[Footnote 60: Cf. Ps. xxix. 10, "The Lord (Jhvh) sitteth upon the flood; yea the Lord sitteth King forever."]

[Footnote 61: This reads like an annexation of a portion of Babylonian territory.]

[Footnote 62: Or upholder, proclaimer of Sin, the moon; of. I. 127.]

[Footnote 63: Assyr. "Nalad." Cf. the Heb. yâlad "born of."]

[Footnote 64: Precisely thus were the Israelites carried away to Babylon.]

ASSYRIAN SACRED POETRY

TRANSLATED BY H.F. TALBOT, F.R.S.

The following translations are some of those which I published in the "Transactions of the Society of Biblical Archæology" in order to show that the Assyrians had a firm belief in the immortality of the soul: a fact which was previously unknown.

I have added specimens of their penitential psalms, and some notices of their numerous superstitions, such as the exorcism of evil spirits, the use of magic knots and talismans, the belief in inherited or imputed sins, and in the great degree of holiness which they attributed to the number _Seven_. In some of these respects we may evidently see how great an influence was exercised on the mind and belief of the Jews by their long residence at Babylon.

ASSYRIAN SACRED POETRY

A PRAYER FOR THE KING

1 "Length of days
2 long lasting years
3 a strong sword
4 a long life
5 extended years of glory
6 pre-eminence among Kings
7 grant ye to the King my Lord,
8 who has given such gifts
9 to his gods!
10 The bounds vast and wide
11 of his Empire
12 and of his Rule,
13 may he enlarge and may he complete!
14 Holding over all Kings supremacy
15 and royalty and empire
16 may he attain to gray hairs
17 and old age!
18 And after the life of these days,
19 in the feasts of the silver mountain,[2] the heavenly Courts 20 the abodes of blessedness:
21 and in the Light
22 of the _Happy Fields,_
23 may he dwell a life
24 eternal, holy
25 in the presence
26 of the gods
27 who inhabit Assyria!"

[Footnote 1: From the "Trans. Soc. Bib. Arch.," vol. i. p. 107. The original is in "Cuneiform Inscriptions of Western Asia," vol. iii. pl. 66.]

[Footnote 2: The Assyrian Olympus. The epithet "silver" was doubtless suggested by some snowy inaccessible peak, the supposed dwelling-place of the gods.]

SHORT PRAYER FOR THE SOUL OF A DYING MAN [Footnote: "Trans. Soc. Bib. Arch.," vol. ii. p. 20.]

1 Like a bird may it fly to a lofty place!
2 To the holy hands of its god, may it ascend!

THE DEATH OF A RIGHTEOUS MAN [Footnote: Ibid., vol. ii. p. 31.]

1 Bind the sick man to Heaven, for from the Earth he is

being torn away!
2 Of the brave man who was so strong, his strength has departed. 3 Of the righteous servant, the force does not return.
4 In his bodily frame he lies dangerously ill.
5 But Ishtar, who in her dwelling is grieved concerning him 6 descends from her mountain, unvisited of men.
7 To the door of the sick man she comes.
8 The sick man listens!
9 Who is there? Who comes?
10 It is Ishtar daughter of the Moon-god Sin:
11 It is the god (...) Son of Bel:
12 It is Marduk, Son of the god (...).
13 They approach the body of the sick man.

(The next line, 14, is nearly destroyed.)
15 They bring a _khisibta_[1] from the heavenly treasury.
16 They bring a _sisbu_ from their lofty storehouse:
17 into the precious _khisibta_ they pour bright liquor.
18 That righteous man, may he now rise on high!
19 May he shine like that _khisibta_!
20 May he be bright as that _sisbu_!
21 Like pure silver may his garment be shining white!
22 Like brass may he be radiant!
23 To the Sun, greatest of the gods, may he ascend!
24 And may the Sun, greatest of the gods, receive his soul

into his holy hands![2]

[Footnote 1: Probably a cup or drinking-vessel.]

[Footnote 2: There is a fine inscription not yet fully translated, describing the soul in heaven, clothed in a white radiant garment, seated in the company of the blessed, and fed by the gods themselves with celestial food.]

PENITENTIAL PSALMS

(These lamentations seem frequently to be incoherent. A few specimens are taken from the same work as the preceding. [Footnote: "Trans. Soc. Bib. Arch.," vol. ii. p. 60.])

O my Lord! my sins are many, my trespasses are great; and the wrath of the gods has plagued me with disease and with sickness and sorrow.

I fainted: but no one stretched forth his hand!

I groaned: but no one drew nigh!

I cried aloud: but no one heard!

O Lord! do not abandon thy servant!

In the waters of the great storm, seize his hand!

The sins which he has committed, turn thou to righteousness!

ELSEWHERE WE FIND

1 O my god! my sins are seven times seven!
2 O my goddess! my sins are seven times seven!

(And then a prayer follows, that those sins may be pardoned as a father and mother would pardon them!)

AN ADDRESS TO SOME DEITY

In heaven who is great? Thou alone art great!
On earth who is great? Thou alone art great!
When thy voice resounds in heaven, the gods fall prostrate! When thy voice resounds on earth, the genii kiss the dust!

ELSEWHERE [Footnote: Ibid., vol. ii. p. 51.]

O Thou; thy words who can resist? who can rival them?
Among the gods thy brothers, thou hast no equal!

A PRAYER [Footnote: Idem.]

The god my creator, may he stand by my side!
Keep thou the door of my lips! guard thou my hands, O Lord of light!

ODE TO FIRE

(The original text of this will be found in 4 R 14 l. 6 which is a lithographic copy of the tablet K, 44. A part of it was translated some years ago from a photograph of that tablet; see No. 430 of my Glossary.

Very few Assyrian odes are so simple and intelligible as this is: unfortunately most of them are mystical and hard of interpretation.)

1 O Fire, great Lord, who art the most exalted in the world, 2 noble Son of heaven, who art the most exalted in the world, 3 O Fire, with thy bright flame
4 in the dark house thou dost cause light.
5 Of all things that can be named, Thou dost form the fabric! 6 Of bronze and of lead, Thou art the melter!
7 Of silver and of gold, Thou art the refiner!
8 Of ... Thou art the purifier!
9 Of the wicked man in the night time Thou dost repel the

assault!
10 But the man who serves his god, Thou wilt give him light

for his actions!

ASSYRIAN TALISMANS AND EXORCISMS TRANSLATED BY H.F. TALBOT, F.R.S.

DEMONIACAL POSSESSION AND EXORCISM

Diseases were attributed to the influence of Evil Spirits. Exorcisms were used to drive away those tormentors: and this seems to have been the sole remedy employed, for I believe that no mention has been found of medicine.

This is a very frequent subject of the tablets. [Footnote: Taken from 2 R pl. 18.] One of them says of a sick man:

1 "May the goddess ...
2 wife of the god ...
3 turn his face in another direction;
4 that the evil spirit may come out of him
5 and be thrust aside, and that Good Spirits and Good Powers 6 may dwell in his body!"

Sometimes divine images were brought into the chamber, and written texts taken from holy books were placed on the walls and bound around the sick man's brows. If these failed recourse was had to the influence of the _mamit_, which the evil powers were unable to resist. On a tablet 2 R p. 17 the following is found, written in the Accadian language only, the Assyrian version being broken off:

1 Take a white cloth: In it place the _mamit_,
2 in the sick man's right hand.
3 And take a black cloth:
4 wrap it round his left hand.
5 Then all the evil spirits.[1]
6 and the sins which he has committed
7 shall quit their hold of him,
8 and shall never return.[2]

[Footnote 1: A long list of them is given.]

[Footnote 2: "Trans. Soc. Bib. Arch.," vol. ii. p. 56.]

The symbolism of the black cloth in the left hand seems evident. The dying man repudiates all his former evil deeds. And he puts his trust in holiness, symbolized by the white cloth in his right hand. Then follow some obscure lines about the spirits--

Their heads shall remove from his head:
their hands shall let go his hands:
their feet shall depart from his feet:

which perhaps may be explained thus--we learn, from another tablet, that the various classes of evil spirits troubled different parts of the body. Some injured the head, some the hands and feet, etc., etc. Therefore the passage before us may mean: "The spirits whose power is over the hand, shall loose their hands from his," etc. But I can offer no decided opinion on such obscure points of their superstition.

INHERITED OR IMPUTED SINS

These were supposed to pursue a sick man and torment him. [Footnote: See "Cuneiform Inscriptions of Western Asia," vol. iv. p. 7.]

1 The _mamit_ for him reveal! The _mamit_ for him unfold![1] 2 Against the evil spirit, disturber of his body!
3 Whether it be the sin of his father:
4 or whether it be the sin of his mother:
5 or whether it be the sin of his elder brother:
6 or whether it be the sin of someone who is unknown![2]

[Footnote 1: A holy object, the nature of which has not been ascertained.]

[Footnote 2: "Trans. Soc. Bib. Arch.," vol. ii, p. 58.]

MAGIC KNOTS

Justin Martyr, speaking of the Jewish exorcists, says "They use magic ties or knots." A similar usage prevailed among the Babylonians. [Footnote 7: Ibid., p. 54.] The god Marduk wishes to soothe the last moments of a dying man. His father Hea says: Go my son!

1 Take a woman's linen kerchief
2 bind it round thy right hand! loose it from the left hand! 3 Knot it with seven knots: do so twice:
4 Sprinkle it with bright _wine_:
5 bind it round the head of the sick man:
6 bind it round his hands and feet, like manacles and fetters. 7 Sit down on his bed:
8 sprinkle holy water over him.
9 He shall hear the voice of Hea,
10 Davkina[1] shall protect him!
11 And Marduk, Eldest Son of heaven, shall find him a happy

habitation![2]

[Footnote 1: One of the principal goddesses, the wife of the god Hea.]

[Footnote 2: "Trans. Soc. Bib. Arch.," vol. ii. p. 84.]

TALISMANS

To cure diseases they seem to have relied wholly on charms and incantations.

The first step was to guard the entrance to the sick man's chamber.

A tablet says:

"That nothing evil may enter, place at the door the god (...) and the god (...)."

That is to say, their images. I believe these were little figures of the gods, brought by the priests, perhaps a sort of Teraphim.

The following line is more explicit: "Place the guardian statues of Hea and Marduk at the door, on the right hand and on the left." But they added to this another kind of protection:

1 Right and left of the threshold of the door, spread out holy

texts and sentences.
2 Place on the statues texts bound around them.

These must have been long strips like ribbons of parchment or papyrus. The following line is still clearer:

"In the night-time bind around the sick man's head a sentence taken from a good book."[10]

[Footnote 10: Similar to these were the phylacteries of the Jews, which were considered to be protections from all evil. Schleusner in his Lexicon of the New Testament says that they were "Strips of parchment on which were written various portions of the Mosaic law, for the Jews believed that these ligaments had power to avert every kind of evil, but especially to drive away demons. as appears from the Targum on the Canticles," etc. We see that the Babylonian precept was to bind holy sentences "around the head" and others "right and left of the threshold of the door."

Cf. Deut. xi. 18: "Ye shall lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand, and as frontlets between your eyes.

"And thou shalt write them upon the door-posts of thine house, and upon thy gates."]

HOLINESS OF THE NUMBER SEVEN

Innumerable are the evidences of this opinion which are found on the tablets. Two or three instances may suffice here:

THE SONG OF THE SEVEN SPIRITS [Footnote: "Trans. Soc. Bib. Arch.," vol. ii. 2 p. 58.]

1 They are seven! they are seven!
2 In the depths of ocean they are seven!
3 In the heights of heaven they are seven!
4 In the ocean stream in a Palace they were born.
5 Male they are not: female they are not!
6 Wives they have not! Children are not born to them!
7 Rule they have not! Government they know not!
8 Prayers they hear not!
9 They are seven, and they are seven! Twice over they are

seven!

This wild chant touches one of the deepest chords of their religious feeling. They held that seven evil spirits at once might enter into a man: there are frequent allusions to them, and to their expulsion, on the tablets. One runs thus:

1 The god (...) shall stand by his bedside:
2 Those seven evil spirits he shall root out, and shall expel

them from his body.
3 And those seven shall never return to the sick man again!

But sometimes this belief attained the grandeur of epic poetry. There is a fine tale on one of the tablets [Footnote 2: "Cuneiform Inscriptions of Western Asia," vol. iv. pl. 5.] of the seven evil spirits assaulting heaven, and the gods alarmed standing upon the defensive, no doubt successfully, but unluckily the conclusion of the story is broken off.

ANCIENT BABYLONIAN CHARMS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The following are specimens of the imprecatory charms with which the ancient Babylonian literature abounded, and which were supposed to be the most potent means in the world for producing mischief. Some examples are given in the first volume of the "Records of the Past," pp. 131-135 of the exorcisms used to avert the consequences of such enchantments. The original Accadian text is preserved in the first column with an interlinear Assyrian translation: the short paragraphs in Column III also give the Accadian original; but elsewhere the Assyrian scribe has contented himself with the Assyrian rendering alone. The charms are rhythmic, and illustrate the rude parallelism of Accadian poetry. The Assyrian translations were probably made for the library of Sargon of Aganè, an ancient Babylonian monarch who reigned not later than the sixteenth century B.C.; but the copy we possess was made from the old tablets by the scribes of Assur-bani-pal. The larger part of the first column has already been translated by M. François Lenormant in "_La Magie chez les Chaldéens_" p. 59. The tablet on which the inscription occurs is marked K 65 in the British Museum Collection and will be published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, plates 7, 8.

ANCIENT BABYLONIAN CHARMS

COLUMN I

1 The beginning[1]--The baneful charm[2] like an evil demon

acts against[3] the man.
2 The voice _that defiles_ acts upon him.
3 The maleficent voice acts upon him.
4 The baneful charm is a spell that originates sickness.[4] 5 This man the baneful charm strangles like a lamb.
6 His god in his flesh makes the wound.
7 His goddess mutual enmity brings down.
8 The voice _that defiles_ like a hyena covers him and subjugates

him.
9 Merodach[5] favors him; and
10 to his father Hea into the house he enters and cries:
11 "O my father, the baneful charm like an evil demon acts

against the man."
12 To the injured (man) he (Hea) speaks thus:
13 "(A number) make: this man is unwitting: by means of

the number he enslaves thee."
14 (To) his son Merodach he replies[6]
15 "My son, the number thou knowest not; the number let

me fix for thee.
16 Merodach, the number thou knowest not; the number let

me fix for thee.
17 What I know thou knowest.
18 Go, my son Merodach.
19 ... with noble hand seize him, and
20 his enchantment explain and his enchantment make known. 21 Evil (is to) the substance of his body,[7]
22 whether (it be) the curse of his father,
23 or the curse of his mother,
24 or the curse of his elder brother,
25 or the bewitching curse of an unknown man."
26 Spoken (is) the enchantment by the lips of Hea.
27 Like a signet may he[8] be brought near.
28 Like garden-herbs may he be destroyed.
29 Like a weed may he be gathered-for-sale.
30 (This) enchantment may the spirit of heaven remember,

may the spirit of earth remember.

31 Like this signet he[9] shall be cut, and the sorcerer
32 the consuming fire-god shall consume.
33 By written-spells he shall not be _delivered_.
34 By curses and poisons he shall not be _moved_.
35 His property (and) ground he shall not take.
36 His corn shall not be high and the sun shall not remember (him).

[Footnote 1: The Accadian word is translated by the Assyrian "siptu" ("lip"), and may be translated "beginning" or "fresh paragraph."]

[Footnote 2: In the Assyrian version, "curse."]

[Footnote 3: In the Assyrian, "goes against."]

[Footnote 4: In the Assyrian, "(is) the cause of sickness."]

[Footnote 5: The Accadian god identified with Merodach by the Assyrian translator was "Silik-mulu-khi" ("the protector of the city who benefits mankind"). He was regarded as the son of Hea.]

[Footnote 6: The verbs throughout are in the aorist, but the sense of the original is better expressed in English by the present than the past tense.]

[Footnote 7: That is, the sorcerer's.]

[Footnote 8: The sorcerer.]

[Footnote 9: The sorcerer.]

COLUMN II

1 On the festival of the god, the king unconquerable,
2 may the man (by) the enchantment, (with) _eldest_ son (and)

wife,
3 (by) sickness, the loss of the bliss of prosperity, of joy (and)

of gladness,
4 (by) the sickness which exists in a man's skin, a man's flesh

(and) a man's entrails,
5 like this signet be brought near and
6 on that day may the consuming fire-god consume;
7 may the enchantment go forth and to (its) dwelling-place betake

itself.

8 Like this vineyard he shall be cut off, and the sorcerer 9 the consuming fire-god shall consume.
10 Despite the _holidays_ of a _plague_ that returns not,
11 despite the shrine of the god, the king unconquerable,
12 may the man, (by) the enchantment, (with) _eldest_ son (and) wife, 13 (by) sickness, the loss of the bliss of prosperity, of joy (and)

of gladness,
14 (by) the sickness which exists in a man's skin, a man's flesh, a

man's _entrails_,
15 like this garden-stuff be rooted out, and
16 on that day may the consuming fire-god consume.
17 May the enchantment go forth and to (its) dwelling-place betake

itself.

18 Like this weed he shall be gathered for sale, and the sorcerer 19 the consuming fire-god shall consume.
20 Before him, despite his blessedness that is not,
21 despite the canopy of a covering that departs not,
22 may the man (by) the enchantment, (with) _eldest_ son (and) wife, 23 (by) sickness, the loss of the bliss of prosperity, of joy (and)

of gladness,
24 (by) the sickness which exists in a man's skin, a man's flesh,

a man's _entrails_,
25 like this weed be plucked, and
26 on that day may the consuming fire-god consume.
27 May the enchantment go forth and to (its) dwelling-place

betake itself.

28 Like this thread he shall be stretched, and the sorcerer 29 the consuming fire-god shall consume.
30 Despite his adoration that is not,
31 despite the clothing of the god, the King unconquerable, 32 may the man, (through) the enchantment, (with) _eldest_ son

(and) wife,
33 (by) sickness, the loss of the bliss of prosperity, of joy (and)

of gladness,
34 (by) the sickness which exists in a man's skin, a man's

flesh, a man's _entrails_,
35 like this thread be stretched, and
36 on that day may the consuming fire-god consume.
37 May the enchantment go forth and to (its) dwelling-place

betake itself.

38 Like this goat's-hair cloth he shall be stretched, and the

sorcerer
39 the consuming fire-god shall consume.
40 Despite the goat's-hair that is not,
41 despite the canopy of the covering (that departs not),
42 may the man (through) the enchantment, (with) _eldest_ son

(and) wife,
43 (by) sickness, the loss of the bliss of prosperity, of joy (and)

of gladness,
44 (by) the sickness which exists in a man's skin, a man's flesh,

a man's _entrails_,
45 like this goat's-hair cloth be stretched, and
46 on that day the man may the consuming fire-god consume. 47 May the enchantment go forth and to (its) dwelling-place

betake itself.

48 Like these _boards_ he shall be stretched, and the sorcerer 49 the consuming fire-god shall consume.
50 O son of the macebearer, despite produce unproduced,
51 despite the clothing of the god, the King unconquerable, 52 may the man (by) the enchantment, (with) _eldest_ son and

wife,
53 (by) sickness, the loss of prosperity, of joy (and) of gladness, 54 (by) the sickness which exists in a man's skin, a man's flesh,

a man's _entrails_,
55 like these _boards_ be stretched, and
56 on that day may the consuming fire-god consume.
57 May the enchantment go forth and to (its) dwelling-place

betake itself.

COLUMN III

(The first part of Column III is mutilated. It becomes legible in the middle of a list of magical _formulæ_.)

30 The chiefest talisman, the mighty talisman, the engraved

talisman, the talisman is the binder, with enchantment. 31 The repetition of the enchantment (is) baneful to man.
32 The curses of the gods.
33 ... the binder with enchantment.
34 (With enchantment) his hands (and) his feet he binds.
35 Merodach, the son of Hea, the prince, with his holy hands

cuts the knots.
36 May the enchantment cause this talisman to the desert

among the wild beasts to go forth.
37 May the baneful enchantment seize upon others.
38 May this man rest (and) open (his eyes).
39 To the blessed hand of his god may he be committed.
40 Conclusion of the _formulæ_ for averting sorcery.

41 For the raising of the mighty foundation thus have I

burned up straight,
42 like fire have I burned up (and) have delivered the oracle.[10]

[Footnote 10: Or, "have laid the witchcraft."]

COLUMN IV

1 The noble _cupbearer_ of Hea, the scribe of Merodach (am) I. 2 Like fire have I blazed (and) I rejoice;[1]
3 (like) fire have I burned (and) I grow;
4 the corn I purify and make heavy.
5 Like fire have I blazed (and) will rejoice;
6 (like) fire have I burned (and) will grow;
7 the corn will I purify and make heavy.
8 O nadir (and) zenith, the light of god and man,
9 may the store he collected be delivered.
10 May the store of (his) heart whoever he be, ye his god

and his goddess, be delivered.
11 May his gate be _kept fast_. On that day
12 may they enrich him, may they deliver him.

13 May the rejoicing[2] of the warrior fire-god
14 rejoice with thee. May lands and rivers
15 rejoice with thee. May Tigris and (Euphrates)
16 rejoice with thee. May the seas and (the ocean)
17 rejoice with thee. May the forest, the daughter of the

gods,
18 rejoice with thee. May all the production (of the earth) 19 rejoice with thee. May the hearts of my god and my goddess,

well-feasted,
20 rejoice with thee. May the hearts of the god and the

goddess of the city, well-feasted, (rejoice with thee). 21 On that day from the curse may my heart, O my god and
my goddess, be delivered,
22 and may the enchantment go forth from my body.
23 When the doom _comes upon_ thee,
24 and from the fulfilment thou protectest thyself,
25 the doom when fulfilled cut thou off.

26 (The tablet) beginning: ...
_Colophon_.
Tablet (copied from)
the old (tablets of Chaldea).
Country of (Assur-bani-pal)
King of (Assyria).

[Footnote 1: Or, "rest."]

[Footnote 2: The words translated "rejoicing" and "rejoice" properly signify "rest" and that may be their meaning here.]

INSCRIPTION OF TIGLATH PILESER I, KING OF ASSYRIA

TRANSLATED BY SIR H. RAWLINSON, K.C.B., D.C.L., ETC.

This inscription of Tiglath Pileser I is found on an octagonal prism and on some other clay fragments discovered at Kalah-Shergat and at present in the British Museum. The text is published in the "Cuneiform Inscriptions of Western Asia," Vol. I, pp. ix-xvi. Four translations of this inscription, made simultaneously in 1857 by Sir H. Rawlinson, Mr. Fox Talbot, Dr. Hincks, and Dr. Oppert, were published in that year under the title of "Inscription of Tiglath Pileser I, King of Assyria, B.C. 1150." Dr. Oppert has also given a revised translation in his "_Histoire de l'Empire de Chaldée et d'Assyrie,_" 8vo, Versailles, 1865, extracted from the "_Annales de la Philosophie chrétienne_" of the same year, 5e Series, p. 44 and foll. The translations simultaneously published were submitted to the Asiatic Society in that year as a test of the advance made in Assyrian interpretations and the close approximation made by scholars in their interpretation of Assyrian texts. The notes contain some of the different readings of the other Assyrian scholars at that time and give a few of the principal varieties of reading some of the words. It was generally considered a very triumphant demonstration of the sound basis on which the then comparatively recent Assyrian researches were placed and a confutation of certain opinions then prevalent, that no certain or accurate advance had been made in the decipherment of Assyrian inscriptions. On the whole for its extent and historical information relating to the early history of Assyria this inscription is one of the most important of the series showing the gradual advance and rise of Assyria, while as one of the first interpreted it presents considerable literary interest in respect to the details of the progress of Assyrian interpretation. It is also nearly the oldest Assyrian text of any length which has been hitherto discovered and is very interesting from its account of the construction of the temples and palaces made by the King in the early part of his reign. S.B.

INSCRIPTION OF TIGLATH PILESER I

THE BEGINNING

_Ashur,_ the great Lord, ruling supreme over the gods; the giver of sceptres and crowns; the appointer of sovereignty. Bel, the Lord; _King of the circle of constellations_;[1] Father of the gods; Lord of the world. Sin;[2] the leader the _Lord of Empire_ the _powerful_ the _auspicious_ god; _Shamas_;[3] the establisher of the heavens and the earth; ...;[4] the vanquisher of enemies; the dissolver of cold. _Vul_;[5] he who causes the tempest to rage over hostile lands and _wicked_ countries. _Abnil_[6] Hercules; the champion who subdues _heretics_ and enemies, and who strengthens the heart. _Ishtar_, the eldest[7] of the gods; the Queen of _Victory_; she who arranges battles.

[Footnote 1: Aratnaki. (Fox Talbot.)]

[Footnote 2: The moon.]

[Footnote 3: The sun.]

[Footnote 4: Lacuna.]

[Footnote 5: Ninev. (Fox Talbot.) Ao. (Dr. Oppert.)]

[Footnote 6: Ninip-Sumdan. Dr. Oppert.]

[Footnote 7: Or source.]

II

The great gods, ruling over the heavens and the earth, whose attributes I have recorded and whom I have _named_; the guardians of the kingdom of Tiglath Pileser, the Prince inspiring your hearts with _joy_; the proud Chief whom in the strength of your hearts ye have made firm, (to whom) ye have confided the supreme crown, (whom) ye have appointed in might to the sovereignty of the country of Bel, to whom ye have granted pre-eminence, exaltation, and warlike power. May the duration of his empire continue forever to his royal posterity, lasting as the great temple of Bel!

III

Tiglath Pileser the powerful king; supreme King of Lash-anan;[1] King of the four regions; King of all Kings; Lord of Lords; the _supreme_; Monarch of Monarchs; the illustrious Chief who under the auspices of the Sun god, being armed with the sceptre and girt with the girdle of power over mankind, rules over all the people of Bel; the mighty Prince whose praise is blazoned forth among the Kings: the exalted sovereign, whose servants Ashur has appointed to the government of the country of the four regions (and) has made his name celebrated to posterity; the conqueror of many plains and mountains of the Upper and Lower Country; the conquering hero, the terror of whose name has overwhelmed all regions; the bright constellation who, according to his power[2] has warred against foreign countries (and) under the auspices of Bel, there being no equal to him, has subdued the enemies of Ashur.[3]

[Footnote 1: "Various tongues." Talbot.]

[Footnote 2: Or, "as he wished."]

[Footnote 3: Or, "has made them obedient to Ashur."]

IV

Ashur (and) the great gods, the guardians of my kingdom, who gave government and laws to my dominions, and ordered an enlarged frontier to their territory, having committed to (my) hand their valiant and warlike servants, I have subdued the lands and the peoples and the strong places, and the Kings who were hostile to Ashur; and I have reduced all that was contained in them. With a host[1] of kings I have fought ...[2] and have imposed on them the bond of _servitude_. There is not to me a second in war, nor an equal in battle. I have added territory to Assyria and peoples to her people. I have enlarged the frontier of my territories, and subdued all the lands contained in them.[3]

[Footnote 1: The preamble concludes here.]

[Footnote 2: Lacuna.]

[Footnote 3: Literally, "a sixty."]

V

In the beginning of my reign 20,000 of the _Muskayans_[1] and their 5 kings, who for 50 years had held the countries of Alza and Perukhuz, without paying tribute and offerings to Ashur my Lord, and whom a King of Assyria had never ventured to meet in battle betook themselves to their strength, and went and seized the country of Comukha. In the service of Ashur my Lord my chariots and warriors I assembled after me ...[2] the country of _Kasiyaia_[3] a difficult country, I passed through. With their 20,000 fighting men and their 5 kings in the country of Comukha I engaged. I defeated them. The ranks of their warriors in fighting the battle were beaten down as if by the tempest. Their carcasses covered the valleys and the tops of the mountains. I cut off their heads. The battlements of their cities I made heaps of, like mounds of _earth_, their movables, their wealth, and their valuables I plundered to a countless amount. 6,000 of their common soldiers who fled before my servants and accepted my yoke, I took them, and gave them over to the men of my own territory.[4]

[Footnote 1: Sirki citizens. (Fox Talbot.)]

[Footnote 2: Lacuna.]

[Footnote 3: Mount Kasiyaia. (Dr. Hincks.)]

[Footnote 4: As slaves.]

VI

Then I went into the country of _Comukha,_[1] which was disobedient and withheld the tribute and offerings due to Ashur my Lord: I conquered the whole country of Comukha. I plundered their movables, their wealth, and their valuables. Their cities I burnt with fire, I destroyed and ruined. The common people of Comukha, who fled before the face of my servants, crossed over to the city of _Sherisha_[2] which was on the further banks of the Tigris, and made this city into their stronghold. I assembled my chariots and warriors. I betook myself to _carts of iron_[3] in order to overcome the rough mountains and their difficult marches. I made the wilderness (thus) practicable for the passage of my chariots and warriors. I crossed the Tigris and took the city of Sherisha their stronghold. Their fighting men, in the middle of the forests, like wild beasts, I smote. Their carcasses filled the Tigris, and the tops of the mountains. At this time the troops of the _Akhe_,[4] who came to the deliverance and assistance of Comukha, together with the troops of Comukha, like chaff I scattered. The carcasses of their fighting men I piled up like heaps on the tops of the mountains. The bodies of their warriors, the _roaring_[5] waters carried down to the Tigris. Kili Teru son of Kali Teru, son of Zarupin Zihusun, their King,[6] in the course of their fighting fell into my power. His wives and his children, the delight of his heart I dispossessed him of. One hundred and eighty[7] iron vessels and 5 trays of copper, together with the gods of the people in gold and silver, and their beds and furniture I brought away. Their movables and their wealth I plundered. This city and its palace I burnt with fire, I destroyed and ruined.

[Footnote 1: Dummuk. (Dr. Oppert.)]

[Footnote 2: Sharisha. (Fox Talbot.) Siris. (Dr. Hincks.)]

[Footnote 3: Bridge. (Fox Talbot.)]

[Footnote 4: Aliens. (Dr. Hincks.)]

[Footnote 5: Nami River. (Fox Talbot.) Blood River. (Dr. Hincks.)]

[Footnote 6: Tirikali fil Tirikali. (Fox Talbot.) Kiliantiru eldest son of Campineiyusan, (Dr. Hincks.)]

[Footnote 7: Literally, "three sixties."]

VII

The city of _Urrakluiras_ their stronghold which was in the country of Panari, I went toward. The exceeding fear of the power of Ashur, my Lord, overwhelmed them. To save their lives they took their gods, and fled like birds to the tops of the lofty mountains. I collected my chariots and warriors, and crossed the Tigris. _Shedi Teru_[1] the son of _Khasutkh_[2] King of _Urrakluiras_ on my arriving in his country submitted to my yoke. His sons, the delight of his heart, and his favorites, I condemned to the service of the gods: 60 vessels of iron; _trays_[3] and _bars_ of copper ...[4] with 120 cattle, and flocks he brought as tribute and offerings. I accepted (them) and spared him. I gave him his life, but imposed upon him the yoke of my empire heavily forever. The wide spreading country of Comukha I entirely conquered, and subjected to my yoke. At this time one tray of copper and one bar of copper from among the service offerings and tribute of Comukha I dedicated to Ashur my Lord, and 60 iron vessels with their gods I offered to my guardian god, _Vul_.[5]

[Footnote 1: Sadiyantim. (Dr. Hincks.) Tiri-dates. (Fox Talbot.)]

[Footnote 2: Kuthakin. (Fox Talbot.) Kha-thukhi. (Dr. Hincks.)]

[Footnote 3: "Nirmah mamkhar." (Dr. Hincks.)]

[Footnote 4: Lacuna.]

[Footnote 5: "Yem." (Fox Talbot.)]

VIII

From among my valiant servants, to whom Ashur the Lord gave strength and power, in 30 of my chariots, select companies of my troops and bands of my warriors who were expert in battle, I gathered together. I proceeded to the extensive country of _Miltis_,[1] which did not obey me; it consisted of strong mountains and a difficult land. Where it was easy I traversed it in my chariots: where it was difficult I went on foot. In the country of Aruma, which was a difficult land, and impracticable to the passage of my chariots, I left the chariots and marched in front of my troops. Like ...[2] on the peak of the rugged mountains, I marched victoriously. The country of _Miltis_,[1] like heaps of stubble, I swept. Their fighting men in the course of the battle like chaff I scattered. Their movables, their wealth and their valuables I plundered. Many of their cities I burned with fire. I imposed on them _religious service_[1], and offerings and tribute.

[Footnote 1: Eshtish. (Fox Talbot.)]

[Footnote 2: Lacuna.]

[Footnote 3: Hostages. Fox Talbot. For further and subsequent various readings see the edition of 1857.]

IX

Tiglath Pileser, the illustrious warrior, the opener of the roads of the countries, the subjugator of the rebellious ...[1] he who has overrun the whole Magian world.

[Footnote 1: Lacuna.]

X

I subdued the extensive country of Subair, which was in rebellion. The countries of Alza and Purukhuz, which deferred their tribute and offerings, the yoke of my empire heavily upon them I imposed, decreeing that they should bring their tribute and offerings into my presence in the city of Ashur. While I was on this expedition, which the Lord Ashur, committing to my hand a powerful rebel subduing army, ordered for the enlargement of the frontiers of his territory, there were 4,000 of the _Kaskaya_ and _Hurunaya_ rebellious tribes of the Kheti[1] who had brought under their power the cities of Subarta, attached to the worship of Ashur, my Lord (so that) they did not acknowledge dependence on Subarta. The terror of my warlike expedition overwhelmed them. They would not fight, but submitted to my yoke. Then I took their valuables, and 120[2] of their chariots fitted to the yoke, and I gave them to the men of my own country.

[Footnote 1: Hittites.]

[Footnote 2: Two "soss."]

XI

In the course of this my expedition, a second time I proceeded to the country of Comukha. I took many of their cities. Their movables, their wealth, and their valuables I plundered. Their cities I burnt with fire, I destroyed and overthrew. The soldiers of their armies, who from before the face of my valiant servants fled away, they would not engage with me in the fierce battle: to save their lives they took to the stony heights of the mountains, an inaccessible region: to the recesses of the deep forests and the peaks of the difficult mountains which had never been trodden by the feet of men, I ascended after them: they fought with me; I defeated them: the ranks of their warriors on the tops of the mountains fell like rain: their carcasses filled the ravines and the high places of the mountains: their movables, their wealth, and their valuables I carried off from the stony heights of the mountains. I subdued the country of Comukha throughout its whole extent, and I attached it to the frontiers of my own territory.

XII

Tiglath Pileser, the powerful king, the vanquisher of the disobedient, he who has swept the face of the earth.

XIII

In profound reverence to Ashur my Lord, to the country of Kharia, and the far-spreading tribes of the Akhe, deep forests, which no former King (of Assyria) had ever reached, the Lord Ashur invited me to proceed. My chariots and forces I assembled, and I went to an inaccessible region beyond the countries of Itni and Ayá. As the steep mountains stood up like metal posts, and were impracticable to the passage of my chariots, I placed my chariots in wagons, and (thus) I traversed the difficult ranges of hills. All the lands of the Akhe and their wide-spreading tribes having assembled, arose to do battle in the country of _Azutapis_. In an inaccessible region I fought with them and defeated them. The ranks of their (slain) warriors on the peaks of the mountains were piled up in heaps; the carcasses of their warriors filled the ravines and high places of the mountains. To the cities which were placed on the tops of the mountains I _penetrated_ victoriously: 27 cities of Kharía, which were situated in the districts of Aya, Suira, Itni, Shetzu, Shelgu, Arzanibru, Varutsu, and Anitku, I took; their movables, their wealth, and their valuables I plundered; their cities I burnt with fire, I destroyed and overthrew.

XIV

The people of Adavas feared to engage in battle with me; they left their habitations, and fled like birds to the peaks of the lofty mountains. The terror of Ashur my Lord overwhelmed them; they came and submitted to my yoke; I imposed on them tribute and offerings.

XV

The countries of Tsaravas and Ammavas, which from the olden time had never submitted, I swept like heaps of stubble; with their forces in the country of Aruma I fought, and I defeated them. The ranks of their fighting men I levelled like grass. I bore away their gods; their movables, their wealth, and their valuables I carried off. Their cities I burnt with fire, I destroyed and overthrew, and converted into heaps and mounds. The heavy yoke of my empire I imposed on them. I attached them to the worship of Ashur my Lord.

XVI

I took the countries of Itsua and Daria, which were turbulent and disobedient. Tribute and offerings I imposed on them. I attached them to the worship of Ashur.

XVII

In my triumphant progress over my enemies, my chariots and troops I assembled; I crossed the lower Zab. The countries of Muraddan and Tsaradavas, which were near Atsaniu and Atuva, difficult regions, I captured; their warriors I cut down _like weeds_. The city of Muraddan, their capital city, and the regions toward the rising sun, I took possession of. Their gods, their wealth, and their valuables, one _soss_ bars of iron, 30 talents of iron, the abundant wealth of the Lords, of their palaces, and their movables, I carried off. This city I burnt with fire, I destroyed and overthrew. At this time this iron to the god Vul, my great Lord and guardian, I dedicated.

XVIII

In the might and power of Ashur my Lord, I went to the country of Tsugi, belonging to Gilkhi, which did not acknowledge Ashur my Lord. With 4,000 of their troops, belonging to the countries Khimi, Lukhi, Arirgi, Alamun, Nuni, and all the far-spread land of the _Akhí_, in the country of Khirikhi, a difficult region, which rose up like metal posts, with all their people I fought _on foot_. I defeated them; the bodies of their fighting men on the tops of the mountains I heaped in masses. The carcasses of their warriors I strewed over the country of Khirikhi like chaff. I took the entire country of Tsugi. Twenty-five of their gods, their movables, their wealth, and their valuables I carried off. Many of their cities I burnt with fire, I destroyed and overthrew. The men of their armies submitted to my yoke. I had mercy on them. I imposed on them tribute and offerings. With attachment to the worship of Ashur, my Lord, I intrusted them.[1]

[Footnote 1: That is, "I caused them to worship Ashur."]

XIX

At this time 25 of the gods belonging to those countries, subject to my government, which I had taken, I dedicated for the honor of the temple of the Queen of glory, the great ancestress of Ashur my Lord, of Anu, and of Vul, the goddess who is the guardian of all the public temples of my city of Ashur, and of all the goddesses of my country.

XX

Tiglath-Pileser, the powerful King; the subduer of hostile races; the conqueror of the whole circle of kings.

XXI

At this time, in exalted reverence to Ashur, my Lord, by the godlike support of the heroic "Sun," having in the service of the great gods, ruled over the four regions imperially; there being found (to me) no equal in war, and no second in battle, to the countries of the powerful Kings who dwelt upon the upper ocean and had never made their submission, the Lord Ashur having urged me, I went. Difficult mountain chains, and distant (or inaccessible) hills, which none of our Kings had ever previously reached, tedious paths and unopened roads I traversed. The countries of Elama, of Amadana, of Eltís, of Sherabili, of _Likhuna_, of Tirkakhuli, of Kisra, of Likhanubi, of Elula, of Khastare, of Sakhisara, of Hubira, of Miliatruni, of _Sulianzi_, of Nubanashe, and of Sheshe, 16 strong countries, the easy parts in my chariots, and the difficult parts in wagons of iron, I passed through; the thickets of the mountains I cut down; bridges for the passage of my troops I prepared; I crossed over the Euphrates; the King of Elammi, the King of Tunubi, the King of Tuhali, the King of Kindari, the King of Huzula, the King of Vanzamuni, the King of Andiabi, the King of Pilakinna, the King of Atúrgina, the King of Kulibartzini, the King of Pinibirni, the King of Khimua, the King of Päíteri, the King of Vaíram, the King of Sururia, the King of Abäéni, the King of Adäéni, the King of Kirini, the King of Albaya, the King of Vagina, the King of Nazabia, the King of _Amalziú_, the King of Dayeni, in all 23 Kings of the countries of Naíri, in their own provinces having assembled their chariots and troops, they came to fight with me.[1] By means of my powerful servants I straitened them.[2] I caused the destruction of their far-spreading troops, as if with the destroying tempest of Vul. I levelled the ranks of their warriors, both on the tops of the mountains and on the battlements of the cities, like _grass_. Two soss [3] of their chariots I held as a trophy from the midst of the fight; one soss [4] of the kings of the countries of Naíri, and of those who had come to their assistance, in my victory as far as the upper ocean I pursued them; I took their great castles; I plundered their movables, their wealth and their valuables; their cities I burnt with fire, I destroyed and overthrew, and converted into heaps and mounds. Droves of many horses and mules, of calves and of lambs, their property, in countless numbers I carried off. Many of the kings of the countries of Naíri fell alive into my hands; to these kings I granted pardon; their lives I spared; their abundance and wealth I poured out before my Lord, the sun-god. In reverence to my great gods, to after-times, to the last day, I condemned them to do homage. The young men, the pride of their royalty, I gave over to the service of the gods; 1,200 horses and 2,000 cattle I imposed on them as tribute, and I allowed them to remain in their own countries.

[Footnote 1: Literally, to make war and do battle.]

[Footnote 2: Or, brought them into difficulties.]

[Footnote 3: One hundred and twenty.]

[Footnote 4: Sixty.]

XXII

Tseni, the King of Dayani, who was not submissive to Ashur my Lord, his abundance and wealth I brought it to my city of Ashur. I had mercy on him. I left him in life to learn the worship of the great gods from my city of Ashur. I reduced the far-spreading countries of Naíri throughout their whole extent, and many of their kings I subjected to my yoke.

XXIII

In the course of this expedition, I went to the city of Milidia, belonging to the country of Khanni-rabbi, which was independent and did not obey me. They abstained from engaging in the rude fight with me; they submitted to my yoke, and I had mercy on them. This city I did not occupy, but I gave the people over to religious service, and I imposed on them as a token of their allegiance a fixed tribute of ...[1]

[Footnote 1: Lacuna.]

XXIV

Tiglath-Pileser, the ruling constellation; the powerful; the lover of battle.

XXV

In the service of my Lord Ashur, my chariots and warriors I assembled; I set out on my march. In front of my strong men I went to the country of the Aramæans, the enemies of my Lord Ashur. From before Tsukha, as far as the city of Qarqamis[1] belonging to the country of Khatte,[2] I smote with _one blow_. Their fighting men I slew; their movables, their wealth, and their valuables in countless numbers I carried off. The men of their armies who fled from before the face of the valiant servants of my Lord Ashur, crossed over the Euphrates; in boats covered with bitumen skins I crossed the Euphrates after them; I took six of their cities which were below the country of Bisri; I burnt them with fire, and I destroyed and overthrew; and I brought their movables, their wealth, and their valuables to my city of Ashur.

[Footnote 1: Carchemish.]

[Footnote 2: The Hittites.]

XXVI

Tiglath-Pileser, he who tramples upon the Magian world; he who subdues the disobedient; he who has overrun the whole earth.

XXVII

My Lord Ashur having urged me on, I took my way to the vast country of Muzri, lying beyond Elammi, Tala, and Kharutsa; I took the country of Muzri throughout its whole extent; I subdued their warriors; I burnt their cities with fire, I destroyed and overthrew; the troops of the country of Comani hastened to the assistance of the country of Muzri: in the mountains I fought with them and defeated them. In the metropolis, the city of Arin, which was under the country of Ayatsa, I besieged them; they submitted to my yoke; I spared this city; but I imposed on them religious service and tribute and offerings.

XXVIII

At this time the whole country of Comani which was in alliance with the country of Muzri, all their people assembled and arose to do battle and make war. By means of my valiant servants I fought with 20,000 of their numerous troops in the country of Tala, and I defeated them; their mighty mass broke in pieces; as far as the country of Kharutsa, belonging to Muzri, I smote them and pursued; the ranks of their troops on the heights of the mountains I cut down _like grass_; their carcasses covered the valleys and the tops of the mountains; their great castles I took, I burnt with fire, I destroyed, and overthrew into heaps and mounds.

XXIX

The city of Khunutsa, their stronghold, I overthrew like a heap of stubble. With their mighty troops in the city and on the hills I fought _fiercely_. I defeated them; their fighting men in the middle of the forests I scattered like _chaff_. I cut off their heads as if they were _carrion_; their carcasses filled the valleys and (covered) the heights of the mountains. I captured this city; their gods, their wealth, and their valuables I carried off, and burnt with fire. Three of their great castles, which were built of brick, and the entire city I destroyed and overthrew, and converted into heaps and mounds, and upon the site I laid down large stones; and I made tablets of copper, and I wrote on them an account of the countries which I had taken by the help of my Lord Ashur, and about the taking of this city, and the building of its castle; and upon it[1] I built a house of brick, and I set up within it these copper tablets.

[Footnote 1: "The stone foundation."]

XXX

In the service of Ashur my Lord, my chariots and warriors I assembled, and I approached Kapshuna, their capital city; the tribes of Comani would not engage in battle with me; they submitted to my yoke, and I spared their lives. The great castle of the city and its brick buildings I trampled under foot; from its foundations to its roofs I destroyed it and converted it into heaps and mounds, and a band of 300 fugitive heretics who did not acknowledge my Lord Ashur, and who were expelled from inside this _castle_, I took this band and condemned to the service of the gods, and I imposed upon the people tribute and offerings in excess of their former tribute; and the far-spreading country of Comani throughout its whole extent I reduced under my yoke.

XXXI

There fell into my hands altogether between the commencement of my reign and my fifth year 42 countries, with their kings, from beyond the river Zab, plain, forest, and mountain, to beyond the river Euphrates, the country of the Khatte[1] and the upper ocean of the setting sun. I brought them under one government; I placed them under the Magian religion, and I imposed on them tribute and offerings.

[Footnote 1: Hittites.]

XXXII

I have omitted many hunting expeditions which were not connected with my warlike achievements. In pursuing after the game I traversed the easy tracts in my chariots, and the difficult tracts on foot. I demolished the wild animals throughout my territories.[1]

[Footnote 1: A very difficult paragraph.]

XXXIII

Tiglath-Pileser, the illustrious warrior, he who holds the sceptre of Lashanan; he who has extirpated all wild animals.

XXXIV

The gods Hercules and Nergal gave their valiant servants and their _arrows_ as a glory to support my empire. Under the auspices of Hercules, my guardian deity, four wild bulls, strong and fierce, in the desert, in the country of Mitan, and in the city Arazik, belonging to the country of the Khatte,[1] with my long _arrows_ tipped with iron, and with heavy blows I took their lives. Their skins and their horns I brought to my city of Ashur.

[Footnote 1: Hittites.]

XXXV

Ten large wild buffaloes in the country of Kharran, and the plains of the river Khabur, I slew. Four buffaloes I took alive; their skins and their horns, with the live buffaloes, I brought to my city of Ashur.

XXXVI

Under the auspices of my guardian deity Hercules, two _soss_ of lions fell before me. In the course of my progress on foot I slew them, and 800 lions in my chariots in my exploratory journeys I laid low. All the beasts of the field and the flying birds of heaven I made the victims of my shafts.[1]

[Footnote 1: A very doubtful sentence.]

XXXVII

From all the enemies of Ashur, the whole of them, I exacted _labor_. I made, and finished the repairs of, the temple of the goddess Astarte, my lady, and of the temple of Martu, and of Bel, and Il, and of the sacred buildings and _shrines_ of the gods belonging to my city of Ashur. I _purified_ their shrines, and set up inside the images of the great gods, my Lords. The royal palaces of all the great fortified cities throughout my dominions, which from the olden time our kings had neglected through long years, had become ruined. I repaired and finished them. The castles of my country, I filled up their _breaches_. I founded many new buildings throughout Assyria, and I opened out irrigation for corn in excess of what my fathers had done. I carried off the droves of the horses, cattle, and asses that I obtained, in the service of my Lord Ashur, from the subjugated countries which I rendered tributary, and the droves of the wild goats and ibexes, the wild sheep and the wild cattle which Ashur and Hercules, my guardian gods, incited me to chase in the depths of the forests, having taken them I drove them off, and I led away their young ones like the tame young goats. These little _wild animals_, the delight of their parents' hearts, in the fulness of my own heart, together with my own victims, I sacrificed to my Lord Ashur.

XXXVIII

The pine, the ...,[1] and the _algum tree_, these trees which under the former kings my ancestors, they had never planted, I took them from the countries which I had rendered tributary, and I planted them in the groves of my own territories, and I _bought_ fruit trees; whatever I did not find in my own country, I took and placed in the groves[2] of Assyria.

[Footnote 1: Lacuna.]

[Footnote 2: Or "orchards."]

XXXIX

I built chariots fitted to the yoke for the use of my people[1] in excess of those which had existed before. I added territories to Assyria, and I added populations to her population. I improved the condition of the people, and I obtained for them abundance and security.

[Footnote 1: Or "throughout my territories."]

XL

Tiglath-Pileser, the illustrious prince, whom Ashur and Hercules have exalted to the utmost wishes of his heart; who has pursued after the enemies of Ashur, and has subjugated all the earth.

XLI

The son of Ashur-ris-ili, the powerful King, the subduer of foreign countries, he who has reduced all the lands of the Magian world.

XLII

The grandson of Mutaggil-Nabu, whom Ashur, the great Lord, aided according to the wishes of his _heart_ and established in strength in the government of Assyria.

XLIII

The glorious offspring of Ashur-dapur-Il, who held the sceptre of dominion, and ruled over the people of Bel; who in all the works of his hand and the deeds of his life placed his reliance on the great gods, and thus obtained a prosperous and _long life_.

XLIV

The beloved child[1] of Barzan-pala-kura, the king who first organized the country of Assyria, who purged his territories of the wicked as if they had been ...,[2] and established the troops of Assyria in authority.

[Footnote 1: Or, "heart of hearts."]

[Footnote 2: Lacuna.]

XLV

At this time the temple of Anu and Vul, the great gods, my Lords, which, in former times, Shansi-Vul, High-priest of Ashur, son of Ismi Dagan, High-priest of Ashur, had founded, having lasted for 641 years, it fell into ruin. Ashur-dapur-Il, King of Assyria, son of Barzan-pala-kura, King of Assyria, took down this temple and did not rebuild it. For 60 years the foundations of it were not laid.

XLVI

In the beginning of my reign, Anu and Vul, the great gods, my Lords, guardians of my steps, they invited me to repair this their shrine. So I made bricks; I levelled the earth, I took its _dimensions_; I laid down its foundations upon a mass of strong rock. This place throughout its whole extent I paved with bricks in _set order_, 50 feet deep I prepared the ground, and upon this substructure I laid the lower foundations of the temple of Anu and Vul. From its foundations to its roofs I built it up, better than it was before. I also built two lofty cupolas in honor of their noble godships, and the holy place, a spacious hall, I consecrated for the convenience of their worshippers, and to accommodate their votaries, who were numerous as the stars of heaven, and in quantity poured forth like flights of arrows.[1] I repaired, and built, and completed my work. Outside the temple I fashioned (everything with the same care) as inside. The mound of earth (on which it was built) I enlarged like the firmament of the rising stars, and I beautified the entire building. Its cupolas I raised up to heaven, and its roofs I built entirely of brick. An inviolable shrine for their noble godships I laid down near at hand. Anu and Vul, the great gods, I glorified inside,[2] I set them up on their honored purity, and the hearts of their noble godships I delighted.

[Footnote 1: Very doubtful.]

[Footnote 2: The shrine.]

XLVII

Bit-Khamri, the temple of my Lord Vul, which Shansi-Vul, High-priest of Ashur, son of Ismi-Dagan, High-priest of Ashur, had founded, became ruined. I levelled its site, and from its foundation to its roofs I built it up of brick, I enlarged it beyond its former state, and I adorned it. Inside of it I sacrificed precious victims to my Lord Vul.

XLVIII

At this time I found various sorts of stone[1] in the countries of Nairi which I had taken by the help of Ashur, my Lord, and I placed them in the temple of Bit-Khamri, belonging to my Lord, Vul, to remain there forever.

[Footnote 1: The particular sorts cannot be identified.]

XLIX

Since a holy place, a noble hall, I have thus consecrated for the use of the great gods, my Lords Anu and Vul, and have laid down an adytum for their special worship, and have finished it successfully, and have delighted the hearts of their noble godships, may Anu and Vul preserve me in power. May they support the men of my Government. May they establish the authority of my officers. May they bring the rain, the joy of the year, on the cultivated land and the desert during my time. In war and in battle may they preserve me victorious. Many foreign countries, turbulent nations, and hostile Kings I have reduced under my yoke; to my children and descendants may they keep them in firm allegiance. I will lead my steps, firm as the mountains, to the last days before Ashur and their noble godships.

L

The list of my victories and the catalogue of my triumphs over foreigners hostile to Ashur, which Anu and Vul have granted to my arms, I have inscribed on my tablets and cylinders, and I have placed them to the last days in the temple of my Lords Anu and Vul, and the tablets of Shamsi-Vul, my ancestor, I have raised altars and sacrificed victims (before them), and set them up in their places.

LI

In after-times, and in the latter days ...,[1] if the temple of the great gods, my Lords Anu and Vul, and these shrines should become old and fall into decay, may the prince who comes after me repair the ruins. May he raise altars and sacrifice victims before my tablets and cylinders, and may he set them up again in their places, and may he inscribe his name on them together with my name. As Anu and Vul, the great gods, have ordained, may he worship honestly with a good heart and full trust.

[Footnote 1: Lacuna.]

LII

Whoever shall abrade or injure my tablets and cylinders, or shall moisten them with water, or scorch them with fire, or expose them to the air, or in the holy place of god shall assign them a position where they cannot be seen or understood, or who shall erase the writing and inscribe his own name, or who shall divide the sculptures, and break them off from my tablets,

LIII

Anu and Vul, the great gods, my Lords, let them consign his name to perdition; let them curse him with an irrevocable curse; let them cause his sovereignty to perish; let them pluck out the stability of the throne of his empire; let not offspring survive him in the kingdom;[1] let his servants be broken; let his troops be defeated; let him fly vanquished before his enemies. May Vul in his fury tear up the produce of his land. May a scarcity of food and of the necessaries of life afflict his country. For one day may he not be called happy. May his name and his race perish in the land.

In the month of _Kuzallu_[2] on the 29th day, in the High-Priesthood of _Ina-iliya-hallik,_ (entitled) _Rabbi-turi._

[Footnote 1: Doubtful and faulty in text.]

[Footnote 2: Chisleu.]

THE REVOLT IN HEAVEN

TRANSLATED BY H. FOX TALBOT, F.R.S.

This curious narrative is found on a cuneiform tablet in the British Museum. The original text is published in Plate 42 of Delitzsch's work, "_Assyrische Lesestucke_." I gave a translation of it in the "Transactions of the Society of Biblical Archæology," Vol. IV, pp. 349-362.

This tablet describes the revolt of the gods or angels against their Creator. It seems to have been preceded by an account of the perfect harmony which existed in heaven previously. And here I would call to mind a noble passage in Job, chap, xxxviii, which deserves particular attention, since it is not derived from the Mosaic narrative but from some independent source, namely, that when God laid the foundations of the world, "the morning stars sang together, and all the sons of God shouted for joy." By "the sons of God" in this passage are to be understood the angels. In the beginning, therefore, according to this sacred author, all was joy and harmony and loyalty to God. But this state of union and happiness was not to last. At some unknown time, but before the creation of man, some of the angels ceased to worship their Creator: thoughts of pride and ingratitude arose in their hearts, they revolted from God, and were by his just decree expelled from heaven. These were the angels of whom it is said in the book of Jude that "they kept not their first estate, but left their own habitation." [Footnote: Jude 6.] The opinions of the fathers and of other religious writers on this mysterious subject it were useless to examine, since they admit that nothing can be certainly known about it. The opinion that one-third of the heavenly host revolted from their Creator is founded on Rev. xii. 3, where it is said: "And there appeared a dragon in heaven, having seven heads ... and his tail drew the third part of the stars of heaven and did cast them to the earth. And there was war in heaven. Michael and his angels fought against the dragon, and the dragon fought and his angels. And prevailed not: neither was their place found any more in heaven. And the great dragon was cast out--he was cast out into the earth and his angels were cast out with him,"

The Revelation of St. John was written in the first century, but some of the imagery employed may have been far more ancient, and for that reason more impressive to the religious mind of the age.

The war between Michael and the dragon bears much resemblance to the combat of Bel and the dragon recounted on a Chaldean tablet. [Footnote: See G. Smith, p. 100 of his Chaldean Genesis.] And it is not unworthy of remark that the Chaldean dragon had seven heads, like that spoken of in the Revelation. [Footnote: See 2 R 19, col. ii. 14, and my Assyrian Glossary, No. 108.]

At the creation harmony had prevailed in heaven. All the sons of God, says Job, shouted for joy. What caused the termination of this blissful state? We are not informed, and it would be in vain to conjecture. But the Babylonians have preserved to us a remarkable tradition, which is found in the tablet of page 42, and has not, I believe, been hitherto understood. It is unlike anything in the Bible or in the sacred histories of other countries. While the host of heaven were assembled and were all engaged in singing hymns of praise to the Creator, suddenly some evil spirit gave the signal of revolt. The hymns ceased in one part of the assembly, which burst forth into loud curses and imprecations on their Creator. In his wrath he sounded a loud blast of the trumpet and drove them from his presence never to return.

THE REVOLT IN HEAVEN

(The first four lines are broken. They related, no doubt, that a festival of praise and thanksgiving was being held in heaven, when this rebellion took place.)

5 The Divine Being spoke three times, the commencement

of a psalm.
6 The god of holy songs, Lord of religion and worship
7 seated a thousand singers and musicians: and established

a choral band
8 who to his hymn were to respond in multitudes ...
9 With a loud cry of contempt they broke up his holy song 10 spoiling, confusing, confounding, his hymn of praise.
11 The god of the bright crown [1] with a wish to summon his

adherents
12 sounded a trumpet blast which would wake the dead,
13 which to those rebel angels prohibited return,
14 he stopped their service, and sent them to the gods who

were his enemies.[2]
15 In their room he created mankind.[3]
16 The first who received life dwelt along with him.
17 May he give them strength, never to neglect his word,
18 following the serpent's voice, whom his hands had made. 19 And may the god of divine speech [4] expel from his five

thousand [5] that wicked thousand
20 who in the midst of his heavenly son, had shouted evil

blasphemies!
21 The god Ashur, who had seen the malice of those gods who

deserted their allegiance
22 to raise a rebellion, refused to go forth with them.

(The remainder of the tablet, nine or ten lines more, is too much broken for translation.)

[Footnote 1: The Assyrian scribe annotates in the margin that the same god is meant throughout, under all these different epithets.]

[Footnote 2: They were in future to serve the powers of evil.]

[Footnote 3: It will be observed that line 15 says that mankind were created to fill up the void in creation which the ungrateful rebellion of the angels had caused. A friend has supplied me with some striking evidence that the mediæval church also held that opinion, though it was never elevated to the rank of an authorized doctrine.]

[Footnote 4: See note 4. This is another epithet.]

[Footnote 5: The total number of the gods is, I believe, elsewhere given as 5,000.]

THE LEGEND OF THE TOWER OF BABEL

TRANSLATED BY W. ST. CHAD BOSCAWEN

This legend is found on a tablet marked K, 3,657, in the British Museum. The story which the tablet contains appears to be the building of some great temple tower, apparently by command of a king. The gods are angry at the work, and so to put an end to it they confuse the speech of the builders. The tablet is in a very broken condition, only a few lines being in any way complete.

The late Mr. George Smith has given a translation of the legend in his work on Chaldean Genesis, and I have published the text and translation in the fifth volume of "Transactions of the Society of Biblical Archæology."

LEGEND OF THE TOWER OF BABEL

COLUMN I

1 ...[1] them the father.
2 (The thoughts) of his heart were evil
3 ...[1] the father of all the gods[2] he turned from.
4 (The thoughts) of his heart were evil[3]
5 ...[1] Babylon corruptly to sin went and
6 small and great mingled on the mound.[4]
7 ...[1] Babylon corruptly to sin went and
8 small and great mingled on the mound.

[Footnote 1: Lacunæ.]

[Footnote 2: A title of Anu.]

[Footnote 3: Refers to the king who caused the people to sin.]

[Footnote 4: The verb used here is the same as in Gen. xi. 7, [Hebrew: bll].]

COLUMN II

1 The King of the holy mound[1] ...[2]
2 In front and Anu lifted up ...[2]
3 to the good god his father..,[2]
4 Then his heart also ...[2]
5 which carried a command ...[2]
6 At that time also ...[2]
7 he lifted it up ...[3]
8 Davkina.
9 Their (work) all day they founded
10 to their stronghold[4] in the night
11 entirely an end he made.
12 In his anger also the secret counsel he poured out
13 to scatter (abroad) his face he set
14 he gave a command to make strange their speech[5]
15 ...[6] their progress he impeded
16 ...[6]the altar

(Column III is so broken only a few words remain, so I have omitted it.)

[Footnote 1: A title of Anu.]

[Footnote 2: Lacunæ.]

[Footnote 3: All these broken lines relate to council of gods?]

[Footnote 4: The tower.]

[Footnote 5: "Uttaccira--melic-su-nu," "make hostile their council."]

[Footnote 6: Lacunæ.]

COLUMN IV [Footnote: Relates to the destruction of the tower by a storm.]

1 In (that day)
2 he blew and ...[1]
3 For future time the mountain ...[1]
4 Nu-nam-nir[2] went ...[1]
5 Like heaven and earth he spake ...[1]
6 His ways they went ...[1]
7 Violently they fronted against him [3]
8 He saw them and to the earth (descended)
9 When a stop he did not make
10 of the gods ...[1]
11 Against the gods they revolted
12 ...[1] violence ...[1]
13 Violently they wept for Babylon[4]
14 very much they wept.
15 And in the midst

(The rest is wanting.)

[Footnote 1: Lacunæ.]

[Footnote 2: The god of "no rule," or lawlessness.]

[Footnote 3: The builders continued to build.]

[Footnote 4: Lamentations of the gods for the Babylonians.]

AN ACCADIAN PENITENTIAL PSALM

TRANSLATED BY REV. A.H. SAYCE, M.A.

The following psalm for remission of sins is remarkable alike for its deeply spiritual tone and for its antiquity. As it is written in Accadian, its composition must be referred to a date anterior to the seventeenth century B.C., when that language became extinct. An Assyrian interlinear translation is attached to most of the lines; some, however, are left untranslated. The tablet is unfortunately broken in the middle, causing a lacuna in the text. Similarities will be noticed between the language of the psalm and that of the Psalms of the Old Testament, and one passage reminds us strongly of the words of Christ in St. Matthew xviii. 22. Seven, it must be remembered, was a sacred number among the Accadians. Accadian poetry was characterized by a parallelism of ideas and clauses; and as this was imitated, both by the Assyrians and by the Jews, the striking resemblance between the form of Accadian and Hebrew poetry can be accounted for.

Some of the lines in the middle of the psalm have been previously translated by Mr. Fox Talbot, in the "Transactions of the Society of Biblical Archæology," Vol. II, p. 60, and Prof. Schrader in his "_Hollenfahrt der Istar_," pp. 90-95.

A copy of the text is given in the fourth volume of the "Cuneiform Inscriptions of Western Asia," plate 10.

AN ACCADIAN PENITENTIAL PSALM

OBVERSE OF TABLET

1 The heart of my Lord[1] was wroth: to his place may he

return.
2 From the man that (sinned) unknowingly to his place may

(my) god return.
3 From him that (sinned) unknowingly to her place may

(the) goddess return.
4 May God who knoweth (that) he knew not to his place

return.
5 May the goddess[2] who knoweth (that) he knew not to

her place return.
6 May the heart of my god to his place return.
7 May the heart of my goddess to his place return.
8 May my god and my goddess (unto their place) return.
9 May god (unto his place) return.
10 May the goddess (unto her place return).
11 The transgression (that I committed my god) knew it.
12 The transgression (that I committed my goddess knew it). 13 The holy name (of my god I profaned?).
14 The holy name (of my goddess I profaned?).

(The next three lines are obliterated.)

18 The waters of the sea (the waters of my tears) do I drink. 19 That which was forbidden by my god with my mouth I ate. 20 That which was forbidden by my goddess in my ignorance

I trampled upon.
21 O my Lord, my transgression (is) great, many (are) my

sins.
22 O my god, my transgression (is) great, my sins (are

many).
23 O my goddess, my transgression (is) great, my sins (are

many).
24 O my god that knowest (that) I knew not, my transgression

(is) great, my sins (are many).
25 O my goddess, that knowest (that) I knew not, my transgression

(is) great, my sins (are many).
26 The transgression (that) I committed I knew not.
27 The sin (that) I sinned I knew not.
28 The forbidden thing did I eat.
29 The forbidden thing did I trample upon.
30 My Lord in the wrath of his heart has punished me.
31 God in the strength of his heart has overpowered me.
32 The goddess upon me has laid affliction and in pain has set

me.
33 God who knew, (though) I knew not, hath pierced me.
34 The goddess who knew (though) I knew not hath caused

darkness.
35 I lay on the ground and no man seized me by the hand.[3] 36 I wept,[4] and my palms none took.

[Footnote 1: Literally, "of my lord his heart."]

[Footnote 2: The Accadian throughout has the word "mother" before "goddess."]

[Footnote 3: Accadian, "extended the hand."]

[Footnote 4: Accadian, "in tears [water of the eye] I dissolved myself."]

REVERSE OF TABLET

1 I cried aloud; there was none that would hear me.
2 I am in darkness (and) trouble:[1] I lifted not myself up. 3 To my god my (distress) I referred; my prayer I addressed. 4 The feet of my goddess I embraced.
5 To (my) god, who knew (though) I knew not, (my prayer)

I addressed.
6 To (my) goddess, who knew (though I knew not, my

prayer) I addressed.

(The next four lines are lost.)

11 How long O my god (shall I suffer?).
12 How long O my goddess (shall I suffer?).
13 How long O my god, who knewest (though) I knew not,

shall (thy) strength (oppress me?).
14 How long O my goddess, who knewest (though) I knew

not, shall thy heart (be wroth?).
15 Of mankind thou writest the number and there is none that

knoweth.
16 Of mankind the name (that) is fully proclaimed how can I

know?
17 Whether it be afflicted or whether it be blessed there is

none that knoweth.
18 O Lord, thy servant thou dost not restore.[2]
19 In the waters of the raging flood seize his hand.
20 The sin (that) he has sinned to blessedness bring back. 21 The transgression he has committed let the wind carry

away.
22 My manifold affliction like a garment destroy.
23 O my god, seven times seven (are my) transgressions, my

transgressions are before (me).
24 (To be repeated) 10 times.[3] O my goddess, seven times

seven (are my) transgressions.
25 O god who knowest (that) I knew not, seven times seven

(are my) transgressions.
26 O goddess who knowest (that) I knew not, seven times

seven (are my) transgressions.
27 My transgressions are before (me): may thy judgment

give (me) life.
28 May thy heart like the heart of the mother of the setting

day to its place return.
29 (To be repeated) 5 times.[4] Like the mother of the setting

day (and) the father of the setting day to its place (may it return).
30 For the tearful supplication of my heart 65 times let the

name be invoked of every god.[4]
31 Peace afterward.
32 _(Colophon)_ Like its old (copy) engraved and written.
33 Country of Assur-bani-pal King of multitudes, King of

Assyria.

[Footnote 1: Or more literally, "hiding." The verb that follows means "to lift self up so as to face another."]

[Footnote 2: In the Assyrian "quiet."]

[Footnote 3: A rubrical direction.]

[Footnote 4: A rubrical direction.]

THE BLACK OBELISK INSCRIPTION OF SHALMANESER II

TRANSLATED BY REV. A.H. SAYCE, M.A.

This inscription is engraved on an obelisk of black marble, five feet in height, found by Mr. Layard in the centre of the Mound at Nimroud, and now in the British Museum. Each of its four sides is divided into five compartments of sculpture representing the tribute brought to the Assyrian King by vassal princes, Jehu of Israel being among the number. Shalmaneser, whose annals and conquests are recorded upon it, was the son of Assur-natsir-pal, and died in 823 B.C., after a reign of thirty-five years. A translation of the inscription was one of the first achievements of Assyrian decipherment, and was made by Sir. H. Rawlinson; and Dr. Hincks shortly afterward (in 1851) succeeded in reading the name of Jehu in it. M. Oppert translated the inscription in his "_Histoire des Empires de Chaldée et d'Assyrie_," and M. Ménant has given another rendering of it in his "_Annales des Rois d'Assyrie_" (1874). A copy of the text will be found in Layard's "Inscriptions in the Cuneiform Character" (1851).

BLACK OBELISK OF SHALMANESER

FACE A

1 Assur, the great Lord, the King of all
2 the great gods; Anu, King of the spirits of heaven
3 and the spirits of earth, the god, Lord of the world; Bel, 4 the Supreme, Father of the gods, the Creator;
5 Hea, King of the deep, determiner of destinies,
6 the King of crowns, drinking in brilliance;
7 Rimmon, the _crowned_ hero, Lord of canals;[1] the Sun-god 8 the Judge of heaven and earth, the urger on of all;
9 (Merodach), Prince of the gods, Lord of battles; Adar,

the terrible,
10 (Lord) of the spirits of heaven and the spirits of earth,

the exceeding strong god; Nergal,
11 the powerful (god), King of the battle; Nebo, the bearer

of the high sceptre,
12 the god, the Father above; Beltis, the wife of Bel, mother

of the (great) gods;
13 Istar, sovereign of heaven and earth, who the face of heroism

perfectest;
14 the great (gods), determining destinies, making great my

kingdom.
15 (I am) Shalmaneser, King of multitudes of men, prince

(and) hero of Assur, the strong King,
16 King of all the four zones of the Sun (and) of multitudes

of men, the marcher over
17 the whole world; Son of Assur-natsir-pal, the supreme

hero, who his heroism over the gods
18 has made good and has caused all the world[2] to kiss

his feet;

[Footnote 1: Or, "fertility."]

[Footnote 2: Or, "the countries the whole of them."]

FACE B

19 the noble offspring of Tiglath-Adar
20 who has laid his yoke upon all lands hostile to him, and 21 has swept (them) like a whirlwind.
22 At the beginning of my reign; when on the throne
23 of royalty mightily I had seated myself, the chariots
24 of my host I collected. Into the lowlands[1] of the country

of 'Sime'si
25 I descended. The city of Aridu, the strong city
26 of Ninni, I took. In my first year
27 the Euphrates in its flood I crossed. To the sea of the

setting sun[2]
28 I went. My weapons on the sea I rested. Victims
29 for my gods I took.[3] To mount Amanus [4] I went up.
30 Logs of cedar-wood and pine-wood I cut. To
31 the country of Lallar I ascended. An image of my Royalty

in the midst (of it) I erected.
32 In my second year to the city of Tel-Barsip I approached.

The cities
33 of Akhuni the son of Adin I captured. In his city I shut

him up. The Euphrates
34 in its flood I crossed. The city of Dahigu, a choice city

of the Hittites
35 together with the cities which (were) dependent upon it I

captured. In my third year Akhuni
36 the son of Adin, from the face of my mighty weapons fled,

and the city of Tel-Barsip,

[Footnote 1: Or, "the descendings."]

[Footnote 2: That is, the Mediterranean.]

[Footnote 3: Namely, in sacrifice.]

[Footnote 4: "Khamanu" in Assyrian.]

FACE C

37 his royal city, he fortified. The Euphrates I crossed. 38 The city unto Assyria I restored. I took it. (The town)

which (is) on the further side
39 of the Euphrates which (is) upon the river 'Sagurri, which

the Kings
40 of the Hittites call the city of Pitru,[1]
41 for myself I took. At my return
42 into the lowlands of the country of Alzi I descended. The

country of Alzi I conquered.
43 The countries of Dayaeni (and) Elam, (and) the city of

Arzascunu, the royal city
44 of Arame of the country of the Armenians, the country

of Gozan (and) the country of Khupuscia.
45 During the eponymy of Dayan-Assur from the city of

Nineveh I departed. The Euphrates
46 in its upper part I crossed. After Akhuni the son of Adin

I went.
47 The heights on the banks of the Euphrates as his stronghold

he made.
48 The mountains I attacked, I captured. Akhuni with his

gods, his chariots,
49 his horses, his sons (and) his daughters I carried away. To

my city Assur
50 I brought (them). In that same year the country of Kullar

I crossed. To the country of Zamua
51 of Bit-Ani I went down. The cities of Nigdiara of the

city of the Idians
52 (and) Nigdima I captured. In my fifth year to the country

of Kasyari I ascended.
53 The strongholds I captured. Elkhitti of the Serurians (in)

his city I shut up. His tribute
54 to a large amount I received. In my sixth year to the cities

on the banks of the river Balikhi

[Footnote 1: Pethor in the Old Testament.]

FACE D

55 I approached. Gi'ammu, their Governor, I smote.
56 To the city of Tel-abil-akhi I descended.
57 The Euphrates in its upper part I crossed.
58 The tribute of the Kings of the Hittites
59 all of them I received. In those days Rimmon-idri[1]
60 of Damascus, Irkhulina of Hamath, and the Kings
61 of the Hittites and of the sea-coasts to the forces of each

other
62 trusted, and to make war and battle
63 against me came. By the command of Assur, the great

Lord, my Lord,
64 with them I fought. A destruction of them I made.
65 Their chariots, their war-carriages, their war-material[2] I

took from them.
66 20,500 of their fighting men with arrows I slew.
67 In my seventh year to the cities of Khabini of the city of

Tel-Abni I went.
68 The city of Tel-Abni, his stronghold, together with the

cities which (were) dependent on it I captured.
69 To the head of the river, the springs of the Tigris, the

place where the waters rise,[3] I went.
70 The weapons of Assur in the midst (of it) I rested. Sacrifices

for my gods I took. Feasts and rejoicing
71 I made. An image of my Royalty of large size I constructed.

The laws of Assur my Lord, the records
72 of my victories, whatsoever in the world I had done, in the

midst of it I wrote. In the middle (of the country) I set (it) up.

[Footnote 1: This is the Ben-hadad of Scripture whose personal name seems to have been Rimmon-idri.]

[Footnote 2: Or, "furniture of battle."]

[Footnote 3: Or, "the place of the exit of the waters situated." The tablet is still to be seen near the town of Egil.]

FACE A, _base_

73 In my eighth year, Merodach-suma-iddin King of Gan-Dunias[1] 74 did Merodach-bila-yu'sate his _foster_-brother against him

rebel;
75 strongly had he fortified (the land). To exact punishment[2] 76 against Merodach-suma-iddin I went. The city of the

waters of the Dhurnat[3] I took.
77 In my ninth campaign a second time to the land of Accad

I went.
78 The city of Gana-nate I besieged. Merodach-bila-yu'sate

exceeding fear
79 of Assur (and) Merodach overwhelmed, and to save his life

to
80 the mountains he ascended. After him I rode.

Merodach-bila-yu'sate
(and) the officers
81 the rebels[4] who (were) with him (with) arrows I slew.

To the great fortresses
82 I went. Sacrifices in Babylon, Borsippa, (and) Cuthah I

made.
83 Thanksgivings to the great gods I offered up. To the

country of Kaldu [5] I descended. Their cities I captured. 84 The tribute of the Kings of the country of Kaldu I received.

The greatness of my arms as far as the sea overwhelmed. 85 In my tenth year for the eighth time the Euphrates I

crossed. The cities of 'Sangara of the city of the Carchemishians I captured.
86 To the cities of Arame I approached. Arne his royal city

with 100 of his (other) towns I captured.
87 In my eleventh year for the ninth time the Euphrates I

crossed. Cities to a countless number I captured. To the cities of the Hittites
88 of the land of the Hamathites I went down. Eighty-nine

cities I took. Rimmon-idri of Damascus (and) twelve of the Kings of the Hittites
89 with one another's forces strengthened themselves. A destruction

of them I made. In my twelfth campaign for the
tenth time the Euphrates I crossed.
90 To the land of Pagar-khubuna I went. Their spoil I carried

away. In my thirteenth year to the country of Yaeti I
ascended.
91 Their spoil I carried away. In my fourteenth year the

country I assembled; the Euphrates I crossed. Twelve
Kings against me had come.
92 I fought. A destruction of them I made. In my fifteenth

year among the sources of the Tigris (and) the Euphrates I went. An image
93 of my Majesty in their hollows I erected. In my sixteenth

year the waters of the Zab I crossed. To the country of Zimri
94 I went. Merodach-mudammik King of the land of Zimru

to save his life (the mountains) ascended. His treasure 95 his army (and) his gods to Assyria I brought. Yan'su

son of Khanban to the kingdom over them I raised.[6]

[Footnote 1: That is, Chaldea.]

[Footnote 2: Or, "to return benefits."]

[Footnote 3: The Tornadotus of classical geographers.]

[Footnote 4: Or, "the Lord of sin."]

[Footnote 5: This is the primitive Chaldea. The Caldai or Chaldeans afterward overran Babylonia and gave their name to it among classical writers.]

[Footnote 6: Or, "I made."]

FACE B, _base_

96 In my seventeenth year the Euphrates I crossed. To the

land of Amanus I ascended. Logs
97 of _cedar_ I cut. In my eighteenth year for the sixteenth

time the Euphrates I crossed. Hazael
98 of Damascus to battle came. 1,221 of his chariots, 470 of

his war-carriages with
99 his camp I took from him. In my nineteenth campaign for

the eighteenth[1] time the Euphrates I crossed. To the land of Amanus
100 I ascended. Logs of cedar I cut. In my 20th year for

the 20th time the Euphrates
101 I crossed. To the land of Kahue I went down. Their

cities I captured. Their spoil
102 I carried off. In my 21st campaign, for the 21st time the

Euphrates I crossed. To the cities
103 of Hazael of Damascus I went. Four of his fortresses

I took. The tribute of the Tyrians,
104 the Zidonians (and) the Gebalites I received. In my 22d

campaign for the 22d time the Euphrates
105 I crossed. To the country of Tabalu[2] I went down. In

those days (as regards) the 24
106 Kings of the country of Tabalu their wealth I received.

To conquer
107 the mines of silver, of salt and of stone for sculpture I

went. In my 23d year
108 the Euphrates I crossed. The city of Uetas, his strong

city,
109 (which belonged) to Lalla of the land of the Milidians

I captured. The Kings of the country of Tabalu
110 had set out. Their tribute I received. In my 24th year,

the lower Zab
111 I crossed. The land of Khalimmur I passed through. To

the land of Zimru
112 I went down. Yan'su King of the Zimri from the face
113 of my mighty weapons fled and to save his life
114 ascended (the mountains). The cities of 'Sikhisatakh,

Bit-Tamul, Bit-Sacci
115 (and) Bit-Sedi, his strong cities, I captured. His fighting

men I slew.
116 His spoil I carried away. The cities I threw down, dug

up, (and) with fire burned.
117 The rest of them to the mountains ascended. The peaks

of the mountains
118 I attacked, I captured. Their fighting men I slew. Their

spoil (and) their goods
119 I caused to be brought down. From the country of Zimru

I departed. The tribute of 27 Kings
120 of the country of Par'sua[3] I received. From the country

of Par'sua I departed. To
121 the strongholds of the country of the Amadai,[4] (and)

the countries of Arazias (and) Kharkhar I went down.
122 The cities of Cua-cinda, Khazzanabi, Ermul,
123 (and) Cin-ablila with the cities which were dependent

on them I captured. Their fighting men

[Footnote 1: The King counts his passage of the river on his return from Syria the seventeenth time of his crossing the Euphrates.]

[Footnote 2: The Tubal of the Old Testament, and Tibareni of classical geographers.]

[Footnote 3: The Parthia of classical authors.]

[Footnote 4: These seem to be the Madai or Medes of later inscriptions. This is the first notice that we have of them. It will be observed that they have not yet penetrated into Media but are still eastward of the Parthians.]

FACE C, _base_

124 I slew. Their spoil I carried away. The cities I threw

down, dug up (and) burned with fire. An image of my
Majesty
125 in the country of Kharkhara I set up. Yan'su son of

Khaban with his abundant treasures
126 his gods, his sons, his daughters, his soldiers in large numbers

I carried off. To Assyria I brought (them). In my
25th campaign
127 the Euphrates at its flood I crossed. The tribute of the

Kings of the Hittites, all of them, I received. The country of Amanus
128 I traversed. To the cities of Cati of the country of the

Kahuians I descended. The city of Timur, his strong
city
129 I besieged, I captured. Their fighting men I slew. Its

spoil I carried away. The cities to a countless number I threw down, dug up,
130 (and) burned with fire. On my return, the city of Muru,

the strong city of Arame the son of Agu'si,
131 (as) a possession for myself I took. Its entrance-space

I marked out. A palace, the seat of my Majesty, in the middle (of it) I founded.
132 In my 26th year for the seventh time the country of the

Amanus I traversed. For the fourth time to the cities
of Cati
133 of the country of the Kahuians I went. The city of Tanacun,

the strong city of Tulca I approached. Exceeding
fear
134 of Assur my Lord overwhelmed him and (when) he had

come out my feet he took. His hostages I took. Silver, gold,
135 iron, oxen, (and) sheep, (as) his tribute I received. From

the city of Tanacun I departed. To the country of
Lamena
136 I went. The men collected themselves. An inaccessible

mountain they occupied. The peak of the mountain I
assailed,
137 I took. Their fighting men I slew. Their spoil, their

oxen, their sheep, from the midst of the mountain I
brought down.
138 Their cities I threw down, dug up (and) burned with

fire. To the city of Khazzi I went. My feet they took. Silver (and) gold,
139 their tribute, I received. Cirri, the brother of Cati to the

sovereignty over them
140 I set. On my return to the country of Amanus I ascended.

Beams of cedar I cut,
141 I removed, to my city Assur[1] I brought. In my 27th

year the chariots of my armies I mustered. Dayan-Assur 142 the Tartan,[2] the Commander of the wide-spreading army,

at the head of my army to the country of Armenia I
urged,
143 I sent. To Bit-Zamani he descended. Into the low

ground to the city of Ammas he went down. The river
Arzane he crossed.
144 'Seduri of the country of the Armenians heard, and to

the strength of his numerous host
145 he trusted; and to make conflict (and) battle against me

he came. With him I fought.
146 A destruction of him I made. With the flower of his

youth [3] his broad fields I filled. In my 28th year
147 when in the city of Calah I was stopping news had been

brought (me, that) men of the Patinians
148 Lubarni their Lord had slain (and) 'Surri (who was) not

heir to the throne to the kingdom had raised.
149 Dayan-Assur the Tartan, the Commander of the wide-spreading

army at the head of my host (and) my camp[4]
150 I urged, I sent. The Euphrates in its flood he crossed.

In the city of Cinalua his royal city
151 a slaughter he made. (As for) 'Surri the usurper, exceeding

fear of Assur my Lord
152 overwhelmed him, and the death of his destiny he went.[5]

The men of the country of the Patinians from before the sight of my mighty weapons

[Footnote 1: The Ellasar of Genesis, now Kalah Shergat.]

[Footnote 2: "Turtanu" ("chief prince") in Assyrian.]

[Footnote 3: Or, "the chiefs of his young warriors."]

[Footnote 4: The word properly means "baggage." and sometimes signifies "standard," which may be the translation here.]

[Footnote 5: That is, he died as was fated.]

FACE D, _base_

153 fled, and the children of 'Surri together with the soldiers,

the rebels, (whom) they had taken they delivered to me. 154 Those soldiers on stakes I fixed. 'Sa'situr of the country

of Uzza my feet took. To the kingdom
155 over them I placed (him). Silver, gold, lead, bronze,

iron, (and) the horns of wild bulls to a countless number I received.
156 An image of my Majesty of great size I made. In the

city of Cinalua his royal city in the temple of his gods I set it up. In
157 my 29th year (my) army (and) camp I urged, I sent.

To the country of Cirkhi[1] I ascended. Their cities I threw down,
158 dug up, (and) burned with fire. Their country like a

thunderstorm I swept. Exceeding
159 fear over them I cast. In my 30th year when in the city

of Calah I was stopping, Dayan-Assur
160 the Tartan, the Commander of the wide-spreading army

at the head of my army I urged, I sent. The river Zab
161 he crossed. To the midst of the cities of the city of

Khupuscã he approached. The tribute of Datana
162 of the city of the Khupuscians I received. From the midst

of the cities of the Khupuscians
163 I departed.[2] To the midst of the cities of Maggubbi of

the country of the Madakhirians he approached. The
tribute
164 I received. From the midst of the cities of the country

of the Madakhirians he departed. To the midst of the
cities of Udaci
165 of the country of the Mannians he approached. Udaci of

the country of the Mannians from before the sight of my mighty weapons
166 fled, and the city of Zirta, his royal city, he abandoned.

To save his life he ascended (the mountains).
167 After him I pursued. His oxen, his sheep, his spoil, to

a countless amount I brought back. His cities
168 I threw down, dug up, (and) burned with fire. From the

country of the Mannians[3] he departed. To the cities of Sulu'sunu of the country of Kharru
169 he approached. The city of Mairsuru, his royal city, together

with the cities which depended on it he captured.
(To) Sulu'sunu
170 together with his sons mercy I granted. To his country

I restored him. A payment (and) tribute of horses I imposed. 171 My yoke upon him I placed. To the city of Surdira he

approached. The tribute of Arta-irri
172 of the city of the Surdirians I received. To the country

of Par'sua[4] I went down. The tribute of the Kings
173 of the country of Par'sua I received. (As for) the rest

of the country of Par'sua which did not reverence Assur, its cities
174 I captured. Their spoil, their plunder to Assyria I

brought. In my 31st year, the second time, the cyclical-feast 175 of Assur and Rimmon I had inaugurated.[5] At the time

while I was stopping in the city of Calah, Dayan-Assur 176 the Tartan, the Commander of my wide-spreading army,

at the head of my army (and) my camp I urged, I sent.
177 To the cities of Datâ of the country of Khupuscä he approached.

The tribute I received.
178 To the city of Zapparia, a stronghold of the country of

Muzatsira, I went. The city of Zapparia together with
179 forty-six cities of the city of the Muzatsirians I captured.

Up to the borders of the country of the Armenians
180 I went. Fifty of their cities I threw down, dug up (and)

burned with fire. To the country of Guzani[6] I went down. The tribute
181 of Upu of the country of the Guzanians, of the country

of the Mannians, of the country of the Buririans, of the country of the Kharranians,[7]
182 of the country of the Sasganians, of the country of the

Andians,[8] (and) of the country of the Kharkhanians,
oxen, sheep, (and) horses
183 trained to the yoke I received. To the cities of the country

of ... I went down. The city of Perria
184 (and) the city of Sitivarya, its strongholds, together with

22 cities which depended upon it, I threw down, dug up 185 (and) burned with fire. Exceeding fear over them I cast.

To the cities of the Parthians he went.
186 The cities of Bustu, Sala-khamanu (and) Cini-khamanu,

fortified towns, together with 23 cities
187 which depended upon them I captured. Their fighting-men

I slew. Their spoil I carried off. To the country of
Zimri I went down.
188 Exceeding fear of Assur (and) Merodach overwhelmed

them. Their cities they abandoned. To
189 inaccessible mountains they ascended. Two hundred and

fifty of their cities I threw down, dug up (and) burned with fire.
190 Into the lowground of Sime'si at the head of the country

of Khalman I went down.

[Footnote 1: The mountainous country near the sources of the Tigris.]

[Footnote 2: That is in the person of his commander-in-chief, Dayan-Assur.]

[Footnote 3: The modern Van.]

[Footnote 4: Parthia.]

[Footnote 5: This refers to his assuming the eponymy a second time after completing a reign of thirty years. At this period the Assyrian kings assumed the eponymy on first ascending the throne, and the fact that Shalmaneser took the same office again in his thirty-first year shows that a cycle of thirty years was in existence.]

[Footnote 6: The Gozan of the Old Testament.]

[Footnote 7: Haran or Harran in the Old Testament; called Carrhæ by the classical geographers.]

[Footnote 8: Andia was afterward incorporated into Assyria by Sargon.]

THE EPIGRAPHS ACCOMPANYING THE SCULPTURES

I The tribute of 'Su'a of the country of the Guzanians:

silver, gold, lead, articles of bronze, sceptres for the King's hand, horses (and) camels with double backs: I received. II The tribute of Yahua[1] son of Khumri[2]: silver, gold,

bowls of gold, vessels of gold, goblets of gold, pitchers of gold, lead, sceptres for the King's hand, (and) staves: I received.
III The tribute of the country of Muzri[3]: camels with double

backs, an ox of the river 'Saceya,[4] horses, _wild asses, elephants_, (and) apes: I received.
IV The tribute of Merodach-pal-itstsar of the country of the

'Sukhians[5]: silver, gold, pitchers of gold, tusks of the wild bull, staves, antimony, garments of many colors,
(and) linen: I received.
V The tribute of Garparunda of the country of the Patinians:

silver, gold, lead, bronze, gums, articles of bronze, tusks of wild bulls, (and) _ebony_[6]: I received.

[Footnote 1: Jehu.]

[Footnote 2: Omri.]

[Footnote 3: This is the Armenian Muzri, not Egypt.]

[Footnote 4: This would seem from the sculpture to mean a rhinoceros. Lenormant, however, identifies it with the Yak.]

[Footnote 5: Nomadic tribes in the southwest of Babylonia.]

[Footnote 6: The word means literally "pieces of strong wood."]

INSCRIPTION OF NEBUCHADNEZZAR

TRANSLATED BY REV. J.M. RODWELL, M.A.

Babylonian inscriptions are by no means so replete with interest as the Assyrian. The latter embrace the various expeditions in which the Assyrian monarchs were engaged, and bring us into contact with the names and locality of rivers, cities, and mountain-ranges, with contemporary princes in Judea and elsewhere, and abound in details as to domestic habits, civil usages, and the implements and modes of warfare. But the Babylonian inscriptions refer mainly to the construction of temples, palaces, and other public buildings, and at the same time present especial difficulties in their numerous architectural terms which it is often impossible to translate with any certainty. They are, however, interesting as records of the piety and religious feelings of the sovereigns of Babylon, and as affording numerous topographical notices of that famous city; while the boastful language of the inscription will often remind the reader of Nebuchadnezzar's words in Dan. iv. 30: "Is not this great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty?" Compare column vii, line 32.

The reign of Nebuchadnezzar extended from B.C. 604 to 561. In B.C. 598 he laid siege to Jerusalem (2 Kings xxiv.) and made Jehoiachin prisoner, and in 588 again captured the city, and carried Zedekiah, who had rebelled against him, captive to Babylon (2 Kings xxv.). Josephus gives an account of his expeditions against Tyre and Egypt, which are also mentioned with many details in Ezek. xxvii.-xxix.

The name Nebuchadnezzar, or more accurately Nebuchadrezzar (Jer. xxi. 2, 7, etc.), is derived from the Jewish Scriptures. But in the inscriptions it reads Nebo-kudurri-ussur, _i.e.,_ "may Nebo protect the crown"; a name analogous to that of his father Nebo(Nabu)-habal-ussur. ("Nebo protect the son") and to that of Belshazzar, _i.e.,_ "Bel protect the prince." The phonetic writing of Nebuchadnezzar is _"An-pa-sa-du-sis,"_ each of which syllables has been identified through the syllabaries. The word "_kudurri_" is probably the [Hebrew: kether] of Esther vi. 8, and the [Greek: kidaris] of the Greeks. The inscriptions of which a translation follows was found at Babylon by Sir Harford Jones Bridges, and now forms part of the India House Collection. It is engraved on a short column of black basalt, and is divided into ten columns, containing 619 lines.

It may be worth while to remark that in the name given to the prophet Daniel, Belteshazzar, _i.e.,_ Balat-su-ussur ("preserve thou his life"), and in Abednego ("servant of Nebo"), we have two of the component parts of the name of Nebuchadnezzar himself.

INSCRIPTION OF NEBUCHADNEZZAR

COLUMN I

1 Nebuchadnezzar
2 King of Babylon,
3 glorious Prince,
4 worshipper of Marduk,
5 adorer of the lofty one,
6 glorifier of Nabu,
7 the exalted, the possessor of intelligence,
8 who the processions of their divinities
9 hath increased;
10 a worshipper of their Lordships,
11 firm, not to be destroyed;
12 who for the embellishment
13 of Bit-Saggatu and Bit-Zida[1]
14 appointed days hath set apart, and
15 the shrines of Babylon
16 and of Borsippa
17 hath steadily increased;
18 exalted Chief, Lord of peace,
19 embellisher of Bit-Saggatu and Bit-Zida,
20 the valiant son
21 of Nabopolassar
22 King of Babylon am I.

23 When he, the Lord god my maker made me,
24 the god Merodach, he deposited
25 my germ in my mother's (womb):
26 then being conceived
27 I was made.
28 Under the inspection of Assur my judge
29 the processions of the god I enlarged,
30 (namely) of Merodach great Lord, the god my maker.
31 His skilful works
32 highly have I glorified;
33 and of Nebo his eldest son
34 exalter of My Royalty
35 the processions (in honor of)[2] his exalted deity
36 I firmly established.
37 With all my heart firmly
38 (in) worship of their deities I uprose
39 in reverence for Nebo their Lord.

40 Whereas Merodach, great Lord,
41 the head of My ancient Royalty,
42 hath empowered me over multitudes of men,
43 and (whereas) Nebo bestower of thrones in heaven and

earth,
44 for the sustentation of men,
45 a sceptre of righteousness
46 hath caused my hand to hold;
47 now I, that sacred way
48 for the resting-place of their divinities,
49 for a memorial of all their names,
50 as a worshipper of Nebo, Yav and Istar,
51 for Merodach my Lord I strengthened.
52 Its threshold I firmly laid, and
53 my devotion of heart he accepted, and
54 him did I proclaim
55 ... Lord of all beings, and[3]
56 as Prince of the lofty house, and
57 thou, (O Nebuchadnezzar) hast proclaimed the name of

him
58 who has been beneficent unto thee.
59 His name, (O god,) thou wilt preserve,
60 the path of righteousness thou hast prescribed to him.
61 I, a Prince, and thy worshipper
62 am the work of thy hand;
63 thou hast created me, and[4]
64 the empire over multitudes of men
65 thou hast assigned me,
66 according to thy favor, O Lord,
67 which thou hast accorded
68 to them all.[5]
69 May thy lofty Lordship be exalted!
70 in the worship of thy divinity
71 may it subsist! in my heart
72 may it continue, and my life which to thee is devoted

_(Continued on Column II_.)

[Footnote 1: Two of the principal temples of Babylon. The former occurs below, Col. ii. 40, where it is followed by the epithet, "Temple of his power." Dr. Oppert always renders it "la Pyramide et la Tour."]

[Footnote 2: Literally, "the goings." Compare Ps. lxviii. 24: "They have seen thy goings, O God," i.e., processions.]

[Footnote 3: Of this line Mr. Norris (Dict., p. 166) states "that he cannot suggest any rendering."]

[Footnote 4: It seems as if the hand were addressed.]

[Footnote 5: I.e., "in making me their ruler."]

COLUMN II

1 mayest thou bless!

2 He, the Chief, the honorable,
3 the Prince of the gods, the great Merodach,
4 my gracious Lord, heard
5 and received my prayer;
6 he favored it, and by his exalted power,
7 reverence for his deity
8 placed he in my heart:
9 to bear his tabernacle
10 he hath made my heart firm,
11 with reverence for thy power,
12 for exalted service,
13 greatly and eternally.

14 The foundation of his temple it was
15 which from the upper waters
16 to the lower waters
17 in a remote way,
18 in a spot exposed to winds,
19 in a place whose pavements had been broken,
20 low, dried up,
21 a rugged way,
22 a difficult path,
23 I extended.
24 The disobedient I stirred up,
25 and I collected the poor and
26 gave full directions (for the work) and
27 in numbers I supported them.
28 Wares and ornaments
29 for the women I brought forth,
30 silver, molten gold, precious stones,
31 metal, _umritgana_ and cedar woods,
32 (however their names be written)
33 a splendid abundance,
34 the produce of mountains,
35 sea clay,[1]
36 beautiful things in abundance,
37 riches and sources of joy,
38 for my city Babylon,
39 into his presence have I brought
40 for Bit-Saggatu
41 the temple of his power,
42 ornaments for Dakan[2]
43 Bit-Kua, the shrine
44 of Merodach, Lord of the house of the gods,
45 I have made conspicuous with fine linen[3]
46 and its seats
47 with splendid gold,
48 as for royalty and deity,
49 with lapis lazuli and alabaster blocks[4]
50 I carefully covered them over;
51 a gate of passage, the gate Beautiful,[5]
52 and the gate of Bit-Zida and Bit-Saggatu
53 I caused to be made brilliant as the sun.
54 A fulness of the treasures of countries I accumulated;[6] 55 around the city it was placed as an ornament,
56 when at the festival of Lilmuku at the beginning of the

year,
57 on the eighth day (and) eleventh day,
58 the divine Prince, Deity of heaven and earth, the Lord

god,
59 they raised within it.
60 (The statue) of the god El, the beauty of the sphere,
61 reverently they bring;
62 treasure have they displayed before it,
63 a monument to lasting days,
64 a monument of my life.

65 They also placed within it

_(Continued on Column III_.)

[Footnote 1: Mr. Norris conjectures "amber."]

[Footnote 2: Dagon.]

[Footnote 3: "Sassanis." The root is probably identical with the Hebrew "shesh," "fine linen"; thus in Ex. xxvi. I: "Thou shalt make the tabernacle with ten curtains of fine twined linen."]

[Footnote 4: These are found still in the ruins of Babylon.]

[Footntoe 5: Compare the Beautiful Gate of the Jewish Temple.]

[Footnote 6: Mr. Norris in his Dictionary professes his inability to master the first words of this line, p. 580. The same remark applies to line 58. The above rendering is suggested to me by Mr. G. Smith.]

COLUMN III

1 his altar, an altar of Royalty;
2 an altar of Lordship,
3 (for) the Chief of the gods, the Prince Merodach,
4 whose fashion the former Prince
5 had fashioned in silver,
6 with bright gold accurately weighed out
7 I overlaid.
8 Beautiful things for the temple Bit-Saggatu
9 seen at its very summit,
10 the shrine of Merodach, with statues and marbles
11 I embellished
12 as the stars of heaven.
13 The fanes of Babylon
14 I built, I adorned.
15 Of the house, the foundation of the heaven and earth,
16 I reared the summit
17 with blocks of noble lapis lazuli:
18 to the construction of Bit-Saggatu
19 my heart uplifted me;
20 in abundance I wrought
21 the best of my pine trees
22 which from Lebanon
23 together with tall _Babil-_wood I brought,
24 for the portico of the temple of Merodach:
25 the shrine of his Lordship
26 I made good, and interior walls
27 with pine and tall cedar woods:
28 the portico of the temple of Merodach,
29 with brilliant gold I caused to cover,
30 the lower thresholds, the cedar awnings,
31 with gold and precious stones
32 I embellished:
33 in the erection of Bit-Saggatu
34 I proceeded: I supplicated
35 the King of gods, the Lord of Lords:
36 in Borsippa, the city of his loftiness,
37,38 I raised Bit-Zida: a durable house
39 in the midst thereof I caused to be made.
40 With silver, gold, precious stones,
41 bronze, _ummakana_ and pine woods,
42 those thresholds I completed:
43 the pine wood portico
44 of the shrine of Nebo
45 with gold I caused to cover,
46 the pine wood portico of the gate of the temple of

Merodach
47 I caused to overlay with bright silver.
48 The bulls and columns of the gate of the shrine
49 the thresholds, the _sigari_ of _ri-_wood, conduits
50 of _Babnaku_ wood and their statues
51 with cedar wood awnings
52 of lofty building,
53 and silver, I adorned.
54 The avenues of the shrine
55 and the approach to the house,
56 of conspicuous brick
57 sanctuaries in its midst
58 with perforated silver work.
59 Bulls, columns, doorways,
60,61 in marble beautifully I built;
62,63 I erected a shrine and with rows
64 of wreathed work I filled it:
65 the fanes of Borsippa
66 I made and embellished;
67 the temple of the seven spheres
68 ...[1]
69 with bricks of noble lapis lazuli
70 I reared its summit:
71 the tabernacle of Nahr-kanul
72 the chariot of his greatness

_(Continued on Column IV_.)

[Footnote 1: Lacuna.]

COLUMN IV

1 the tabernacle, the shrine Lilmuku,
2 the festival of Babylon,
3,4 his pageant of dignity
5 within it, I caused to decorate
6 with beryls and stones.

7 A temple for sacrifices, the lofty citadel
8 of Bel and Merodach, god of gods,
9 a threshold of joy and supremacy
10 among angels and spirits,
11 with the stores of Babylon,
12 with cement and brick,
13 like a mountain I erected.

14 A great temple of Ninharissi[1]
15 in the centre of Babylon
16 to the great goddess the mother who created me,
17 in Babylon I made.
18 To Nebo of lofty intelligence
19 who hath bestowed (on me) the sceptre of justice,
20 to preside over all peoples,
21 a temple of rule over men, and a site for this his temple 22,23 in Babylon, of cement and brick
24 the fashion I fashioned.

25,26 To the Moon-god, the strengthener of my hands
27 a large house of alabaster as his temple
28 in Babylon I made.
29 To the sun, the judge supreme
30 who perfects good in my body,
31 a house for that guide of men, even his house'
32,33 in Babylon, of cement and brick,
34 skilfully did I make.

35 To the god Yav, establisher of fertility
36 in my land, Bit-Numkan as his temple
37 in Babylon I built.

38 To the goddess Gula, the regulator
39 and benefactress of my life,
40 Bit-Samit, and Bit-haris the lofty,
41,42 as fanes in Babylon, in cement and brick
43 strongly did I build.

44 To the divine Lady of Bit Anna,
45 my gracious mistress,
46 Bit-Kiku in front of her house
47 so as to strengthen the wall of Babylon
48 I skilfully constructed.

49,50 To Ninip the breaker of the sword of my foes
51 a temple in Borsippa I made;
52 and to the Lady Gula[2]
53 the beautifier of my person[3]
54 Bit-Gula, Bit-Tila, Bit-Ziba-Tila,
55 her three temples
56 in Borsippa I erected:
57 to the god Yav who confers
58 the fertilizing rain upon my land,
59,60 his house (also) in Borsippa I strongly built:
61 to the Moon-god who upholds
62 the fulness of my prosperity
63 Bit-ti-Anna[4] as his temple,
64 on the mound near Bit-Ziba
65 I beautifully constructed:
66,67 Imgur-Bel and Nimetti-Belkit
68 the great walls of Babylon,
69 ...[5] I built,
70 which Nabopolassar
71 King, King of Babylon, the father who begat me,
72 had commenced but not completed their beauty

_(Continued on Column V_.)

[Footnote 1: Wife of the sun.]

[Footnote 2: In I Mich. iv. 5. Gula is said to be the wife of the southern sun.]

[Footnote 3: Or, "the favorer of my praises."]

[Footnote 4: The goddess Anna is identical with the Nana whose image was by her own command restored by Assurbanipal to the temple of Bit-Anna after an absence in Elam of 1,635 years. See Smith's "Assurb.," pp. 234, 235.]

[Footnote 5: Lacuna.]

COLUMN V

1 Its fosse he dug
2 and of two high embankments
3 in cement and brick
4 he finished the mass:
5,6 an embankment for pathways he made,
7,8 Buttresses of brick beyond the Euphrates
9,10 he constructed, but did not complete:
11,12 the rest from ...[1]
13 the best of their lands I accumulated:
14 a place for sacrifice, as ornament,
15,16 as far as Aibur-sabu[2] near Babylon
17 opposite the principal gate
18 with brick and _durmina-turda_ stone
19 as a shrine of the great Lord, the god Merodach
20 I built as a house for processions.
21,22 I his eldest son, the chosen of his heart,
23,24 Imgur-Bel and Nimetti-Bel
25,26 the great walls of Babylon, completed:
27 buttresses for the embankment of its fosse,
28 and two long embankments
29 with cement and brick I built, and
30 with the embankment my father had made
31,32 I joined them; and to the city for protection
33,34 I brought near an embankment of enclosure
35 beyond the river, westward.
36 The wall of Babylon
37,38 I carried round Aibur-sabu
39 in the vicinity of Babylon:
40 for a shrine of the great Lord Merodach
41,42 the whole enclosure I filled (with buildings)
43 with brick made of _kamina-turda_ stone
44 and brick of stone cut out of mountains.
45,46 Aibur-sabu from the High gate,
47,48 as far as Istar-Sakipat I made,
49,50 for a shrine for his divinity I made good,
51 and with what my father had made
52,53 I joined, and built it;
54,55,56 and the access to Istar-Sakipat I made,
57,58 which is Imgur-Bel and Nimetti-Bel,
59 the great gates, the whole temple of the gods,
60,61 in completeness near to Babylon
62 I brought down;
63,64 the materials of those great gates
65 I put together and

_(Continued on Column VI_.)

[Footnote 1: Lacuna.]

[Footnote 2: An ornamental piece of water near Babylon.]

COLUMN VI

1 their foundations opposite to the waters
2,3 in cement and brick I founded,
4 and of strong stone of _zamat-hati,_
5 bulls and images,
6 the building of its interior
7 skilfully I constructed:
8,9,10 tall cedars for their porticos I arranged,
11 _ikki_ wood, cedar wood,
12 with coverings of copper,
13 on domes and arches:
14,15 work in bronze I overlaid substantially on its gates, 16,17 bulls of strong bronze and molten images
18 for their thresholds, strongly.
19 Those large gates
20 for the admiration of multitudes of men
21 with wreathed work I filled:
22 the abode of Imzu-Bel
23 the invincible castle of Babylon,
24 which no previous King had effected,
25 4,000 cubits complete,
26 the walls of Babylon
27 whose banner is invincible,
28 as a high fortress by the ford of the rising sun,
29 I carried round Babylon.
30 Its fosse I dug and its mass
31 with cement and brick
32,33 I reared up and a tall tower at its side
34 like a mountain I built.
35,36 The great gates whose walls I constructed
37 with _ikki_ and pine woods and coverings of copper
38 I overlaid them,
39 to keep off enemies from the front
40 of the wall of unconquered Babylon.
41,42 Great waters like the might of the sea
43 I brought near in abundance
44 and their passing by
45 was like the passing by of the great billows
46 of the Western ocean:
47,48 passages through them were none,
49,50 but heaps of earth I heaped up,
51 and embankments of brickwork
52 I caused to be constructed.
53,54 The fortresses I skilfully strengthened
55 and the city of Babylon
56 I fitted to be a treasure-city.
57 The handsome pile
58,59 the fort of Borsippa I made anew:
60,61 its fosse I dug out and in cement and brick
62 I reared up its mass
63 Nebuchadnezzar

_(Continued on Column VII._)

COLUMN VII

1 King of Babylon
2 whom Merodach, the Sun, the great Lord,
3 for the holy places of his city
4 Babylon hath called, am I:
5 and Bit-Saggatu and Bit-Zida
6 like the radiance of the Sun I restored:
7 the fanes of the great gods
8 I completely brightened.
9 At former dates from the days of old
10 to the days ...[1]
11 of Nabopolassar King of Babylon
12 the exalted father who begat me,
13 many a Prince who preceded me
14,15 whose names El had proclaimed for royalty
16 for the city, my city, the festivals of these gods
17 in the perfected places
18 a princely temple, a large temple did they make
19 and erected it as their dwelling-places.
20,21 Their spoils in the midst they accumulated,
22 they heaped up, and their treasures
23 for the festival Lilmuku
24 of the good Lord, Merodach god of gods
25 they transferred into the midst of Babylon;
26,27 when at length Merodach who made me for royalty
28 and the god Nero his mighty son,
29 committed his people to me
30 as precious lives.
31 Highly have I exalted their cities;
32 (but) above Babylon and Borsippa
33 I have not added a city
34 in the realm of Babylonia
35 as a city of my lofty foundation.

36 A great temple, a house of admiration for men,
37,38 a vast construction, a lofty pile,
39,40 a palace of My Royalty for the land of Babylon,
41 in the midst of the city of Babylon
42,43 from Imgur Bel to Libit-higal
44 the ford of the Sun-rise,
45 from the bank of the Euphrates
46 as far as Aibur-sabu
47 which Nabopolassar
48 King of Babylon the father who begat me
49,50 made in brick and raised up in its midst,
51 but whose foundation was damaged
52 by waters and floods
53,54 at Bit-Imli near Babylon,
55,56 and the gates of that palace were thrown down,
57,58 of this the structure with brickwork I repaired
59 with its foundation and boundary wall,
60 and a depth of waters I collected:
61,62 then opposite the waters I laid its foundation
63 and with cement and brick

_(Continued on Column VIII_.)

[Footnote 1: Lacuna.]

COLUMN VIII

1,2 I skilfully surrounded it;
3,4 tall cedars for its porticos I fitted;
5,6 _ikki_ and cedar woods with layers of copper,
7 on domes and arches
8,9 and with bronze work, I strongly overlaid its gates
10 with silver, gold, precious stones,
11,12 whatsoever they call them, in heaps;
13 I valiantly collected spoils;
14 as an adornment of the house were they arranged,
15 and were collected within it;
16,17 trophies, abundance, royal treasures,
18 I accumulated and gathered together.
19 As to the moving of My Royalty
20 to any other city,
21 there has not arisen a desire:
22 among any other people
23 no royal palace have I built:
24 the merchandise and treasures of my kingdom
25,26,27 I did not deposit within the provinces of Babylon: 28 a pile for my residence
29,30 to grace My Royalty was not found:
31 Therefore with reverence for Merodach my Lord,
32,33 the exterior and interior in Babylon
34 as his treasure city
35,36 and for the elevation of the abode of My Royalty
37 his shrine I neglected not:
38 its weak parts which were not completed,
39 its compartments that were not remembered,
40 as a securely compacted edifice
41,42 I dedicated and set up as a preparation for war
43,44 by Imgur Bel, the fortress of invincible Babylon,
45 400 cubits in its completeness,
46 a wall of Nimitti-Bel
47 an outwork of Babylon
48,49 for defence. Two lofty embankments,
50 in cement and brick,
51 a fortress like a mountain I made,
52 and in their sub-structure
53 I built a brickwork;
54 then on its summit a large edifice
55 for the residence of My Royalty
56,57 with cement and brick I skilfully built
58 and brought it down by the side of the temple:
59 and in the exact middle, on the second day
60 its foundation in a solid depth
61,62 I made good and its summit I carried round;
63 and on the 15th day its beauty

_(Continued on Column IX_.)

COLUMN IX

1 I skilfully completed
2 and exalted as an abode of Royalty.
3,4 Tall pines, the produce of lofty mountains,
5 thick _asuhu_ wood
6,7 and _surman_ wood in choice pillars
8 for its covered porticos I arranged.
9 _ikki_ and _musritkanna_ woods
10 cedar and _surman_ woods
11 brought forth, and in heaps,
12 with a surface of silver and gold
13 and with coverings of copper,
14,15 on domes and arches, and with works of metal
16 its gates I strongly overlaid
17 and completely with _zamat_-stone
18 I finished off its top.
19,20 A strong wall in cement and brick
21 like a mountain I carried round
22,23 a wall, a brick fortress, a great fortress
24 with long blocks of stone
25,26 gatherings from great lands I made
27,28 and like hills I upraised its head.
29,30 That house for admiration I caused to build
31 and for a banner to hosts of men:
32 with carved work I fitted it;
33 the strong power of reverence for
34 the presence of Royalty
35 environs its walls;
36,37 the least thing not upright enters it not,
38 that evil may not make head.
39 The walls of the fortress of Babylon
40,41 its defence in war I raised
42 and the circuit of the city of Babylon.
43,44 I have strengthened skilfully.
45 To Merodach my Lord
46 my hand I lifted:
47 O Merodach the Lord, Chief of the gods,
48,49 a surpassing Prince thou hast made me,
50 and empire over multitudes of men,
51,52 hast intrusted to me as precious lives;
53 thy power have I extended on high,
54,55 over Babylon thy city, before all mankind.
56 No city of the land have I exalted
57,58 as was exalted the reverence of thy deity:
59 I caused it to rest: and may thy power
60,61 bring its treasures abundantly to my land.
62 I, whether as King and embellisher,
63 am the rejoicer of thy heart
64 or whether as High Priest appointed,
65 embellishing all thy fortresses,

(_Continued on Column X_.)

COLUMN X

1,2 For thy glory, O exalted Merodach
3 a house have I made.
4 May its greatness advance!
5 May its fulness increase!
6,7 in its midst abundance may it acquire!
8 May its memorials be augmented!
9 May it receive within itself
10 the abundant tribute
11,12 of the Kings of nations and of all peoples![1]
13,14 From the West to the East by the rising sun
15 may I have no foemen!
16 May they not be multiplied
17,18 within, in the midst thereof, forever,
19 Over the dark races may he rule!

[Footnote 1: Compare Dan. i. 2, "He brought the vessels into the treasure-house of his god."]

ACCADIAN POEM ON THE SEVEN EVIL SPIRITS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The following poem is one of the numerous bilingual texts, written in the original Accadian with an interlinear Assyrian translation, which have been brought from the library of Assur-bani-pal, at Kouyunjik. The seven evil spirits who are mentioned in it are elsewhere described as the seven storm-clouds or winds whose leader seems to have been the dragon Tiamat ("the deep") defeated by Bel-Merodach in the war of the gods. It was these seven storm-spirits who were supposed to attack the moon when it was eclipsed, as described in an Accadian poem translated by Mr. Fox Talbot in a previous volume of "Records of the Past." Here they are regarded as the allies of the incubus or nightmare. We may compare them with the Maruts or storm-gods of the Rig-Veda (see Max Müller, "Rig-Veda-Sanhita: the Sacred Hymns of the Brahmans translated and explained," Vol. I). The author of the present poem seems to have been a native of the Babylonian city of Eridu, and his horizon was bounded by the mountains of Susiania, over whose summits the storms raged from time to time. A fragment of another poem relating to Eridu is appended, which seems to celebrate a temple similar to that recorded by Maimonides in which the Babylonian gods gathered round the image of the sun-god to lament the death of Tammuz.

A copy of the cuneiform text will be found in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 15. M. Fr. Lenormant has translated a portion of it in "_La Magie chez les Chaldéens"_ pp. 26, 27.

ACCADIAN POEM ON THE SEVEN EVIL SPIRITS

OBVERSE

1 (In) the earth their borders were taken, and that god[1]

came not forth.
2 From the earth he came not forth, (and) their power was

baneful.
3 The heaven like a vault they extended and that which had

no exit they opened.[2]
4 Among the stars of heaven their watch they kept not, in

watching (was) their office.
5 The mighty hero[3] to heaven they exalted, and his father

he knew not.[4]
6 The Fire-god on high, the supreme, the first-born, the

mighty, the divider of the supreme crown of Anu!
7 The Fire-god the light that exalts him with himself he

exalts.
8 Baleful (are) those seven, destroyers.
9 For his ministers in his dwelling he chooses (them).
10 O Fire-god, those seven how were they born, how grew

they up?
11 Those seven in the mountain of the sunset were born.
12 Those seven in the mountain of the sunrise grew up.
13 In the hollows of the earth have they their dwelling.
14 On the high-places of the earth are they proclaimed.
15 As for them in heaven and earth immense (is) their habitation. 16 Among the gods their couch they have not.
17 Their name in heaven (and) earth exists not.
18 Seven they are: in the mountain of the sunset do they rise. 19 Seven they are: in the mountain of the sunrise did they set. 20 Into the hollows of the earth do they penetrate.[5]
21 On the high places of the earth did they ascend.
22 As for them, goods they have not, in heaven and earth they

are not known.[6]
23 Unto Merodach[7] draw near, and this word may he say

unto thee.[8]
24 Of those baleful seven, as many as he sets before thee,

their might may he give thee,
25 according to the command of his blessed mouth, (he who

is) the supreme judge of Anu.
26 The Fire-god unto Merodach draws near, and this word

he saith unto thee.
27 In the pavilion, the resting-place of might, this word he

hears, and
28 to his father Hea[9] to his house he descends, and speaks: 29 O my father, the Fire-god unto the rising of the sun has

penetrated, and these secret words has uttered.
30 Learning the story of those seven, their places grant thou

to another.
31 Enlarge the ears, O son of Eridu.[10]
32 Hea his son Merodach answered:
33 My son, those seven dwell in earth;
34 those seven from the earth have issued.

[Footnote 1: That is, the god of fire.]

[Footnote 2: The Assyrian has, "Unto heaven that which was not seen they raised."]

[Footnote 3: The Assyrian adds; "the first-born supreme."]

[Footnote 4: In the Accadian text, "they knew not."]

[Footnote 5: In the Accadian, "cause the foot to dwell."]

[Footnote 6: In the Assyrian, "learned."]

[Footnote 7: In the Accadian text, Merodach, the mediator and protector of mankind, is called "protector of the covenant."]

[Footnote 8: That is, the fire-god.]

[Footnote 9: Hea, the god of the waters, was the father of Merodach, the sun-god.]

[Footnote 10: "Eridu," the "Rata" of Ptolemy, was near the junction of the Euphrates and Tigris, on the Arabian side of the river. It was one of the oldest cities of Chaldea.]

REVERSE

35 Those seven in the earth were born,
36 those seven in the earth grew up.
37 The forces of the deep for war[1] have drawn near.
38 Go, my son Merodach!
39 (for) the laurel, the baleful tree that breaks in pieces the

incubi,
40 the name whereof Hea remembers in his heart.
41 In the mighty enclosure, the girdle of Eridu which is to

be praised,
42 to roof and foundation may the fire ascend and to (work)

evil may those seven never draw near.
43 Like a broad scimitar in a broad place bid (thine) hand

rest; and
44 In circling fire by night and by day[2] on the (sick) man's

head may it abide.
45 At night mingle the potion and at dawn in his hand let

him raise (it).
46 In the night a precept[3] in a holy book,[4] in bed, on the

sick man's head let them place.[5]
47 The hero (Merodach) unto his warriors sends:
48 Let the Fire-god seize on the incubus.
49 Those baleful seven may he remove and their bodies may

he bind.
50 During the day the sickness (caused by) the incubus (let

him) overcome.
51 May the Fire-god bring back the mighty powers to their

foundations.
52 May Nin-ci-gal [6] the wife of (Hea) establish before her the

_bile_ (of the man).
53 Burn up the sickness[7] ...
54 May Nin-akha-kuddu [8] seize upon his body and abide upon

his head,
55 according to the word of Nin-akha-kuddu,
56 (in) the enclosure of Eridu.
57 (In) the mighty girdle of the deep and of Eridu may she

remember his return (to health).
58 In (her) great watch may she keep (away) the incubus

supreme among the gods (that is) upon his head, and in
the night may she watch him.
59 (By) night and day to the prospering hands of the Sun-god

may she intrust him.

_Conclusion_.

60 (In) Eridu a dark pine grew, in a holy place it was planted. 61 Its (crown) was white crystal which toward the deep spread. 62 The ... [9] of Hea (was) its pasturage in Eridu, a canal

full (of waters).
63 Its seat (was) the (central) place of this earth.[10]
64 Its shrine (was) the couch of mother Zicum. [11]
65 The ...[12] of its holy house like a forest spread its shade;

there (was) none who within entered not.
66 (It was the seat) of the mighty the mother, begetter of Anu.[13] 67 Within it (also was) Tammuz.[14]

(Of the two next and last lines only the last word, "the universe," remains.)

[Footnote 1: Literally, "warlike expedition."]

[Footnote 2: In the Accadian, "day (and) night."]

[Footnote 3: "Masal" (mashal), as in Hebrew, "a proverb."]

[Footnote 4: Literally, "tablet."]

[Footnote 5: It is evident that the poem was to be used as a charm in case of sickness. Compare the phylacteries of the Jews.]

[Transcriber's Note: The following footnote (6) is illegible in many places. Illegible areas are marked with a '*'.]

[Footnote 6: "Nin-ci-gal" ("the Lady of the Empty Country") was Queen of *s, and identified with Gula, or *, "chaos" ["bohu"] of Gen-*, *, "the Lady of the House of Death."]

[Footnote 7: In the Accadian, "the sick head (and) sick heart." Then follows a lacuna.]

[Footnote 8: Apparently another name of Nin-ci-gal.]

[Footnote 9: Lacuna.]

[Footnote 10: Compare the Greek idea of Delphi as the central [Greek: omphalos] or "navel" of the earth.]

[Footnote 1: Zicum, or Zigara, was the primeval goddess, "the mother of Anu and the gods."]

[Footnote 2: Lacuna.]

[Footnote 3: That is, of Zicum.]

[Footnote 4: Tammuz, called "Du-zi" ("the [only] son") in Accadian, was a form of the sun-god. His death through the darkness of winter caused Istar to descend into Hades in search of him.]

CHARM FOR AVERTING THE SEVEN EVIL SPIRITS

For the sake of completeness a charm for averting the attack of the seven evil spirits or storm-clouds may be added here, though the larger part of it has already been translated by Mr. Fox Talbot in "Records of the Past," Vol. Ill, p. 143. It forms part of the great collection of magical _formulæ_, and is lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 2, col. v, lines 30-60.

1 Seven (are) they, seven (are) they!
2 In the channel of the deep seven (are) they!
3 (In) the radiance of heaven seven (are) they!
4 In the channel of the deep in a palace grew they up.
5 Male they (are) not, female they (are) not.[1]
6 (In) the midst of the deep (are) their paths.
7 Wife they have not, son they have not.
8 Order (and) kindness know they not.
9 Prayer (and) supplication hear they not.
10 The _cavern_ in the mountain they enter.
11 Unto Hea (are) they hostile.
12 The throne-bearers of the gods (are) they.
13 Disturbing the _lily_ in the torrents are they set.
14 Baleful (are) they, baleful (are) they.
15 Seven (are) they, seven (are) they, seven twice again (are) they. 16 May the spirits of heaven remember, may the spirits of

earth remember.

[Footnote 1: The Accadian text, "Female they are not, male they are not." This order is in accordance with the position held by the woman in Accad; in the Accadian Table of Laws, for instance, translated in "Records of the Past," vol. iii. p. 23, the denial of the father by the son is punished very leniently in comparison with the denial of the mother.]

CHALDEAN HYMNS TO THE SUN

TRANSLATED BY FRANÇOIS LENORMANT

The sun-god, called in the Accadian _Utu_ and _Parra_ (the latter is of less frequent occurrence), and in the Semitic Assyrian _Samas_, held a less important rank in the divine hierarchy of the Chaldaic-Babylonian pantheon, afterward adopted by the Assyrians, than the moon-god (in the Accadian _Aku, Enizuna_, and _Huru-kî;_ in the Assyrian _Sin_), who was even sometimes said to be his father. His principal and most common title was "Judge of Heaven and Earth," in the Accadian _dikud ana kîa_, in the Assyrian _dainu sa same u irtsiti_. The most important sanctuaries of the deity were at Larsam, in southern Chaldsea, and Sippara, in the north of Babylonia.

Some few fragments of liturgical or magical hymns addressed to Shamas have come down to us. These are five in number, and I give a translation of them here. They have all been studied previously by other Assyriologists, but I think the present interpretation of them is superior to any which has as yet been furnished.

The following are the chief bibliographical data concerning them:

I. The primitive Accadian text, accompanied by an interlinear Assyrian version published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 20, No. 2. I put forth a first attempt at a translation in my "_Magie chez les Chaldéens"_ (p. 165), and since then M. Friedrich Delitzsch has given a much better explanation of it ("_G. Smith's Chaldäische Genesis,"_ p. 284). Of this hymn we possess only the first five lines.

II. The primitive Accadian text, with an interlinear Assyrian version, is published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 19, No. 2. M. Delitzsch has given a German translation of it in "_G. Smith's Chaldäische Genesis_" p. 284, and a revised one in English has just appeared in Prof. Sayce's "Lectures upon Babylonian Literature," p. 43.

III. A similar sacred text, published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 28, No. I, in which the indications as to the obverse and reverse of the tablet are incorrect and ought to be altered. The two fragments left to us, separated by a gap, the extent of which it is at present impossible to estimate, belong to an incantatory hymn destined to effect the cure of the king's disease. Interpretations have been attempted in my "Premières Civilisations" (Vol. II, p. 165 _et seq_.), and in the appendices added by M. Friedrich Delitzsch to his German translation of G. Smith's work, already cited.

IV. The primitive Accadian text with an interlinear Assyrian version, published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pi. 17, col. I. This hymn, like the preceding one, is intended to be recited by the priest of magic in order to cure the invalid king. I gave a very imperfect translation of it in my "_Magie chez les Chaldéens_" (p. 166).

V. We possess only the Semitic Assyrian version of this text; it was published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 17, col. 2. As yet, no one has produced a complete translation of this hymn; but a few passages have been quoted by M. Friedrich Delitzsch ("_G. Smith's Chaldäische Genesis_" p. 284) and myself ("_La Magie chez les Chaldéens_" p. 164, and pp. 179, 180, of the English edition, 1877).

I refer the reader to the various publications above mentioned for a convincing proof of the entirely revised character of the translations here submitted to him, and I think he will grant that I have made some progress in this branch of knowledge, since my first attempts many years ago.

CHALDEAN HYMNS TO THE SUN

FIRST HYMN

1 Magical incantation.
2 Sun, from the foundations of heaven thou art risen;
3 thou hast unfastened the bolts of the shining skies;
4 thou hast opened the door of heaven.
5 Sun, above the countries thou hast raised thy head.
6 Sun, thou hast covered the immensity of the heavens and

the terrestrial countries.

(The fragments of the four following lines are too mutilated to furnish any connected sense; all the rest of the hymn is entirely wanting.)

SECOND HYMN [Footnote: See also Lenormant, "Chaldean Magic," p. 180.]

1 Lord, illuminator of the darkness, who piercest the face

of darkness,
2 merciful god, who settest up those that are bowed down,

who sustainest the weak,
3 toward the light the great gods direct their glances,
4 the archangels of the abyss,[1] every one of them, contemplate

eagerly thy face.
5 The language of praise,[2] as one word, thou directest it. 6 The host of their heads seeks the light of the Sun in the

South.[3]
7 Like a bridegroom thou restest joyful and gracious.[4]
8 In thy illumination thou dost reach afar to the boundaries

of heaven.[5]
9 Thou art the banner of the vast earth.
10 O God! the men who dwell afar off contemplate thee and

rejoice.
11 The great gods fix ...[6]
12 Nourisher of the luminous heavens, who favorest ...[7]
13 He who has not turned his hands (toward thee ...[7]
14 ....[7]

[Footnote 1: In the Assyrian version, "The archangels of the earth." ]

[Footnote 2: In the Assyrian version, "The eager language."]

[Footnote 3: The Assyrian version has simply, "of the sun." ]

[Footnote 4: "Like a wife thou submittest thyself, cheerful and kindly."-- Sayce.]

[Footnote 5: In the Assyrian version, "Thou art the illuminator of the limits of the distant heavens."]

[Footnote 6: Here occurs a word which I cannot yet make out.]

[Footnote 7: Lacunæ.]

THIRD HYMN

1 Thou who marchest before ...[1]
2 With Anu and Bel ...[1]
3 The support of crowds of men, direct them!
4 He who rules in heaven, he who arranges, is thyself.
5 He who establishes truth in the thoughts of the nations, is

thyself.
6 Thou knowest the truth, thou knowest what is false.
7 Sun, justice has raised its head;
8 Sun, falsehood, like envy, has spoken calumny.
9 Sun, the servant of Anu and Bel [2] is thyself;
10 Sun, the supreme judge of heaven and earth is thyself.
11 Sun, ...

(In this place occurs the gap between the two fragments on the obverse and on the reverse of the tablet.)

12 Sun, the supreme judge of the countries, is thyself.
13 The Lord of living beings, the one merciful to the countries, is thyself.
14 Sun, illuminate this day the King, son of his god,[3] make him shine!
15 Everything that is working evil in his body, may that be driven elsewhere.
16 Like a cruse of ...[4] purify him!
17 Like a cruse of milk, make him flow!
18 May it flow like molten bronze!
19 Deliver him from his infirmity!
20 Then, when he revives, may thy sublimity direct him!
21 And me, the magician, thy obedient servant, direct me!

[Footnote 1: Lacunæ.]

[Footnote 2: In the Accadian, "Ana and Mulge"]

[Footnote 3: Meaning the pious king.]

[Footnote 4: Here follows an incomprehensible word.]

FOURTH HYMN

1 Great Lord, from the midst of the shining heavens at thy

rising,
2 valiant hero, Sun, from the midst of the shining heavens,

at thy rising,
3 in the bolts of the shining heavens, in the entrance which

opens heaven, at thy rising
4 in the bar of the door of the shining heavens, in ...[1]

at thy rising,
5 in the great door of the shining heavens, when thou

openest it.
6 in the highest (summits) of the shining heavens, at the

time of thy rapid course,
7 the celestial archangels with respect and joy press around

thee;
8 the servants of the Lady of crowns[2] lead thee in a festive

manner;
9 the ...[3] for the repose of thy heart fix thy days;
10 the multitudes of the crowds on the earth turn their eyes

often toward thee;
11 the Spirits of heaven and earth lead thee.
12 The ...[3] thou crushest them with thy strength,
13 ...[3] thou discoverest them,
14 ...[3] thou causest to seize,
15 ...[3] thou directest.

[Footnote 1: Lacuna.]

[Footnote 2: In the Assyrian version, "of the Lady of the gods."]

[Footnote 3: Lacunæ.]

(I am obliged here to pass over five lines which are too mutilated for me to attempt to translate them with any degree of certainty.)

21 The Lord, as to me, has sent me;
22 the great god, Hea, as to me, has sent me.[1]
23 Settle what has reference to him,[2] teach the order which

concerns him, decide the question relating to him.
24 Thou, in thy course thou directest the human race;
25 cast upon him a ray of peace, and let it cure his suffering. 26 The man, son of his god,[3] has laid before thee his shortcomings

and his transgressions;
27 his feet and his hands are in pain, grievously defiled by

disease.
28 Sun, to the lifting up of my hands pay attention;
29 eat his food, receive the victim, give his god (for a support) to

his hand!
30 By his order let his shortcomings be pardoned! let his

transgressions be blotted out!
31 May his trouble leave him! may he recover from his disease! 32 Give back life to the King![4]
33 Then, on the day that he revives, may thy sublimity envelop him! 34 Direct the King who is in subjection to thee!
35 And me, the magician, thy humble servant, direct me!

[Footnote 1: There is no Assyrian version of this line; we have only the Accadian.]

[Footnote 2: The invalid on behalf of whom the invocation is recited.]

[Footnote 3: The pious man.]

[Footnote 4: From this verse onward the Assyrian version is wanting.]

FIFTH HYMN [Footnote: Cf. also "Chaldean Magic," pp. 185, 186.]

1 Magical incantation.
2 I have invoked thee, O Sun, in the midst of the high

heavens.
3 Thou art in the shadow of the cedar, and
4 thy feet rest on the summits.
5 The countries have called thee eagerly, they have directed

their looks toward thee, O Friend;
6 thy brilliant light illuminates every land,
7 overthrowing all that impedes thee, assemble the countries, 8 for thou, O Sun, knowest their boundaries.
9 Thou who annihilatest falsehood, who dissipatest the evil

influence
10 of wonders, omens, sorceries, dreams, evil apparitions, 11 who turnest to a happy issue malicious designs, who annihilatest

men and countries
12 that devote themselves to fatal sorceries, I have taken

refuge in thy presence.
13 ...[1]
14 Do not allow those who make spells, and are hardened, to

arise;
15 Frighten their heart...[2]
16 Settle also, O Sun, light of the great gods.
17 Right into my marrow, O Lords of breath, that I may rejoice, even I. 18 May the gods who have created me take my hands!
19 Direct the breath of my mouth! my hands
20 direct them also, Lord, light of the legions of the heavens,

Sun, O Judge!
21 The day, the month, the year...[2]
22 ...[2] conjure the spell!
23 ...[2] deliver from the infirmity!

[Footnote 1: Here I am obliged to omit a line, which I cannot yet make out.]

[Footnote 2: Lacunæ.]

TWO ACCADIAN HYMNS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The two following hymns, both of which are unfortunately mutilated, are interesting from their subject-matter. The first is addressed to the sun-god Tammuz, the husband of Istar, slain by the boar's tusk of winter, and sought by the goddess in the underground world. It is this visit which is described in the mythological poem known as the "Descent of Istar into Hades" ("Records of the Past," Vol. I, p. 143). The myth of Tammuz and Istar passed, through the Phoenicians, to the Greeks, among whom Adonis and Aphrodite represent the personages of the ancient Accadian legend. Tammuz is referred to in Ezek. viii. 14. (See "Records of the Past," Vol. IX, p. 147.) The second hymn treats of the world-mountain, the Atlas of the Greeks, which supports the heaven with its stars, and is rooted in Hades. Under its other name, "Kharsak-kurra," or "Mountain of the East," it was identified with the present Mount Elwend, and was regarded as the spot where the ark had rested, and where the gods had their seat. A reference is made to it in Isa. xiv. 13. Both hymns illustrate the imagery and metaphor out of which grew the mythology of primeval Babylonia, and offer curious parallels to the Aryan hymns of the Rig-Veda. The cuneiform texts are lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. IV, 27, I, 2.

TWO ACCADIAN HYMNS

I

1 O shepherd,[1] Lord Tammuz, Bridegroom[2] of Istar!
2 Lord of Hades, Lord of Tul-Sukhba!
3 _Understanding_ one, who among the papyri the water drinks

not!
4 His brood in the desert, even the reed, he created not.[3] 5 Its bulrush in his canal he lifted not up.
6 The roots of the bulrush were carried away.
7 O god of the world, who among the papyri the water drinks

not!
.....[4]

[Footnote 1: The early Accadian kings frequently call themselves "shepherds." According to Berosus, Alorus, the first antediluvian king of Babylonia, gave himself the same title. Compare the Homeric [Greek: poimaen laon].]

[Footnote 2: "Khamir," literally "red" or "blushing one," in reference to the glow of the setting sun.]

[Footnote 3: Or, "was not green."]

[Footnote 4: Lacuna.]

II

1 O mighty mountain of Bel, Im-kharsak,[1] whose head rivals

heaven, whose root (is) the holy deep!
2 Among the mountains, like a strong wild bull, it lieth down. 3 Its horn like the brilliance of the sun is bright.
4 Like the star of heaven[2] it is a prophet and is filled with

sheen.
5 O mighty mother of Beltis, daughter of Bit-Esir: splendor

of Bit-kurra,[3] appointment of Bit-Gigune, handmaid of Bit-Cigusurra![4]
.....[5]

[Footnote 1: "Wind of the mountain."]

[Footnote 2: That is, Dilbat, "the prophet," or Venus, the morning-star.]

[Footnote 3: "The temple of the East."]

[Footnote 4: "The temple of the land of forests."]

[Footnote 5: Lacuna.]

ACCADIAN PROVERBS AND SONGS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The following is a selection from an interesting collection of Accadian songs and proverbs, gjven in a mutilated reading-book of the ancient language which was compiled for the use of Assyrian (or rather Semitic Babylonian) students. These sentences were drawn up at a time when it was necessary for the scribes to be familiar with the old language of Accad, and to be able to translate it into Assyrian, and hence these phrases are of very great philological value, since they indicate often analogous words and various verbal forms. The Assyrian translation and the Accadian texts are arranged in parallel columns. Some of the proverbs must be taken from an agricultural treatise of the same nature as the "Works and Days" of Hesiod. Copies of the texts will be found in the "Cuneiform Inscriptions of Western Asia," Vol. II, 15, 16.

ACCADIAN PROVERBS

1 Door and bolt are made fast.
2 Oracle to oracle: to the oracle it is brought.[1]
3 The cut beam he strikes: the strong beam he shapes.
4 The resting-place of the field which (is) in the house he

will establish.
5 Within the court of the house he feels himself small.
6 A heap of witnesses[2] as his foundation he has made strong. 7 Once and twice he has made gains;[3] yet he is not content. 8 By himself he dug and wrought.[4]
9 For silver his resting-place he shall buy.
10 On his heap of bricks a building he builds not, a beam he

set not up.
11 A house like his own house one man to another consigns. 12 If the house he contracts for he does not complete, 10

shekels of silver he pays.
13 The joists of his wall he plasters.
14 In the month Marchesvan,[5] the 30th day (let him choose)

for removal.
15 (Let him choose it, too,) for the burning of weeds.
16 The tenant of the farm two-thirds of the produce on his

own head to the master of the orchard pays out.

[Footnote 1: That is, "compared."]

[Footnote 2: Accadian "izzi ribanna," Assyrian "igar kasritu" ("heap of covenant"), like the Hebrew "Galeed," Aramaic "Yegar-sahadutha" (Gen. xxxi. 47).]

[Footnote 3: That is, "the more a man has, the more he wants."]

[Footnote 4: That is, "if you want a thing done, do it yourself."]

[Footnote 5: October.]

ACCADIAN SONGS

26 (If) evil

thou hast done,
(to) the sea forever
...[1] thou goest.
23 My _city_ bless:

among my men
fully prosper me.
26 Bless everything;

and to (my) dress be favorable.
28 Before the oxen as they march

in the grain thou liest down.
30 My knees are marching,

my feet are not resting:
with no wealth of thine own,
grain thou begettest for me.
34 A heifer am I;

to the cow I am yoked:
the plough-handle is strong;
lift it up, lift it up!
53 May he perform vengeance:

may he return also
(to him) who gives.
55 The marsh as though it were not he passes;[2]

the slain as though they were not ...[3] he makes good. 57 To the waters their god[4]

has returned:
to the house of bright things
he descended (as) an icicle:
(on) a seat of snow
he grew not old in wisdom.
....[3]
10 Like an oven

(which is) old
against thy foes
be hard.
15 Thou wentest, thou spoiledst

the land of the foe;
(for) he went, he spoiled
thy land, (even) the foe.
18 Kingship

in its going forth
(is) like a _royal robe_(?)
19 Into the river thou plungest, and

thy water (is) swollen
at the time:[5]
into the orchard thou plungest, and
thy fruit
(is) bitter.
34 The corn (is) high,

it is flourishing;
how
is it known?
The corn (is) bearded,
it is flourishing;
how
is it known?
42 The fruit of death

may the man eat,
(and yet) the fruit of life
may he achieve.

[Footnote 1: Lacuna.]

[Footnote 2: I have translated this line from the Accadian, the Assyrian text being wanting, and the words "a recent lacuna" being written instead. This makes it clear that the scribe who copied the tablet for Assur-bani-pal's library did not understand Accadian and could not therefore supply the translation.]

[Footnote 3: Lacunæ.]

[Footnote 4: This seems to be quoted from a hymn describing the return of Oannes to the Persian Gulf.]

[Footnote 5: See "Cuneiform Inscriptions of Western Asia," vol. i. 25, 10.]

BABYLONIAN PUBLIC DOCUMENTS CONCERNING PRIVATE PERSONS

EDITED BY MM. OPPERT AND MENANT

These translations are taken from a French work published by Dr. Oppert and M. Ménant; [Footnote: The title of the work is "Documents juridiques de l'Assyrie et de la Chaldée," par J. Oppert et J. Ménant, Paris, 1877.] the versions have been revised, in some essential points, for the "Records of the Past," by Dr. Oppert, who holds himself personally responsible for the exact representation of the sense of these documents; but on account of the unusual difficulty of these texts, the reader may easily be convinced that for a long time yet, and particularly in details of minor importance, there will remain room enough for a conscientious improvement of all previous translations.

BABYLONIAN PRIVATE CONTRACTS

THE STONE OF ZA'ALEH

This document, engraved on a small broken slab of basalt, is dated from the first year of the reign of Marduk-idin-akhe. It was discovered long ago in the small mound of Za'aleh, on the left bank of the Euphrates, a few miles northwest of Babylon. The text forms two columns of cursive Babylonian characters; the first column is extremely damaged. Though defaced, this contract offers some interest by its differing from other documents of the aforesaid reign. It has been published in the first volume of the collection of the British Museum ("W.A.I.," pl. 66), and translated for the first time by Dr. Oppert, "_Expédition en Mésopotamie_" t. i, p. 253.

COLUMN I

Covenant which in the town of Babylon, in the month Sebat, in the first year of Marduk-idin-akhe, the mighty King, the men of M ..., have agreed:

The waters of the river ...,[1] and the waters of the canals did not go through....[2]

[Footnote 1: Lacuna.]

[Footnote 2: Lacuna of several lines.]

COLUMN II

....[1] and all the streams which exist at the mouth of the river Salmani. Therefore, Aradsu, son of Erisnunak, has agreed to (aforesaid things) for the times to come, in giving his signature to this tablet.

Bit-Karra-basa, son of Hea-habal-idin, Governor of the town of Isin; Babilayu, son of Sin-mustesir, Chief; Malik-akh-idinna, son of Nigazi, Chief of the _ru-bar;_[2] Tab-asap-Marduk, son of Ina-e-saggatu-irbu, a Scribe; Zikar-Nana, son of ...[1] Bin, _sabil_; Nabu-mumaddid-zir, a servant, son of Zikar-Ea, a Governor; and Nabu-idin-akhe, son of Namri, have fixed it in the furnitures of the house.

In the town of Babylon, on the 30th of Sebat (January), in the first year of Marduk-idin-akhe, the mighty King.

The Masters of the Royal Seal have granted approbation.

[Footnote 1: Lacuna of several lines.]

[Footnote 2: Unknown dignity.]

THE PARIS MICHAUX STONE

This monument is so called from the name of the traveller by whom it was brought over to France in 1800. It was discovered near the Tigris, not far from the ruins of the ancient city of Ctesiphon. It is an ovoid basalt stone of seventeen inches in height, by twenty-four in circumference. The upper part is decorated with symbolical figures spread over nearly one-third of the monument; one of the sides is divided in two parts. At the top the moon crescent and the sun are represented; in a somewhat lower place there are four altars; two on the right support tiaras; the other two are adorned with two symbolical figures. In the middle a winged goat kneeling; the lower part of the animal is hidden by the image of another altar. The second part contains two altars; one of them bears a sort of arrow-head which for a long time has been taken for the symbol of the Cuneiform writing, because it resembles the element of these characters, On the other part there is a triangular symbol, then, between both altars, two kneeling monsters; only the fore part of their body is visible. On the left behind the altar there is to be seen a symbolical figure preceding a downward pointed arrow. On the back side of the monument there is a scorpion, a bird roosting. On the ground there is a bird, on the head of which is to be seen an unknown symbol composed of two other monsters, one bears a bird's head, and the other has a hideous horned face; the rest of the body is wrapped up in a sort of sheath; opposite to which a dog kneeling. The top of the stone is bordered with an immense snake; its tail extends into the very inscriptions, its head touches the head of the dog. On each side of the monument in its lower part, there are two columns of cuneiform texts, which contain altogether ninety-five lines.

This monument is now kept since 1801 in the "_Cabinet des Médailles_" at Paris (No. 702). Since that epoch it has always attracted the attention of scholars; it was published by M. Millin in 1802, "_Monuments inédits_" t. I, pl. viii, ix. Münter first attempted to explain the symbolical figures (_"Religion der Babylonier,"_ p. 102, pl. III). Sir Henry Rawlinson has also published the inscription again, in "W.A.I.," Vol. I, p. 70. The sense of this text has been fixed for the first time, in 1856, by M. Oppert's translation in the "_Bulletin Archéologique de l'Athénéum Français_" After this translation, Mr. Fox Talbot gave one in 1861, in the "Transactions of the Royal Asiatic Society," Vol. XVIII, p. 54.

COLUMN I

20 hin of corn is the quantity for seeding an _arura_.[1] The field is situated near the town of Kar-Nabu, on the bank of the river Mekaldan, depending of the property of Kilnamandu.

The field is measured as follows:[2] Three stades in length toward the East, in the direction of the town of Bagdad; three stades in length toward the West, adjoining the house of Tunamissah; 1 stade 50 fathoms[3] in breadth toward the North, adjoining the property of Kilnamandu; 1 stade 50 fathoms up in the South, adjoining the property of Kilnamandu.

Sirusur, son of Kilnamandu, gave it for all future days to Dur-Sarginaiti, his daughter, the bride[4] of Tab-asap-Marduk, son of Ina-e-saggatu-irbu (the pretended), who wrote this; and Tab-asap-Marduk, son of Ina-e-saggatu-irbu, who wrote this in order to perpetuate without interruption the memory of this gift, and commemorated on this stone the will of the great gods and the god Serah.

[Footnote 1: Or the great U, namely, of the field in question.]

[Footnote 2: Dr. Oppert's first translation of this passage, which is to be found in almost all documents of this kind, has been corrected in "L'Etalon des mesures assyriennes," p. 42. The field of Kilnamandu was a rectangle of 1-5/6 stades in breadth and 3 stades long, viz., 5-1/2 square stades, amounting to 19.64 hectares, or 48-1/2 English acres. The Stone of Micheux is the only one which affords a valuation of the land.

The arura (great U) is valued at 88 hectares, 207 acres in the Babylonian system; a hin is almost 3 litres, or 5 pints and a quarter; 20 hins, therefore, are somewhat more than 13 gallons. The fertility of the Babylonian soil was renowned in antiquity. See Herodotus i. 193.]

[Footnote 3: A fathom, 10-1/3 feet, is the sixtieth part of a stade, 620 feet.]

[Footnote 4: This word is explained in a syllabary copied by Dr. Oppert in 1855, but which has never been published. The three signs of the ideogram ("Bit-gigunu-a") are rendered by "kallatu" ("a bride"), and this very important statement put the translator on the track of the right interpretation.]

COLUMN II

Whosoever in the process of time, among the brothers, the sons, the family, the men and women, the servants both male and female, of the house of Kilnamandu, either a foreigner, or a guest, or whosoever he may be (or anyone else), who will destroy this field, who will venture to take away the boundary-stone, or will vindicate it: whether he consecrate this field to a god, or earn it for his superior, or claim it for himself, or change the extent, the surface, or the limits, that he reaps new harvests (crops); or who will say of the field with its measures, "There is no granter;" whether he call forth malediction and hostility on the tablets; or establish on it anyone other who change these curses, in swearing: "The head is not the head;" and in asserting: There is no evil eye;[1] whosoever will carry elsewhere those tablets; or will throw them into the water; will bury them in the earth; will hide them under stones; will burn them with fire, will alter what is written on them, will confine them into a place where they might not be seen; that man shall be cursed:

May the gods Anu, El, Hea, the Great Goddess, the great gods, inflict upon him the utmost contumely, extirpate his name, annihilate his family.

May Marduk, the great Lord of eternity without end, bind him in fetters which cannot be broken.

May Samas, the great Judge of heaven and earth, judge his unpunished misdeeds, and surprise him in flagrant deeds.

May Sin, the brilliant (_Nannar_), who dwells in the sacred heavens, clothe him in leprosy as in a garment, and give him up to the wild beasts that wander in the outsides of the town.

May Istar, the Queen of heaven and earth, carry him off, and deliver him for avenge to the god and the king.

May Ninip, son of the zenith, son of El the sublime, take away his lands, funds, and limits.

May Gula, the great Queen, the wife of Ninip, infilter into his bowels a poison which cannot be pushed out, and may he void blood and pus like water.

May Bin, the great Guardian of heaven and earth, the son of the warrior Anu, inundate his field.

May Serah destroy his firstborn; may he torture his flesh, and load his feet with chains.

May Nabu, the supreme Watcher, strike him with misfortune and ruin, and blast his happiness that he not obtain it, in the wrath of his face.

May all the great gods whose names are recorded on this tablet, curse him with irrevocable malediction, and scatter his race even to the last days.

[Footnote 1: This seems to be a usual formula.]

(This monument is equally engraved on a black basalt stone; it offers the same arrangement as the stone of Michaux. The analogous documents show that numerous inaccuracies have been committed.

In the upper part there occur the same altars, tiaras, birds, as well as the above-mentioned goat, dog, scorpion, and snake. The surface of the basso-relievo is also covered with Cuneiform writing.

The inscriptions are arranged in four columns, and take both sides of the monument. The first column originally finished at the 30th line; it seems to have been completed by four lines, which contain one of the essential articles of the contract, but which evidently are not in their right place, and had been actually forgotten in the original engraving.

On the margins and the bassso-relievo many additions and repetitions are to be read, which also prove the engraver's carelessness or precipitation.)

20 hins[1] of corn are sufficient to seed an _arura_,[2] a field in the land of Zunire,[3] on the bank of the river Zirzirri, belonging to the house of Ada.

Marduk-idin-akhe, King of Babylon, has thus sentenced according to the laws of the country of Assur. Bin-zir-basa, his Minister, has favored Marduk-ilusu, son of Ina-e-saggatu-irbu,[4] who has written this to the King of Babylon: I say, He has loaded me with favors, and I proclaim that this rating has been made according to the epha[5] of the King of Babylon.

20 hin of corn are sufficient to seed an _arura_. Bin-zir-basa, the Lieutenant (of the King) has invested him with it, and (the measurer of lands) has thus measured it for the time to come.

In the length[6] above toward the North, turned to the river Zirzirri, adjoining the house of Ada, and the field of the house of the Satraps. In the length below, toward the South of the river Atab-du-Istar, adjoining the house of Ada. In breadth above toward the East, adjoining the limits of Bit-ulbar. In breadth below toward the West, adjoining the house of Ada.

According to the law of Marduk-idin-akhe, King of Babylon, servant of the gods of the City of the eternal fire,[7] it was so measured by Bel-zir-kini, son of Zikar-Istar, the measurer of the field.

In the town of Dindu, in the month of Tebet, on the 28th day (December) in the 10th year of Marduk-idin-akhe, King of Babylon.

In the presence of Bet-ulbar-sakimu, son of Bazi, Chief of the _ru-bar_ of the countries;

in the presence of Babilai, son of Sin-mustesir,[8] Chief of the head Rulers of the country;

in the presence of Hea-Kudurri-ibni, son of Zikar-Ea, Governor of the provinces;

in the presence of Bel-nasir-habal, son of the Chief of the _rubar_ of the orders in the provinces;

in the presence of Takisa-belit, son of Riu-simti;

in the presence of Uballitsu, son of Karistiya-napasti;

in the presence of Bel-idin-akh, son of Suti;

in the presence of Sukamuna[9]-idin, son of Meliharbat;

in the presence of Isu-il, son of Habliya;

in the presence of Bel-akhesu, son of Meliharbat;

in the presence of Nis-bet-ulbar, son of Ulamhala;

in the presence of Sumidu, son of Marduk-kabuya, Prefect of the house of Ada;

in the presence of E-saggatu-bunuya, _hazan_[10] of the house of Ada;

in the presence of Babrabtatutai, son of Sar-Babil-Assurissi;

in the presence of Sadu-rabu-kabuya, Judge;

in the presence of Marduk-nasir, son of Gamilu.

Whoever in the process of time, among the brothers, the sons, among the near relations, the allies of the family of the house of Ada, would claim this land, would nourish against it bad designs, or would suggest them; whoever would utter these words, "There is no giver," who would say, "There is no sealer," or whosoever will say, "I deny that there is a master of the house of Ada, that there is a Chief in the house of Ada; that there is a _hazan_ of the house of Ada; or that there is either a speculator for the house of Ada; or a _gitta_[11] of the house of Ada; or a _sumtalu_; or a _lubattu_; or an _aklu_; or a _kisirtu_ in the house of Ada;" or he will say, "The confiscation has been pronounced;" whether he say: "This field has no measurer," or say, "This seal is not of a sealer" (who has the right to); or whoever will take possession of this field; or consecrate it to the gods; or claim it for himself; or alter its surface, circumference and limits; or construct buildings on this land, and in the middle of this field (that man will be cursed):

The gods who are inscribed on this tablet, all those whose name is commemorated herein, will curse him with irrevocable curses.

May the gods Anu,[12] Bel, Hea, these great gods, torment him and overwhelm him; that ...[13]

May Marduk, the great Lord of eternity without limits, fetter him with inextricable bonds.

May Nebo, the supreme minister, overthrow the surface, circumference, and limits of his properties.

May Bin, the great Lord of heaven and earth, cause the streams of his river to overflow[14] ... have his progeny circumcised, and load his feet with a heavy chain.

May Sin, who turns around heaven, envelop his body with leprosy as in a garment.

May Samas, the bright Judge of heaven and earth, judge his lawsuit, and have him seized in deed doing.

May Istar, the goddess of heaven and earth, deliver him to the vengeance of the gods and of the King.

May Gula, the Sovereign Lady, the great wife of Ninip, infilter into his bowels with a poison that will not leave him, and may he void pus and blood like water.

May Ninip, the god of boundaries, _filium camelas inire cogat_.[15]

May Nergal, the god of arms and bows, break his arrows.

May Zamal, the King of battles, prevent him in the midst of the fray from taking a prisoner.

May Turda, the Keeper of the images of the great gods, walking in the right ways of the gods, besiege his door during the night.

May Iskhara, the goddess of the ancient customs, not hear him in the battles.

May Malik, the great Master of Heaven,[16] while he sins cause him to be slain in the act.

May all the gods that are on this stone, whose name is commemorated, curse him with irrevocable curses.

(The lines at the end of the first column read as follows:)

[17]If anybody swears thus: This head is not a head ...[17] or institutes here an outlaw or a causer of mischief, immerse them in the waters, bury them in the earth, hide them under a heap of stones, destroy them by fire.

(On the edge of the second column:)

May the gods whose image is on this table, and whose name is invoked, curse him with irrevocable curses.

(On the edge of the fourth column:)

The horses ...[18] the Master of the house of Ada may dispose of them after him. 30 horses, 25 buffaloes, 3 mares in the fields are not inclosed in the decree of the King of Babylon; Bin-zir-basa has ascribed it for the benefit of Mahanitu, after Marduk-ilusu, son of Ina-e-saggatu-irbu.

The Chief of the _rubar_ of the house of Ada has said it (named and pronounced) to Marduk-ilusu, son of the Scribe of Marduk-idin-akhe, King of Babylon, and Ina-e-saggatu-irbu, the Scribe, the field, this one has[19] ... owner of the house of Ada, has given it for the days to come, and has yielded it up.

(A great many short inscriptions are placed over the basso-relievos.

  1. The smallest of them is placed over a kind of lyre. It reads:

In sum, an epha and a half.

2. Entangled between the branches of an object difficult to design and the horns of a goat, occurs a sentence which has not been translated.

3. The word "_nase_" is written between and the altar supporting a triangular object.

4. A legend of three lines is engraved between the mentioned altar, and a horned animal.)

So that he may not devastate the land of Zunire, nor the
dwellings which are belonging to the Governor of Zunire.

5. Under an undetermined object, opposite to the nose of the above-mentioned fantastical animal is written a sentence composed of a perpendicular line and four lines parallel to the circumference.)

That he will not acknowledge either the _kisirtu_ or the tribute of this house, or the Prefect, or the _hazan_ of the house of Ada.

6. Below the preceding one.

Either the author of the treaty, or the _hazan_ of the land of Zunire.

7. Included between the roost and the back of the dog occurs another sentence which has not been translated.

8. Across the symbolical figures [commencement obscure]:

That he might not watch upon the streets of Bit-Ada.

9. Between the scorpion and the back of the snake.

That he may pay the rent of the land.

10. Over the head of the snake.

That in his abode, there may not be any power, any judge, any implorer.

[Footnote 1: Twenty hins are equal to 60 litres, 13-1/4 gallons.]

[Footnote 2: Great U, the standard agrarian measure.]

[Footnote 3: The country is unknown; the river Zirzirri is also mentioned elsewhere.]

[Footnote 4: This name signifies, "In the Pyramid he will increase."]

[Footnote 5: The valuations of the estates are made by the quantity of corn required to seed them, as it is the case in rabbinical literature, where the unity is a beth-sea, or the surface seeded by a sea. Therefore the epha of the king (royal epha) is quite in its place: the epha is varying from 32 to 36 pints.

The text itself states the royal endowment of a perhaps conquered land.]

[Footnote 6: There is no valuation of the field. An error crept into the French transliteration; "us" is not "a stade," but the word "length."]

[Footnote 7: This is the city generally read "Agade."]

[Footnote 8: Person already mentioned in the Za-aleh Stone.]

[Footnote 9: The god Sukamanu occurs elsewhere.]

[Footnote 10: The "hazan" seems to be a superintendent.]

[Footnote 11: By an error, this line is omitted in the French work; the Assyrian words are not yet understood.]

[Footnote 12: In the text is nu.]

[Footnote 13: Lacuna.]

[Footnote 14: The passage is very obscure; if Dr. Oppert's idea is correct, there is an allusion to the detested custom of circumcision, the performance of which was regarded as an affliction.]

[Footnote 15: See Lev. xx. 15.]

[Footnote 16: "Gara anna."]

[Footnote 17: In the French work, this passage has been left untranslated.]

[Footnote 18: Lacunæ.]

[Footnote 19: Here are two very obscure words.]

CONTRACT OF HANKAS

(The fourth monument of the reign of Marduk-idin-akhe is a black basalt stone of nearly the same size and arrangement as the preceding. At the top we also see analogous symbols disposed in a similar way. The inscription has but two colums, and occupies but one side of the monument; on the other, the image of the King is engraved, and near the garment of the King, represented by the basso-relievo, the three lines of the beginning are repeated at the end of the document.)

By this table, the author of the everlasting limits has forever perpetuated his name.[1]

25 hins[2] of corn are sufficient to seed an arura,[3] in a field lying on the bank of the river Besim, belonging to Hankas.

In length[4] above toward the North, adjoining the property of Hankas; in length below toward the South, adjoining the property of Imbiyati; in breadth above toward the West, adjoining the property of Hankas; in breadth below toward the East, limited by the river Besim.

Such is what Marduk-nasir, Captain of the King, has received from the hands of Nis-Bel, son of Hankas. He has paid the price for it. Sapiku son of Itti-Marduk-balat, son of Zikar-Ea, is the measurer[5] of the field.

Weights of
1 Chariot with its team of horses[6] 100 silver