And if thine anger rules thy heartAs fire, as fire!And thou against thy foes would startWith ire, with ire!Against thy foes thy heart be hard,And all their land with fire be scarred,Destroy thy foes!Destroy them in thine ire!
Chorus
Destroy thy foes!Destroy them in thine ire!
And lo! young Siduri hath disappeared,And with the Zisi crowned she now appeared;The corn-gods in a crescent round their queen,She waves before the king her Nusku[3] green,And sings with her sweet voice a joyful lay,And all the Zisi join the chorus gay:
[4]A heifer of the corn am I,Kara! Kara![5]Yoked with the kine we gayly fly,Kara! Kara!The ploughman's hand is strong and drivesThe glowing soil, the meadow thrives!Before the oxenSa-lum-mat-u na-si.[6]
Chorus
Before the oxenSa-lum-mat-u na-si.
The harvesters are in the corn!Kara! Kara!Our feet are flying with the morn,Kara! Kara!We bring thee wealth! it is thine own!The grain is ripe! oh, cut it down!The yellow grainSa-lum-mat-u na-si.
Chorus
The yellow grainSa-lum-mat-u na-si.
The fruit of death, oh, King, taste it not!Taste not! taste not!With fruit of Life the land is fraughtAround! around!The fruit of Life we give to theeAnd happiness, oh, ever see.All joy is thineThrough Earth and Heaven's bound.
Chorus
All joy is thineThrough Earth and Heaven's bound.
Our corn immortal there is highAnd ripe! and ripe!And ever ripens 'neath that skyAs gold! as gold!Our corn is bearded,[7] thus 'tis known,And ripens quickly when 'tis grown.Be joy with thee,Our love around thee fold!
Chorus
Be joy with thee,Our love around thee fold!
Our King from us now goes, now goes!Away! away!His royal robe behind him glowsAfar! afar!Across the waves where Hea reignsThe waters swollen he soon gains!To our great seer,He sails to him afar!
Chorus
To our great seer,He sails to him afar!
And he will reach that glorious landAway! away!Amid our fruit-trees he will standThat day! that day!Our fruit so sweet the King will eat,Nor bitter mingle with the sweet.In our seer's landThat glows afar away!
Chorus
In our seer's landThat glows afar away!
The singing spirits from them fled, and heAlone stood thinking by young Siduri.
The King leaned on his bow, and eyed the maid,A happy look came in his eyes,—and fled,For lo! the curtain quick aside is pushed,And Sabitu within upon them rushed.She stately glides across the shining floor,And eyes them both, then turns toward the door.But Izdubar is equal to the task,With grace now smiling, of the maid doth ask:"O Sabitu! wouldst thou tell me the wayTo Khasisadra? for I go this day.If I the sea may cross, how shall I go?Or through the desert? thou the path mayst know."The maiden startled looks upon his face,And thus she answers him with queenly grace:"So soon must go? Thou canst not cross the sea,For thou wilt perish in the waves that way.Great Samas once the way of me did ask,And I forbade him, but the mighty taskHe undertook, and crossed the mighty deep,Where Death's dark waters lie in wait asleep:His mighty car of gold swept through the skies,With fiery chargers now he daily flies.When I approach thee, thou from me wouldst flee?But if thou must so soon thus go, the seaPerhaps thou too canst cross, if thou wilt 'voidDeath's waters, which relentless ever glide.But Izdubar, Ur-Hea, here hath come!The boatman of the seer, who to his homeReturns. He with an axe in yonder woodsA vessel builds to cross the raging floods.If thou desirest not to cross with him,We here will welcome thee through endless time;But if thou goest, may they see thy faceThou seekest,—welcome thee, and thy heart bless."
[Footnote 1: "Siduri," the "pourer" or "shedder forth," the "all-bountiful," the goddess who brings the rain, and mists, and running streams to fill the vegetable world with its productions; the goddess who presides over productive nature. She was also called "the Goddess of Wisdom."]
[Footnote 2: Seven spirits of the earth and heaven, the daughters of Hea.]
[Footnote 3: "Nusku," a budding or blooming shrub or branch, the wand of the Queen, used in magical incantations, which was called the plant of Nusku, the divining-rod.]
[Footnote 4: See Accadian songs, "C.I.W.A.," vol. ii. 15, 16, and translated by Mr. Sayce in "Records of the Past, vol. xi. pp. 154, 155.]
[Footnote 5: "Kara!" cry out, sing, shout.]
[Footnote 6: "Sa-lum-mat-u na-si," lift up the shadows, or be joyful.]
[Footnote 7: "Our corn is bearded." This refers to the heads of wheat which are bearded. See translation by Mr. Sayce, "the corn is bearded." ("Records of the Past," vol. xi. p. 156.)]
And Izdubar turned from the Halls and goesToward a fountain in the park, whence flowsA merry stream toward the wood. He findsAn axe beside the fount, and thoughtful winds,Through groves of sandal-wood and mastic-treesAnd algum, umritgana. Now he seesThe sig-a-ri and ummakana, pines,With babuaku; and ri-wood brightly shinesAmong the azuhu; all precious woodsThat man esteems are grown around, each budsContinuous in the softened, balmy air.He stops beneath a musrilkanna whereThe pine-trees spread toward the glowing sea,Wild mingled with the surman, sa-u-ri.
The King, now seated, with himself communes,Heeds not the warbling of the birds, and tunesOf gorgeous songsters in the trees around,But sadly sighing gazes on the ground:"And I a ship must build; alas! I knowNot how I shall return, if I thus go.The awful Flood of Death awaits me there,Wide-stretching from this shore—I know not where."He rests his chin upon his hand in thought,Full weary of a life that woe had brought;He says: "When I remember Siduri,Whose heart with fondest love would comfort meWithin these Happy Halls, why should I goTo pain and anguish, death, mayhap, and woe?But will I thus desert my kingdom, throne?For one I know not! What! my fame alone!Mine honor should preserve! and royal state!Alas! this Fame is but a dream of—Fate!
"A longing after that which does not cheerThe heart. Applause of men, or thoughtless sneer,Is naught to me, I am alone! alone!This Immortality cannot atoneFor my hard fate that wrings mine aching heart.I long for peace and rest, and I must startAnd find it, leave these luring bright abodes,—I seek the immortality of gods.This Fame of man is not what it doth seem,It sleeps with all the past, a vanished dream.My duty calls me to my kingdom, throne!To Khasisadra go, whose aid aloneCan save my people from an awful fateThat hangs above them, born of Fiends of hate.And I shall there return without my seer!I live; and he is dead. Why did I hearHis words advising me to come? Alas!I sadly all my weary days shall pass;No one shall love me as my seer, my friend.
"But what said Siduri?—There comes an endAt last to sorrow, joy will hopeful springOn wings of Light! Oh, how my heart will sing!I bless ye all, ye holy spirits here!Your songs will linger with me, my heart cheer;Upon my way I turn with joy again!How true your joyful song! your memory thenWill keep me hopeful through yon darkened way;How bright this land doth look beside the sea!"
He looks across the fields; the river glowsAnd winds beside taprani-trees, and flowsBy teberinth and groves of tarpikhiAnd ku-trees; curving round green mez-kha-i,Through beds of flowers, that kiss its waves and springLuxuriant,—with songs the groves far ring.Now thinking of the ship, he turns his eyes,Toward the fountain,—springs up with surprise!"'Tis he! the boatman comes! Ur-Hea comes!And, oh! at last, I'll reach the glistening domesOf Khasisadra's palaces,—at lastMy feet shall rest,—upon that land be placed."
And now Ur-Hea nearer makes his way,And Izdubar addressing him, doth say:"Ur-Hea is thy name? from yonder seaThou comest, from the seer across the way?"
"Thou speakest truth, great Sar, what wouldst thou have?""How shall I Khasisadra reach? The graveHe hath escaped, Immortal lives beyond,For I to him upon my way am bound;Shall I the waters cross or take my wayThrough yon wide desert, for I start this day?"
"Across the sea we go, for I with theeReturn to him,—I know the winding way.Thine axe of bronze with precious stones inlaidWith mine, we'll use beneath the pine-trees' shade."
And now, within the grove a ship they made,Complete and strong as wise Ur-Hea bade.They fell the pines fivegarin length, and hewThe timbers square, and soon construct a newAnd buoyant vessel, firmly fixed the mast,And tackling, sails, and oars make taut and fast.Thus built, toward the sea they push its prow,Equipped complete, provisioned, launch it now.An altar next they raise and thus invokeThe gods, their evil-workings to revoke:
"[1]O Lord of Charms, Illustrious! who givesLife to the Dead, the Merciful who lives,And grants to hostile gods of Heaven return,To homage render, worship thee, and learnObedience! Thou who didst create mankindIn tenderness, thy love round us, oh, wind!The Merciful, the God with whom is Life,Establish us, O Lord, in darkest strife.O never may thy truth forgotten be,May Accad's race forever worship thee."
One month and fifteen days upon the sea,Thus far the voyagers are on their way;Now black before them lies a barren shore,O'ertopped with frowning cliffs, whence comes a roarOf some dread fury of the elementsThat shakes the air and sweeping wrath fomentsO'er winds and seas.And see! a yawning cave,There opens vast into a void dislave,Where fremèd shadows ride the hueless waves.Dread Ninazu whose deathless fury cravesFor hapless victims lashes with a roarThe mighty seas upon that awful shore.The Fiends of Darkness gathered lie in wait,With Mammitu, the goddess of fierce hate,And Gibil[2] with his spells, and Nibiru[3]The twin-god of black Fate, and grim Nusku[4]The keeper of red thunders, and Urbat[5]The dog of Death, and fiend of Queen Belat;[6]And Nuk-khu, and the black-browed Ed-hutu[7]The gods of darkness here with Tsi-lat-tu.[8]
And see! Dark Rimmon[9] o'er a crag alone!And Gibil with his blasting malisoun,Above with his dark face maleficent,Who wields a power o'er men omnipotentForlore! forlore! the souls who feel that blastWhich sweeps around that black forbidding coast!Fierce whirling storms and hurricanes here leap,With blasting lightnings maltalent and sweepThe furious waves that lash around that shore,As the fierce whirl of some dread maëlstrom's power!Above the cavern's arch! see! Ninip[10] stands!He points within the cave with beckoning hands!Ur-Hea cries: "My lord! the tablets[11] say,That we should not attempt that furious way!Those waters of black death will smite us down!Within that cavern's depths we will but drown.""We cannot go but once, my friend, that road,"The hero said, "'Tis only ghosts' abode!""We go, then, Izdubar, its depths will sound,But we within that gloom will whirl around,Around, within that awful whirlpool black,—And once within, we dare not then turn back,—How many times, my friend, I dare not say,'Tis written, we within shall make our way."
The foaming tide now grasped them with its power,And billowed round them with continuous roar;Away! they whirl! with growing speed, till nowThey fly on lightnings' wings and ride the browOf maddened tempests o'er the dizzy deep.So swift they move,—the waves in seeming sleepBeneath them, whirling there with force unseen.
But see! Updarting with a sulphurous gleen,The hag of Death leaps on the trembling prow!Her eyes, of fire and hate, turns on them now!With famine gaunt, and haggard face of doom,She sits there soundless in the awful gloom.
"O gods!" shrieked Izdubar in his despair,"Have I the god of Fate at last met here?Avaunt, thou Fiend! hence to thy pit of Hell!Hence! hence! and rid me of thy presence fell!"
And see! she nearer comes with deathless ire,With those fierce, moveless, glaring eyes of fire!Her wand is raised! she strikes!
"O gods!" he screams;He falls beneath that bolt that on them gleams,And she is gone within the awful gloom.Hark! hear those screams!"Accurst! Accurst thy doom!"And lo! he springs upon his feet in pain,And cries:"Thy curses, fiend! I hurl again!"And now a blinding flash disparts the blackAnd heavy air, a moment light doth break;And see! the King leans fainting 'gainst the mast,With glaring eyeballs, clenched hands,—aghast!Behold! that pallid face and scaly hands!A leper white, accurst of gods, he stands!A living death, a life of awful woe,Incurable by man, his way shall go.But oh! the seer in all enchantments wiseWill cure him on that shore, or else he dies.
And see! the vessel's prow with shivering turns,Adown the roaring flood that gapes and churnsBeneath like some huge boiling cauldron black,Thus whirl they in the slimy cavern's track.And spirit ravens round them fill the air,And see! they fly! the cavern sweeps behind!Away the ship doth ride before the wind!The darkness deep from them has fled away,The fiends are gone!—the vessel in the sprayWith spreading sails has caught the glorious breeze,And dances in the light o'er shining seas;The blissful haven shines upon their way,The waters of the Dawn sweep o'er the sea!They proudly ride up to the glowing sand,And joyfully the King springs to the land.
[Footnote 1: This remarkable prayer is to be found among a collection of prayers which are numbered and addressed to separate deities. It seems that the prayers were originally Accadian, and were afterward adopted by the Assyrians, and made to apply to one god (Hea). Professor Oppert and Professor Sayce think, however, that they are connected in one hymn to Hea. This may have been so after the Assyrians adopted them, but they are distinct, and addressed to separate gods. The one we have selected is addressed to Hea, the Creator of Mankind, Sayce edition Smith's "C.A.G.," pp. 75 to 80. The one we have selected is found at the top of page 77, idem.]
[Footnote 2: "Gibil," the god of fire, of spells and witchcraft.]
[Footnote 3: "Nibiru," the god of fate, and ruler of the stars.]
[Footnote 4: "Nusku," the gatekeeper of thunders.]
[Footnote 5: "Urbat," the dog of Death.]
[Footnote 6: "Belat" or "Allat," the Queen of Hades.]
[Footnote 7: "Ed-hutu," god of darkness.]
[Footnote 8: "Tsi-lat-tu," shades of night.]
[Footnote 9: "Rimmon," god of storms.]
[Footnote 10: "Ninip," god of bravery and war.]
[Footnote 11: "Tablets." This may mean charts or scrolls similar to the charts used by modern navigators. Babylon communicated with all nations in commerce.]
Beneath a ku-tree Khasisadra eyesThe spreading sea beneath the azure skies,An agèd youth with features grave, serene,Matured with godly wisdom; ne'er was seenSuch majesty, nor young, nor old,—a seerIn purpose high. The countenance no fearOf death has marred, but on his face sublimeThe perfect soul has left its seal through time.
"Ah, yes! the dream was clear, the vision true,I saw him on the ship! Is it in view?A speck! Ah, yes! He comes! he comes to meMy son from Erech comes across the sea!"Back to his palace goes the holy seer,And Mua[1] sends, who now the shore doth near;As beautiful as Waters of the Dawn,Comes Mua here, as graceful as a fawn.
The King now standing on the glistening sand,Beholds the beauteous Mua where she stands,With hands outstretched in welcome to the King,"O thou sweet spirit, with thy snowy wing,Oh, where is Khasisadra in this land?I seek the aid of his immortal hand.""Great Sar," said Mua, "hadst thou not a seer,That thou shouldst come to seek my father here?"
"'Tis true, my daughter dear, a seer had I,Whom I have lost,—a dire calamity;By his advice and love I undertakeThis journey. But alas! for mine own sakeHe fell by perils on this lengthened way;He was not strong, and feared that he should layHimself to rest amid the mountains wild.He was a warrior, with him I killedKhumbaba, Elam's king who safely dweltWithin a forest vast of pines, and dealtDestruction o'er the plains. We razed his walls—My friend at last before me dying falls.
"Alas! why did my seer attempt to slayThe dragons that we met upon the way,He slew his foe, and like a lion died.Ah, me! the cause, when I the gods defied,And brought upon us all this awful woe;In sorrow o'er his death, my life must flow!For this I came to find the ancient seer,Lead me to him, I pray, if he lives here."
Then Mua leads him through the glorious landOf matchless splendor, on the border grandOf those wide Happy Fields that spread afarO'er beaming hills and vales, where ambient airWith sweetest zephyrs sweeps a grand estrade,Where softest odors from each flowering gladeLull every sense aswoon that breathes not blissAnd harmony with World of Blessedness.'Neath trees of luring fruits she leads the way,Through paths of flowers where night hath fled away,A wilderness of varied crystal flowers,Where fragrance rests o'er clustering, shining bowers.Each gleaming cup its nectared wine distils,For spirit lips each chalice ever fills.
Beyond the groves a lucent palace shoneIn grandest splendor near an inner zone;In amethyst and gold divinely rose,With glories scintillant the palace glows.A dazzling halo crowns its lofty domes,And spreading from its summit softly comesWith grateful rays, and floods the balustradesAnd golden statues 'neath the high arcades;A holy palace built by magic handWith wondrous architecture, portals grand,And aurine turrets piled to dizzy heights,Oh, how its glory Izdubar delights!
Beneath majestic arcades carved, they pass,Up golden steps that shine like polished glass,Through noble corridors with sculptured walls,By lofty columns, archways to the hallsOf glories, the bright harbinger of fanesOf greater splendor of the Heavenly plains.Beneath an arch of gems the King espiesA form immortal, he who death defies.Advancing forth the sage his welcome gives,"'Tis Izdubar who comes to me and lives!"Embracing him he leads him in a room,Where many a curious graven tablet, tome,And scrolls of quaint and old forgotten loreHave slept within for centuries of yore.The tablets high are heaped, the alcoves full,Where truth at last has found a welcome goal.In wisdom's room, the sage his guest has led,And seats him till the banquet high is spread;Of Izdubar he learns his journeys great,How he for aid has left his throne of state.
The maid now comes, him welcomes to the hallOf banquets, where are viands liberal,And fruits, immortal bread, celestial winesOf vintage old; and when the hero dines,They lead him to his private chamber roomThat overlooks the wondrous garden's bloomAcross the plain and jasper sea divine,To Heaven's mountains rising sapphirine.Four beauteous streams of liquid silver leadAcross the plain; the shining sea they feed;The King reclines upon his couch at rest,With dreams of happiness alone is blest.
[Footnote 1: "Mua," the waters of the dawn, the daughter of Khasisadra.]
When Izdubar awakes, they lead the wayTo the bright fount beside the jasper sea.The seer, with Mua and Ur-Hea, standsBeside the King, who holily lifts his handsAbove an altar where the glowing raysOf sacred flames are curling; thus he prays:
"Ye glorious stars that shine on high,Remember me! Oh, hear my cry,Su-ku-nu,[1] bright Star of the West!Dil-gan, my patron star, oh, shine!O Mar-bu-du, whose rays investDear Nipur[2] with thy light divine,The flames that shines, upon the Waste!O Papsukul, thou Star of Hope,Sweet god of bliss, to me, oh, haste,Before I faint and lifeless drop!O Adar,[3] Star of Ninazu,Be kind! O Ra-di-tar-tu-khu.Sweet U-tu-ca-ga-bu,[4] dear StarWith thy pure face that shines afar!
"Oh, pardon me! each glorious Star!Za-ma-ma,[5] hear me! O Za-ma-ma!Ca-ca-ma u Ca-ca-ma."[6]
"[7]Remember him! O dear Za-ma-ma! Ca-ca-ma u Ca-ca-ma."
As Izdubar doth end his holy prayerHe kneels, and they now bear his body whereA snowy couch doth rest beneath a shrineThat stands near by the glowing fount divine,And Khasisadra lifts his holy hands,His incantation chants, and o'er him stands.
"O Bel, Lord of An-nu-na-ci,O Nina, Hea's daughter! Zi![8]This Incantation aid,Remember us, Remember!
"[9]Ye tempests of High Heaven, be still!Ye raging lightnings, oh, be calm!From this brave man his strength is gone,Before thee see him lying ill!Oh, fill with strength his feeble frame,O Ishtar, shine from thy bright throne!From him thine anger turn away,Come from thy glowing mountains, come!From paths untrod by man, oh, haste!And bid this man arise this day.With strength divine as Heaven's dome,His form make pure and bright and chaste!The evil curse, oh, drive away!
"Go! A-sac-cu-kab-bi-lu,[10] go!O Nam-ta-ru-lim-nu,[11] oh, fly!U-tuc-cu-lim-nu[12] from him flow!A-lu-u-lim-nu,[13] hence! away!E-ci-mu-lim-nu,[14] go! thou fiend!Fly, Gal-lu-u-lim-nu,[15] afar!Fly from his head! his life! I sendThee, fiend! depart from Izdubar!Go from his forehead, breast, and heart,And feet! Avaunt! thou fiend! depart!Oh, from the Curse, Thou Spirit High!And Spirit of the Earth, come nigh!Protect him, may his spirit fly!O Spirit of the Lord of Lands,And Goddess of the Earthly Lands,Protect him! raise with strength his hands!
"Oh, make him as the Holy Gods,His body, limbs, like thine Abodes,And like the Heavens may he shine!And like the Earth with rays divine!Quick! with the khis-ib-ta[16] to bringHigh Heaven's Charm—bind round his brow!The sis-bu[17] place around his hands!And let the sab-u-sat[18] bright cling!The mus-u-kat[19] lay round him now,And wrap his feet with rad-bat-bands,[20]And open now his zik-a-man[21]The sis-bu cover, and his handsThe bas-sat[22] place around his form!From baldness and disease, this manCleanse, make him whole, head, feet, and hands!
"O Purity, breathe thy sweet charm!
"Restore his health and make his skinShine beautifully, beard and hairRestore! make strong with might his loins!And may his body glorious shineAs the bright gods!—
Ye winds him bear!Immortal flesh to his soul joins!Thou Spirit of this man! arise!Come forth with joy! Come to the skies!"
And lo! his leprosy has fled away!He stands immortal,—purged! released from clay!
[Footnote 1: "Su-ku-nu" or "Kak-si-di," the star of the West.]
[Footnote 2: "Nipur," the city from which Izdubar came.]
[Footnote 3: "Adar," the star of Ninazu, the goddess of death, who cursed him with leprosy in the cavern. This star was also called "Ra-di-tar-tu-khu."]
[Footnote 4: "U-tu-ca-ga-bu," the star with the white or pure face.]
[Footnote 5: "Za-ma-ma," another name for Adar. This is the deity for whom Izdubar or Nammurabi built the great temple whose top, in the language of the Babylonians, reached the skies. It was afterward called the "Tower of the Country" or "Tower of Babylon." This was perhaps the Tower of Babel. He also restored another temple called "Bite-muris," which was dedicated to the same goddess.]
[Footnote 6: "Amen and amen!" The word "amen" is usually repeated three times.]
[Footnote 7: The response of the priest Khasi-sadra.]
[Footnote 8: "Zi," spirits.]
[Footnote 9: See "T.S.B.A.," vol. ii. p. 31.]
[Footnote 10: "A-sac-cu-kab-bi-lu," evil spirit of the head.]
[Footnote 11: "Nam-ta-ru-lim-nu," evil spirit of the life or heart.]
[Footnote 12: "U-tuc-cu-lim-nu," evil spirit of the forehead.]
[Footnote 13: "A-lu-u-lim-nu," evil spirit of the breast.]
[Footnote 14: "E-ci-mu-lim-nu," evil spirit of the stomach.]
[Footnote 15: "Gal-lu-u-lim-nu," evil spirit of the hands.]
[Footnote 16: "Khis-ib-ta," a strip of parchment or linen on which was inscribed a holy text, a charm like that used by the Jews, a philactery.]
[Footnote 17: "Sis-bu," the same as the preceding.]
[Footnote 18: "Sab-u-sat," was perhaps a holy cloth, also inscribed in the same manner.]
[Footnote 19: "Mus-u-kat," was also of the same character as the preceding.]
[Footnote 20: "Rad-bat-bands," similar bands to the khis-ib-ta.]
[Footnote 21: "Zik-a-man," this is unknown, it perhaps was the inner garment.]
[Footnote 22: "Bas-sat," supposed to be the outside or last covering placed over the person so treated. That some such ceremony was performed in the case of Izdubar seems to be undoubted. See "Trans. Soc. Bib. Arch.," vol. ii. p. 31; also Sayce's edition Smith's "C.A. of G.," p. 290.]
"O Mua! thou bright Waters of the Dawn!Oh, where art thou?" one cries as he doth runThrough the bright garden. See! 'tis Izdubar!Immortal! glorious! our King of War!And now in love is seeking Mua here.He scarcely treads the ground as he comes near;A glow of youth immortal on his cheek,A form that sorrow, death, will never seekWithin these Happy Fields, his eyes with lightThat Love alone may give, show his delight.
A dazzling pillared vista round him shines,Where golden columns bear the bowering shrines,With gemmèd domes that clustering round him rise,'Mid fruit-trees, flashing splendors to the skies.He goes through silver grots along a zone,And now he passes yonder blazing throne,O'er diamond pavements, passes shining seatsWhereon the high and holy conclave meetsTo rule the empires vast that spread awayTo utmost bounds in all their vast array.Around the whole expanse grand cestes spreadO'er paths sidereal unending lead.As circling wheels within a wheel they shine,Enveloping the Fields with light divine.A noontide glorious of shining stars,Where humming music rings from myriad cars,Where pinioned multitudes their harps may tune,And in their holy sanctity commune.
And see! here Mua comes! she stops and waitsWithin agesdinbower beside its gates.Around, above her spreads a flowering vine,And o'er a ruby fountain almandine.And on a graven garnet table grand,Carved cups of solid pearl and tilpe[1] stand.A Zadu[2] reservoir stands near, which roundsThe fount wherein the fragrant nectar bounds.The ground is strewn with pari[3] gems and pearls,Wherefrom the light now softly backward hurlsIts rays o'er couches of paruti[4] stone,Soft cushioned, circling in the inner zoneBeside the shining kami-sadi way,[5]Where nectar fountains in their splendor play.The path leads far along Life's beauteous stream,That ever through this World of Joy doth gleam.
And see! the hero comes! and now doth nearThe maiden, where with Love she waits him here.She flings a flowering garland, weaves it roundHis form as he comes by! He turns around,And she enwraps his breast and arms, and says:
"Dear Izdubar! and thus my lover strays!I'll bind thee with this fragrant chain to keepThee ever by my side! thy pleasant sleepHath kept my lover from my side too long!"
"O thou sweet spirit, like a warbling songThy words are to my heart! I sought for thee,And thy bright face and presence did not see;I come to tell thee that I must return,When from thy father all the past shall learn."
"And wilt thou go from me to earth again?No! no! dear Izdubar, I thee enchain!"
"'Tis true, my love, I must return to men;My duty calls me to my throne again."
"Dear Izdubar! my friend! my love! my heart!I cannot let thee from my soul depart!Thou shinest in my breast as some bright star!And shall I let thee from me go afar?"
"But Mua, we immortal are, and weThere might return; and thou on earth shalt seeThe glories of my kingdom,—be my queen!Upon a couch I'll seat thee, there to reignWith me, my beauteous queen,—beside me sit;And kings will come to us and kiss thy feet.With all my wealth I'll clothe thee, ever loveThee, fairest of these glorious souls that moveWithin this Happy World. My people thereShall love us,—ever drive away all care!"
When Mua heard him offer thus his hand,She then unbinds him,—thoughtful now doth stand.
[Footnote 1: "Tilpe," a precious gem known only to the Babylonians.]
[Footnote 2: "Zadu," a precious gem known only to the Babylonians.]
[Footnote 3: "Pari," an unknown gem.]
[Footnote 4: "Paruti," an unknown gem.]
[Footnote 5: "Kami-sadi" way, a path paved with unknown gems. These precious stones are mentioned on the various inscriptions in the list of precious jewels with gold, diamonds, pearls, etc., taken as spoils from their enemies.]
Sweet Mua lifts her eyes toward the heightsThat glow afar beneath the softened lightsThat rest upon the mountain's crystalline.And see! they change their hues incarnadineTo gold, and emerald, and opaline;Swift changing to a softened festucineBefore the eye. And thus they change their huesTo please the sight of every soul that viewsThem in that Land; but she heeds not the skies,Or glorious splendor of her home; her eyesHave that far look of spirits viewing menOn earth, from the invisible mane,That erstwhile rests upon the mortal eye,—A longing for that home beyond the sky;A yearning for that bliss that love imparts,Where pain and sorrow reach no mortal hearts.
A light now breaks across her beauteous face;She, turning, says to him with Heavenly grace:
"Dear Izdubar, thou knowest how I loveThee, how my heart my love doth daily prove;And, oh, I cannot let thee go alone.I know not what awaits each soul there gone.Our spirits often leave this glorious land,Invisible return on earth, and standAmidst its flowerets, 'neath its glorious skies.Thou knowest every spirit here oft fliesFrom earth, but none its secrets to us tell,Lest some dark sorrow might here work its spell.And, oh, I could not see dark suffering, woeThere spread, with power none to stop its flow!
"I saw thee coming to us struck with fire,Oh, how to aid thee did my heart desire!Our tablets tell us how dread sorrow spreadsUpon that world and mars its glowing meads.But, oh, so happy am I, here to knowThat they with us here end all sorrow, woe.O precious Izdubar! its sights would strikeMe there with sadness, and my heart would break!And yet I learn that it is glorious, sweet!To there enjoy its happiness,—so fleetIt speeds to sorrowing hearts to turn their tearsTo joy! How sweet to them when it appears,And sends a gleam of Heaven through their lives!
"No! no! dear heart! I cannot go! It grievesThee! come, my dear one! quick to us return;We here again will pair our love, and learnHow sweet it is to meet with joy again;How happy will sweet love come to us then!"
She rests her head upon his breast, and liftsHer face for Love's sweet kiss, and from them driftsA halo o'er the shining gesdin-treesAnd spreads around them Heaven's holy rays.He kisses her sweet lips, and brow, and eyes,Then turns his gaze toward the glowing skies:
"I bless thee, for thy sweetest spirit here!I bless this glorious land, that brings me nearTo one that wafts sweet Heaven in my heart;From thy dear plains how can my soul depart?O Mua, Mua! how my heart now sings!Thy love is sweeter than all earthly things!I would I were not crowned a king!—awayFrom this bright land—here would I ever stay!As thou hast said, I soon will here return;The earth cannot withhold me from this bourne,And soon my time allotted there will end,And hitherward how happy I will wend!"
"And when thou goest, how my love shall thereGuard thee, and keep thy heart with Mua here.Another kiss!"
Her form doth disappearWithin the garden, gliding through the air.He seats himself upon a couch and restsHis head upon his hand, and thought investsHim round. His memory returns againTo Erech's throne, and all the haunts of men.He rises, turns his footsteps to the halls,And thoughtful disappears within its walls.
[Translated by various Babylonian and Assyrian Scholars]
The charms translated below will illustrate the superstition of the Assyrians and Babylonians. Like the Jews of the Talmud, they believed that the world was swarming with noxious spirits who produced the various diseases to which man is liable, and might be swallowed with the food and the drink that support life. They counted no less than 300 spirits of heaven and 600 spirits of earth. All this, with the rest of their mythology, was borrowed by the Assyrians from the primitive population of Babylonia, who spoke an agglutinative language akin to the dialects of the Finnic or Tatar tribes. The charms are written in this ancient language, but Assyrian translations are appended in a column to the right of the tablet. The legends are lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. II, plates 17 and 18. They have been translated by M. Oppert in the "Journal Asiatique" of January, 1873, and an analytical rendering of them is given by M. Fr. Lenormant in his "Etudes Accadiennes" II, I (1874).
The noxious god, the noxious spirit of the neck, the neck-spirit of the desert, the neck-spirit of the mountains, the neck-spirit of the sea, the neck-spirit of the morass, the noxious cherub of the city, this noxious wind which seizes the body (and) the health of the body. Spirit of heaven remember, spirit of earth remember.
The burning spirit of the neck which seizes the man, the burning spirit of the neck which seizes the man, the spirit of the neck which works evil, the creation of an evil spirit. Spirit of heaven remember, spirit of earth remember.
Wasting, want of health, the evil spirit of the ulcer, spreading quinsy of the gullet, the violent ulcer, the noxious ulcer. Spirit of heaven remember, spirit of earth remember.
Sickness of the entrails, sickness of the heart, the palpitation of a sick heart, sickness of bile, sickness of the head, noxious colic, theagitationof terror, flatulency[1] of the entrails, noxious illness, lingering sickness, nightmare. Spirit of heaven remember, spirit of earth remember.
[Footnote 1: Literally, "opposition."]
He who makes an image (which) injures the man,[1] an evil face, an evil eye, an evil mouth, an evil tongue, evil lips, an evil poison. Spirit of heaven remember, spirit of earth remember.
[Footnote 1: Here we have a reference to a custom well known in the Middle Ages. A waxen figure was made, and as it melted before the fire the person represented by it was supposed, similarly to waste away. It will be remembered that Horace ("Sat." i, 8, 30 sq.) speaks of the waxen figure made by the witch Canidia in order that the lover might consume away in the fires of love. Roman and mediæval sorcery had its origin in that of ancient Accad.]
The cruel spirit, the strong spirit of the head, the head-spirit that departs not, the head-spirit that goes not forth, the head-spirit that will not go, the noxious head-spirit. Spirit of heaven remember, spirit of earth remember.
The poisonous spittle of the mouth[1] which is noxious to the voice, the phlegm which is destructive to the …, the pustules of thelungs, the pustule of the body, the loss of the nails, the removal (and) dissolving of oldexcrement, theskinwhich isstripped off, the recurrent ague of the body, the food which hardens in a man's body, the food which returns after being eaten, the drink which distends after drinking, death by poison, from the swallowing of the mouth which distends, the unreturning wind from the desert. Spirit of heaven remember, spirit of earth remember.
[Footnote 1: That would be consumption.]
May Nin-cigal,[1] the wife of Nin-a'su, turn her face toward another place; may the noxious spirit go forth and seize another; may the propitious cherub and the propitious genie settle upon his body. Spirit of heaven remember, spirit of earth remember.
[Footnote 1: "Nin-cigal" ("The Lady of the Mighty Earth") was Queen ofHades and a form of "Allat" or "Istar." She is also identified with Gulaor Bahu (the Bohu or "Chaos" of Gen. i. 2), "The Lady of the House ofDeath," and wife of Hea or Nin-a'su.]
May Nebo, the great steward, the recliner (orincubus) supreme among the gods, like the god who has begotten him, seize upon his head; against his life may he not break forth. Spirit of heaven remember, spirit of earth remember.
(On) the sick man by the sacrifice of mercy may perfect health shine like bronze; may the Sun-god give this man life; may Merodach, the eldest son of the deep (give him) strength, prosperity, (and) health. Spirit of heaven remember, spirit of earth remember.
The following is one of the many early Chaldean hymns that were incorporated into a collection which M. Lenormant has aptly compared with the Rig-Veda of India. The concluding lines show that it originally belonged to the city of Erech (now Warka). The date of its composition must be exceedingly remote, and this increases the interest of the astronomical allusions contained in it. The original Accadian text is given, with an interlinear Assyrian translation, as is usually the case with hymns of this kind. The terra-cotta tablet on which it is found is numbered S, 954, being one of those that have been recently brought back from Assyria by Mr. George Smith, who has translated the Reverse in his "Assyrian Discoveries," pp. 392, 393. I owe a copy of the text to the kindness of Mr. Boscawen. It is of considerable importance for the study of Assyrian grammar.
1 Light of heaven, who like the fire dawnest on the world, (art) thou. 2 Goddess in the earth, in thy fixed abode, 3 who dawnest[1] like the earth, (art) thou. 4 (As for) thee, prosperity approaches thee. 5 To the house of men in thy descending (thou goest). 6 A hyena, which as they go in warlike strength are made to march, (art) thou. 7 A lion, which into the midst is wont to march, (art) thou. 8 Day (is thy) servant, heaven (thy) canopy. 9 The servant of Istar;[2] heaven (is thy) canopy. 10 Princess of the four cities, head of the sea,[3] heaven (is thy) canopy. 11 The exalted of the Sun-god, heaven (is thy) canopy. 12 For the revolver of the seasons sanctuaries I build, a temple I build. 13 For my father the Moon-god, the revolver of the seasons, sanctuaries I build, a temple I build. 14 For my brother the Sun-god, the revolver of the seasons, sanctuaries I build, a temple I build. 15 (As for) me, for Nannaru[4] I build the precinct, for the revolver of seasons sanctuaries I build, a temple I build. 16 In heavenhe laid the hand; for the revolver of seasons sanctuaries I build, a temple I build. 17 In the beginning (thou art) my begetter; in the beginning (thou art) my begetter. 18 In the beginning the goddessspoke thus to men: 19 The Lady of heaven,[5] the divinity of the zenith, (am) I. 20 The Lady of heaven, the divinity of the dawn, (am) I. 21 The Queen of heaven, the opener of the locks of the high heaven, my begetter. 22 Heaven she benefits, earth she enlightens;[6] my begetter. 23 The benefiter of heaven, the enlightener[7] of earth; my begetter.
[Footnote 1: The Assyrian rendering has, "art caused to journey."]
[Footnote 2: The Assyrian mistranslates, "A servant (is) Istar."]
[Footnote 3: The translation given in the text is extremely doubtful.]
[Footnote 4: Literally, "the brilliant one," a title of the moon-god, which gave rise to the classical legend of Nannarus.]
[Footnote 5: The Assyrian renders this by "Istar."]
[Footnote 6: Or perhaps "smites."]
[Footnote 7: Or perhaps "smiter."]
1 Thou who on the axis of heaven dawnest, in the dwellings of the earth her name revolves; my begetter. 2 (As) Queen of heaven above and below may she be invoked; my begetter. 3 The mountains fiercely she hurls-into-the-deep;[1] my begetter. 4 As to the mountains, their goodly stronghold (art) thou, their mighty lock (art) thou;[2] my begetter. 5 May thy heart rest; may thy liver be magnified. 6 O Lord Anu, the mighty, may thy heart rest. 7 O Lord, the mighty Prince[3] Bel, may thy liver be magnified. 8 O Istar, the Lady of heaven, may thy heart rest. 9 O Lady, Queen of heaven, may thy liver (be magnified). 10 O Lady, Queen of the House of heaven, may thy heart (rest). 11 O Lady, Queen of the land of Erech, may thy liver (be magnified). 12 O Lady, Queen of the land of the four rivers of Erech,[4] may thy heart (rest). 13 O Lady, Queen of the Mountain of the World,[5] may thy liver (be magnified). 14 O Lady, Queen of the Temple of the Resting-place of the world, may thy heart (rest). 15 O Lady, Queen of Babylon, may thy liver (be magnified). 16 O Lady, Queen of the Memorial of Nan'a, may thy heart (rest). 17 O Queen of the Temple, Queen of the gods, may thy liver (be magnified).
18 Prayer of the heart to Istar.
19 Like its original[6] written and translated. 20 Palace of Assur-bani-pal, King of Assyria; 21 Son of Esar-haddon, King of multitudes, King of Assyria, high-priest of Babylon, 22 King of Sumer and Accad, King of the Kings of Cush and Egypt, 23 King of the four zones; Son of Sennacherib, 24 King of multitudes, King of Assyria; 25 who to Assur and Beltis, Nebo and Tasmit trusts. 26 Thy kingdom, O light of the gods.
[Footnote 1: The Assyrian mistranslates, "I hurl into the deep."]
[Footnote 2: The Assyrian mistranslates "I" for "thou."]
[Footnote 3: "Sadi" in Assyrian, literally "mountain" or "rock," and apparently connected with the Hebrew "Shaddai," as in the phrase "El Shad-dai," "God Almighty."]
[Footnote 4: Possibly the four rivers of Paradise.]
[Footnote 5: Also called the "Mountain of the East," Mount Elwand on which the ark rested.]
[Footnote 6: That is the text from which the Assyrian copy was made for the library of Assurbanipal.]
Concerning Assur-nasir-habal or Assur-nasir-pal (i.e., "Assur preserves the son") we possess fuller historical records than of any other of the Assyrian monarchs, and among these the following inscription is the most important. From it, and from the inscription upon his statue discovered by Mr. Layard [Footnote: Now in the British Museum.] in the ruins of one of the Nimroud temples, we learn that he was the son of Tuklat-Adar or Tuklat-Ninip, that he reigned over a territory extending from the "Tigris to the Lebanon, and that he brought the great sea and all countries from the sunrise to the sunset under his sway." These inscriptions are published in the "Cuneiform Inscriptions of Western Asia," Vol. I, plates 17 to 27, and were partially translated by Professor Oppert, "Histoire des Empires de Chaldée et d'Assyrie,," page 73 and following "Extrait des Annales de philosophie chrétienne" tom. IX, 1865.
There is considerable difficulty and a consequent divergence of opinion as to the precise date when Assur-nasir-pal ascended the throne. But he most probably reigned from 883 to 858 B.C.
It need scarcely be remarked that Assur-nasir-pal is a different person from the well-known Sardanapalus of classic writers, or Assur-bani-pal, the son of Esar-haddon, who reigned from about B.C. 668 to 625.
It will be seen from the inscription that the campaigns of Assur-nasir-pal took place in the mountains of Armenia, in Commagene and the provinces of the Pontus, inhabited by the Moschi [Footnote: The Mesek of Psalm cxx. 5.] and other tribes. He probably advanced into Media and a portion of western Persia. The countries on the banks of the Euphrates submitted to his arms, and in one of his expeditions he vanquished Nabu-bal-iddin, King of Babylon. Westward, he reduced the southern part of Syria, and advanced to the mountain chains of the Amanus and Lebanon, but though he penetrated as far as to Tyre and Sidon and exacted tribute from both as well as from Byblus and Aradus, he did not subdue Phoenicia. The kingdoms of Israel and Judah, under the sway of Ahab and Jehosaphat, were no doubt too powerful, as is evinced by the armies which they must have maintained for their struggle with the Syrians, [Footnote: See 2 Chron. xvii. and following chapters.] for Assur-nasir-pal to have ventured upon attacking them. This feat was reserved for his successors on the throne of Assyria.
The inscription was found in the ruins of the Temple at the foot of thePyramid at Nimroud (Calach).
1 To Ninip[1] most powerful hero, great, chief of the gods, warrior, powerful Lord, whose onset in battle has not been opposed, eldest son, 2 crusher of opponents, first-born son of Nukimmut,[2] supporter of the seven,[3] noble ruler, King of the gods the producers, governor, he who rolls along the mass 3 of heaven and earth, opener of canals, treader of the wide earth, the god who in his divinity nourishes heaven and earth, the beneficent, 4 the exalted, the powerful, who has not lessened the glory of his face,[4] head of nations, bestower of sceptres, glorious, over all cities a ruler,[5] 5 valiant, the renown of whose sceptre is not approached, chief of widespread influence, great among the gods, shading from the southern sun, Lord of Lords, whose hand the vault of heaven 6 (and) earth has controlled, a King in battle mighty[6] who has vanquished opposition, victorious, powerful, Lord of water-courses and seas,[7] 7 strong, not yielding, whose onset brings down the green corn, smiting the land of the enemy, like the cutting of reeds, the deity who changes not his purposes, 8 the light of heaven and earth, a bold leader on the waters, destroyer of them that hate (him), a spoiler (and) Lord of the disobedient, dividing enemies, whose name in the speech of the gods 9 no god has ever disregarded, the gatherer of life, the god(?) whose prayers are good, whose abode is in the city of Calah, a great Lord, my Lord—(who am) Assur-nasir-pal, the mighty King, 10 King of multitudes, a Prince unequalled, Lord of all the four countries, powerful over hosts of men, the possession of Bel and Ninip the exalted and Anu 11 and of Dakan,[8] a servant of the great gods in the lofty shrine for great (O Ninip) is thy heart; a worshipper of Bel whose might upon 12 thy great deity is founded, and thou makest righteous his life, valiant, warrior, who in the service of Assur his Lord hath proceeded, and among the Kings 13 of the four regions who has not his fellow, a Prince for admiration, not sparing opponents, mighty leader, who an equal 14 has not, a Prince reducing to order his disobedient ones, who has subdued whole multitudes of men, a strong worker, treading down 15 the heads of his enemies, trampling on all foes, crushing assemblages of rebels, who in the service of the great gods his Lords 16 marched vigorously and the lands of all of them his hand captured, caused the forests of all of them to fall,[9] and received their tribute, taking 17 securities, establishing laws over all lands, when Assur the Lord who proclaims my name and augments my Royalty 18 laid hold upon his invincible power for the forces of my Lordship, for Assur-nasir-pal, glorious Prince, worshipper of the great gods 19 the generous, the great, the powerful, acquirer of cities and forests and the territory of all of them, King of Lords, destroying the wicked, strengthening 20 the peaceful, not sparing opponents, a Prince of firm will(?) one who combats oppression, Lord of all Kings, 21 Lord of Lords, the acknowledged, King of Kings, seated gloriously, the renown of Ninip the warrior, worshipper of the great gods, prolonging the benefits (conferred by) his fathers: 22 a Prince who in the service of Assur and the Sun-god, the gods in whom he trusted, royally marched to turbulent lands, and Kings who had rebelled against him 23 he cut off like grass, all their lands to his feet he subjected, restorer of the worship of the goddesses and that of the great gods, 24 Chief unwavering, who for the guidance of the heads (and) elders of his land is a steadfast guardian, the work of whose hands and 25 the gift of whose finger the great gods of heaven and earth have exalted, and his steps[10] over rulers have they established forever; 26 their power for the preservation of my Royalty have they exercised; the retribution of his power, (and) the approach of His Majesty over Princes 27 of the four regions they have extended: the enemies of Assur in all their country, the upper and the lower I chastised, and tribute and impost 28 upon them I established, capturing the enemies of Assur—mighty King, King of Assyria, son of Tuklat-Adar who all his enemies 29 has scattered; (who) in the dust threw down the corpses of his enemies, the grandson of Bin-nirari, the servant of the great gods, 30 who crucified alive and routed his enemies and subdued them to his yoke, descendant of Assur-dan-il, who the fortresses 31 established (and) the fanes made good. In those days by the decree[11] of the great gods to royalty power supremacy I rose up: 32 I am a King, I am a Lord, I am glorious, I am great, I am mighty, I have arisen, I am Chief, I am a Prince, I am a warrior 33 I am great and I am glorious, Assur-nasir-habal, a mighty King of Assyria, proclaimer of the Moon-god, worshipper of Anu, exalter of Yav,[12] suppliant of the gods 34 am I, servant unyielding, subduing the land of his foeman, a King mighty in battle, destroyer of cities and forests, 35 Chief over opponents, King of the four regions, expeller of his foes, prostrating all his enemies, Prince of a multitude of lands of all Kings 36 Even of all, a Prince subduing those disobedient to him, who is ruling all the multitudes of men. These aspirations to the face of the great gods 37 have gone up; on my destiny steadfastly have they determined; at the wishes of my heart and the uplifting of my hand, Istar, exalted Lady, 38 hath favored me in my intentions, and to the conduct of (my) battles and warfare hath applied her heart. In those days I Assur-nasir-pal, glorious Prince, worshipper of the great gods 39 the wishes of whose heart Bel will cause him to attain, and who has conquered all Kings who disobey him, and by his hand capturing 40 his enemies, who in difficult places has beaten down assemblages of rebels; when Assur, mighty Lord, proclaimer of my name 41 aggrandizer of my royalty over the Kings of the four regions, bountifully hath added his invincible power to the forces of my government, 42 putting me in possession of lands, and mighty forests for exploration hath he given and urgently impelled me—by the might of Assur my Lord, 43 perplexed paths, difficult mountains by the impetuosity of my hosts I traversed, and an equal there was not. In the beginning of my reign 44 (and) in my first campaign when the Sun-god guider of the lands threw over me his beneficent protection[13] on the throne of my dominion I firmly seated myself; a sceptre 45 the dread of man into my hands I took; my chariots (and) armies I collected; rugged paths, difficult mountains, which for the passage 46 of chariots and armies was not suited I passed, and to the land of Nairi[14] I went: Libie, their capital city, the cities Zurra and Abuqu 47 Arura Arubie, situated within the limits of the land of Aruni and Etini, fortified cities, I took, their fighting-men 48 in numbers I slew; their spoil, their wealth, their cattle I spoiled; their soldiers were discouraged; they took possession of a difficult mountain, a mountain exceedingly difficult; after them 49 I did not proceed, for it was a mountain ascending up like lofty points of iron, and the beautiful birds of heaven had not reached up into it: like nests 50 of the young birds in the midst of the mountain their defence they placed, into which none of the Kings my fathers had ever penetrated: in three days 51 successfully on one large mountain, his courage vanquished opposition: along the feet of that mountain I crept and hid: their nests, their tents, 52 I broke up; 200 of their warriors with weapons I destroyed; their spoil in abundance like the young of sheep I carried off; 53 their corpses like rubbish on the mountains I heaped up; their relics in tangled hollows of the mountains I consumed; their cities 54 I overthrew, I demolished, in fire I burned: from the land of Nummi to the land of Kirruri I came down; the tribute of Kirruri 55 of the territory of Zimizi, Zimira, Ulmanya, Adavas, Kargai, Harmasai, horses,[15] (fish (?), 56 oxen, horned sheep in numbers, copper, as their tribute I received: an officer to guard boundaries[16] over them I placed. While in the land of Kirruri 57 they detained me, the fear of Assur my Lord overwhelmed the lands of Gilzanai and Khubuskai; horses, silver 58 gold, tin, copper,kamsof copper as their tribute they brought to me. From the land of Kirruri I withdrew; 59 to a territory close by the town Khulun in Gilhi[17] Bitani I passed: the cities of Khatu, Khalaru, Nistun, Irbidi, 60 Mitkie, Arzanie, Zila, Khalue, cities of Gilhi situated in the environs of Uzie and Arue 61 and Arardi powerful lands, I occupied: their soldiers in numbers I slew; their spoil, their riches I carried off; 62 their soldiers were discouraged; the summits projecting over against the city of Nistun which were menacing like the storms of heaven, I captured; 63 into which no one among the Princes my sires had ever penetrated; my soldiers like birds (of prey) rushed upon them; 64 260 of their warriors by the sword I smote down; their heads cut off in heaps I arranged; the rest of them like birds 65 in a nest, in the rocks of the mountains nestled; their spoil, their riches from the midst of the mountains I brought down; cities which were in the midst 66 of vast forests situated I overthrew, destroyed, burned in fire; the rebellious soldiers fled from before my arms; they came down; my yoke 67 they received; impost tribute and a Viceroy I set over them. Bubu son of Bubua son of the Prefect of Nistun 68 in the city of Arbela I flayed; his skin I stretched in contempt upon the wall. At that time an image of my person I made; a history of my supremacy 69 upon it I wrote, and (on) a mountain of the land of Ikin(?) in the city of Assur-nasir-pal at the foot I erected (it). In my own eponym in the month of July[18] and the 24th day (probably B.C. 882). 70 in honor of Assur and Istar the great gods my Lords, I quitted the city of Nineveh: to cities situated below Nipur and Pazate powerful countries 71 I proceeded; Atkun, Nithu, Pilazi and 20 other cities in their environs I captured; many of their soldiers I slew; 72 their spoil, their riches I carried off; the cities I burned with fire; the rebel soldiers fled from before my arms, submitted, 73 and took my yoke; I left them in possession of their land. From the cities below Nipur and Pazate I withdrew; the Tigris I passed; 74 to the land of Commagene I approached; the tribute of Commagene and of the Moschi[19] inkamsof copper, sheep and goats I received; while in Commagene 75 I was stationed, they brought me intelligence that the city Suri in Bit-Khalupe had revolted. The people of Hamath had slain their governor 76 Ahiyababa the son of Lamamana[20] they brought from Bit-Adini and made him their King. By help of Assur and Yav 77 the great gods who aggrandize my royalty, chariots, (and) an army, I collected: the banks of the Chaboras[21] I occupied; in my passage tribute 78 in abundance from Salman-haman-ilin of the city of Sadi-kannai and of Il-yav of the city of Sunai,[22] silver, gold, 79 tin,kamof copper, vestments of wool, vestments of linen I received. To Suri which is in Bit-Halupe I drew near; 80 the fear of the approach of Assur my Lord overwhelmed them; the great men and the multitudes of the city, for the saving of their lives, coming up after me,[23] 81 submitted to my yoke; some slain, some living, some tongueless I made: Ahiyababa son of Lamamana 82 whom from Bit-Adini they had fetched, I captured; in the valor of my heart and the steadfastness of my soldiers I besieged the city; the soldiers, rebels all, 83 were taken prisoners; the nobles to the principal palace of his land I caused to send; his silver, his gold, his treasure, his riches, copper 84 (?)tin,kams, tabhani, hariatiof copper, choice copper in abundance, alabaster and iron-stone of large size 85 the treasures of his harem, his daughters and the wives of the rebels with their treasures, and the gods with their treasures, 86 precious stones of the land of …, his swift chariot, his horses, the harness, his chariot-yoke, trappings for horses, coverings for men, 87 vestments of wool, vestments of linen, handsome altars of cedar, handsome …, bowls of cedar-wood 88 beautiful black coverings, beautiful purple coverings, carpets, his oxen, his sheep, his abundant spoil, which like the stars of heaven could not be reckoned, 89 I carried off; Aziel as my lieutenant over them I placed; a trophy along the length of the great gate I erected: the rebellious nobles 90 who had revolted against me and whose skins I had stripped off, I made into a trophy: some in the middle of the pile I left to decay; some on the top 91 of the pile on stakes I impaled; some by the side of the pile I placed in order on stakes; many within view of my land 92 I flayed; their skins on the walls I arranged; of the officers of the King's officer, rebels, the limbs I cut off; 93 I brought Ahiyababa to Nineveh; I flayed[24] him and fastened his skin to the wall; laws and edicts 94 over Lakie I established. While I was staying in Suri the tribute of the Princes of Lakie throughout the whole of them, 95 silver, gold, tin, copper,kamof copper, oxen, sheep, vestments of wool and linen, as tribute 96 and gift, I defined and imposed upon them. In those days, the tribute of Khayani of the city of Hindanai, silver, 97 gold, tin, copper, amu-stone, alabaster blocks, beautiful black (and) lustrous coverings I received as tribute from him. In those days an enlarged image 98 of my Royalty I made; edicts and decrees upon it I wrote; in the midst of his palace I put it up; of stone my tablets I made; 99 the decrees of my throne upon it I wrote; in the great gate I fixed them, in the date of this year which takes its name from me, in honor of Assur my Lord and Ninip who uplifts my feet.[25] 100 Whereas in the times of the Kings my fathers no man of Suhi to Assyria had ever come, Il-bani Prince of Suhi together with his soldiers 101 (and) his son, silver, gold as his tribute to Nineveh in abundance brought: in my own eponym[26] at the city of Nineveh I stayed: news 102 they brought me that men of the land of Assyria, (and) Hulai the governor of their city which Shalmaneser King of Assyria my predecessor 103 to the city of Hasiluha had united, had revolted: Dandamusa[27] a city of my dominion marched out to subdue (them); 104 in honor of Assur, the Sun-god and Yav, the gods in whom I trust, my chariots and army I collected at the head of the river Zupnat, the place of an image 105 which Tiglath-Pileser and Tiglath-Adar, Kings of Assyria my fathers had raised; an image of My Majesty I constructed and put up with theirs. 106 In those days I renewed the tribute of the land of Izala, oxen, sheep, goats: to the land of Kasyari[28] I proceeded, and to Kinabu 107 the fortified city of the province of Hulai. I drew near; with the impetuosity of my formidable attack I besieged and took the town; 600 of their fighting men 108 with (my) arms I destroyed; 3,000 of their captives I consigned to the flames; as hostages I left not one of them alive; Hulai 109 the governor of their town I captured by (my) hand alive; their corpses into piles I built; their boys and maidens I dishonored; 110 Hulai the governor of their city I flayed: his skin on the walls of Damdamusa I placed in contempt; the city I overthrew demolished, burned with fire; in the city of Mariru within their territory I took; 50 warrior fighting men by (my) weapons I destroyed; 200 of their captives in the flame I burned; 112 the soldiers of the land of Nirbi I slew in fight in the desert; their spoil, their oxen, their sheep, I brought away; Nirbu which is at the foot of mount Ukhira 113 I boldly took; I then passed over to Tila their fortified city; from Kinabu I withdrew; to Tila I drew near; 114 a strong city with three forts facing each other: the soldiers to their strong forts and numerous army trusted and would not submit; 115 my yoke they would not accept; (then,) with onset and attack I besieged the city; their fighting men with my weapons I destroyed; of their spoil, 116 their riches, oxen and sheep, I made plunder; much booty I burned with fire; many soldiers I captured alive; 117 of some I chopped off the hands and feet; of others the noses and ears I cut off; of many soldiers I destroyed the eyes;[29] 118 one pile of bodies while yet alive, and one of heads I reared up on the heights within their town; their heads in the midst I hoisted; their boys
(Continued on Column II.)
[Footnote 1: Ninip was one of the great gods of the Assyrian Pantheon, often joined with Assur as one of the special deities invoked by the Assyrian kings at the opening of their inscriptions. His name is also written under the symbol used for iron ("parzii"). Thus in later times the planets were connected with special metals.]
[Footnote 2: A goddess, called also Nuha, and the mother of Nebo as well as of Ninip. Fox Talbot (Gloss. 158) compares "nu (= 'al') kimmut" with the "al-gum" of Prov. xxx. 31, i.e., "irresistible."]
[Footnote 3: Planets. Or, "warrior among spirits." I mention this rendering as the suggestion of Mr. G. Smith, though I prefer that given above.]