Rough Draft version of my book

The Year in which Abi-sare smote with his weapons the army of Isin
Chapter Two - The case of enmahgalanna v.s. Ka'ida


[di gid2-i al---al2]
/a--2.. gid2-i nu---al2.[al-di-di-de3]-/en.. nu-ku--2-u3-me-en
[i3-di-di]-de3-en u3 nu-ku-ku-me-en
"To accept a verdict is possible. To accept a curse is impossible."
-Sumerian proverb

The 5th day of the month of gusisa


1-12: Ditilla, Ka'ida, son of Abba-saga, descendant of Inim-Shara, has been accused of committing crimes against the household of Enmahgalanna. He has been charged with: 3 counts of assault against an equal citizen and 1 count of destruction of private property.

13-24: The defendant was in transit from the province of the city of Lagash to the province of the city of Umma, when he was arrested by the local authorities of the city of Lagash. He was brought back to the city of Lagash for his trial.

25-36: He was found guilty of the crimes he stands accused of by the local court of the city of Lagash. He was sentenced to enslavement at the Guedin workcamp. His household was sentenced to pay a fine of 5 shekels of silver to the household of Enmahgalanna.

37-48: The household of Enmahgalanna has accused him of the destruction of: 1 table of halub wood, valued at 2 shekels of silver. 1 storage pot, valued at 1/2 a shekel of silver. 1 chair of shim-gig wood, valued at 1 shekel of silver. 4 jars of date wine, valued at 1 and 1/2 shekels of silver. The total value of the damages claimed equals 5 shekels of silver.

49-60: The defendant appealed the decision of the local court to the court of the seven royal judges of Larsa due to the fact that Ka'ida was not a citizen of the city of Lagash. Ka'ida made the claim that he did not receive a fair trial.

61-72: Lu-Gishbare, son of Ur-Eshdamkug, was witness to the fact that Ka'ida committed the crimes he is accused of. He testified before the court: "I was visiting at the household of Enmahgalanna on the day of the crimes. The other guests and I were gathered in the dining room.

73-84: Morning meal was about to be served when we heard a commotion coming from the entrance to the household. All of us rushed out to see what the disturbance was. We were confronted by a man." The witness identified the man as Ka'ida. "He was enraged and yelling he kept shouting out: "Where is Enmahgalanna?" "Where is the head of the household?"

85-96: At that point Nammahani, son of Enmahgalanna, confronted Ka'ida. He told him his father was not available. He told him to get out immediately. Ka'ida then struck Nammahani. There was a table behind Nammahani and he fell back through the table. He hit his head on the edge of the table. Blood hemorrhaged from his head. We could tell he was badly hurt.

97-108: One of the other guests, Arad-Eagasulim, son of Ur-Igalim, rushed towards Ka'ida. He tried to tackle Ka'ida. Ka'ida threw Arad-Eagasulim off. Ka'ida picked up a chair. Ka'ida smashed the chair over his head. Arad-Eagasulim fell to the ground. Ka'ida shouted at the rest of us to "Stay!" The rest of us cautiously moved around him.

109-120: After that Enmahgalanna arrived. Ka'ida lunged at Enmahgalanna. He slammed Enmahgalanna into the wall. Ka'ida threw him into a storage pot. The large pot crushed and wine poured out onto the floor. Like a wrestler Ka'ida grappled Enmahgalanna around the neck. He pummeled his head with his fist. We seized the opportunity. Two of us charged Ka'ida. Ka'ida held on tight and continued to hit him. After we finally got Ka'ida up he shoved us aside. He warned us not to follow him and then he fled the scene."

121-132: After hearing the testimony of the honorable Lu-Gishbare, the seven royal judges of Larsa, found Ka'ida guilty. He was sentenced to enslavement at the Guedin workcamp. His household was sentenced to pay a fine of 5 shekels of silver to the household of Enmahgalanna.

133-144
Shu-Zababa
- the Mashkim

Ur-Ishtaran
Puzur-Dagon
Lu-Utu
Dadaga
Puzur-Ninazu
Shu-kaletuda
Barakisumun
- The Judges

The Year in which Abi-sare smote with his weapons the army of Isin
Chapter four: Kai'ida and the Guedin Work Camp


e2-e2? /ukur3?..-ukur3!-ra? te--2-e la-ba-gam-e
"Not all the households of the poor will bow down together."
-Sumerian proverb

The 18th day of the month of shunumun


1-12: Ka'ida awoke in the darkness from his lice infested reed mat. His entire body ached from head to toe. Ka'ida was still getting used to the physical hardships here at the Guedin work camp. The Guedin work camp was created by king Eannatum of Lagash after his war with Umma hundreds of years ago. It was initially created for the Ummaite prisoners of war enslaved during the border conflict. Now Abi-sare used it to hold slaves of the kingdom of Larsa from throughout the empire. The king left the work camp under the control of the temple of Girsu. Scribes from Larsa set a quota for the camp to meet each week. If there was a deficiency the temple of Girsu had to pay for it. If the camp produced more than the quota the temple split the excess with the King.

13-24: The leader of the work gang was Shesh-kala. He went from mat to mat waking the remaining members of the gang that were still asleep. He checked the Statuses of everyone and handed out the work tasks for the morning. Shesh-kala was from the same neighborhood in Umma Ka'ida was from. He was a soldier during the conflict between Umma and Lagash back in the reign of Gungunum. After Gungunum returned from Elam he restored order to his kingdom. The king put down both sides of the conflict and punished everyone who participated. Shesh-kala and his men were sentenced to life in the work camp. This was long ago now but his name became well known throughout Umma and he had become a local hero. Although an old man now Shesh-kala commanded great respect from the rest of the work gang. He was an honorable man and everyone knew they could trust him. He posted a man as look-out for the guards and told everyone to get to work.

25-36: The rest of Ka'ida's work gang was getting dressed hurriedly in the darkness. They knew they had a lot of work to do today before dawn. The rations provided by the camp were never enough to survive. Each of the work gangs at the camp had to produce something during the night in order to support themselves. Ka'ida's work gang brewed beer to trade with the other work gangs. There was an old brewer in the gang who got caught illegally brewing beer without paying the tax. The work gang stationed above them was located at a spot where they could run a small garden and trade them produce. The work gang stationed below them made and repaired clothing. Today Ka'ida was assigned to help the old man load the vats. Ka'ida learned as much as he could about brewing beer from the old man. If the rest of the slaves died or if he was reassigned to another gang he might need to know a craft like brewing.

37-48: The look-out came running in shouting that the Gutians were approaching. The Gutians were also slaves of the kingdom of Larsa but they were assigned to the camp to act as guards. The Gutians came down from the Zagros Mountains during a time of a famine. At the time they believed they were being accepted into the kingdom as refuges. However the men of Abi-sare took them back to the capital and they were enslaved when they reached Larsa. The Gutians were uncivilized monstrous men so they were well suited to guard slaves. The Larsaites merely had to teach them enough Akkadian that they could give orders to the other slaves. If a worker disappeared from the camp both a slave from the work gang of the escapee and a Gutian would be executed. This arrangement and the Gutian's reputation for brutality helped them keep the slaves in order. The Gutians not being able to communicate with the other slaves prevented them from being able to bribe their guards. Ka'ida had managed to learn to speak some Gutian back at the Edduba but he kept this a secret. He only let Shesh-kala know that he could understand the guards.

49-60: The Gutians came upon them shouting and beating everyone with their sticks. Ka'ida and the rest of the gang lined up in front of the barracks for inspection. The guards counted their heads several times. Mathematics was not the Gutians strong point and they knew the dire consequences if a slave were missing. After everyone was accounted for they were marched to the assembly hall. At the assembly hall they said their morning prayers and ate their morning meal. They could not pray to their personal gods here at the work camp only the gods of Girsu. Their morning meal consisted of one dried date and a mush made with old bappir bread. Even though this year's barely harvest had arrived already, the cooks still made their mush with bappir to use up the old supply. Like the guards the kitchen staff were also slaves to the kingdom of Larsa. They complained to the cooks but they knew it didn't matter. The slaves who were assigned as staff members always had it better than the laborers.

61-72: After morning assembly the work gangs were marched out of the assembly hall and lined up for inspection. A scribe from the temple of Girsu marched in front of them counting each slave. After everyone was accounted for the leader of each gang stepped forward. Each of the gang leaders received their assignment for that day. Ka'ida's gang had been assigned to finish building a storage silo that another gang had already started. Too many members of the previous gang had died while working on the silo and that gang had to be reformed. Building the storage silo was just busy work for the laborers. The work gangs spent all last month making mud bricks. Now they would use those bricks to build a storage silo that would sit empty. When the temple of Girsu did not need the slaves for labor they would assign them jobs like this. This allowed them to tell the scribes from Larsa that the workers were making improvements to expand the camp. The gang was marched out to the site where the silo was being built.

73-84: Two Gutians marched behind the work gang as they made their way to the construction site. They could let the number of guards down because at this point the slaves had nowhere to escape to. There was nothing but arid land and guard stations for as far as the eye could see. As emaciated as the slaves were kept, there was no way they could survive without taking some rations with them. There was an abundance of small towers that acted as guard stations out here. They were not posted to look out for escapees but to spot incoming bandits from the desert. The storage silos had been the target of such raiders in the past. When they reached the site the men were left to begin their assignment with no further instruction. They began carrying mud-bricks over to the half built silo. Shesh-kala began handing out work assignments. Ka'ida's job was to stand with another slave on his shoulders all day. Since they were not supplied any sort of ladder the workers had to sit on another slaves shoulders to work on the top of the silo.

85-96: The previous work gang had done an incompetent job on the bottom half of the silo. Their shabby effort made what was already an arduous task an even more grueling undertaking. Ka'ida's work gang always did quality work. Even though he knew it didn't matter he took pride in the labor he did. As the men worked Shesh-kala argued with the old brewer. They were debating over an escape plan. Last month three slaves tried to escape with some rations they stole from the kitchen. The men were caught but the guards executed another three members of the work gang regardless. This made escaping a difficult task because the entire work gang would have to escape or whoever was left behind would be punished. The only option left for them was to try to confront the guards with force. The men worked all day in the heat. As dusk set in the guards arrived and everyone lined up for inspection.

97-108: The guards counted the heads of the work gang. They counted the heads over and over but kept coming up one slave short. The gang members looked around wondering who wasn't there. One of the Gutians shouted to the other guards that he had found the missing slave. It was the new slave who had just been assigned to the gang a week ago. He had passed out from exhaustion while fetching more bricks. Because he was new to the gang no one noticed he was gone. He was a young man who had been caught stealing from the tax collector's office. He was foolish and everyone knew that he wasn't going to last long at the camp. The Gutian dragged the still dazed slave to the head guard. The whole gang knew the punishment for failing to report for assembly. He was to be skinned alive.

109-120: Ka'ida and the gang stood there as they watched the Gutians tie the man up. It was gruesome and the sadistic Gutians seemed to take pleasure in torturing him. The young man kept screaming in agony: "This can't be happening! This can't be happening!" Finally when enough of his flesh had been stripped from his body the young man died. The Gutians continued to peel off the rest of the flesh on his corpse as a demonstration to the gang. After they were done they marched the gang back to the assembly hall for the evening service and meal. The evening meal was the same mush as the morning meal just heated up again. It had more water added to it and there was hardly any solid food left to it. The bowls were tiny as always but it wouldn't matter how much of the mush you ate it wouldn't fill your belly. The temple of Girsu fed their dogs better than this.

121-132: After the evening service and meal the work gang lined up in front of the assembly hall. It was now dark outside and the men were tired and broken-down. The Gutians counted them and then marched them back to the camp. The men were fatigued from their day's toil and they dragged their feet indolently. When the men slowed their pace and fell out of step the guards shouted at them and beat them with sticks until they caught up with the procession. They finally reached their camp weak and weary. The Guards counted their heads one last time and then dismissed them for the night. Ka'ida staggered into the barracks enervated from the day's labor. However his workday was far from over. The brewery still had to be tended to. Tonight Shesh-kala assigned Ka'ida to the trading mission. This one an easy job but it was a very dangerous one.

133-144: After being dismissed for evening the slaves were not allowed to leave the barracks. If they were caught outside they would be accused of trying to escape and would be executed. The guards only patrolled the perimeter of the camp at night. This made it easy to sneak into the adjacent barracks without being spotted. Lucky for Ka'ida it was a dark night and he slipped into the barracks above them without being spotted. He traded several large jars of beer for some fresh arugula the other gang had just grown. After making the transaction Ka'ida slipped back into his barracks. Shesh-kala was pleased with the arugula Ka'ida had attained and he commended him. They used it and an old onion Shesh-kala had kept hidden to make a broth. This was the first real meal any of them had eaten that day. After the broth each of them were allowed to fill their shaggub jars with some beer from the lamsare vat. They sipped their beer together and relished the only moment of the day they had to themselves. Over-worked and sore Ka'ida collapsed on his mat and prayed to Shara that the morning would never come.

The Year in which Abi-sare smote with his weapons the army of Isin
Chapter Six: A hymn to Shara for Abi-sare

/digir.. lu2-ulu3 sipad u2 kig2-ga2 lu2-ulu3-kam
"A man's personal god is a shepherd who finds pasturage for the man. Let him lead him like sheep to the food they can eat."
-Sumerian proverb

The 9th Day of the month of KinInanna


1-12: Shara coming forth like the sun from the shrine E-mah. Your ascension to eminence cannot be inhibited. You have guided your followers...
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13-24: Shara, the mighty warrior of Umma. You have brought honor to your temple and ... who worship you. Shara the fighter of the .... Your reputation is creditable to all. Shara the veteran of the Guedin, tested and proven on the battlefield ...
Shara, the eternal combatant of Ninurta, your legacy shall be praised forever. Shara the soldier ... famous for your exemplary combat record. Shara, the hero of battle deserving of ... your outstanding status.

25-36: Shara, the son who allots the divine powers to his mother, has erected a house in your precinct, O house Umma, and taken his seat upon your dais. Your own mother, holy Inanna, has let you sit with her on the holy dais. Holy Inanna, the godess whose allure is as sweet as honey. Shara, the princely son of An, imbued with your father's divine might. An the august lord, pre-eminent, with the most complex divine powers, almighty grandfather of all the lords.
2 lines fragmentary

37-48: Your house E-mah -- whose prince is the princely son of the Mistress -- continues in good fortune, an area of abundance and well-being. Your house E-mah -- whose well-built walls will never fall -- will prosper for eternity. Your house Sheg-kurshaga -- Mountain of the Heart -- renowned by gods and men alike. Your house Sheg-kurshaga -- a structure flawlessly built -- your architect has served you with honor.

49-60: Shara, the song praising you befits you. The one whose reputation of ... is legendary. Shara, your divine powers are most precious. The one whose magnificence is incomparable. Shara, with the gaze of a wild cow. The one whose eyes are incontestable. Shara, who creates ... Your achievements are meritorious and praiseworthy.
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61-72: Shara, the singer of the gods. The one who chants the sacred hymns known by no others. Shara, the singer of the gods. The one whose sweet-voice is loved by all. Shara, hairdresser of the gods. The one who arranges the hair at the nape of the neck. Shara, hairdresser of the gods. The one whose style is admired by all. Shara, manicurist of the gods. The one who creates beauty and ornament. Shara, manicurist of the gods. who whose skillful ... is praised by all.

73-84:
1 line fragmentary …… in combat ……. …… shara …….
1 line fragmentary …… extraordinary. …… crown…… on top …….
1 line unclear
…… omnipotent ……, lands. …… you. …… Umma. …… bellicose ……. …… with blood.

unknown number of lines missing

The Year in which Abi-sare smote with his weapons the army of Isin
Chapter Eight: The debate between Brewer and Scribe

kash nag-nag-e a ba-nag-nag
"He who drinks too much beer must drink water."
-Sumerian proverb

The 23rd day of the month of apindua


1-12: An lifted his head in pride and brought forth a good day. It was the morning after the half-moon festival and activities went on as usual on such a beautiful day. In the household of Ka'ida however the day had not started yet. Ka'ida was laying on the ground next to his bed. He had overslept though half of the morning. His head pounded! His stomach ached! Ka'ida had too much beer to drink the night before and he could not even remember how he returned to his household. He crawled to his shrine and on his knees prayed "Father Enki, Grandiloquent lord of heaven and earth. Father Enki, lord of prosperity, lord of wisdom. Father Enki, give me the strength to make it through this day!"

13-24: Ka'ida forced himself up and staggered out of his quarters. When his family greeted him he told them the nature of his ailment. Ka'ida said his stomach could not handle his morning meal and that he must be off to the brewery. When he got there the brewery staff was gathered around discussing what to do. Ka'ida entered the room and spoke to his staff: "I cannot work today for I am ill, but it will be an easy day. The only work that must be done is for the Master Brewer and the Scribe to receive the barley dough shipment for the bappir. Make sure the shipment is the correct amount. The merchant is a Martu and he cannot be trusted." The Brewer unloaded the shipment and the scribe counted it all. The Brewer and the Scribe set about organizing the barley dough. The two started a quarrel concerning the way the dough was stored, they began a debate in the storage room.

25-36: The Brewer having engaged in a dispute with the Scribe, the Brewer addressed the Scribe: "Scribe you make Tablets -- What does your tablet making matter to me? You keep records -- What does your record keeping matter to me? You cannot bake sweet bappir in the big ovens. You cannot put in order the piles of hulled barley. You cannot water the malt which has been set out on the ground. You cannot soak the malt in the jar. You cannot spread the mash out on the large reed matt. You cannot hold with both hands the great sweetwort, brewing it with date honey. You cannot filter the beer into the large collector vat. Scribe, you make Tablets -- What does your tablet making matter to me? You keep records -- What does your record keeping matter to me? "


37-48: The Scribe called out to the Brewer: "Brewer, I am your better; I take precedence over you. I am the keeper of the great wisdom of Nisaba. I am the one who divides up the estates for grains to be farmed. I am the one who surveys the fields with the measuring line. I am the one who arbitrates between contesting parties. I am the one who knows the mathematics to tally the crops when it is harvest time. I am the one who understands the languages of the foreign merchants. I am the one who inscribes the decree of the king. Brewer, you do the work of a woman! What can you put against me? Answer me what you can reply!"

49 - 60: Consequently the Brewer was overcome by anger and he started a quarrel with the Scribe: "Scribe, you should not praise yourself; whatever harvest produce you bring as gifts to the palace has not been made by your toil: you should not brag. As if you were the one who had done the hard work, as if you had done the farming! Scribe, you are lazy! All you do is record the toils of men and then take credit for their labor. Forever gobbling away greedily, while your heart is dripping with evil! Thus the Brewer insulted the Scribe on that occasion.

61-84: The Scribe addressed the Brewer: "Brewer, for you there is no insult low enough. You have accumulated lies about my Honorable station. You could not understand my weakness and my strength; yet you spoke inflammatory words. Once you have really looked into my achievements, you will be greatly humbled. Your speech contains grave errors; you have not given it due consideration. Brewer, whatever great deeds you may have achieved, I will teach you their pretentiousness. I shall hand back to you in your turn your haughtiness and mendacious speech. How do you not recognize my superiority from this? Bow your neck to the ground!" The Scribe taunted the Brewer.

85 - 96: Thereupon the Brewer conceived a plot against the Scribe. When the scribe left for the evening meal, the brewer stayed in the storage room. He turned the well-ordered room into a wasteland. He smashed all of the carefully inscribed tablets and threw them to the floor. Thus the brewer struck at the scribe, and then left for the evening meal. Then the scribe returned, red-faced with anger. Then the Scribe took the gakkul vat and the lamsare vat and tipped them over. All of the brewer's labor went pouring out onto the ground where it laid when the Brewer returned. What then does one person say to another? What does one tell another in detail?

97 -108: The Brewer shouted at the Scribe murderously: "You utter fool! You are a disgrace! You are an abomination to Ninkasi! Do you know what you have done?" The Scribe was hurt in his pride, and hastened for the verdict. The Scribe answered the Brewer: "You illiterate dolt! You are a numskull, a bungler, a windbag. Our judge shall take this up. Let us take our case to Ka'ida, our judge and adjudicator."

109 -130: The Brewer and the Scribe took their case to Ka'ida. Upon hearing of the devastation that occurred at his business he grew furious. Ka'ida shouted at the two of them: "Why do you behave like this? Why do you taunt, curse, and hurl insults at each other? Why do you raise a commotion in the Brewery! What have I done to deserve this behavior? This must be my punishment for not working today!" Ka'ida did not know what to do so he went into the city to get guidance from the gods. He went to the temple and found an oracle. He gave the oracle a donation and told him of what happened at the Brewery. The oracle told him to wait praying at the shrine while he searched for an omen.

131 -144: The Oracle returned from his divinations and told Ka'ida: "The Scribe is the sacred keeper of the great wisdom of Nisaba. The brewer, how can he compare to the scribe? The import of the exalted word Enlil speaks is artfully wrought, the verdict he pronounces is one which cannot be altered -- who can change it?" O Nisaba, good woman, fair woman, woman born in the mountains! Nisaba, may you be the butter in the cattle-pen, may you be the cream in the sheepfold, may you be keeper of the seal in the treasury, may you be a good steward in the palace, and may you be a heaper up of grain among the grain piles and in the grain stores!" The Scribe having engaged in a dispute with the Brewer, the Scribe triumphed over the Brewer -- praise be to Enki!

The Year in which Abi-sare smote with his weapons the army of Isin
Chapter Ten: Ka'ida and Sharur

nig2-erim2-e a2-bi he2-bi2-ib2-kush2-u3 dutu me-da tum3
"If wickedness exerts itself, how will Utu succeed?"
-Sumerian proverb

The 14th day of the month of ab-è


1-12: Great misfortune fell upon the city of Umma and its people. An eminent doom rose up from the river. All the windstorms and gales arose together, and a flood swept over Umma. Potsherd were scattered throughout the streets. The courtyards were unkept. Buildings fell into disrepair. People no longer walked through the city cheerfully. With the waters came an economic depression. No labor could be done for many professions. Skilled men became indigent beggars. In the household of Ka'ida, poverty loomed in the horizon. The brewery was failing.

13-24: Ka'ida went to the Diviner to get an omen from the gods. He waited outside until the Diviner came out with a ghastly look upon his face. He spoke prudently to Ka'ida "The divine assembly is punishing Umma for the desecration of the E-urgira temple in Isin. Ka'ida you must take an offering to Gula-Bau to make amends to the gods and save our city. Go to Lu-dingirra, the Exorcist you have befriended. Have him perform the agubbakam incantation to bless holy water for you. Take this holy water along with a rope and a measuring rod of silver to the E-ninnu in Lagash. Enter the temple carefully; its priests should not obstruct you in making an offering. Go down to the Shugalama the fearful place, the place of making judgments, from where Ninurta keeps an eye on all lands. Go down to the inner room and offer these to Gula-Bau and repent to her."

25-36: Ka'ida listened to the Diviner and followed his words faithfully. He went to the marketplace and he attained a rope suitable for an offering. He went to a silversmith and he attained a measuring rod of pure silver. He gathered together his allies to aid him on his expedition. He was joined by Shesh-kala, his friend and experienced warrior. He was joined by the devout exorcist Lu-dingirra. He beseeched Lu-dingirra to bless holy water for him. The group traveled to the E-mah temple to attain water appropriate to be made into a divine purifier. They went into the temple and together prayed to Shara to guide them on their quest. Then they explained their task to a priest of Shara. The priest gave them water that was suitable. Upon attaining the water Lu-dingirra held the water up high and chanted:

37-48
a kurta namtarra
agia kurta namtarra
kurra kurshata namtarra
hursag kisikil namtarra
ildak nugigi namtarra
daramash sigurruba namtarra
usihalhallabi namtarra
shikabarra siammabi namtarra
neta girgir ne illa
karkuga lugale dumudingirrana
umesikil umezalagzalag
emehulgala barshe heemtagub

49-60: Ka'ida had attained all of the objects the Diviner had instructed him to get. Ka'ida and his men then went back to the marketplace. They purchased all the provisions and gear they would need for the journey. When they were sufficiently prepared, they set out for the city of Lagash. The day was already half over before they left the city. It was a three and half beru trip from Umma to Lagash so they would need to stop and rest for a night. They set up camp at the Guedin. The field had started to recover from the devastation that was caused during the war. The sight of the Guedin brought back memories of the slave camp to Ka'ida and Shesh-kala. They told Lu-dingirra tales of the workcamp they were enslaved at. They ate their evening meal and sang songs together before going to sleep. The next day they made their way to Lagash.

61-72: They reached Lagash and made their way to the E-ninnu. They reached the entrance and passed through the awesome gate, the Kan-sura gate. Upon entering the temple they were greeted by priests of Ninurta. Ka'ida explained the purpose of their journey and the priests welcomed them but warned them not to touch any of the possessions of Ninurta. They descended into the temple until they reached the legendary Steele that marks the entrance to the Shugalama. Its inscription written in archaic script read: "The king, at whose name the foreign countries tremble, Lord Ninurta, has made Gudea's throne firm". They ventured into the Shugalama cautiously, being careful not to take any actions that might offend the gods. They approached the Lugal-kur-dub, the magnificent standard of Ninurta but they did not touch it. They approached the Ushumgal-kalama, Ninurta's beloved balag drum but they did not touch it.

73-84: They approached the armory of Ninurta. They were awestruck by the arsenal but did not touch any of the weapons of Ninurta. They did not touch the weapon which devours corpses like a dragon, Ninurta's agasilig axe. They did not touch the alkad net of the rebellious land, Ninurta's alkad net. They did not touch that from which the mountains cannot escape, Ninurta's shushgal net. They did not touch the seven-mouthed mushmah serpent, the slayer, Ninurta's spike. They did not touch that which strips away the mountains, the sword, Ninurta's heavenly blade. They did not touch the storm that attacks humans, Ninurta's bow and quiver. They did not touch those which carry off the temples of the rebellious land, Ninurta's throw-stick and shield. They did not touch the helper of men, Ninurta's spear. They kept going down into the Shugalama until they reached the Sharur.

85-96: The Sharur, the heavenly mitum mace finished in gold and lapis lazuli. The exceedingly magnificent fifty-headed battle-mace who has no equal. The-enemy-cannot-escape, trustworthy in battle. The mighty general of the E-ninnu who in battle subdues all of the foreign lands. Crushes-a-myriad, whose presence is amazing. The hero who comes down from the great mountains. The Sharur, that which brings forth light like the day. The perfect weapon which consumes the rebellious land like fire. Obliterator-of-the-mountains, the maintainer of the people in heaven and earth. The tireless one who never sleeps. No-resisting-this-storm, a falcon against the foreign lands whose wing bears the deluge of battle. The right arm of Lagash whose awesome radiance covers the Land.

97-108: The Sharur spoke to them in his awe inspiring voice: "Trespassers why do you in intrude into my master's temple?" Terrified and trembling Ka'ida managed to reply "Sharur, great Sharur, we are seeking atonement for our previous transgressions against your master's consort. We are here to leave an offering to Gula-Bau in the inner room." The Sharur responded stern and unsympathetically: "The followers of Shara have acted recklessly and now Umma shall be destroyed. My master will continue to punish your people until they are no more. You must pray to Gula-Bau who is more forgiving than my master. After you leave your offerings to her you must return home and sacrifice all of your wealth that was gained in the name of her suffering. Only Gula-Bau can offer you atonement and calm my master's wrath!"

109-120: They thanked the Sharur and made their way further in the E-ninnu. They reached a Steele that contained the legendary inscription of Gudea: "The eyes of An know the E-ninnu, and Gula-Bau is the life source of Gudea". They knew this was their final destination, the E-mi of Gula-Bau. They entered the dark chamber and the light of their torches seemed to flicker. They offered Gula-Bau the rope, the measuring rod of pure silver, and the holy water. The men prayed to Gula-Bau for the rest of the afternoon before leaving. The group left the E-ninnu and started to make their way back to Umma. They set up camp at the same spot in the Guedin as the night before. A great evil slithered its way into their camp. Determined to stop them from saving their beloved Umma a wicked snake bit Ka'ida. His deadly venom filled the veins of Ka'ida making him grow ill immediately.

121-132: Shesh-kala smashed the head of the snake with his mace killing it instantly. They dragged Ka'ida back to Umma were Lu-dingirra could try to save him. Lu-dingirra prepared an incantation to remove the poison from Ka'ida's body. He readied his ala-vessel and chanted over it:

enenuru
lura mush mura gir mura urmuda mura
ushbi munaabsuma
dasal! lulu! asalhie
ani denkishe lu mushigigi
agu lura mush mura gir mura urmuda mura
ushbi munaabsumma
ana ibaknabi nuzu

133-144
dumugu ana nuzu
ana naabdahe
alakuggana banizalag
abe namshub umasi
abi lukurra umuninag
ushbi niba hamutaede
lu mush zu badu abi lukurra nagnagdakam

Then Lu-dingirra poured the healing waters from the ala-vessel into the mouth of Ka'ida curing him. After resting for a day to recover from the poison Ka'ida went about following the instructions of Sharur. He destroyed every brick of his beloved brewery and gave up all of his possessions. The very next day Ninurta allowed the flood waters to recede. Ka'ida and his companions had saved the city of Umma.

The Year in which Abi-sare smote with his weapons the army of Isin
Chapter Twelve: "Ninurta and Mamu"


--ah lu---ah---um-ma mi-ni-ib---um-e
gu i-ra-/ra.. kaskal ninda-zu
u pa-bil-/ga-zu.. i-re-e---am
u za-e al-du-un-/na..-ni gu i-ra-ra-e---e
"A pig which was about to be slaughtered by the pig-butcher squealed. The butcher said: Your ancestors and forebears walked this road, and now you too are walking it, so why are you squealing?"
-Sumerian proverb

The 12th day of the month of shekinku


1-12: It was the dawn of a new day and Utu emerged refulgently in the horizon once again. He sawed through the side of the mountains of the east with his divine blade. Youthful Utu, king who loves justice whose splendor covers the Land and is laden with great awesomeness. The noble breed-bull, standing triumphantly, audaciously, majestically, who comes out of the Hashur forest bellowing truculently. Utu, king of justice that befits the true offspring. The great herald in the east of holy An. The youthful Utu, who like a torch, illuminates the Land from the holy heavens. The judge who searches out verdicts for the gods, with a lapis-lazuli beard, rising from the horizon into the holy heavens. Utu who decrees judgments for all countries, lord of all the great divine powers borne by Ningal. The lord who is highly skilled at verdicts. Holy dragon, the first-born son cherished by Nanna-Suen, highly knowledgeable and majestic Utu.

13-24: Utu came upon the mutilated visage of his daughter Mamu screaming in agony. Mamu cried out in pain to her father Utu: "Father, I have been wounded by the monstrous weapons of Ninurta! After he awoke from a nightmare he sought me out and attacked me." Utu, the great physician, mended the wounds of his child. He then turned his attention to bringing Ninurta to Justice for his transgression. Utu loaded Mamu onto his great chariot. He brought his bloody child to the home of his father Nanna-Suen. He explained to Nanna-Suen what had transpired. Nanna-Suen grew irate and said to Utu: "My son, we cannot adjudicate this matter ourselves. We must take this matter to the assembly of the gods."

25-36: Once again Nanna-Suen fixed his mind on the city of his mother and his father. He journeyed back to Nippur to see Enlil. Nanna-Suen explained to Enlil what Ninurta did to Mamu. Enlil raised his head and declared to Nanna-Suen: "I shall assemble the council of the gods. I shall assemble the seven who decree fate. Together we shall determine the fate of Ninurta." Nanna-Suen replied to his father who begot him: "Father, who begot me, I am indeed satisfied with your decision. O' Great Mountain, father who begot me, I am indeed satisfied with your decision." Nanna-Suen explained his father's words to Utu and Utu was satisfied.

37-48: Enlil gathered together the seven who decree fate. The almighty An presided over the divine assembly and announced: "We gather here today to determine the fate of Ninurta. He has been charged with assaulting Mamu. If the divine assembly determines him guilty then his punishment will be determined by Utu. Render your verdict now in accordance with the divine laws that govern the universe." Enlil stood forth from his holy dais. Enlil who determines majestic verdicts in the assembly; like an intrepid shepherd, he leads the assembly in rendering their verdicts. He spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!"

49-60: An stood forth from his holy dais. An who determines majestic verdicts in the assembly; like an omnipotent king, his ubiquitous authority governs all. He spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!" Ninhursaga stood forth from her holy dais. Ninhursaga who determines majestic verdicts in the assembly; like a maternal guardian in the assembly, she shelters the innocent from the villainous. She spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!"

61-72: Enki stood forth from his holy dais. Enki who determines majestic verdicts in the assembly; like an elder adviser, his keen tidings guide the assembly in their decisions. He spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!" Nanna-Suen stood forth from his holy dais. Nanna-Suen who determines majestic verdicts in the assembly; like the peak of a mountain, he observes all that transpires in the assembly. He spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!"

73-84: Inanna stood forth from her holy dais. Inanna who determines majestic verdicts in the assembly; like a light from heaven within the assembly, she leads the righteous and seizes the wicked. She spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!" Utu stood forth from his holy dais. Utu who determines majestic verdicts in the assembly; like a shrewd counselor, his remarkable acumen in adjudication demonstrates his sophistication in the assembly. He spoke before the divine assembly: "Ninurta must be punished to maintain the order of heaven and earth!"

85-96: An announced before the divine assembly: "So the verdict is unanimous. The destiny of Ninurta lies in the hands of honorable Utu. The word of the divine assembly cannot be revoked." Utu declared before the divine assembly: "I shall seek out Shara. Ninurta's old rival will still be bitter with him. I shall bring to him the weapons that this assembly once took from him. I shall deputize him on behalf of the divine assembly. I shall send the pugnacious Shara to punish Ninurta on our behalf." With the approval of the gods Utu took up the forbidden weapons of Shara. He sought out Shara who had fallen into seclusion.

97-108: He journeyed to the home of Shara and called out to him: "Shara, you used to stand so proud, what has happened to you? You were once a great Warrior, were you not? Wasn't your name known throughout the four corners of the universe? Didn't men of all countries once sing your praise? Didn't your temples used to spread across all of the lands? Shara, you used to stand so proud, what has happened to you?" Utu's words struck deep into his heart and ate away at him. Ninurta had embarrassed Shara to many times and Shara shouted: "If only the divine assembly had not taken my weapons then Ninurta would suffer for his wickedness!"

109-120: Utu presented Shara with his venerable weapons and said to him: "Ninurta has offended the divine assembly with his temerarious actions. Shara now is your chance to stand stalwart again. Shara take your weapons and smite your nemesis!" Shara swore an oath of vengeance upon Ninurta: "Ninurta, you will suffer for the existence you have reduced me to. Your temples will be reduced to piles of mud. Your followers will perish until the dead are more numerous than the living. All those who speak your name will suffer until your name is forgotten!" Shara took the weapons from Utu and sought out Ninurta. He searched assiduously for his old foe. However Ninurta was no where to be found.

121-132: Shara traveled to the home of Ninurta's wife and children. Damu, Ninurta's eldest son stepped out to confront him. When Damu opened his mouth to speak Shara crushed him with a single blow. Shara stepped over the crushed vessel of Ninurta's child. He sought out Ninurta's wife Gula-Bau. When he found her he brutally beat and raped her. Shara stayed at the home of Gula-Bau to ravish her until her husband returned. After much time had past Utu arrived. Appalled, Utu shouted at Shara: "I gave you back your weapons to punish Ninurta not his family! You have violated the daughter of An and disgraced me before the gods."

133-144: Shara vehemently protested: "How can you defend the loved ones of Ninurta? Did he not attack your daughter with such viciousness?" Unconvinced Utu spoke callously to Shara: "You shall return to your life of solitude. You have proven yourself undeserving of your weapons. You must return to seclusion to avoid further punishment. Ka'ida, your champion among the black-headed must destroy all he has built in your name. He must return to the ordinary life of a common fisherman. Reclusion is your fate that you must accept. The verdict I pronounce is one which cannot be altered -- who can change it?

Hey Ummia


So as my periodical stated I am very pleased to see the book finally emerge on in the open here at enenuru! For those reading here I have been speaking to Ummia about this work or months, occasionally trying to mention something useful but most of the time encountering aspects and details of Sumerian Daily life I have note personally studied yet. It's great to see the work up and available and hopfully after the Christmas season the moderately increased traffic flow here will liven things more. I leave thoughts and impressions below as I read:


Chapter 1:

- I love the touch of authentic Mesopotamian Literary tradition your constantly through in - the year names and datings are brilliant! :] It doesn't mattter if people can't figure them out, it brings that touch of esoteric orientalism such a work needs. Is ""Things may be traded in the city but it is the fisherman who brings in the food supply" A Sumerian proverb? I think it is. In that case it may be desirable however to state "(A Sumerian proverb)" or something like this, marking it as a piece of the wisdom literature (and to be felt as such.)

1-12: Utu emerged at dawn - this is a great authentic touch, in line with ancient worldveiw. And refulgently - a word even I don't know! :] I have never personally noted that his saw blade was to saw through the mountains, but I can see soe scholarly suggesting this with some validity.


13-24: I haven't personally read of expulsions at the e-dub-ba but we can probably assume they were a reality, these schools were harsh and demanding - and full of punishments. 'The disgraced scribe becomes an exorcist' goes one proverb. Im sure not all do however. I LOVE the way you characterize the opinion of Ka'ida in regards the Adabite in this segment! I don't know enough about the ethnicity of Adab to say much here, however the way you portray Ka'ida's feelings of superiority is much like the Sumerian attitude toward less civilized peoples we can see in the myth of Sheep and Grain for example. Lastly, you may want to capitalize ahu-waqar as newcomers may already have problem remembering this as a personnal name ;]

25-36: Nice charactization of the ethnic scene in the Isin-Larsa period we are in right? Evil spirits as an way to interpret infections of a wound also nice touch.

37-48: I love how you have characters sometimes repeat they statement for emphises using related by different wording - reminds one of the poetic techniques seen in so many compositions :] Small spelling mistake here "follow" man to "fellow"

49-60: This is unexpected turn with the fish prophecy, but it serves to jolt the narrative from the texture of early Sumer to the beginings of the story line itself - and of course such an omen often precedes the telling of great Mesopotamian narratives like the building of Ningirsu's temple, or Dumuzi in Dumuzi's dream (often coming in the dream state.)


73-84: All very authentic seeming here. nice

97-108: Here your fluency in the daily life of Sumer really shows - to know what sila implies for example, or to portray the barter of fish for bitumen for a speific purpose is something hard to do without specific types of understanding into ancient culture! :]

133-144: This sequence is nicely done, while it happens fairly fast, the decisions and actions Ka'ida is forced to take - such as "running as fast as he could back to Umma" really emphasize the time he is living in and some of (what we think of) as primitive conditions. Also it suggests a level of judgement that he didnt just set off in blind anger at the bandits but at what he percieved to be the root cause of the wrong. In Mesopotamian narrative such as myths and epics, I have the impression characters are more impulsive and reactionary, but this gives Ka'ida the depth of being a man of the world. Real world Sumer we might say!


Reading chapter II soon

Looking over Chapter 2:



1-48: I don`t really know to much about the ditilla or the legal text, but looking at the stylized way you have presented this I am perceiving that you have followed very closely the original text form here which is great! I also love how this has been done - that the last chapter ends with anticipation and this one begins with a retrospective (legal) examination of the even formerly anticipated - beautiful!

73-84: Even the way the characters actions are described reminds me of the way actions are words in translations at ETCSL, i.e. `He was enraged and yelling he kept shouting out` - the restating of an action in synonymous words for emphasis.

85-96: Nice! I love how the action sequence now described describes the damages stated earlier in the lawsuit - like a omen coming true. Reminds me here again of Dumuzi's dream in which first he dreams of the destruction of different furnitures and items in the sheep pen, and only later when the omen comes true do we learn which demons did what damage to what item in their hunting for Dumuzi. Though the function of a ditilla and an omen and mythic narrative are quite different.

97-102: Very nice action sequence The technique is great here in my opinion it is very distinctive and in places seems quaint and very oriental - the language is stilted and deliberate which I think is a noticeable pattern when a early less developed language is translated into a sophisticated modern language like English. One suggestion I`d make here is to remove the term headlock and maybe try something like `seized him by the head'

133-144: Nice touch here with the signings or recording of the name, I am assu¸ming this is an close adaption to ya? Neat to see mention of the Mashkim, who perhaps do to this officials oppressive role, was also the name of a demon beginning in the Ur III period I believe.

- next on to chap. 3 ;

Ummia:

Even better! I`d go for it

Just now I managed to read this masterpiece combining different ancient texts into an interesting mytho-historic narrative which grasped my attention and held it all the time until I read all the 12 chapters. I really felt the atmosphere of the post-Ur III period. It's of highly educative value as well. Yes, a basic glossary of Sumerian terms and concepts used in the story is necessary anyway. Also, it's of magical value because it illustrates very well how the numinous and the mundane penetrate each other to make a reality the contemporary scholars fail to feel. The ancient people did not just have beliefs of the things, they lived them! Thank you, ummia-inim-gina for sharing it.