; he sent\n    therefore his expiatory gift.\n\n43  And the seven Kings of the country of Iahnagi, of the\n    country of Iatnan (who have established and extended\n    their dwellings at a distance of seven days' navigation in\n    the midst of the sea of the setting sun, and whose name\n    from the most ancient ages until the renewal of the lunar\n    period,[40] none of the Kings my fathers in Assyria and\n    Chaldea[41] had heard), had been told of my lofty achievements\n    in Chaldea and Syria, and my glory, which had\n    spread from afar to the midst of the sea. They subdued\n    their pride and humbled themselves; they presented themselves\n    before me at Babylon, bearing metals, gold, silver,\n    vases, ebony wood, and the manufactures of their country;\n    they kissed my feet.\n\n44  While I endeavored to exterminate Bet-Iakin and reduce\n    Aram, and render my rule more efficacious in the country\n    of Iatbur, which is beyond Elam, my Lieutenant, the Governor\n    of the country of Kue, attacked Mita, the Moschian,\n    and 3,000 of his towns; he demolished these towns, destroyed\n    them, burnt them with fire, and led away many\n    captives. And this Mita the Moschian, who had never\n    submitted to the Kings my predecessors and had never\n    changed his will, sent his envoy to me to the very borders\n    of the sea of the rising sun, bearing professions of allegiance\n    and tributes.\n\n45  In these days, these nations and these countries that my\n    hand has conquered, and that the gods Assur, Nebo, and\n    Merodach have made bow to my feet, followed the ways\n    of piety. With their help I built at the feet of the _musri_,\n    following the divine will and the wish of my heart, a town\n    that I called _Dur-Sarkin_[42] to replace Nineveh.[43]\n    Nisroch,[44] Sin, Samas, Nebo, Bin, Ninip, and their great\n    spouses, who procreate eternally in the lofty temple of the upper\n    and the nether world (Aralli) blessed the splendid wonders,\n    the superb streets in the town of Dur-Sarkin. I reformed\n    the institutions which were not agreeable to their ideas.\n    The priests, the _nisi ramki_, the _surmahhi supar_ disputed\n    at their learned discussions about the pre-eminence of\n    their divinities, and the efficacy of their sacrifices.\n\n46  I built in the town some palaces covered with the skin of\n    the sea-calf,[45] and of sandal wood, ebony, the wood of mastic\n    tree, cedar, cypress, wild pistachio nut tree, a palace of\n    incomparable splendor, as the seat of my royalty. I\n    placed their _dunu_ upon tablets of gold, silver, alabaster,\n    _tilpe_ stones, _parut_ stones, copper, lead, iron, tin, and\n    _khibisti_ made of earth. I wrote thereupon the glory of the gods.\n    Above I built a platform of cedar beams. I bordered the\n    doors of pine and mastic wood with bronze garnitures,\n    and I calculated their distance. I made a spiral staircase\n    similar to the one in the great temple of Syria, that is\n    called in the Phoenician language, _Bethilanni_. Between\n    the doors I placed 8 double lions whose weight is 1 _ner_ 6\n    _soss_, 50 talents[46] of first-rate copper, made in honor of\n    Mylitta ...[47] and their four _kubur_ in materials from\n    Mount Amanus; I placed them on _nirgalli_.[8] Over them I\n    sculptured artistically a crown of beast of the fields, a bird\n    in stone of the mountains. Toward the four celestial regions,\n    I turned their front. The lintels and the uprights\n    I made in large gypsum stone that I had taken away with\n    my own hand, I placed them above. I walled them in\n    and I drew upon me the admiration of the people of the\n    countries.\n\n47  From the beginning to the end, I walked worshipping the\n    god Assur, and following the custom of wise men, I built\n    palaces, I amassed treasures.\n\n48  In the month of blessing, on the happy day, I invoked,\n    in the midst of them, Assur, the father of the gods, the\n    greatest sovereign of the gods and the _Istar\u00e2t_[49] who inhabit\n    Assyria. I presented vessels of glass, things in\n    chased silver, ivory, valuable jewels and immense presents,\n    in great quantities, and I rejoiced their heart. I exhibited\n    sculptured idols, double and winged, some ...[50]\n    winged, some ...[50] winged, serpents, fishes, and birds,\n    from unknown regions and abysses, the ...[50] in high\n    mountains, summits of the lands that I have conquered\n    with my own hand, for the glory of my royalty. As a worshipper\n    of the gods and the god Assur, I sacrificed in their\n    presence, with the sacrifice of white lambs, holy holocausts\n    of expiation, in order to withdraw the gifts that had not\n    been agreeable to the gods.\n\n49  He has granted me in his august power, a happy existence,\n    long life, and I obtained a constantly lucky reign.\n    I have entrusted myself to his favor.\n\n50  The great Lord Bel-El, the Master of the lands, inhabits\n    the lofty tracts; the gods and _Istar\u00e2t_ inhabit Assyria;\n    their legions remain there in _pargiti_, and _martakni_.\n\n51  With the Chiefs of provinces, the Satraps, wise men,\n    Astronomers, Magnates, the Lieutenants and Governors\n    of Assyria, I have ruled in my palace, and administered\n    justice.\n\n52  I have bid them take gold, silver, gold and silver vessels,\n    precious stones, copper, iron, considerable products of\n    mountains the mines of which are rich, cloth of _berom_ and\n    cotton, blue and purple cloth, amber, skins of sea-calves,\n    pearls, sandal-wood, ebony, horses from higher Egypt,[51]\n    asses, mules, camels, oxen. With all these numerous\n    tributes I have rejoiced the heart of the gods.\n\n53  May Assur, the father of the gods, bless these palaces, by\n    giving to his images a spontaneous splendor. May he\n    watch over the issue even to the remote future. May the\n    sculptured bull, the protector and god who imparts perfection,\n    dwell in day and in night-time in his presence, and\n    never stir from this threshold!\n\n54  With the help of Assur, may the King who has built these\n    palaces, attain an old age, and may his offspring multiply\n    greatly! May these battlements last to the most remote\n    future! May he who dwells there come forth surrounded\n    with the greatest splendor; may he rejoice in his corporal\n    health, in the satisfaction of his heart accomplish his\n    wishes, attain his end, and may he render his magnificence\n    seven times more imposing!\n\n\n[Footnote 1: Orcho\u00e9, the Erech of the Bible, is certainly the Warka of the\npresent day; Sippara, Sofeira; Nipur, Niffar; Larsam, Senkereh. Ur (the Ur\nof the Bible) is Mugheir; Kullab and Erikhi are unknown. (See \"Exp\u00e9d. en\nM\u00e9sopot.,\" i. p. 255 et seq.)]\n\n[Footnote 2: The old empire Bal-bat-ki. The syllabaries explain this\nideogram by \"Assur,\" but it is very awkward that in these texts the\nidentification with Assur occurs nowhere. I therefore transcribe \"Sumer,\"\nwhich was the true name of the people and the language named wrongly\nAccadian. The term of \"Sumerian\" is supported by MM. M\u00e9nant, Eneberg,\nGelzer, Pr\u00e6torius, Delitzsch, Olshausen, and other scholars.]\n\n[Footnote 3: \"Itanus,\" or Yatnan, in the island of Crete, became afterward\nthe name of the island of Cyprus.]\n\n[Footnote 4: For the words in italics no satisfactory translation has as\nyet been found.]\n\n[Footnote 5: The \"Pekod\" of the Bible (Jer. i. 21; Ezek. xxiii. 23).]\n\n[Footnote 6: Which belongs to Elam.]\n\n[Footnote 7: Lower Chaldea. Nearly all the names of the Elamite towns are\nSemitic (see Gen. x. 22), but the Susian ones are not.]\n\n[Footnote 8: Tiglatpileser, whom Sargon would not acknowledge.]\n\n[Footnote 9: This is the word \"siltan,\" the Hebrew \"shilton\" (\"power\"),\nthe Arabic \"sultan.\"]\n\n[Footnote 10: Raphia, near the frontier of Egypt.]\n\n[Footnote 11: Khilakku. It seems to be identical with the \"Sparda\" of\nPersian, the \"Sepharad\" of Obadiah.]\n\n[Footnote 12: The condition of Jaubid before his accession.]\n\n[Footnote 13: Or Minni.]\n\n[Footnote 14: It seems not to be Paphos.]\n\n[Footnote 15: Parthia(?).]\n\n[Footnote 16: The same name as Belshazzar.]\n\n[Footnote 17: This Agag is very possibly the country of Haman the Agagite,\nif we must not read Agaz.]\n\n[Footnote 18: Ambanda is perhaps the Median \"Kampanda.\"]\n\n[Footnote 19: We find in the inscriptions of Van, the god Haldi as god of\nthe Armenians, which proves more forcibly than ever that the syllabary of\nthe Armenian inscriptions is the same as the Assyrian syllabary.]\n\n[Footnote 20: See Isaiah xx. 1.]\n\n[Footnote 21: Meluhhi is not M\u00e9roe, but Libya, and especially the\nMarmarica. The name seems to be the \"Milyes\" of Herodotus.]\n\n[Footnote 22: \"Asdudim\" seems to be a Hebraic plural.]\n\n[Footnote 23: Meluhhi. This is the only passage where small gaps occur.]\n\n[Footnote 24: This is one of the most important passages of the text; the\nperiod is the Chaldean eclipse period of 1,805 years, and ended in 712\nB.C. Instead of this passage, the stele of Larnaca, now in Berlin, has,\n\"from the remotest times, the beginning of Assyria, until now.\" The\ncommencement of the period, 2517 B.C., coincided very nearly with the\ncapture of Babylon by the Medes. This date commences the real history;\nprevious to this time reigned the 86 princes during twelve lunar periods\nof 1,805, and twelve solar periods of 1,460 years, viz., 39,180 years. The\nvery event may have happened eleven years afterward, 2506 B.C. The Deluge\nhappened, according to the Chaldeans, in 41697 B.C.]\n\n[Footnote 25: This royal name is still found in the Armenian texts of\nVan.]\n\n[Footnote 26: The inscriptions of this prince are translated in the\nseventh volume.]\n\n[Footnote 27: Elam. We are now certain of this identification.]\n\n[Footnote 28: The same who occurs in the Ptolemaic canon (721-709).]\n\n[Footnote 29: From 721 to 709 B.C.]\n\n[Footnote 30: 32 m. 91 cm., 39 yds.]\n\n[Footnote 31: 54 m. 85 cm., 65 yds.]\n\n[Footnote 32: 4 m. 94 cm., 17-1/2 ft.]\n\n[Footnote 33: Unexplained.]\n\n[Footnote 34: \"Timin,\" not \"cylinder.\"]\n\n[Footnote 35: Only two years after the commencement of the war.]\n\n[Footnote 36: 12,544. pd. troy 68.]\n\n[Footnote 37: 152,227. pd. troy, 75. A royal silver drachm is nearly 3s.,\na royal mina \u00a39; the state drachm and mina is the half of it. A silver\ntalent is always very close to \u00a3270 sterling.]\n\n[Footnote 38: Sargon speaks of his third \"year\" and not of his third\ncampaign, in order to mark what he had already accomplished before the\nyear 717.]\n\n[Footnote 39: One hundred and ten English miles.]\n\n[Footnote 40: This is the second passage where Sargon alludes to this\nperiod ending under his reign.]\n\n[Footnote 41: \"Karduniyas.\"]\n\n[Footnote 42: Or \"Dur-Sarkayan.\" The King passes rapidly over some other\npeculiarities which he inserts in other texts, namely, the measures of the\ntown, and the ceremonies of its edification. The circuit is given as\ncontaining 3-1/3 ners (miles) 1 stadium 3 canes 2 spans, or 24,740 spans,\nand Botta's measurings afford 6,790 metres (7,427 yds.). This statement\ngives for the span, with a slight correction in the fourth decimal, 27,425\ncm. (10.797 ins., and for the cubit 5,485 cm. 21.594 ins.).]\n\n[Transcriber's Note: Above, the author seems to be using the European\ndecimal point \",\", in the metric measurements, and the American decimal\npoint in the Imperial measurements, \".\".]\n\n[Footnote 43: At this time the palace of Nineveh was still in ruins. It\nwas rebuilt by Sennacherib.]\n\n[Footnote 44: This is my former transcription of the divine name which is\nnow pronounced Hea. But I think sincerely that the latter is not better\nthan the former one.]\n\n[Footnote 45: This assimilation is not quite certain.]\n\n[Footnote 46: One thousand ten talents 602 cwt. English.]\n\n[Footnote 47: Obscure.]\n\n[Footnote 48: A very difficult passage; the name of the god Nergal does\nnot interfere with the object.]\n\n[Footnote 49: The Hebrew \"Astaroth,\" which signifies \"goddesses.\" Compare\nJudges x. 6.]\n\n[Footnote 50: Obscure.]\n\n[Footnote 51: It is not clear what animals are meant.]","title":"Babylonian and Assyrian Literature","tradition":"myth-cosmogony","translated_text":null,"word_count":97480}