The Deities of Ancient Mesopotamia, an overview

[sheshki]

Thread overview: a pool of information about the deities of mesopotamia in general.

I quote from "Civilisations of the Ancient Near East"
chapter
"Theologies, Priests, and Worship in Ancient Mesopotamia"
by F.A.M. Wiggermann

The Mesopotamian pantheon originally consisted of deified elements of nature that in the late fourth and early third millennium became male or female antropomorphic deities, each as a city god ruling his or her own city. In the course of the third millennium, the city gods were supplied with spouses and courts, and the relations of the city gods with one other were defined as family ties. Neither the gender nor the familie relations of the gods were completly stable, and changes occured toward the end of the third millennium and at the beginning of the second, the main Sumerian gods were equated with the corresponding gods in the much smaller pantheon of the semitic inhabitants of the (northern) lowlands. The Sumerian or Akkadian (Semitic) gods functioned not only as the heads of the state or the city but also in the national pantheon as those responsible for certain elements of nature and civilized life. The most important gods were:

AN/ANUM

The god of heaven. Presiding, in name, over the divine assembly. He was home in Uruk but was not its city god.

ENLIL

"Lord Ether." The god that separated heaven and earth in the early cosmonogy (before Enuma Elish), organized the world after creation, and in fact dominating the divine assembly that met in his city, Nippur. His son NINURTA,"Lord of the Arable Earth", colonized the land and defeated the forces of evil that threatened the divine rule.

ENKI/EA

" The Lord of the Earth" (his Semitic name means "The Living One") The god presiding over an underground called ABZU or apsû, the source of sweet waters. At home in Eridu, he was the patron of white magic and was responsible for arts, crafts, and the sciences in general. In the early cosmonogy, his mother NAMMA represented the primeval cosmic waters from which everything came forth. In the later cosmonogy of Enuma Elish, the primeval cosmic waters were represented by APSU, "the sweet waters" (male), and TIAMAT "Sea" (female).

NINKHURSAG

The "Lady of the Hills." The sister of Enlil and, in early sources, also his wife, who together with Enki produced man. She was home in Kesh.

NANNA/SIN

The moon-god. Son of Enlil and responsible for the division of time. He was at home in Ur.

UTU/SHAMASH

The sun-god. Son of Nanna/Sin. He was the god of justice and at home in two cities, Larsa (modern Tell Senkereh) and Sippar (modern Abu Habba).

INANNA/ISHTAR

The morning and the evening star (venus). Dauther of Nanna/Sin, and sister of the sun-god. She was home in Uruk. Her husband was the mortal god DUMUZI.

ISHKUR/ADAD

The storm god. Responsible for rain and thunder. He was a son of An/Anum and at home in several small cities. His wife was the Naked (Syrian) Goddess, whose Semitic name, SHALA, seems to have meant "Well-being"

NINISINA The "Lady of Isin." Appearing under this and several other names as the goddess of healing. She was the city god of Isin (Ishan Bahriyat).

NINGIRSU (male), BABA (female), and GATUMDUG (female) Deities of the Lagash region. They did not play an important role in the national pantheon but were omnipresent in the important corpus of third millennium Lagash texts.
The once-important chthonic snake god, NINAZU ("Lord Healer), city god of Eshnunna (Eshnunnak, modern Tell Asmar); his successor as city god of Eshnunna, TISHPAK; his son, NINGISHZIDA ("Lord of the True Tree"), not a city god but venerted in a small rural sanctuary; and his neighbour, ISHTARAN, the city god of Der (Tell AQR), lost their national significance during the first half of the second millennium.

ERESHKIGAL

The "Lady of the big Earth", who ruled the city of the dead in the netherworld. Among the living she did not have a city to rule. Her husband was the god NERGAL, who did have a city, Kutha (Tell Ibrahim, biblical Cuthah)

MARDUK

(unknown etymology) The city god of Babylon. He became important in the national pantheon only after the rise of his city. Enuma Elish legitimized his universal rulership and made him independent of the former head of the pantheon, Enlil.

ASSUR

The city god of Asshur (modern qualat Sharqat), in origin nothing more than the deified rock on which the city was built. To give him the status he deserved as the ruler of their mighty city, the Assyrians identified him at first with Enliland later with Marduk

[sheshki]

from "Civilisations of the Ancient Near East"
chapter
"Ancient Mesopotamian Religious Iconography"
by Anthony Green

Principal symbols of deities.



1.solar disk,
(Akkadian šamšatu/nipḫu)
Akkadian - Late Babylonian,
usually sun-god Shamash (but with some apparent confusion with no.5)





2. winged disk,
often surmounted by upper figure of a god, sometimes also with inward looking heads of gods on tips of wings,
Mitannian - Achaemenid (and up to modern times),
almost certainly the sun-god Shamash, although some scholars regard it as a symbol of the Assyrian state-god Assur, and it has also been attributed to the war-god Ninurta.





3. cross,
Kassite - Neo-Assyrian,
probably the sun-god Shamash (sometimes substituting for no. 2)





4. crescent,
often within a disk (Akkadian uskaaru),
Prehistoric - Late Babylonian,
moon-god Nanna/Sin (at least from Old Babylonian)





5. 8-pointed star,
usually in a disk (Akkadian kakkabu),
Prehistoric - Late Babylonian,
usually Ishtar, goddes of love and war, the planet venus





6. seven dots or seven stars,
Mitannian - Late Babylonian,
Sebittu, the "Seven (gods)," the Pleiades (at least from Neo-Assyrian to Neo-Babylonian)





7. lightning
a: lightning flash (zig-zag line)
b: double-or triple-lightning fork,
Old Babylonian - Late Babylonian,
in all periods and places symbol of the storm-god, whether Ishkur in Sumer, Adad in Assyria, or some local deity





8. triangular-headed spade or hoe (Akkadian marru),
Neo-Sumerian - Late Babylonian,
Babylonian state-god (originally agricultural deity?) Marduk (at least on Kassite and Neo-Assyrian-Late Babylonian monuments)





9. plough (as symbol)
Early Dynastic - Neo-Assyrian
Ningirsu (at least on Kassite kudurrus)





10. barley stalk
(as attribute) Uruk - Neo-Assyrian,
(as symbol) Kassite - Mitannian,
Labeled on one kudurru as symbol of goddess Shala





11. stylized tree,
Prehistoric - Achaemenid,
a general symbol of fertility? Any more precise significance unknown.





12. vase with streams
(Akkadian hegallû "abundance"),
Akkadian - Late Babylonian,
A general symbol of fertility? Close associations with the water-god Ea, and with Marduk and his son Nabu, have been suggested.





13. horned cap (as symbol),
Prehistoric - Late Babylonian,
on Kassite kudurrus the symbol is labeled as that of the supreme sky(?)-god Anu, but in Neo.Assyrian art it was usually transfered to the new state-god Assur; sometimes three caps represented Assur, Anu, and Enlil, or in Babylonia a pair of caps the latter two.





14. stylus
(often together with another piece of writing apparatus).
a: wedge held as attribute Old Babylonian,
b: stylus proper
Middle-Assyrian - Late Babylonian,
scribal god Nabu





15. lamp,
Neo-Sumerian - Late Babylonian,
on Kassite kudurrus identified as symbol of the fire-god Nusku





16. "omega" (or inverted "omega"),
Early Dynastics - Late Babylonian,
variously explained as weighing-scales, the yoke of a chariot-pole, a comet, a large-horned quadruped, a headband, a wig, the bands used to swaddle a baby, or the uterus. Advocates of the last two suggestions often connect the symbol with one of the mother or birth goddesses, usually Ninkhursag or Nintu. An association with Ishtar as goddess of sex is also possible. On a Middle-Assyrian cylinder seal from Samsat, the symbol is held by a god who also holds a crescent, so presumably this symbol represents Sin or a local moon-god.





17. rhomb or lozenge,
Uruk - Neo-Assyrian,
variously explained as a grain of corn, a symbol of earth, an eye or the female vulva. Perhaps a symbol of Ishtar as goddess of prostitutes?





18. bull,
Old Babylonian - Late Babylonian,
consistently associated with a god whose attribute of forked lightning identifies him as storm god





19. lion,
Akkadian - Neo-Assyrian,
the goddess Ishtar; or sometimes the goddess Ninlil/Mullissu?





20. horse,
Neo-Assyrian,
in the procession of Assyrian gods at Maltai, it is the animal of Shamash, if we may trust this identification on the basis of the winged disk shown surmounting his cap on one of the panels





21. horse head,
Post-Kassite - Neo-Assyrian,
?





22. dog,
usually sitting,
Old Babylonian - Late Babylonian,
Gula, goddess of healing





23. turtle,
Prehistoric - Neo-Assyrian,
associated with water-god Ea in Akkadian art, and alternative symbol to no. 32, on kudurrus





24. scorpion
(as definite religious symbol),
Kassite - Akkadian,
goddess Ishkhara





25. horned snake
(as independent symbol)
(Akkadian bašmu, niraaḫu),
Akkadian?/Kassite - Neo-Assyrian,
the god Ishtaran; or the god Ningishzida





26. striding bird,
Old Babylonian - Neo Babylonian,
on kudurrus labeld as symbol of messenger-god Papsukkal (or when next to high perch Shumalia, see no.28) The main inscription on one kudurru refers to "the walking bird of Ellil."





27. bird with back-turned head,
Old Babylonian - Neo Babylonian,
on kudurrus probably the obscure Kassite god Harbe





28. bird on high perch,
Kassite - Post-Kassite,
the little know twin god(s) Shuqamura (and?) Shumalia. Sometimes the perch and (striding) bird are a pair of symbols, attributed on Shuqamura and Shumalia respectively





29. bird on low perch,
Neo-Assyrian,
war-god Ninurta





30. (snake-)dragon,
with lion´s forelegs and bird´s hindlegs (Akkadian mušḫuššu),
Kassite - Selekuid





31. "lion-dragon",
with lion´s forelegs, bird´s hindlegs and wings (possibly Akkadian uumu naa´iru),
Akkadian - Late Babylonian,
usually the storm-god Ishkur or Adad. On Maltai rock reliefs three different gods stand on a similar beast, probably Assur, Sin, and Adad.





32. goat-fish
(Akkadian suḫurmašû),
Neo-Sumerian - Selekuid (and revived by the romans),
the water-god Enki/Ea





33. double lion-headed sceptre,
Akkadian/Neo-Sumerian - Neo-Assyrian,
in Kassite/Neo-Assyrian art, apparently the underworld god Nergal (the war-god Ninurta and the fire-god Nusku have also been suggested but are unlikely)





34. lion-headed staff,
Akkadian - Late-Babylonian,
the underworld-god Nergal





35. eagle-headed staff,
Kassite - Neo-Assyrian,
on kudurrus the god Zabala. Later adopted as one of the Neo-Assyrian military standards.





36. ram-headed staff,
Old Babylonian - Achaemenid,
water-god Ea (at least in Kassite/Neo-Assyrian)





37. crook,
Old Babylonian,
Amurru, god of the nomads of the west





38. ring-post with streamer,
Uruk - Early Dynastic,
Inanna, the later Ishtar (because it is the pictographic sign for her name). It is often depicted as a door-post for a reed enclosure.





39. ring-post without a streamer,
Akkadian - Old Babylonian,
Possibly associated with water-god Enki/Ea?





40. ring-post,
Uruk - Old Babylonian,
as no.38, a pictographic sign, but of unknown meaning. The Old Babylonian symbol, which may be unrelated to the earlier form, is probably associated with the sun-god Shamash (an association with the storm-god Adad has also been suggested).

[sheshki]

from "Civilisations of the Ancient Near East"
chapter
"Ancient Mesopotamian Religious Iconography"
by Anthony Green

Principal apotropaic figures

note: "Fig.1" relates to "Principal symbols of deities"





1.human-headed winged or wingless bull,
Early Dynastic - Achaemenid,
commonly identified as lamassu/šedu. The wingless form may sometimes be a form of kusarrikku "bison"
(but cf.no.9).





2.human-headed winged lion,
Middle-Assyrian - Neo-Assyrian
commonly identified as šeedu (or aladlammû)





3.dog, sitting or standing (cf. Fig.no.22)
Old Babylonian - Late Babylonian,
kalbu "dog" (as protective type)





4.horned snake (see Fig.1 no. 25),
Akkadian?/Kassite - Neo-Assyrian,
bašmu/ušumgallu, "poisonous snake"





5.(snake-)dragon (=Fig.1, no.30)
Akkadian - Selekuid
mušḫuššu "furious snake"





6."lion-dragon (=Fig.1,no.31),
Akkadian - Late Babylonian,
possibly ûmu naa´iru "roaring weather-beast"





7.goat-fish (=Fig.1, no.32),
Neo Sumerian - Selekuid,
suḫurmašû carp-goat





8.long-haired hero,
Uruk/Early Dynastic - Islamic,
lahmu "hairy" Originally associated with the water-god Enki/Ea, later apparently transfered to Marduk (often holds Fig.1, no.8) or protective in a general way.





9.bull-man,
Early Dynastic II - Achaemenid,
kusarikku "bison(-man)" originally associated with the sun-god Shamash





10.scorpion-man,
Early Dynastic III - Selekuid,
girtablullû "scorpion-man". Associated with sun-god Shamash





11."lion-humanoid" (upright leonide man),
Kassite - Selekuid,
uridimmu "mad lion" (literally "mad canine").





12."lion-garbed figure" (human-bodied figure in a lion´s pelt and mask),
Neo-Assyrian,
Possibly the god Latarak ( and human imitations).





13.lion-demon,
Akkadian/Old Babylonian - Selekuid,
ugallu "big weather-beast."





14.lion-centaur,
Middle-Assyrian - Neo-Assyrian,
urmaḫlullû "lion-man"





15.merman,
Neo-Sumerian - Selekuid,
kulullû "fish-man"
mermaid,
Old Babylonian - Late Babylonian (probably?. influencing greek and european art)
kuliltu "fish-woman"





16."fish-garbed figure" (human-bodied figure in a fish-skin),
Kassite - Selekuid,
apkallu "sage" (in fish-guise)





18.griffin-demon,
Middle Assyrian (with andecedents from Early Dynastic III?) - Selekuid,
apkallu "sage" (in bird-guise)





18.antropomorphic god with bucket and cone,
Middle-Assyrian - Neo-Assyrian,
possibly apkallu "sage" (in human guise)





19.antropomorphic goddess with ring of beads,
Neo-Assyrian,
it has been suggested that this is connected with Narudu, sister of the Sebittu, or with the goddess Ishtar





20.antropomorphic god with axe and dagger,
Neo-Assyrian,
Sebittu "Seven(gods)"





21.antropomorphic god with axe and mace,
Neo-Assyrian,
the netherworld-god Meslamtaea; an identical pair may be the twin gods Meslamtaea and Lugal-Irra





22.smiting god
Neo-Assyrian(with entecedents from Old Babylonian) - Late Babylonian,
possibly the god Lulal





23.bowlegged dwarf,
Neo-Assyrian (with Old Babylonian antecedents?) - Late Babylonian,
ritual dancer(?)/demon like Egyptian Bes





24.gigantic monstrous human figure,
Old Babylonian - Late Babylonian,
the demon Khuwawa/Khumbaba





25.canine/leonine demon,
Neo-Assyrian - Late Babylonian,
the god Pazuzu

[sheshki]

A few examples of Ancient Mesopotamian Religious Iconography from different kudurru´s

[enkur]

Yes, thanks, Sheshki, for posting all this valuable imagery! Writing in English on other threads exhausts me, so I'm not always able to react immediately, but I do appreciate all the recent postings and would like to contribute to them too.

[sheshki]

Here is a collection of year names related to gods, some mention Gods in relation to a city, templenames, names of priests etc.
I skipped most of the year names that just repeat the previous year name, like Year after the year the great city wall of Babylon was built

from cdli.ucla.edu/tools/yearnames/yearnames.htm

Akkadian

Naram Sin

mu e2-{d}inanna a-ka3-de3{ki} al-du3-a
Year in which the temple of Isztar in Agade was built

in 1 mu {d}na-ra-am-{d}en.zu usz-szi3 e2-{d}en-lil2 in nibru{ki} u3 e2-{d}inanna in zabalam{ki} isz-ku-nu
In the year in which Naram-Sin laid the foundations of the temple of Enlil in Nippur and of the temple of Isztar in Zabalam

mu en-{d}en-lil2 masz2-e ib2-dib-ba
Year in which the en-priestess of Enlil (Tuta-napszum) was chosen by means of the omens

Szarkaliszarri

in 1 mu szar-ka3-li2-szar3-ri2 usz-szi3 e2-{d}en-lil2 in nibru{ki} isz-ku-nu
In the year in which Szarkaliszarri laid the foundations of the temple of Enlil in Nippur

mu lugal szar-ka3-li2-szar3-ri2 ... e2-{d}en-lil2-ke4 i3-du-...
Year the king Szarkaliszarri brought to the temple of Enlil ...

in 1 mu {d}szar-ka3-li2-szar3-ri2 su-zu-gal esz2-de2-a / kasz-de2-a ku3-sig17 {gisz}erin e2-{d}en-lil2 ib-tu-qu2
In the year in which Szarkaliszarri a vase of libation in gold (for the temple of Enlil and) cut down cedar timber for the temple of Enlil

in 1 mu {d}szar-ka3-li2-szar3-ri2 usz-szi3 e2-an-nu-ni-tim u3 e2-{d}a-ba4 in ka2-dingir{ki} isz-ku-nu u3 1 szar-la-ak lugal gu5-ti-im{ki} ik-mi-u3
In the year in which Szarkaliszarri laid the foundations of the temples of the goddess Annunitum and of the god Aba in Babylon and took prisoner Szarlag(ab) the king of Gutium

Unknown King

mu dumu-munus lugal e2-{d}en-lil2-sze3 im-gin-na-a
Year in which the daughter of the king went to the temple of Enlil

mu il2 sanga uru-sag-rig7 al-dab5-a
Year in which Il the temple official of Urusagrig was seized

LagashII

Ur-Baba

mu e2-{d}nin-mar-ki-ka gu2-ab-ba{ki}-ka ba-du3-a
Year in which the temple of Ninmarki in Guabba was built

mu e2-{d}en-ki gisz-kin-ti ba-du3-a
Year in which the temple of Enki, the giszkinti, was built

mu e2-{d}nin-a2-gal ba-du3-a
Year in which the temple of Nin-agal was built

Gudea

mu id2-{d}nin-gir2-su-uszumgal ba-ba-al-la
Year in which the canal 'Ningirsu-uszumgal / Ningirsu is a dragon' was dug

mu balag uszumgal-kalam-ma ba-dim2-ma
Year in which the harp (called) 'uszumgal-kalamma / the dragon of the land' was made

mu sig4 {d}nin-gir2-su-ka {gisz}u3-szub-ba ba-gar-ra
Year in which the brick (for the temple) of Ningirsu was laid in the brickmould

mu e2-{d}nin-gir2-su-ka ba-du3-a
Year in which the temple of Ningirsu was built

mu {gisz}gu-za {d}nansze ba-dim2-ma
Year in which a throne was made for Nansze

mu e2-{d}ba-ba6 ba-du3-a
Year in which the temple of Baba was built

mu szita2 sag-ninnu / sag-50 {d}nin-gir2-su-ka ba-dim2-ma
Year in which the fifty headed szita-weapon of Ningirsu was made

mu e2-{d}nin-dar-a ba-du3-a
Year in which the temple of Nin-dara was built

mu mi-i3-tyum sag-ninnu / sag-50 ba-dim2-ma
Year in which the fifty headed mitytyum-weapon was made

mu e2-{d}ga2-tum3-du10 ba-du3-a
Year in which the temple of Gatumdu was built

mu lu2-mah-{d}inanna masz-e i3-pad3
Year the lumah-priest of Inanna was chosen by means of the omens

mu e2-ba-gara2 ba-du3-a
Year in which (the temple) Ebagara was built

Ur-Ningirsu

mu lu2-mah-{d}ba-ba6 masz-e pad3-da
Year in which the lumah-priest of Baba was chosen by means of the omens

mu nin-dingir-{d}iszkur masz-e ba-pad3-da
Year in which the high-priestess of Iszkur was chosen by means of the omens

mu nin-dingir-{d}iszkur masz2-e i3-pad3 sza3 e2-ar3-ar3
Year the high-priestess of Iszkur was chosen by means of the omens in the earar / the mill

mu gu-za-la2 {d}nin-gir2-su
Year the throne bearer of Ningirsu (was chosen / installed)

Pirigme

mu en nina{ki} ba-gub-ba
Year in which the en-priest was installed in Nina

mu sagszu-pirig-me3 {d}nin-gir2-su ba-dim2-ma
Year in which the pirigme-headdress was made for Ningirsu

mu {gisz}kesz2-ra2 abul {d}ba-ba6-ka ba-du3-a
Year in which the bonds (of the doors) of the great gate of (the temple of) Baba were built

mu iszib-{d}nin-gir2-su masz-e i3-pad3-da
Year in which the iszib-priest of Ningirsu was chosen by means of the omens

Unknown King

mu e2-muhaldim {d}nin-szubur ba-du3-a
Year in which the kitchen (of the temple) of Nin-szubur was built

Ur III

Ur-Nammu

mu en-{d}inanna unug{ki}-a dumu ur-{d}nammu lugal-a masz-e ba-pad3-da
Year in which the son of king Ur-Nammu was chosen by means of the omens as the en-priest of Inanna in Uruk

mu e2-{d}nanna ba-du3-a
Year in which the temple of Nanna was built

mu en-{d}nanna masz-e ba-pad3-da
Year in which the en-priestess of Nanna was chosen by means of the omens

mu nin-dingir-{d}iszkur masz-e pad3-da
Year in which the high-priestess of Iszkur was chosen by means of the omens

mu e2-{d}nin-sun2 ur2i{ki}-a ba-du3-a
Year in which the temple of Ninsun in Ur was built

mu e2-{d}en-lil2-la2 ba-du3-a
Year in which the temple of Enlil was built

mu {gisz}gigir {d}nin-lil2 ba-dim2-ma
Year in which the chariot of Ninlil was made

mu {d}lugal-ba-gara2 e2-a-na ku4-ra
Year in which the god Lugal-bagara was brought into his temple

Shulgi

mu usz e2-{d}nin-gublaga ki ba-a-gar
Year in which the foundations of the temple of Nin-gublaga were laid

mu szul-gi lugal ur2i{ki}-ma-ke4 {gisz}gu-za za-gin3 {d}en-lil2-ra i-na-ku4-ra
Year in which Szulgi the king of Ur brought a lapis-lazuli throne for Enlil (in his temple)

mu usz e2-{d}nin-urta ki ba-a-gar
Year the foundations of the temple of Ninurta were laid

mu bad3 gal e2-an-na ba-du3-a
Year in which the great wall of the Eanna was built

mu ma2 / ma2-gur8 {d}nin-lil2-la2 ba-ab-du8
Year the boat of Ninlil was caulked

mu {d}nanna kar-zi-da{ki} e2-a-ni ku4
Year Nanna of Karzida was brought into his temple

mu {d}isztaran bad3-an{ki} / der{ki} e2-a-na ba-ku4
Year Isztaran of Der was brought into his temple

mu {d}nu-musz-da ka-zal-lu{ki} e2-a-na ba-ku4
Year Numuszda of Kazallu was brought into his temple

mu {d}nanna nibru{ki} e2-a ba-ku4
Year Nanna of Nippur was brought into the temple

mu en-nir-si2-an-na en-{d}nanna masz2-e i3-pad3
Year Ennirsianna was chosen as en-priestess of Nanna by means of the omens

mu {gisz}na2 {d}nin-lil2-la2 ba-dim2
Year the bed of Ninlil was made

mu en-nir-si2-an-na en-{d}nanna ba-hun-ga2
Year in which Ennirsianna was installed as en-priestess of Nanna

mu {d}nin-hur-sag e2-nu-tur e2-a-na ba-an-ku4
Year Nin-hursag of Enutur (Tell 'Ubaid) was brought into her temple

mu {d}nin-urta ensi2 gal {d}en-lil2-la2-ke4 esz-bar kin ba-an-du11-ga a-sza3 ni3-ka9 {d}en-lil2 {d}nin-lil2-ra si bi2-in-sa2-sa2-a
Year in which Ninurta, the great governor of Enlil, having pronounced an ominous decision, (Szulgi) put in order the accounts for (the temples of) Enlil and Ninlil

mu {d}nin-urta ensi2 gal {d}en-lil2-la2-ke4 e2-{d}en-lil2 {d}nin-lil2-la2-ke4 esz-bar kin ba-an-du11-ga {d}szul-gi lugal ur2i{ki}-ma-ke4 gan2 ni3-ka9 sza3 e2 {d}en-lil2 {d}nin-lil2-la2-ke4 si bi2-sa2-a
Year in which after Ninurta, the great governor of Enlil, had pronounced an ominous decision in the temple of Enlil and Ninlil, Szulgi, the king of Ur, put in order the field accounts in the temples of Enlil and Ninlil

mu {d}szul-gi lugal-e a2 mah {d}en-lil2 sum-ma-ni...
Year the divine Szulgi, the king, was given supreme power by Enlil ...

mu en nam-szita4 {d}szul-gi-ra-ke4 ba-gub-ba-sze3 szud3-sag en-{d}en-ki eridu{ki}-ga dumu szul-gi nita kalag-ga lugal ur2i{ki}-ma lugal an ub-da 4-ba-ke4 ba-a-hun
Year the szita-priest-who-piously-intercedes-for-Szulgi, the son of Szulgi, the strong man, the king of Ur, the king of the four corners of the universe, was installed as en-priest of Enki in Eridu

mu {d}nanna ga-esz{ki} e2-ba-a ba-ku4
Year Nanna of Gaesz was brought into his temple

mu {d}nanna kar-zi-da{ki} a-ra2 2-kam-asz e2-a-na ba-an-ku4
Year Nanna of Karzida was for the second time brought into his temple (formula used in Drehem)

mu {d}nanna kar-zi-da{ki} e2-a-na ba-an-ku4
Year Nanna of Karzida was brought into his temple (formula used in Lagasz)

mu {d}nanna kar-zi-da{ki} a-ra2 2-kam-ma-sze3 e2-a-na ba-an-ku4
Year Nanna of Karzida was for the second time brought into his temple (formula used in Nippur)

mu {d}nanna kar-zi-da{ki} a-ra2 2-kam e2-a-na ba-an-ku4
Year Nanna of Karzida was for the second time brought into his temple (formula used in Umma)

mu {d}nanna kar-zi-da{ki} e2-nun-na-sze3 / agrun-na-sze3
Year Nanna of Karzida (was brought into the temple) Enunna (in Ur)

mu {d}nanna u3 {d}szul-gi lugal-e bad3 ma-da mu-du3
Year Nanna and Szulgi the king built the wall of the land

mu {d}szul-gi lugal ur2i{ki}-ma-ke4 lugal an ub-da 4-ba-ke4 e2-puzur4-isz-{d}da-gan{ki} e2-{d}szul-gi-ra mu-du3
Year Szulgi the king of Ur, king of the four quarters, built the temple of Puzrisz-Dagan / the temple of Szulgi

mu en-ubur-zi-an-na en-{d}nanna masz-e / masz2-e i3-pad3
Year Enuburzianna was chosen as en-priestess of Nanna by means of the omens

Amar-Sin

mu {d}amar-{d}en.zu lugal-e {d}gu-za mah {d}en-lil2-la2 sza3 hul2-la in-dim2
Year Amar-Sin the king made joyfully a magnificent throne for Enlil

mu en-mah-gal-an-na en-{d}nanna ba-hun-ga2
Year in which Enmahgalanna, the en-priestess of Nanna, was installed

mu en-{d}nanna {d}amar-{d}en.zu-ra-ki-ag2-an-na masz2-e i3-pad3
Year the en-priestess of Nanna, 'Amar-Sinra-kiag-anna', Amar-Sin the beloved of An, was chosen by means of the omens

mu us2-sa en-mah-gal-an-na en-{d}nanna ba-hun
Year after the year Enmahgalanna was installed as en-priestess of Nanna

mu en-unu6-gal-an-na / en-u3-nu-gal-an-na en-{d}inanna unug{ki}-ga ba-hun
Year Enunugalanna was installed as en-priest of Inanna in Uruk

mu en-nun-gal-an-na / en-nun-e-{d}amar-{d}en.zu ki-ag2 en eridu{ki} ba-hun
Year Ennungalanna / Ennune-kiag-Amar-Sin, was installed as en-priestess of (Enki in) Eridu

mu en-{d}nanna-{d}amar-{d}en.zu-ki-ag2-ra en-{d}nanna ga-esz{ki} / kar-zi-da{ki}-ka a-ra2 3-kam ba-hun
Year En-Nanna-Amar-Sin-kiagra, was installed for the third time as en-priestess of Nanna of Gaesz / of Karzida

Shu-Sin

mu us2-sa en-{d}nanna kar-zi-da{ki}-ka ba-hun
Year after the year the en-priestess of Nanna of Karzida was installed

mu {d}szu-{d}en.zu lugal ur2i{ki}-ma-ke4 ma2 dara3-abzu {d}en-ki in-dim2 / mu-du8
Year Szu-Sin the king of Ur made / caulked the boat of Enki (called the) 'ibex of the abzu'

mu {d}szu-{d}en.zu lugal ur2i{ki}-ma-ke4 na-ru2-a mah {d}en-lil2 {d}nin-lil2-ra mu-ne-du3
Year Szu-Sin the king of Ur erected a magnificent stele for Enlil and Ninlil

mu {d}szu-{d}en.zu lugal ur2i{ki}-ma-ke4 ma2-gur8 mah {d}en-lil2 {d}nin-lil2-ra mu-ne-dim2
Year Szu-Sin the king of Ur made a magnificent boat for Enlil and Ninlil

mu {d}szu-{d}en.zu lugal ur2i{ki}-ma-ke4 e2-{d}szara2 umma{ki}-ka mu-du3
Year Szu-Sin the king of Ur built the temple of Szara in Umma

Ibbi-Sin

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 e2-{d}szara2 umma{ki} mu-du3
Year Ibbi-Sin the king of Ur built the temple of Szara in Umma

mu en-{d}inanna unug{ki} masz-e i3-pad3
Year (Ibbi-Sin) chose by means of the omens the en-priest of Inanna in Uruk

mu en-am-gal-an-na en-{d}inanna ba-hun
Year Enamgalanna was installed as en-priest of Inanna

mu en-nir-si3-an-na en-{d}inanna masz2-e in-pad3
Year Ennirsianna was chosen by means of the omens as en-priest of Inanna

mu en-nam-szita4 {d}i-bi2-{d}en.zu-sze3 szud3-sag en-{d}en-ki eridu{ki}-ga masz-e in-pad3
Year the szita-priest who prays piously for Ibbi-Sin was chosen by means of the omens as en-priest of Enki in Eridu

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 gu-za an {d}nanna-ra mu-na-dim2
Year Ibbi-Sin the king of Ur made for Nanna his divine throne

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ra {d}nanna-a sza3 ki-ag2-ga2-ni dalla mu-un-na-an-e3-a
Year in which Nanna the beloved of his heart manifested himself to Ibbi-Sin, the king of Ur

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 {d}nanna-ar {d}nun-me-te-an-na mu-na-dim2
Year Ibbi-Sin the king of Ur made for Nanna the 'the royal ornament of heaven'

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 {d}nin-lil2 u3 {d}inanna e2-szutum2 / e2-gi-na-ab-tum ku3 mu-ne-du3
Year Ibbi-Sin the king of Ur built the holy Eszutum / Eginabtum for Ninlil and Inanna

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 {d}en-lil2-le2 me-lam2-ma-ni kur-kur-ra bi2-in-dul4
Year Enlil covered foreign lands with his splendour for Ibbi-Sin the king of Ur

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 {d}nin-igi-zi-bar-ra balag {d}inanna-ra mu-na-dim2
Year Ibbi-Sin the king of Ur made for Inanna a harp (called) 'Nin-igizibarra'

Unknown King

mu {d}en-ki ga-sza e2-a-na ba-an-ku4
Year Enki of Gaesz? was brought into his temple

mu e2-{d}ne3-unug ba-du3
Year the temple of Nergal was built

Isin

Iszbi-Erra

mu {gisz}na2 {d}inanna ba-dim2
Year a bed for Inanna was made

mu nin-dingir-{d}nin-urta ba-hun / ba-il2
Year the high-priestess of Ninurta was installed / was elevated to office

mu nin-dingir-{d}iszkur ba-il2
Year the high-priestess of Iszkur was elevated to office

mu en gab {d}inanna {d}isz-bi-ir3-ra masz2-e i3-pad3
Year Iszbi-Irra chose by means of the omens the en-gaba-priest of Inanna

mu bad3 esz4-tar2-ta2-ra-am-{d}isz-bi-ir3-ra ba-du3
Year the fortification (called) 'Esztar-taram-Iszbi-Irra / Isztar loves Iszbi-Irra' was built

mu {gisz}szu-nir gal {d}en-lil2 u3 {d}nin-urta-ra mu-ne-dim2
Year (Iszbi-Irra the king) made great emblems for Enlil and Ninurta

mu bad3 {d}isz-bi-ir3-ra-ri-im-{d}en-lil2 ba-du3
Year the fortification (called) 'Iszbi-Irra-rim-Enlil / Iszbi-Irra the beloved of Enlil' was built

mu nin-me-an-ki szu-nir gal {d}inanna ba-dim2
Year a great emblem for Inanna (called) 'Nin-meanki / Lady of the ordinances of heaven and earth' was made

mu en-bara2-zi? dumu-munus lugal egi2-zi-an-na masz2-e i3-pad3
Year Enbarazi? the daughter of the king was chosen by means of the omens as the egesitu-priestess of An

mu nin-dingir-{d}lugal-mar2-da ba-il2
Year the high-priestess of Lugal-marda was elevated to office

mu nin-dingir-{d}nin-kilim ba-il2
Year the high-priestess of Nin-kilim was elevated to office

mu en-{d}en-lil2-la2 ba-il2
Year the en-priestess of Enlil was elevated to office

mu {gisz}gu-za bara2 {d}nin-urta-ra mu-na-dim2
Year (Iszbi-Irra the king) made a throne dais for Ninurta

mu {gisz}gu-za {d}nin-lil2-la2 ba-dim2
Year a throne for Ninlil was made

mu {gisz}gu-za {d}nanna {d}nin-gal ba-dim2
Year thrones for Nanna and Ningal were made

mu nin-dingir-{d}lugal-gir3-ra / nin-dingir-{d}lugal-ir2-ra ba-il2
Year the high-priestess of Lugal-girra / Lugal-Irra was elevated to office

mu us2-sa nin-dingir-{d}lugal-gir3-ra / nin-dingir-{d}lugal-ir2-ra ba-il2
Year after the year the high-priestess of Lugal-girra / Lugal-Irra was elevated to office

mu us2-sa us2-sa-bi nin-dingir-{d}lugal-gir3-ra / nin-dingir-{d}lugal-ir2-ra ba-il2
Second year after the year the high-priestess of Lugal-girra / Lugal-Irra was elevated to office

mu {gisz}gu-za mah {d}en-[] ba-dim2
Year a magnificent throne was made for En-[]

Szu-iliszu

mu {d}szu-i3-li2-szu {gisz}szu-nir gal {d}nanna mu-na-dim2
Year Szu-iliszu made a great emblem for Nanna

mu {d}szu-i3-li2-szu nin--{d}nin-urta-ra mu-un-il2
Year Szu-iliszu the king elevated to office the high-priestess of Ninurta

mu {d}szu-i3-li2-szu lugal-e {gisz}szu-nir {d}utu-ra mu-dim2
Year Szu-iliszu the king made an emblem for Utu

mu {d}szu-i3-li2-szu lugal-e {gisz}gu-za mah an u3 {d}inanna mu-ne-dim2
Year Szu-iliszu the king made magnificent thrones for An and Inanna

mu {d}szu-i3-li2-szu lugal-e bad3 gal i3-si-in{ki} {d}szu-i3-li2-szu-ri-im-esz4-tar2 mu-du3
Year Szu-iliszu the king built the great city wall of Isin (called) 'Szu-iliszu-rim-Esztar / Szu-iliszu beloved of Esztar'

mu {d}szu-i3-li2-szu lugal-e {gisz}gu-za bara2 {d}nin-i-si-in{ki}-ra mu-na-dim2
Year Szu-iliszu the king made a throne dais for Nin-Isin

mu {d}szu-i3-li2-szu lugal-e ma2-gur8 mah {d}nin-urta-ra mu-na-dim2
Year Szu-iliszu the king made a magnificent boat for Ninurta

mu ma2 {d}nin-urta ba-ab-du8
Year the boat of Ninurta was caulked

mu {d}szu-i3-li2-szu lugal-e {gisz}gu-za bara2 {d}nin-gal-ra mu-na-dim2
Year Szu-iliszu the king made a throne dais for Ningal

Iddin-Dagan

mu nin-dingir-{d}iszkur in-pad3
Year (Iddin-Dagan) chose (by means of the omens) the high-priestess of Iszkur

mu en-{d}inanna masz2-e in-pad3
Year (Iddin-Dagan) chose by means of the omens the en-priest of Inanna

mu {urudu}alan gu-la {d}nin-i3-si-in{ki}-na mu-na-dim2
Year (Iddin-Dagan) made a great copper statue for Nin-Isin

mu nin-dingir-{d}nin-kilim.gi-li-il masz2-e in-pad3
Year (Iddin-Dagan) chose by means of the omens the high-priestess of Nin-kilim (gilil is a glosse for kilim)

mu {d}i-din-{d}da-gan en-{d}inanna mu-un-il2
Year Iddin-Dagan elevated to office the en-priest of Inanna

mu {d}i-din-{d}da-gan {gisz}gu-za bara2 {d}iszkur karkar{ki} mu-na-dim2
Year Iddin-Dagan made a throne dais for Iszkur of Karkar

mu {d}i-din-{d}da-gan {gisz}gu-za bara2 dub-la2-mah {d}nanna mu-na-dim2
Year Iddin-Dagan made a throne dais for the Dublamah of Nanna / the magnificent accounting office of Nanna

mu {d}i-din-{d}da-gan lugal-e {d}szu-nir gal {d}nin-in-si-na mu-na-dim2
Year Iddin-Dagan the king made a great emblem for Nin-Isin

Iszme-Dagan

mu {d}isz-me-{d}da-gan lugal-e en-{d}nanna ur2i{ki}-ma ba-hun-ga2
Year in which Iszme-Dagan the king installed the en-priestess of Nanna in Ur

mu {d}isz-me-{d}da-gan lugal <> en-{d}en-lil2-la2 masz2-e in-pad3 {d}nin-urta gan2 ni3-ka9 ki-en-gi ki-uri si bi2-in-sa2-sa2-a
Year in which Iszme-Dagan the king chose by means of the omens the en-priestess of Enlil, and Ninurta (Iszme-Dagan) put in order the field accounts of Sumer and Akkad

mu {d}en-lil2-ra {gisz}gu-za bara2 tun3 si 7 il2 e2-ga2-gisz-szu2-a-ka mu-na-gub-ba-a
Year in which (Iszme-Dagan) placed for Enlil in (the temple) Egagiszua a throne dais (decorated) with a seven horn crown

mu {d}isz-me-{d}da-gan lugal-e {gisz}gigir mah {d}en-lil2 {d}nin-urta-ra mu-ne-dim2
Year Iszme-Dagan the king made magnificent chariots for Enlil and Ninurta

mu mar-szum ku3-sig17 ku3-babbar {d}nin-lil2-ra mu-na-dim2
Year (Iszme-Dagan) made for Ninlil a jewellery box (adorned with) gold and silver

mu {urudu}alan {d}nin-urta mu-na-dim2 e2-szu-me-sza4 {urudu}esz2-da mah mu-na-gub-ba-a
Year in which (Iszme-Dagan) made a copper statue for Ninurta and placed a magnificent copper vessel in the (temple) Eszumesza

mu inim-<{d}nin-urta-ta> nin--{d}nin-urta ba-hun-ga2-a
Year in which on the order of the -priestess of Ninurta was installed

mu us2-sa inim-<{d}nin-urta-ta> nin--{d}nin-urta ba-hun-ga2-a
Year after the year in which on the order of the high-priestess of Ninurta was installed

mu en-{d}inanna mu-un-il2
Year (Iszme-Dagan) elevated the en-priest of Inanna (to office)

Lipit-Esztar

mu {gisz}gu-za ku3-sig17 {d}nin-in-si-na-ra mu-na-dim2-ma {d}nin-in-si-na-ke4 sza3 hul2-la e2-gal-mah ba-gub-ba
Year in which (Lipit-Esztar), having made a throne in gold for Ninisin, had it joyfully placed in (the temple) Egalmah for Nin-Isin

mu id2-{d}nin-ki ba-ba-al
Year the canal of Ninki was dug

mu en-{d}nin-sun2-zi en-{d}nin-gublaga ur2i{ki}-ma masz2-e i3-pad3
Year (Lipit-Esztar) chose by means of the omens Enninsunzi for en-priestess of Nin-gublaga in Ur

mu {gisz}apin ba-dim2
Year the plow was made

Ur-Ninurta

mu dumu nibru{ki} {d}en-lil2 u4-da-ri2-sze3 szu in-na-an-bar la'u3 gu2-un gu2-ba bi2-il2-la-a mu-un-du8
Year (Ur-Ninurta) set for Enlil free (of forced labour) for ever the citizens of Nippur and released (the arrears of) the taxes which they were bearing on their necks

mu bad3 im-gur-{d}en-lil2 mu-du3
Year (Ur-Ninurta) built the wall of 'Imgur-Enlil / beloved of Enlil' / Dur-imgur-Enlil

mu {d}en-lil2-me-sza4 {gisz}szu-nir gal {d}en-lil2-ra mu-na-dim2
Year (Ur-Ninurta) made for Enlil a great emblem (called) 'Enlil-mesza'

mu {d}ur-{d}nin-urta lugal-e {gisz}gu-za zag-be2-us2 ku3-sig17 {d}[] ... ab? ... zalag-ga-ra mu-ne-dim2
Year Ur-Ninurta the king made an armchair in gold for the god ...

mu {d}ur-{d}nin-urta lugal-e en-{d}en-lil2 nibru{ki} ... ...-bi da-ri2-sze3 ... di-ma
Year Ur-Ninurta the king (installed) the en-priestess of Enlil in Nippur and for ever ...

Bur-Sin

mu bad3 im-gur-{d}nin-in-si-na mu-du3
Year (Bur-Sin) built the city wall of 'Imgur-Nin-isin / beloved of Nin-Isin' or Dur-Imgur-Nin-Isin

mu lugal sze-ga {d}en-lil2-la2 {gisz}szu-nir ku3-sig17 ku3-babbar {d}en-lil2-ra mu-na-an-dim2
Year (Bur-Sin) the king obedient to Enlil made for Enlil emblems of gold and silver

mu {urudu}ki-lugal-gub id2-he2-gal2 {urudu}du8-mah ni3-de2-a {d}nin-in-si-na-ra mu-na-an-dim2
Year (Bur-Sin) made for Nin-Isin a royal copper plateform (representing) an overflowing stream and a magnificent altar for libations

mu {d}nin-urta gizkim-a-ni mi-tyum sag-3 ku3-sig17 szita2-bi {na4}za-gin3 szu-nir gal {d}nin-urta-ra mu-na-dim2
Year (Bur-Sin) made for Ninurta his helper a 3 headed mitytyum-weapon in gold, his szita-weapon in lapis-lazuli and a great enblem

mu {d}bur-{d}en.zu lugal-e i-bi2-{d}en-lil2 u3 im-gur-{d}da-mu bad3 gal-gal min-a-bi / 2-a-bi gu2 id2-buranun-na-ka mu-du3
Year Bur-Sin the king built 2 large walls on the bank of the Euphrates (called) 'Ibbi-Enlil / called by Enlil' and 'Imgur-Damu / beloved of Damu'

Lipit-Enlil

mu {d}en-lil2-mah-am3 pisan szu-gub-ba gal ku3-sig17 e2-{d}en-lil2-la2-ra mu-na-dim2
Year (Lipit-Enlil) made for the temple of Enlil a large golden basket with handles (called) 'Enlil-maham / Enlil is magnificent'

mu {d}en-lil2-a2-dah-a-ni szu-nir ku3-sig17 {d}en-lil2-ra mu-na-dim2
Year (Lipit-Enlil) made for Enlil a emblem in gold (called) 'Enlil-adahani / Enlil is his helper'

Enlil-bani

mu en-ki-ag2-{d}inanna en-{d}inanna ba-hun
Year 'Enkiag-Inanna / the beloved priest of Inanna' was installed as en-priest of Inanna

mu lagar-{d}en-lil2-la2 ba-hun
Year the lagar-priest of Enlil was installed

mu {gisz}szu-lu2 ku3-sig17 {d}en-lil2-ra mu-na-dim2
Year (Enlil-bani) made a golden scepter for Enlil

mu {urudu}alan gal-gal 3-a-bi {d}nin-urta mu-na-dim2
Year (Enlil-bani) made for Ninurta three very large copper statues

mu alan ku3-sig17 {d}nin-urta-ra mu-un-na-an-dim2-dim2-ma
Year in which (Enlil-bani) made for Ninurta statues in gold

mu alan ku3-sig17 {d}na-na-a-ra mu-na-dim2
Year (Enlil-bani) made for Nanaia a statue in gold

mu e2-me-zi-da e2 ki-ag2-ga2-ni-sze3 {d}en-ki-ra mu-na-dim2
Year (Enlil-bani) built for Enki (the temple) 'Emezida / the house of the true ordinances', his beloved temple

mu {gisz}gu-za zag-be2-us2 ku3-sig17 ku3-babbar kin gal-esz ak {d}en-ki-ra mu-na-an-dim2
Year (Enlil-bani) made for Enki an armchair in gold and silver superbly decorated

mu {gisz}gu-za ku3-babbar ku3-sig17 {d}utu-ra mu-na-dim2
Year (Enlil-bani) made for Utu a throne in gold and silver

mu {gisz}gu-za bara2 ku3-sig17 {d}nanna-ra mu-na-dim2
Year (Enlil-bani) made a throne dais in gold for Nanna

mu nin-men-{d}ka?-[]-ku3? nin-dingir-{d}iszkur ba-il2
Year Ninmen... was elevated (to the office of) high-priestess of Iszkur

mu min ... dingir-lamma zi-da?
Year 2 (statues) of protective divinities (giving) life...

Zambija

mu alan ku3-sig17 5-bi {d}inanna u3 {d}na-na-a-ra mu-ne-dim2
Year (Zambia) made 5 statues in gold for Inanna and Nanaia

Iter-pisza

mu {d}i-te-er-pi4-sza lugal-e li-li-esz3 zabar {d}inanna zabalam{ki}-ra mu-na-dim2
Year Iter-pisza the king made a kettledrum in bronze for Inanna of Zabalam

mu li-li-is3 zabar {d}utu-ra mu-na-dim2
Year (Iter-pisza) made a bronze kettledrum for Utu

Urdukuga

mu id2-im-gur-{d}nin-in-si-na ba-ba-al
Year the canal 'Imgur-Ninisin / beloved of Nin-Isin' was dug

mu szu-nir gal-gal ku3-sig17 husz-a-ta 2-a-bi {d}nanna u3 {d}utu-ra mu-ne-dim2
Year (Urdukuga) made for Nanna and Utu 2 large emblems of redish gold

mu e2-dur2-ki-gar-ra ki-dur2 ku3 ki-ag2-ga2-ni {d}da-gan dingir-re-e-ne-er mu-na-du3
Year (Urdukuga) built for Dagan his! god (the temple) Edurkigarra, his holy beloved abode

Damiq-iliszu

mu ilum-ga-mil lu2-mah-{d}nin-in-si-na masz2-e in-pad3
Year (Damiq-iliszu) chose by means of the omens Ilum-gamil, the lumah-priest of Nin-Isin
mu ilum-ga-mil lu2-mah-{d}nin-in-si-na ba-hun-ga2
Year in which Ilum-gamil was installed as lumah-priest of Ninisin

mu e2-di-ku5-kalam-ma e2-{d}utu mu-du3-a
Year in which (Damiq-iliszu) built the temple of Utu (called) 'E-diku-kalamma / House judge of the land'

mu 2 {gisz}szu-nir ku3-sig17 ku3-babbar {d}iszkur u3 {d}inanna gag-nu-ra{ki} / du3-nu-um{ki} mu-ne-dim2
Year (Damiq-iliszu) made two emblems in gold and silver for (the temple of) Iszkur and Inanna of Dunnum / Gagnaru

mu nin-dingir-{d}da-mu-ra ba-hun-ga2
Year in which the high-priestess of Damu was installed

mu ...-pad3-da nin-dingir-{d}iszkur ba-hun
Year ...-padda was installed as high-priestess of Iszkur

mu egi2-zi-an-na ba-il2
Year the egesitu-priestess of An was elevated to office

Unknown King

mu e2-{d}Gu-la mu-du3.
Year the temple of Gula was built

Larsa

Gungunum

mu 2 {gisz}giszimmar urudu e2-{d}utu-sze3 i-ni-in-ku4-re
Year (Gungunum) brought into the temple of Utu two palm-trees in copper

mu en-{d}utu masz2-e in-pad3
Year (Gungunum) chose by means of the omens the en-priestess of Utu

mu alan urudu gu-la e2-{d}utu-sze3 i-ni-in-ku4-re
Year (Gungunum) brought into the temple of Utu a great statue in copper

mu en-{d}utu ba-hun-ga2
Year in which the en-priestess of Utu was installed

mu {gisz}szu-nir gal nesag-ga2 2-a-bi u3 {gisz}gu-za kaskal e2-{d}nanna-sze3 i-ni-in-ku4-re
Year (Gungunum) brought into the temple of Nanna two great emblems as a present / offering and a sedan-chair

mu alan urudu gir3-tab-ba {d}nanna-ra mu-un-na-an-dim2
Year (Gungunum) made a statue in copper for Nanna (representing the king) walking

mu en-nin-sun2-zi en-{d}nin-gublaga ba-hun-ga2
Year in which Enninsunzi was installed as en-priestess of Nin-gublaga

mu alan urudu gir3-tab-ba du-a e2-{d}nanna-sze3 i-ni-in-ku4-re
Year (Gungunum) brought into the temple of Nanna a statue in copper (representing him) walking

mu e gu2 id2-an-ne2-pad3-da in-si-ga
Year in which (Gungunum) dug the irrigation ditch on the bank of the canal 'Annepadda / Chosen by An'

mu e2-{d}inanna sza3 larsa{ki}-ma ba-du3
Year the temple of Inanna in Larsa was built

mu e id2-im-gur-{d}en.zu in-si-ga
Year in which the irrigation ditch of the canal 'Imgur-Sin / beloved of Sin' was dug

mu e2-{d}lugal-ki-du9-na ba-du3
Year the temple of Lugal-kiduna was built

mu inim an {d}en-lil2 {d}nanna-ta ma-al-gi4-a {gisz}tukul ba-ab-sig3 u3 e2-danna bi2-in-gi-na u3 id2-kur-ra ka-bi ba-an-dib
Year on the orders of An, Enlil and Nanna (the army of) Malgium was defeated by weapons and the edanna-camp was erected and the mouth of the mountain canal was crossed

mu bad3 gal ka2-{d}gesztin-an-na gu-un-gu-nu-um ba-du3
Year the great fortification (called) 'Ka-Gesztin-anna / Gate of Gesztinanna' was built by Gungunum

mu e2-{d}nin-i3-si-in{ki}-na larsa{ki}-ma ba-du3
Year the temple of Nin-Isin in Larsa was built

mu e2-szutum2 / e2-gi-na-ab-tum ku3 {d}nanna sza3 ur2i{ki}-ma ba-du3
Year the holy Eszutum / Eginabtum of Nanna in Ur was built

mu alan ku3-babbar {d}nanna-ra mu-na-an-dim2
Year (Gungunum) made a statue in silver for Nanna

mu id2-{d}ba-ba6-he2-gal2 / id2-{d}ba-ba6-ri-sza-at id2 gir2-su{ki} ba-ba-al
Year the canal of Girsu (called) 'Baba is abundance' was dug

Abi-sare

mu id2-im-gur-{d}inanna / id2-sze-ga-{d}inanna zabalam{ki} ba-ba-al
Year the canal (called) 'Imgur-Inanna-Zabalam / Szega-Inanna-Zabalam / favourite of the Inanna of Zabalam' was dug

mu alan ku3-babbar e2-{d}nanna-sze3 i-ni-in-ku4-re
Year (Abi-sare) brought a statue in silver into the temple of Nanna

mu id2-an-ne2-pad3-da ba-ba-al
Year the canal (called) 'Annepadda / Chosen by An' was dug

mu alan {na4}gug {na4}za-gin3 szu-du7-a ni3-gul-da-ta ak e2-{d}nanna-sze3 i-ni-in-ku4-re
Year (Abi-sare) brought a statue artfully carved and decorated with cornaline and lapis-lazuli into the Nanna temple

mu a-bi2-sa-re-e en-{d}utu dumu a-bi2-sa-re-e masz2-e in-pad3
Year Abi-sare chose by means of the omens his daughter as en-priestess of Utu

Sumuel

mu su-mu-el3 lugal-e alan ku3-babbar e2-{d}utu-sze3 i-ni-in-ku4-re
Year Sumuel the king brought a statue in silver into the temple of Utu

mu ur-mah urudu 2-a-bi ka2 mah bar-ra {d}inanna-sze3 i-ni-in-ku4-re / hu-mu-du3 / hu-mu-gub
Year (Sumuel) had 2 lions in copper made for the magnificent outer gate of Inanna

mu su-mu-el3 lugal en-{d}utu ba-hun-ga2 e2-{d}utu-sze3 mu-na-ku4
Year Sumuel the king after having installed (Enmeteanki as) the en-priestess of Utu brought her into the temple of Utu

mu id2-lugal-{d}en.zu-na / id2-szarrum-{d}sin-na ba-ba-al
Year the canal (called) 'Lugal-Sin / Szarrum-Sin / Sin is king' was dug

mu su-mu-el3 e2-duru5 nanna-i3-sza6{ki} ba-an-dab5
Year Sumuel seized the town / hamlet of 'Nanna-isza / Nanna is favorable'

mu en-{d}nanna en-sza3-ki-ag2-{d}nanna ba-hun-ga2
Year in which Enszakiag-Nanna / the 'en-priestess that Nanna loves in his heart', the en-priestess of Nanna was installed

Nur-Adad

mu {gisz}gu-za zag-be2-us2 ku3-sig17 szu-du7 e2-{d}utu-ra i-ni-in-ku4-re
Year an armchair adorned with gold was brought into the temple of Szamasz

mu nu-ur-{d}iszkur en-{d}utu ba-hun-ga2
Year in which the en-priestess of Szamasz was installed by Nur-Adad

mu szu-nir gal ku3-sig17 nesag-ga2 {d}nanna lugal-a-ni-ir mu-na-dim2
Year (Nur-Adad) made a large emblem in gold as an offering / a present for Nanna his king

mu szu-nir gal nesag-ga2 e2-{d}nanna in-ni-ku4-ra
Year (Nur-Adad) brought a large emblem as an offering / a present into the temple of Nanna

mu {gisz}gu-za bara2 zag-be2-us2 ku3-sig17 u3 {urudu}ur-mah 2-a-bi {d}inanna-ra ba-dim2 e2-{d}inanna-sze3 i-ni-in-ku4-re
Year a throne dais with arms in gold and 2 lions in copper were made for Inanna and (Nur-Adad) brought them into the temple of Inanna

mu e2-{d}en-ki eridu{ki} ba-du3
Year the temple of Enki in Eridu was built

mu alan a-bi2-sa-re-e e2-dingir-re-ne-ne i-ni-in-ku4
Year (Nur-Adad) brought a statue of Abi-sare into the temple of his gods

mu {urudu}alan 4-bi e2-{d}utu-sze3 ba-dim2
Year 4 statues in copper were made for the temple of Szamasz

Sin-iddinam

mu suhusz e2-babbar-ra ba-du3
Year the foundations of (the temple) Ebabbar were laid

Sin-eribam

mu {d}en.zu-e-ri-ba-am {urudu}alan gu-la e2-{d}nanna-sze3 i-ni-in-ku4-re
Year (Sin-eribam) brought a large statue in copper into the temple of Nanna

Sin-iqiszam

mu {d}nu-musz-da {d}nam-ra-at {d}lugal-a-pi-ak{ki} ba-an-dim2-me-esz sza3 ka-zal-lu{ki}-sze3 i-ni-in-ku4-re
Year (Sin-iqiszam) made (statues) of / for Numuszda, Namrat and Lugal-apiak and brought them into the city of Kazallu

mu {d}nu-musz-da {d}nam-ra-at
Year (statues of / for) Numuszda and Namrat

mu {d}en.zu-i-qi2-sza-am bad3 gal larsa{ki}-ma ba-du3 11 alan ku3-babbar 1 alan ku3-sig17 e2-{d}utu-sze3 i-ni-in-ku4-re
Year Sin-iqiszam built the great city wall of Larsa and brought into the temple of Szamasz eleven statues in silver and one in gold

mu 14 {urudu}alan nibru{ki}-sze3 u3 3 {gisz}gu-za bara2 mah alan {d}utu {d}sze3-ri5-da ku3-sig17 szu-du7-a e2-{d}utu-sze3 esz3 e2-babbar-sze3 i-ni-in-ku4-re
Year (Sin-iqiszam) brought fourteen statues in copper to (the temples of) Nippur and brought three magnificent thrones daises and one statue of Szamasz and Szerida, perfected in gold, into the chapel of (the temple) Ebabbar in the temple of Szamasz

Warad-Sin

mu 1 {urudu}alan ku3-sig17 ir3-{d}en.zu e2-{d}utu-sze3 i-ni-in-ku4-re
Year (Warad-Sin) brought into the temple of Szamasz one statue in gold representing himself

mu kisal-mah e2-{d}utu sza3 larsa{ki} ba-du3 u3 {gisz}gu-za bara2 mah zag-be2-us2 ku3-sig17 szu-du7-a e2-{d}inanna zabalam{ki} i-ni-in-ku4-re
Year a large courtyard for the temple of Szamasz in Larsa was built and (Warad-Sin) brought a magnificent throne dais with arms adorned with gold into the temple of Inanna of Zabalam

mu kisal-mah gi6-par4 sza3 larsa{ki} mu-un-du3-a
Year in which a large courtyard for the gipar / "nunnery" in Larsa was built (U 6959)

mu ga2-nun mah {d}nanna-ra u3 e2-kalam-ta-ni2-gur3-ru e2-{d}inanna zabalam{ki} ba-du3
Year a magnificent storeroom for Nanna and the temple of Inanna in Zabalam (called) 'Ekalamtanigurru / the splendour of the temple (overwhelms) the country' were built

mu 14 {urudu}alan nibru{ki}-sze3 3 {gisz}gu-za szu-du7-a e2-{d}nanna e2-{d}nin-gal u3 e2-{d}utu-sze3 i-ni-in-ku4-re
Year (Warad-Sin) brought 14 statues in copper to Nippur and 3 thrones adorned (with gold) into the temples of Nanna, Ningal and Szamasz

mu en-an-e-du7 en-{d}nanna ur2i{ki} ba-hun-ga2
Year in which Enanedu was installed as en-priestess of Nanna in Ur

mu kisal-mah e2-{d}nanna ba-du3 u3 2 {gisz}gu-za bara2 mah ku3-sig17 szu-du7-a e2-bara2-sze3 i-ni-in-ku4-re
Year the large courtyard of the temple of Nanna was built and 2 throne daises adorned with gold were brought into (the temple) Ebara

mu alan ku3-sig17 ku-du-ur-ma-bu-uk ku3-sig17 szu-du7-a e2-{d}utu-sze3 i-ni-in-ku4-re
Year (Warad-Sin) brought one golden statue adorned with gold! (representing) Kudur-mabuk into the temple of Szamasz

mu e2-{d}nin-ga2-ug5-ga sza3 masz-gan2-szabra{ki} ba-du3
Year the temple of Nin-gaug in Maszkan-szapir was built

Rim-Sin

mu e2-{d}iszkur sza3 larsa{ki}-ma e2-{d}bara2-ul-e-gar-ra sza3 zar-bi-lum{ki} ba-du3-a u3 {urudu}alan ir3-{d}en.zu lugal sza3 e2-gal-bar-ra-sze3 i-ni-in-ku4-re
Year in which the temple of Adad in Larsa and the temple of Baraulegarra in Zarbilum were built (and) he (Rim-Sin) brought into (the temple) Egalbarra / the outer palace a statue in copper representing Warad-Sin the king

mu 4 {urudu}alan ku-du-ur-ma-bu-uk e2-{d}nanna-sze3 i-ni-in-ku4-re u3 e2-{d}nin-mar-ki sza3 asz-dub-ba mu-un-du3-a
Year in which (Rim-Sin) brought 4 statues in copper representing Kudur-mabuk into the temple of Nanna and built the temple of Ninmarki in Aszdubba

mu e2-{d}inanna e2-{d}nanna u3 e2-{d}en-ki sza3 larsa{ki}-ma ba-du3 Year the temples of Inanna, Nanna, and Enki were built in Larsa
5 mu 2 {urudu}alan ku-du-ur-ma-bu-uk u3 1 {urudu}na-ru2-a e2-gal-bar-ra-sze3 i-ni-in-ku4-re
Year (Rim-Sin) brought 2 statues in copper representing Kudur-mabuk and a stele in copper into (the temple) Egalbarra / the outer palace

mu e2-{d}bara2-ul-e-gar-ra sza3 ud-nun{ki} / adab{ki} ba-du3 u3 alan ku3-sig17 {d}en.zu-i-din-nam lugal larsa{ki}-ma mu-na-an-dim2
Year the temple of Baraulegarra in Adab was built and (Rim-Sin) made a statue in gold representing Sin-iddinam, king of Larsa

mu e2-{d}en-ki sza3 ur2i{ki}-ma u3 e2-{d}nin-e2-nim-ma sza3 e2-{d}nin-mar-ki mu-un-du3-a
Year in which (Rim-Sin) built the temple of Enki in Ur and the temple of Nin-enimma in E-ninmarki

mu 2 {urudu}alan szud3-szud3-de3 {d}ri-im-{d}en.zu e2-{d}utu-sze3 i-ni-in-ku4-re
Year Rim-Sin brought 2 statues in copper (representing the king) in praying attitude into the temple of Szamasz

mu nin-dingir-{d}iszkur sza3 im{ki} / ennegi{ki} ba-hun-ga2
Year in which the high-priestess of Adad in Karkar / Enegi was installed

mu bad3 gal isz-ku-un-{d}ne3-iri11-gal mu-un-du3-a
Year in which (Rim-Sin) built the great city wall of 'Iszkun-Nergal'

mu bad3 gal im-gur-{d}gibil6 u3 uru{ki} zi-ib-na-tum{ki} {gisz}tukul kalag {d}en-lil2 mu-un-na-sum-ma-ta in-dab5-ba
Year in which (Rim-Sin) seized the great fortification 'Imgur-Gibil / beloved of Gibil' and the city of Zibnatum with the help of the mighty weapon entrusted to him by Enlil

mu uru{ki} e2-szu-{d}en.zu-na / bit-szu-{d}sin-na uru{ki} u2-syar-pa-ra{ki} {gisz}tukul kalag-ga {d}en-lil2 mu-un-na-sum-ma-ta u4 1-kam in-dab5-ba
Year in which (Rim-Sin) seized in 1 day the cities of Bit-Szu-Sin and Uzarbara with the help of the strong weapon entrusted to him by Enlil

mu id2-idigna id2-dingir-re-ne nam-he2- tum3 zag a-ab-ba-sze3 mu-ba-al-la2 {gisz}szu-nir gal ku3-sig17 e2-{d}utu-sze3 i-ni-in-ku4-re
Year (Rim-Sin) dug towards the shore of the sea the Tigris, the canal of the gods which brings abundance, and brought a great emblem in gold into the temple of Szamasz

mu ki-sur-ra{ki} larsa{ki}-ma-sze3 mu-un-ku4-ra ba-an-dab5 {gisz}tukul kalag-ga {d}en-lil2 mu-un-na-sum-ma-ta bad3{ki} mu-un-na-hul-a
Year in which Kisurra was seized and annexed to Larsa and (Rim-Sin), with the help of the strong weapon entrusted to him by Enlil, destroyed Durum (Der)

mu {gisz}tukul kalag-ga {d}en-lil2 mu-un-na-sum-ma-ta unug{ki} mu-un-hul-a eren2 a2-dah-bi szu-ne2 sa2 bi2-in-du11-ga egir nam-lu2-ulu3-bi szu-gar mu-un-gar-ra
Year in which (Rim-Sin) destroyed Uruk with the help of the strong weapon entrusted to him by Enlil and submitted the allied troops but spared the inhabitants (of Uruk)

mu du11-ga zi-da an {d}en-lil2 {d}en-ki-ga-ta id2 ul-ta mu-bi nu sa4-a sipa zi {d}ri-im-{d}en.zu mu-ba-al-la2 id2-sikil-la mu-bi bi2-in-sa4-a uru{ki} didli-be2-esz2 gan2 dagal-la bi2-in-dah-e
Year the righteous shepherd Rim-Sin under the just order of An, Enlil, and Enki dug a canal whose name was forgotten and called it 'id-sikil / the pure canal' adding large surfaces of land to the bordering cities

mu du11-ga an {d}en-lil2 {d}en-ki-ga-ta id2-bu-ra-nun-na di4-lim-da ku3-ga {d}nanna-ta nesag tum3 e2-kur-ra-sze3 nam-ti-la-ni-sze3 sipa zi {d}ri-im-{d}en.zu ki unug{ki} / larsa{ki}-ta zag a-ab-ba-sze3 mu-un-ba-al-la2 sza3 gu2-be2 a-gar3 dagal-la im-ta-e3-a gan2 zi-de3- dagal a du10 sza3 ur2i{ki}-sze3 im-mi-in-gar-ra
Year in which the righteous shepherd Rim-Sin under the order of An, Enlil, and Enki for his life dug from Uruk / Larsa towards the shore of the sea the Euphrates, the holy cup of Nanna, who brings the first fruits / the offerings / the presents to (the temple) Ekur, thus making available large areas of land on its banks, creating large surfaces of arable land, and providing sweet water to Ur

mu du11-ga an {d}en-lil2 {d}en-ki-ga-ta id2-masz-tab-ba a nag un dagal-sze3 gal2-la gu2 diri-a-bi he2-gal2 {d}asznan gar-gar-ra-am3 sipa zi {d}ri-im-{d}en.zu lu2 igi-gal2 tuk ban3-da-bi diri-ga zag a-ab-ba-sze3 mu-un-ba-al-la2 a-gar3 didli-bi gan2 zi-de3-esz2 bi2-in-ku4-re
Year in which the righteous shepherd Rim-Sin, the wise whose youth is exuberant, dug under the order of An, Enlil, and Enki a double canal towards the shore of the sea, providing a large population with drinking water, producing a superabundance of harvest on its banks, and (he) changed (its banks) into many fields and arable lands

mu a2 mah an {d}en-lil2 {d}en-ki-ga-ta uru{ki} bad3 da-mi-iq-i3-li2-szu a2-dam zag szu-dab5-be i3-si-in{ki}-ka sipa zi {d}ri-im-{d}en.zu in-dab5-ba szir3-szir3-ra lu2Xkar2-a sza3 larsa{ki}-sze3 bi2-in-ku4-re u4 ul-a-ta u3-ma-a-ni mu-un-gub-ba
Year the righteous shepherd Rim-Sin with the powerful help of An, Enlil, and Enki seized the city of Damiq-iliszu, brought its inhabitants who had helped Isin as prisoners to Larsa, and established his triumph greater than before

mu inim zi an {d}en-lil2 {d}en-ki-ga-ta id2 ul-ta ba-ra-gal2-la he2-gal2 tum3 larsa{ki}-sze3 sipa gi-na {d}ri-im-{d}en.zu mu-ba-al-la2 id2-ni3-si-sa2 mu-bi bi2-in-sa4-a pa bi2-in-e3-a
Year in which the true shepherd Rim-Sin under the righteous order of An, Enlil, and Enki dug a canal which was no longer in use, the one that brings abundance to Larsa, called it 'id-nisisa / the canal of righteousness' and made great his fame

mu du11-ga an {d}en-lil2 {d}en-ki-ga-ta id2-gu3-nun-di ul-ta ba-ra-si-ga gan2 gi dagal-la gan2 zi nu gal2-la {d}ri-im-{d}en.zu sipa gisz tuk kur gal-la igi a-ab-ba-sze3 e da-ri2 in-si-ga gu2-bi-ta a-gar3 dagal-la im-ta-e3-a
Year in which Rim-Sin the shepherd who listens to the broad country, under the order of An, Enlil, and Enki, dug the canal 'that roars strongly', a canal which has not been dug since years, whose banks were covered with reeds, leaving no more arable land; he dug it permanently towards the shore of the sea and made available large areas of (arable) land

mu du11-ga an {d}en-lil2 {d}en-ki-ga-ta bad3 zar-bi2-lum uru gu2-sag u4-na-me bad3-bi nu mu-un-du3-a {d}ri-im-{d}en.zu sipa un dagal-la-bi ki-bi-sze3 bi2-in-gi4-a ki-dur2 ne-ha im-mi-in-dur2
Year Rim-Sin the true shepherd under the order of An, Enlil, and Enki built the wall of Zarbilum the main city, wall had not been built for a long time; (he) brought in a large population and provided them with a quiet resting place

mu a2 kalag an {d}en-lil2 {d}en-ki-ga-ta du-un-nu-um{ki} uru{ki} sag-mah i3-si-in-na{ki}-ka sipa zi {d}ri-im-{d}en.zu u4-1-kam in-dab5-ba eren2 nam-gub-be2 szu-ni-sze3 bi2-in-gar-ra nam-lu2-ulu3-bi ki-dur2-bi nu mu-un-kur2-ra
Year in which Rim-Sin the righteous shepherd with the help of the mighty strength of An, Enlil, and Enki seized in one day Dunnum the largest city of Isin and submitted to his orders all the drafted soldiers but he did not remove the population from its dwelling place

mu {gisz}tukul mah an {d}en-lil2 {d}en-ki-ga-ta i3-si-in{ki} uru nam-lugal-la u3 a2-dam didli-bi a-na-me-a-bi sipa zi {d}ri-im-{d}en.zu in-dab5-ba ugu un dagal-la-be2 szu nam-ti-la in-gar-ra mu nam-lugal-bi du-re2-sze3 bi2-in-e3
Year Rim-Sin the true shepherd with the strong weapon of An, Enlil, and Enki seized Isin, the royal capital and the various villages, but spared the life of its inhabitants, and made great for ever the fame of his kingship

Rim-SinII

mu ur2i{ki}-ma e2-mud-kur-ra-ke4 ki-edin-sze3 bi2-in-gar-ra
Year the foundations of (the temple) Emudkur in Ur were laid at? the ki-eden

mu {d}nin-mah-e e2 kesz3{ki} temen an ki-bi-da-ta nam-lugal kalam kisz gal2-la-sze3 gal-bi-ta ba-an-il2-la lu2 kur2 lu2 hul-gal2 kur-kur-sze3 gaba-bi nu gi4-a
Year in which Ninmah raised greatly in the Kesz temple, the foundation of heaven and earth, (Rim-Sin) to kingship over the land, (king) having no ennemy, no hostile (king), opposing him in all foreign lands.


Babylon

to be continued



random interesting year names

Gudea:

mu {gisz}szar2-ur3-ra ba-du3-a
Year in which the szarur-weapon was set up

Shulgi:

mu ezenXku3{ki} / bad3{ki} ki-be2 ba-ab-gi4
Year Durum (Der) was restored
...
mu bad3-an{ki} / der{ki} ba-hul
Year Der was destroyed

mu si-mu-ru-um{ki} ba-hul
Year Simurrum was destroyed

mu si-mu-ru-um{ki} a-ra2 2-kam-ma-asz ba-hul
Year Simurrum was destroyed for the second time

mu si-mu-ru-um{ki} a-ra2 3-kam-asz ba-hul
Year Simurrum was destroyed for the third time

mu dumu-munus lugal ensi2 an-sza-an{ki}-ke4 ba-an-tuk
Year the governor of Anszan took the the king's daughter into marriage

mu an-sza-an{ki} ba-hul
Year Anszan was destroyed

mu si-mu-ru-um{ki} u3 lu-lu-bu-um{ki} / lu-lu-bum2{ki} a-ra2 10-la2-1-kam-asz ba-hul
Year Simurrum and Lullubum were destroyed for the ninth time

Shu-Sin

mu {d}szu-{d}en.zu lugal ur2i{ki}-ma-ke4 bad3 mar-tu mu-ri-iq ti-id-ni-im mu-du3
Year Szu-Sin the king of Ur built the amurru wall (called) 'muriq-tidnim / holding back the Tidanum'

Ur-Nammu

mu lugal-e nibru{ki}-ta nam-lugal szu ba-ti-a
Year in which the king received the kingship from Nippur

Ibbi-Sin

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ke4 a-ma-ru ni3-du11-ga dingir-re-ne-ke4 zag an-ki im-suh3-suh3-a ur2i{ki} uruXud{ki} tab-ba bi2-in-gi-en
Year Ibbi-Sin the king of Ur, secured Ur and UrxUd, stricken by a hurricane, ordered by the gods which shook the whole world

mu {d}i-bi2-{d}en.zu lugal ur2i{ki}-ma-ra ugu-dul5-bi dugud kur-be2 mu-na-e-ra
Year the stupid monkey in the foreign land struk against Ibbi-Sin, the king of Ur

Iszbi-Erra

mu lugal ma-da-na-ke4 bad3 gal i-di3-il-pa2-szu-nu mu-du3
Year (Iszbi-Erra) king of his land built the great wall (of Isin called) 'idil-paszunu / repulsing their faces'

mu elam / nim sza3 ur2i{ki}-ma durun-a {gisz}tukul kalag-ga-ni im-ta-e11
Year (Iszbi-Irra the king) brought out of Ur, with his strong weapon, the Elamite who was dwelling in its midst

Abi-Sare

mu a-bi2-sa-re-e ugnim i3-si-in{ki}-na tun3-kar2 bi2-in-si3-ga
Year in which Abi-sare smote with his weapons the army of Isin

[us4-he2-gal2]

Hey Sheshki -



I've just been reviewing this thread in the last week and yes, this is a great contribution! I suppose we don't have a broad overview of the gods anywhere that I can think of - mostly very dense examinations of certain gods. Your image presentation is methodical and concise - I think Madness has explained the large snake encircling the world on the Kudurru stones - I'd have to find where now.

The CANE series is excellent for this sort of information and even a seasoned reader can often learn something new from CANE because the information is as comprehensive as it is. It is supplementary reading in most of my classes.

Interesting addition with the year names I am somewhat familiar with these from class this year as Professor Frayne specializes in year names and Royal inscriptions and this sort of thing. Although my 101 class doesn't get too far into cuneiform literature really and everything is extremely basic, we are to know the difference between year names which you have above (the year such and such happened) and later Assyrian style dating which was more specific.

[sheshki]

Thanks Ush. These yearnames make me want to time travel
but enough dreaming, here it goes on with rulers from Babylon

Babylon

Sumuabum

mu e2-{d}nin-si-in-na ba-du3
Year the temple of Nin-Isin was built

mu e2-mah {d}nanna ba-du3
Year (the temple) Emah of Nanna was built

mu {gisz}ig eren gu-la e2-{d}nanna-ra mu-un-na-dim2-ma
Year in which (Sumu-abum) made a great cedar door for the temple of Nanna

mu {gisz}banszur dingir-re-ne-ke4 mu-un-na-dim2-ma
Year in which (Sumu-abum) made the offering table for the gods

Sumulael

mu su-mu-la-el3 lugal-e id2-{d}utu-he2-gal2 mu-un-ba-al
Year Sumulael the king dug the canal (called) 'Utu-hegal / Utu is abundance'

mu e2-{d}iszkur-re ba-du3
Year the temple of Adad was built

mu {gisz}gu-za bara2 mah ku3-sig17 ku3-babbar-ta szu-du7-a {d}marduk-ra mu-un-na-dim2-ma
Year in which (Sumulael) made for Marduk a magnificent throne dais adorned with silver and gold

mu alan {d}zar-pa-ni-tum mu-un-na-dim2-ma
Year in which (Sumulael) made a statue (of / for) Zarpanitum

mu alan {d}inanna u3 {d}na-na-a mu-un-dim2-ma
Year in which (Sumulael) made a statue (for) Inanna and Nanaia

mu e2-me-te-ur-sag e2-{d}za-ba4-ba4 ba-du3
Year the temple of Zababa, the Emeteursag / the house, ornament of the heros (Zababa), was built

mu 2 bara2 {d}en-ki e2 a-bi-szu i-ru-bu
Year in which (Sumulael) brought 2 daises for Enki in the house of his father

mu su-mu-la-el3 balag li-li-is3 2-a-bi {d}utu-ra mu-na-an-dim2
Year Sumulael made 2 kettledrums for Szamasz

Sabium

mu sa3-bu-um lugal-e e2-babbar-ra mu-un-du3-a
Year in which Sabium the king built (the temple) Ebabbar (of Szamasz)

mu e2-{d}utu ni3 na4 hi-a in-ne-ep-szu
Year in which various precious cups in stone were made for the temple of Szamasz

mu e2 i-bi2-a-nu-um mu-un-gibil
Year (Sabium) restored the house / temple of Ibbi-Anum

mu sa3-bu-um lugal-e e2-sag-il2 mu-un-na-du3-a
Year in which Sabium the king built (the temple) Esagil, temple raising the head to heaven / temple in which the head of the king is raised

mu {d}utu {d}marduk sa3-bu-um u3 uru{ki} zimbir ...-...-mu
Year Szamasz, Marduk, Sabium and the city of Sippar ...

mu tug2 {d}na-bi-um sa3-bi-um u2-sze-pi-szu
Year in which Sabium made a garment for Nabu

Apil-Sin

mu {gisz}gu-za bara2 mah ku3-sig17 ku3-babbar-ta szu-du7-a {d}utu {d}sze3-ri5-da-ra mu-un-na-dim2-ma
Year in which (Apil-Sin) made for Szamasz and Szerida a magnificent throne dais adorned with silver and gold

mu id2-da {d}utu mu-un-ba-al
Year (Apil-Sin) dug the canal for Szamasz

mu e2-mes-lam-mi / e2-zi-da ... a-pil-{d}en.zu mu-un-gibil
Year Apil-Sin restored (the temple) Emeslam / the Ezida temple

mu aga-an-na {na4}za-gin3 ka2-dingir-ra{ki} a-x-esz {d}utu-ra mu-na-an-dim2-ma
Year in which (Apil-Sin) made for Szamasz in Babylon the crown of heaven with lapis-lazuli

mu aga ku3-sig17 husz {d}utu-ra mu-un-na-dim2-ma
Year in which (Apil-Sin) made for Szamasz a crown in redish gold

mu e2-{d}inanna ki-bal-masz-da3{ki} / elip{ki} ba-du3
Year the temple of Inanna in Elip was built

mu {gisz}gu-za {d}inanna ka2-dingir-ra{ki} mu-un-na-dim2-ma
Year in which (Apil-Sin) made a throne for Inanna in Babylon

mu {gisz}gu-za bara2 mah ku3-sig17 ku3-babbar-ta szu-du7-a {d}inanna hur-sag-kalam-ma mu-un-na-dim2-ma
Year in which (Apil-Sin) made a magnificent throne dais adorned with in silver and gold for Inanna of the temple 'hursagkalamma' / the 'mountain of the land'

mu e2 ki-dur2 {d}inanna ka2-dingir-ra{ki} ba-du3
Year (Apil-Sin) built the temple Kidur-Inanna, the dwelling place of Inanna in Babylon

mu e2-tur3-kalam-ma e2-{d}inanna ka2-dingir-ra{ki} a-pil-{d}en.zu ba-du3
Year Apil-Sin built the Eturkalama, the sheepfold of the land, the temple of Inanna in Babylon

mu a-pil-{d}en.zu lugal {gisz}gu-za bara2 mah e2 {d}utu-ra mu-un-na-an-dim2
Year Apil-Sin the king made for the temple of Szamasz a magnificent throne dais

mu ... ku3-sig17 {d}marduk mu-na-dim2-ma
Year (Apil-Sin) made for Marduk (a throne) in gold

Sin-muballity

mu szu-nir ku3-sig17 husz na4 sikil-ta {d}utu {d}sze3.szer7-da-ra mu-na-dim2-ma
Year in which (Sin-muballity) made for Szamasz and Szerida an enblem of redish gold and pure stones

mu bara2 {d}szi-da-da mu-na-dim2-ma
Year in which (Sin-muballity) made a throne for Szidada

mu {gisz}gu-za bara2 mah {d}lugal-gu2-du8-a{ki}
Year (Sin-muballity made) a magnificent throne dais for Lugal-gudua

mu bara2 gal-gal-la {d}utu {d}iszkur e-ne-bi-ta ku3-ga i-ni-ib2-gar-re-esz
Year the great shining daises of Szamasz and Adad were set up

Hammu-rabi

mu {gisz}gu-za bara2 mah e2-{d}nanna ur2i{ki} / ka2-dingir-ra{ki} e2-kisz-nu-gal{ki} mu-un-na-dim2
Year (Hammurabi) made a magnificent throne dais for the temple of Nanna in Ur / the Ekisznugal in Babylon

mu en ka-asz-bar an-ki mu-un-na-an-dim2-ma
Year in which (Hammu-rabi) made (a statue called) 'the lord is the decision maker of heaven and earth'

mu bara2 {d}nin-pirig3 mu-un-na-an-dim2-ma
Year in which (Hammu-rabi) made a throne for Ninpirig

mu {gisz}gu-za {d}zar-pa-ni-tum mu-na-dim2
Year (Hammu-rabi) made a throne for Zarpanitum

mu ha-am-mu-ra-bi {urudu}ki-lugal-gub-ba du8-mah-bi kur-ra id2 mu-na-dim2
Year Hammurabi made a royal piedestal in copper and an altar (decorated with) mountains and rivers

mu ha-am-mu-ra-bi lugal-e {gisz}gu-za bara2 mah ku3-sig17 ku3-babbar {na4}nir2-igi {na4}nir2-gir2-musz {na4}za-gin3-ta szu-du7-a sze-er-zi-gim gir3-gir3 {d}inanna ka2-dingir-ra{ki}-ra {gisz}gigir-a-ni til-til-e mu-un-na-an-dim2-ma
Year in which Hammu-rabi the king made for Inanna of Babylon a magnificent throne dais, adorned with gold, silver, eye-hulalu-stone, muszszaru-stone and lapis-lazuli flashing like rays and made her chariot complete in everything

mu {urudu}alan-bi 6-am3 {d}utu e2-bar6-bar6
Year (Hammu-rabi made) six statues in copper for Szamasz in the (temple) Ebabbar

mu {urudu}alan-bi imin-na / 7-am3 {d}utu e2-bar6-bar6
Year (Hammu-rabi made) seven statues in copper for Szamasz in the (temple) Ebabbar

mu {gisz}gu-za {d}na-bi-um mu-un-na-an-dim2
Year (Hammurabi) made a throne for Nabu

mu ha-am-mu-ra-bi lugal-e alan {d}inanna elip{ki} / ki-bal-masz-da3{ki} sag an-sze3 mu-un-il2-a
Year in which Hammu-rabi the king elevated a statue of / for Inanna of Elip

mu gu-za bara2 {d}en-lil2-ra ka2-dingir-ra{ki} mu-na-dim2
Year (Hammu-rabi) made a throne dais for Enlil in Babylon

mu {gisz}gu-za unu6-gal {d}iszkur-re mu-un-na-dim2
Year (Hammu-rabi) made a throne for the great banquet-hall (of the temple) of Adad

mu {d}iszkur sag dingir-re
Year Adad the head of the god(s)

mu alan ha-am-mu-ra-bi lugal e2-sag-ila2
Year the statue of Hammurabi called 'king in the Esagil'

mu id2-{d}en-lil2
Year the canal of Enlil (was dug)

mu id2-di4-lim-da-{d}en-lil2-la2 / id2-ti-gi8-da-{d}en-lil2-la2 id2-buranun mu-un-ba-al-la
Year in which (Hammu-rabi) dug the canal (called) 'Vessel of Enlil' and the Euphrates

mu bad3 gal zimbir{ki}-ra {d}utu {d}sze3-ri5-da gul-la ba-du3
Year (Hammu-rabi) rebuilt the destroyed great city wall of Sippar (for?/city of) Szamasz and Szerida

mu bara2 gal-gal-la ku3-sig17 husz-a {d}utu {d}iszkur {d}sze3-ri5-da-ra mu-na-dim2
Year (Hammu-rabi) made the great thrones in redish gold for Szamasz, Adad, and Szerida

mu szu-nir mah ku3-sig17 husz-a igi-du {gisz}giszimmar eren2-na-ke4 dingir gal-gal-e-ne-sze3 a2-dah-a-ni-sze3 mu-un-ne-dim2-ma
Year in which (Hammurabi) made for the great gods his helpers a magnificent emblem of redish gold, a palm-tree which goes in front of the army

mu -nir ku3-sig17 dingir gal-gal
Year the golden emblem of the great gods

mu e2-nam-he2 e2-{d}iszkur-ra ka2-dingir-ra{ki}
Year (Hammu-rabi built) the Enamhe, the temple of abundance, the temple of Adad in Babylon

mu ha-am-mu-ra-bi lugal-e {urudu}alan {d}sza-a-la / {d}sza-la mu-na-an-dim2
Year Hammu-rabi the king made a statue in copper for / of Szala

mu ha-am-mu-ra-bi lugal-e a2-gal2 ki-ag2 {d}marduk-ke4 usu mah dingir gal-gal-e-ne ugnim elam{ki}-ma zag mar-ha-szi{ki}-ta su-bir4{ki} gu-ti-um{ki} esz-nun-na{ki} u3 ma3-al-gi{ki} nam-dugud-bi im-zi-zi-esz-am3 gar3-dar-a-bi i-ni-in-gar-ra-a suhusz ki-en-gi ki-uri i-ni-in-gi-bi
Year Hammu-rabi the king, the mighty, the beloved of Marduk, drove away with the supreme power of the great gods the army of Elam who had gathered from the border of Marhaszi, Subartu, Gutium, Tupliasz (Esznunna) and Malgium who had come up in multitudes, and having defeated them in one campaign, he (Hammurabi) secured the foundations of Sumer and Akkad

mu ha-am-mu-ra-bi lugal-e gizkim-ti an {d}en-lil2-bi-ta igi eren2-na-sze3 i3-gin-na-am3 usu mah ... dingir gal-gal-e-ne mu-un-na-an-sum-usz-am3 ma-da eren2 e-mu-ut-ba-lum{ki} / ia-mu-ut-ba-lum{ki} ba-hul u3 lugal-bi ri-im-{d}en.zu szu-ni sa2 bi2-in-du11-ga ... []-bi-sze3 zi-ni ... ba-e3 ... un ... ki-en-gi ki-uri du11-ga-ni bi2-in-tusz-e
Year Hammurabi the king, trusting An and Enlil who marches in front of his army and with the supreme power which the great gods have given to him, destroyed the troops of Emutbal and subjugated its king Rim-Sin and brought Sumer and Akkad to dwell under his authority

mu ha-am-mu-ra-bi lugal ur-sag u3-ma sa2-sa2 {d}marduk-ke4 ugnim eren2 esz3-nun-na{ki} su-bir4{ki} gu-ti-um{ki} {gisz}tukul kalag-ga-na me3-ta bi2-ib-szub-ba ma-da ma-an-ki-sum2{ki} u3 ma-da gu2 idigna en-na zag kur su-bir{ki}-sze3 szu-ni sa2 bi2-in-du11-ga / ba-an-sig3
Year Hammu-rabi the king, the heros who gains victory for Marduk, defeated with his mighty weapons the entire army and soldiers of Esznunna, Subartu and Gutium and conquered the land of Mankisum and the land on the banks of the Tigris up to the border of the Subartu mountains

mu ha-am-mu-ra-bi lugal-e id2-ha-am-mu-ra-bi-nu-hu-usz-ni-szi sza3-ge tum2-am3 an {d}en-lil2 mu-un-ba-al a da-ri2 he2-gal2-ka nibru{ki} eridu{ki} ur2i{ki} larsa{ki}-ma unug{ki}-ga i3-si-in-na{ki} mu-un-gar-ra-am3 ki-en-gi ki-uri bir-bir-re-a ki-bi-sze3 bi2-in-gi4-a ugnim ma-ri2{ki} u3 ma-al-gi{ki} me3-ta bi2-ib2-szub-be2 ma-ri2{ki} u3 a2-dam-bi u3 uru-didli su-bir4{ki} du11-ga-ni ku-li-bi bi2-in-tusz
Year Hammu-rabi the king dug the canal (called) 'Hammu-rabi is abundance to the people', the beloved of An and Enlil, established the everlasting waters of plentifulness for Nippur, Eridu, Ur, Larsa, Uruk and Isin, restored Sumer and Akkad which had been scattered, overthrew in battle the army of Mari and Malgium and caused Mari and its territory and the various cities of Subartu to dwell under his authority in friendship

mu ha-am-mu-ra-bi lugal-e an {d}inanna u3 {d}na-na-a-a-e-bi-ta iti-utah-he2-gim mu-un-sig7-ge e2-tur3-kalam-ma mu-un-gibil-am3
Year in which Hammu-rabi the king (on the orders of) An, Inanna and Nanaia restored (the temple) Eturkalama and made him shine like heaven

mu ha-am-mu-ra-bi lugal-e inim an {d}en-lil2-la2-ta bad3 ma2-ri2{ki} u3 bad3 ma3-al-gi4-a{ki} mu-un-gul-la
Year in which Hammu-rabi the king by the orders of An and Enlil destroyed the city walls of Mari and Malgium

mu ha-am-mu-ra-bi lugal-e e2-me-te-ur-sag-ga2 mu-un-gibil-a u6-nir ki-dur2 / ki-tusz mah {d}za-ba4-ba4 {d}inanna-ke4 sag-bi an-gim il2-la mu-un-du3-a me-lam2 {d}za-ba4-ba4 {d}inanna-e-ne-bi-ta zag zi-da gal-bi bi2-in-diri-ga
Year in which Hammurabi the king restored (the temple) Emeteursag and built the zikkurat, the magnificent dwelling place of Zababa and Inanna, whose top is as high as heaven and increased the glory of Zababa and Inanna to a just and great extent

mu ha-am-mu-ra-bi lugal-e usu gal {d}marduk-ka-ta ugnim eren2-mesz qu2-tu-u2 / su-tu-um u3 tu-ru-uk-kum{ki} ka-ak-mu-um{ki} u3 kur su-bir4{ki}-bi-ta me3-ta bi2-ib2-szub-ba
Year in which Hammu-rabi the king by the great strength of Marduk overthrew in battle the armies and the soldiers of Gutium, Sutum, Turukku, Kakmu and the land of Subartu

mu ha-am-mu-ra-bi lugal du11-ga an {d}en-lil2-bi-ta nam-ku3-zu {d}marduk-ke4 mu-un-na-an-sum-ma-a bad3 esz3-nun-na{ki} a gal-gal-la mu-un-gul-la ... ki ib2-ta-zi / ib2-ta-gi
Year Hammu-rabi the king by the command of An and Enlil, through the wisdom given to him by Marduk restored the city wall of Esznunna destroyed by a flood

mu ha-am-mu-ra-bi lugal-e usu kalag-ga an {d}en-lil2 mu-un-na-sum-ma-ta kilib3 / szu-nigin gu2-da3-a{ki}-bi kur su-bir4{ki}-sze3 sag gisz bi2-in-ra-a
Year in which Hammu-rabi the king with the great power given to him by An and Enlil smote the totality of Cutha and the land of Subartu

mu ha-am-mu-ra-bi lugal-e e2-mes-lam sag-bi hur-sag-gim mu-un-il2-la
Year in which Hammu-rabi the king raised the top of (the temple) Emeslam as high as the mountains

szanat mi-isz-la-mi
Year (the temple) Emeslam

mu ha-am-mu-ra-bi lugal-e {d}tasz-me-tum / {d}tasz-mi-i-tum ka-sa6-sa6-ga-ni ku3-sig17 husz-a {na4}suh-a
Year Hammurabi the king (made) at the favorable command of Taszmetum (a statue) of redish gold and precious stones

mu ha-am-mu-ra-bi lugal-e bad3 gal gu2 id2-idigna sag-bi hur-sag-gim mu-un-il2-la2 kar-{d}utu{ki} mu-bi bi2-in-sa4-a u3 bad3 ra-pi2-qum{ki} gu2 id2-buranun-ka mu-un-du3-a
Year in which Hammu-rabi the king lifted up like a mountain the top of the great city wall on the banks of the Tigris, called it Kar-Szamasz, and built the city wall of Rapiqum on the banks of the Euphrates

mu ha-am-mu-ra-bi lugal-e zimbir{ki} uru-u3-ul {d}utu-ke4 bad3-bi sahar-gal-ta in-gar-ra
Year in which Hammu-rabi the king made the wall of Sippar, the eternal city of Szamasz, out of great masses of earth

mu sza3 esz3 husz-sze3 alan in-ku4-ra
Year in which (Hammu-rabi) brought a statue into the sanctuary of the eszhusz

mu dur2 {d}utu {d}a-a
Year the dwelling place of Szamasz and Aia


Samsu-iluna

mu sa-am-su-i-lu-na lugal-e da-ga / du11-du11-ga zi-da {d}marduk-ka-ta nam-en-bi kur-kur-ra pa-e3 ba-ak-a ki-en-gi ki-uri kalam gan2-bi si bi2-in-sa2-sa2
Year Samsu-iluna the king at the trustworthy command of Marduk made his rule manifest over the mountain lands and put in order the land and the field (accounts) of Sumer and Akkad

mu sa-am-su-i-lu-na lugal-e {gisz}gu-za ku3-sig17 nesag-ga2 ka2-dingir-ra{ki} / ka2-dingir-ra2{ki} {d}nanna dingir sag-du-ga-ni-ra mu-un-na-an-dim2-ma e2-kisz-nu-gal2-la sikil-la-ka-na mi-ni-in-ri-a / in-nu-gal2
Year in which Samsu-iluna the king made as a gift / an offering to Nanna of Babylon his divine begetter a throne in gold and dedicated it in the temple Ekisznugal, his pure place

mu sa-am-su-i-lu-na lugal-e {d}utu {d}marduk-e-ne-bi-da-ra ni3-dim2-dim2-ma-bi al-in-na-an-gu3-usz-am3 alan szud3-szud3-de3 dingir-lamma ku3-sig17 didli-bi-ta ni2 ... hub2 ab-sa2-sa2-de3 e2-babbar igi {d}utu-sze3 e2-sag-il2 igi {d}marduk-sze3 i-ni-in-ku4-re ki-gub-ba-ne-ne mi-ni-in-gi-na
Year in which Samsu-iluna the king brought before Szamasz into (the temple) Ebabbar and before Marduk in (the temple) Esagil ... .. statues (of the king) in the attitude of prayer and various protective deities in gold for Szamasz and Marduk who both had requested wrought objects and set them up at their place

mu sa-am-su-i-lu-na lugal-e {gisz}tukul szu-nir mah gal ni3-babbar-ra ku3-sig17 ku3-babbar gar-ra me-te e2-e-ke4 {d}marduk-ra a mu-na-ru-a e2-sag-il2-la-ke4 e2-{d}marduk mul an-gim mi-ni-in-mul-la-a
Year in which Samsu-iluna the king dedicated to Marduk a brillantly magnificent weapon-emblem covered with gold and silver, an ornament suitable for the temple and made it shine in (the temple) Esagil, the temple of Marduk, like a star of heaven

mu sa-am-su-i-lu-na lugal-e {urudu}ki-lugal-gub-ba ku3-babbar hur-sag id2-didli-bi-ta he2-nun he2-gal2-bi tum3-tum3 ki-gub-ba-ne-ne kisal-mah e2-tur3-kalam-ma igi an {d}inanna-ka-sze3 u6-di-sze3 mu-un-gi-na-a
Year in which Samsu-iluna the king made royal plateforms in copper with representations of a mountain and streams which bring plenty and abundance and fixed their place for the marvel (of the people) in the large courtyard of the Eturkalama in front of An and Inanna

mu sa-am-su-i-lu-na lugal-e usu mah {d}marduk-ka-ta ugnim / eren2 e-da-ma-ra-az{ki} / i-da-ma-ra-az{ki} ia-mu-ut-ba-lum{ki} unug{ki} i3-si-in-na{ki} {gisz}tukul ba-an-sig3 / {gisz}gaz bi2-in-ak-a
Year in which Samsu-iluna the king with the great strength of Marduk smote with weapons the troops of Idamaras, Emutbal, Uruk and Isin

mu sa-am-su-i-lu-na lugal-e du11-ga an {d}en-lil2-la2-bi-ta / {d}en-lil2-la2-bi-da bad3 ur2i{ki} u3 unug{ki}-ga mu-un-gul-la ugnim ki-uri a-ra2 []-kam {gisz}tukul-ta in-sig3-ge
Year Samsu-iluna the king by the order of An and Enlil destroyed the city walls of Ur and Uruk and for the x-th time smote by weapons the troops of Akkad

mu sa-am-su-i-lu-na lugal-e kur gu2-si-a an-ga-am3 mu-un-da-bal-esz-am3 usu mah {d}marduk-ke4 mu-un-na-an-sum-ma-ta ugnim ki-en-gi ki-uri {gisz}tukul-ta bi2-in-sig3-ga
Year in which Samsu-iluna the king by the mighty strength given by Marduk, after having conquered all the enemy lands which had again become hostile, defeated the troops of Sumer and Akkad

mu sa-am-su-i-lu-na lugal-e inim {d}en-lil2-la2-ta ki-sur-ra{ki} sa-bu-um{ki}-bi-da-ke4 ka-si-il-la2-asz bi2-in-ku4-ra
Year in which Samsu-iluna the king by the command of Enlil brought Kisurra and Sabum to praise

mu sa-am-su-i-lu-na lugal-e bad3 an-da sa2-a zimbir{ki} ni3-du7-e u4-na-me-ka sig4 ... sza3-ge tum2-am3 {d}utu? mu-un-du3-a ni2 gal-a-ni ... bi2-...
Year in which Samsu-iluna the king having built for the pleasure of the heart of Szamasz the wall of Sippar that equals heaven which since long time (has not be restored), in his great fear ...

mu sa-am-su-i-lu-na lugal-e e2-babbar-ra e2-{d}utu-ke4 zimbir{ki}-ta szu gibil bi2-in-ak-a u6-nir-ra gi-gun4-na mah-a-ni sag-bi an-sze3 mi-ni-in-us2-sa / szu-nir i-ni-in-ku4-re
Year Samsu-iluna the king restored the Ebabbar, the temple of Szamasz in Sippar, and made the top of his zikkurat, of the magnificent sanctuary, reach heaven, (and) brought an emblem (into it)

mu sa-am-su-i-lu-na lugal-e {gisz}gu-za bara2 ku3-sig17 2-na-bi / min-na-bi {d}marduk {d}zar-pa-ni-tum-bi-da-ke4 in-ne-szi-in-dim2-ma
Year in which Samsu-iluna the king made two throne daises in gold for Marduk and Zarpanitum

mu sa-am-su-i-lu-na lugal-e {gisz}gu-za zag bara2 gu-la ku3-sig17-ta mul an-gim mul-mul-la {d}nin-gal-ra mu-un-na-an-dim2-ma
Year in which Samsu-iluna the king made for Ningal a large throne dais in gold with arms which shines like a star of heaven

mu sa-am-su-i-lu-na lugal-e u6-nir ki-dur2 mah {d}za-ba4-ba4 {d}inanna-bi-da-ke4 16 alan-bi szu gibil bi2-in-ak-am3
Year in which Samsu-iluna the king restored the zikkurat, the magnificent dwelling place of Zababa and Inanna, and its 16 statues

mu sa-am-su-i-lu-na lugal-e usu gir3-ra {d}en-lil2-le mu-un-na-an-sum-ma-ta / mu-un-na-an-gar bad3 sza-ah-na-a{ki} uru{ki} sag ma-da a-pu-um-ma za-ar-ha-nu-um{ki} pu-ut-ra{ki} szu-sza-a{ki} ma ...-la?-si mi-ne-eb2-gul-gul-la
Year in which Samsu-iluna the king by the terrible strength given to him by Enlil destroyed the wall of Szahna, the capital of the land of Apum, Zarhanum, Putra, Susa ...

mu sa-am-su-i-lu-na lugal-e ni3-babbar-ra / ni3-bir2-bir2-ra siskur2-ra me-te a2-ki-te / a2-ki-tum ul szar2-ra-kam ki-la2-bi 10 gu2 ku3-babbar u3-tu-da dadag-ga {d}iszkur ka2-dingir-ra{ki}-sze3 mu-un-na-dim2 en gizkim-ti-la-ni szud3-da-ni gisz bi2-in-tuk-a nam-ti-la-ni-sze3 a mu-na-ru-a
Year in which Samsu-iluna the king dedicated for his life to Adad of Babylon his lord who helps and who listens to his supplications the most splendid offering such as is suitable for the feast of the joy of the new year, a brilliant image of silver, 10 talents in weight

mu sa-am-su-i-lu-na lugal-e a2-ag2-ga2 {d}en-lil2-la2-ka / {d}en-lil2-la2-ta nam-ku3-zu nam-a2-gal2-bi-ta-a {d}marduk-ke4 mu-un-na-sum-ma-ta ja-di-a-bu-um / ja-di-ha-bu-um u3 mu-ti-hu-ur-sza-na hur-sag-gim lugal-lugal-la an-da-kur2-usz-a szita2 husz-a-na {gisz}hasz-a szu-ni in-ne-en-ak-a
Year in which Samsu-iluna the king by the command of Enlil, by the wisdom and strength given by Marduk, crushed like a mountain with his terrifying szita-weapon and his mace the hostile kings Iadihabum and Mutihurszan

mu sa-am-su-i-lu-na lugal-e du11-du11-ga {d}utu {d}marduk-bi-da-ta uru sag-gar-ra-tum{ki}-ma / sa-gar-ra-tum{ki}-ma sig4 kilib3-ba ki-bi-sze3 in-ne-en-gi4-a
Year in which Samsu-iluna the king at the command of Szamasz and Marduk restored completely all the brickwork of the city of Saggaratu

mu sa-am-su-i-lu-na lugal-e {d}ud-ba-nu-il2-la szita2 kalag-ga {d}nin-urta ur-sag gal in-na-an-gibil-a
Year in which Samsu-iluna the king restored the Udbanuil, the strong szita-weapon of the mighty heros Ninurta

Abi-eszuh

mu a-bi-e-szu-uh lugal-e du11-du11-ga a2 mah {d}marduk-ke4 ...
Year Abi-eszuh the king by the command (and) the great power of Marduk (established justice to his people)

mu a-bi-e-szu-uh lugal-e sipa ki-ag2 an {d}en-lil2-bi-da-ke4 ki-en-gi ki-uri-sze3 igi zi in-szi-in-bar-re-esz-a gir3 un-ga2-ke4 si bi2-in-sa2-a ...-silim inim du10-ga kalam-ma bi2-in-ga2-gar-ra ni3-gi ni3-si-sa2 ba-an-gal2-la su kalam-ma bi2-in-du10-ga
Year in which Abi-eszuh the king, the beloved shepherd upon whom An and Enlil have gazed in the land of Sumer and Akkad, put in order the ways of his people, put friendly and good words in the land of Sumer, established law and order and gave good time to the country

mu a-bi-e-szu-uh lugal-e inim mah an {d}en-lil2-bi-da-ke4 usu gal-gal {d}marduk-bi-da-ke4 ugnim / eren2 ka-asz2-szu-u2-um
Year Abi-eszuh the king by the exalted command of An, Enlil and the great power of Marduk (subdued) the armies and troops of the Kassites

mu a-bi-e-szu-uh lugal-e {gisz}asz-te bara2-zag us2-sa-ak-ke4-ne i3-mah-esz-am3 {gisz}na2 ba-gam2-gam2 gisz-e-ne-a u3 alan-a-ni ku3-sig17-ga-ke4 nam-en-na-ni ib2-te-ta {d}utu {d}sze3-ri5-da-ra mu-un-na-an-dim2-ma
Year in which Abi-eszuh the king made for Utu and Szerida a magnificent raised armchair, a couch, a table and a golden statue fitting his lordship

mu a-bi-e-szu-uh lugal-e {gisz}asz-te bara2-zag sub-sub-be2 i3-mah-a ba-gam2-gam2 gisz-e-ne-a u3 alan-a-ni ku3-sig17-ga-ke4 nam-en-na-ni ib2-te-ta {d}utu {d}sze3-ri5-da-ra mu-un-na-an-dim2-ma
Year in which Abi-eszuh the king made for Utu and Szerida a magnificent raised chair, a couch, a bed and a golden statue fitting his lordship

mu a-bi-e-szu-uh lugal-e szita2 mah {d}marduk-ke4 / an {d}en-lil2-la2-kam ku3-sig17 husz gun3-gun3-a
Year Abi-eszuh the king (made) a magnificent szita-weapon, glowing with red gold for Marduk / for An and Enlil

mu a-bi-e-szu-uh lugal-e e2-kisz-nu-gal / e2-kisz-nu-gal2 e2-{d}nanna-kam / e2 sza3-gi pad3-da {d}nanna-kam ka2-dingir-ra{ki}-a mu-un-du3-a
Year in which Abi-eszuh the king built in Babylon Ekisznugal, the temple chosen by Nanna in his heart

mu a-bi-e-szu-uh lugal-e {d}nanna en gizkim-ti-la-ni-sze3 szu-nir gal-gal-la ku3-sig17 ku3-babbar-a a mu-un-na-ru-a
Year in which Abi-eszuh the king dedicated to Nanna, the lord of his trust, great emblems of silver and gold

mu a-bi-e-szu-uh lugal-e usu mah {d}marduk-ka-ta id2-idigna gisz bi2-in-kesz2-da
Year in which Abi-eszuh the king through the magnificent strength of Marduk dammed up the Tigris

mu a-bi-e-szu-uh lugal-e alan {d}en-te-na-a alan nam-szul-la-ka e2-kisz-nu-gal2-sze3 i-ni-in-ku4-ra u3 dingir-lamma dingir- ku3-babbar ...
Year Abi-eszuh the king made a statue of Entena and a statue of his vaillance and brought it into (the temple) Ekisznugal and a protective deity in silver ...

mu a-bi-e-szu-uh lugal-e sag-du3-du3 gu-la {d}marduk-ke4 id2-a-bi-e-szu-uh mu-un-ba-al-la2
Year in which Abi-eszuh the king with the great wisdom (given) by Marduk dug the 'Abi-eszuh canal.'

mu nun sun5-na lu2 {d}utu-ke4 gisz in-na-an-tuk-tuk-a usu gal {d}marduk-ke4 / {d}iszkur-ke4 ur5-tuk / ur5-kin kalam-ma-ni-ta szu bi2-in-du8-a
Year in which the humble prince to whom Szamasz hearkens, with the great strength of Marduk / Adad, has released the debts from his country

mu a-bi-e-szu-uh lugal-e usu sza3-asz-sza4 {d}nanna-ka eren2 kalam-ma-sze3 asz-me {na4}za-gin3-na szu-nir gal-gal-la u3 alan ku3-sig17-ga me-gim nam-nun-na-sze3 e2-babbar-ra i-ni-in-ku4-ra
Year in which Abi-eszuh the king, with the perfect power of Nanna, made for the army of the land sun-disks of lapis-lazuli, great emblems and a statue in gold, representing the divine powers of his princeship, and brought them into (the temple) Ebabbar

mu a-bi-e-szu-uh lugal-e alan {d}marduk {d}zar-pa-ni-tum-bi-da-ke4 ... sza3 ...
Year Abi-eszuh the king (made) the statues for Marduk and Zarpanitum

mu a-bi-e-szu-uh lugal-e alan-a-ni szud3-de3 ab-be2-a sza3 u6-nir e2-babbar-ra-sze3 igi {d}utu-sze3 i-ni-ku4-ra
Year in which Abi-eszuh the king brought his statue (representing him) in prayer to the zikkurat of (the temple) Ebabbar in front of Szamasz

mu a-bi-e-szu-uh lugal-e {d}nanna {d}marduk-bi-da-ke4 inim in-ne-en-du11-du11-ga sza mu-un-... szita2 ... ...
Year Abi-eszuh the king, on the words of Nanna and Marduk, made for them a szita-weapon

mu nim-gir2 nim-gir2-a ku3-sig17-ga-ke4 ku3-babbar szu-du7-a-ke4 ... ka2-dingir-ra{ki}-ma-ka ... bi2-szi-in-dim2-ma
Year in which (Abi-eszuh the king) made flashing lightning bolts adorned with gold and silver ... ( for Adad) of Babylon

mu a-bi-e-szu-uh lugal-e {d}en.zu dingir sag-du3-ga-ni-im sipa nam-lugal-la-ka-ni sag-gan2-na igi bi2-ib2-gi-na szu mu-un-na-du?
Year Abi-eszuh the king (made for) Sin, the god his begetter, who appointed him shepherd of his kingship ...

mu a-bi-e-szu-uh lugal-e {urudu}alan-a-ni masz2 kadra-a gaba-ba in-na-an-dib2-ba-am3 / bi2-in-gar-ra u3 {urudu}alan-a-ni gidru ni3-si-sa2 szu an-du7-a ba-dim2-ke4 sza3 e2-kisz-nu-gal2-sze3 e2-ki-mah {d}nanna-kam i-ni-in-ku4-ra
Year in which Abi-eszuh the king brought into the temple Ekisznugal, the ekimah of Nanna, a statue (representing him) holding an offering lamb on his breast and made perfect (by holding) the scepter of justice

mu a-bi-e-szu-uh lugal-e nun ni2-tuku sze-ga an {d}en-lil2-la2-kam
Year Abi-eszuh the king, the respectful lord, the favourite of An and Enlil

mu a-bi-e-szu-uh lugal-e alan nam-ur-sag-ga2-ni e2-sag-il2-la
Year in which Abi-eszuh the king his statue (representing him) like a hero in the Esagil

mu a-bi-e-szu-uh lugal-e usu sza3-asz-sza4 {d}marduk-ka eren2 kalam esz3-nun-na{ki} ki-in-du sza?-szi-il-ki-ka-ta me3 nam-dugud-ba in-ne-szub-be2
Year Abi-eszuh the king with the perfect power of Marduk defeated in a powerful battle the army of the land of Esznunna ...

mu a-bi-e-szu-uh lugal-e {gisz}tukul ku3-sig17 {d}marduk-ke4 mu-un-na-an-dim2
Year Abi-eszuh the king made a weapon in gold for Marduk

Ammi-ditana

mu am-mi-di-ta-na lugal-e ad-gi-a / ad-gi4-a / du11-ga gu-la {d}utu {d}marduk-bi-da-ke4
Year Ammi-ditana the king on the great spoken advice of Szamasz and Marduk (established justice in his country)

mu sipa ni2-tuku sze-ga {d}utu {d}marduk / {d}iszkur-bi-da-ta / an {d}en-lil2-ke4 ... du8-a
Year in which (Ammi-ditana) the respectful and obedient shepherd of Szamasz and Marduk / Adad / An and Enlil (released the debts of his people)

mu esz-bar mah-a dingir gal-gal-la sag-du-a-ni an-sze3 ib2-ta-an-il2-esz-a-ta nam-a2-gal2-la {d}marduk-ke4 in-ne-en-gar-ra-ta un kalam-ma-na nam-erin2 kesz2-da-bi-sze3
Year (Ammi-ditana) by the high decrees of the great gods, his begetters, after they had elevated him and by the might delivered to him by Marduk, in order to draft the people of his country ...

mu alan nam-nun-na-ni {gisz}gu-za bara2 mah-a an-da-ri-a e2-sag-il2-la-sze3 in-ni-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Esagil a statue (representing him) sitted like a prince on a magnificent throne dais

mu {d}utu lugal en sig5 en sun5-na {gisz}gu-za ki-bad-ra2-a ku3-sig17-ga u3 alan-a-ni hub2 ab-sa2-sa2 e2-babbar-ra-sze3 in-na-an-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Ebabbar for Szamasz, the king, the good and gracious lord, a throne in gold for the distant place and his statue (representing him like a messenger) in running posture

mu alan-a-ni szud3-szud3-de3 an-di-di-a {gisz}gidru szu an-du8-a u3 alan-a-ni masz2 igi-du8-a e2-sag-il2-la-sze3 in-ni-in-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Esagil his statue (representing him) saying a prayer with the scepter in his hand and holding an offering-lamb

mu alan nam-lugal-la-ni alan {gisz}zubi ku3-sig17-ga-ke4 szu-a bi2-in-du8-a / szu-a bi2-in-du7-a e2-babbar-ra-sze3 / e2-babbar-ra-asz in-na-ni-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Ebabbar a statue (representing him like) a king holding in his hand the zubi-weapon / the zubi-weapon adorned with gold

mu nam-gal ki-dur2 {d}marduk-ke4 ma-asz-ka-an-am-mi-di-ta-na{ki} gu2 id2-buranun-na-ta bi2-
Year in which (Ammi-ditana enlarged) greatly the dwelling place of Marduk, Maszkan-Ammi-ditana, on the banks of the Euphrates

mu alan-a-ni masz2-gi6-a dingir mu2-mu2-a ... u3 alan-a-ni gizkim sig5 nam-ti-la-ni-sze3 in-ne-en-ku4-ra
Year (Ammi-ditana) brought (in a temple) for his well-been his statue (representing him having the vision) of a god in a dream (and) receiving a favorable omen

mu asz-me gal-gal-la {na4}du8-szi-a-ke4 / {na4}du8-szu2-a-ke4 szu-nir-ra i3-mah-esz-a e2-babbar-ra-sze3 in-ne-en-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Ebabbar great sun-disks (made of) agate as majestic emblems

mu alan nam-szul-a-ni za-e sub2-bi2-a {na4}sur kal-kal-ha2 ... e2-sag-il2-sze3 in-ni-ku4-ra / in-na-an-dur2-ra
Year in which (Ammi-ditana) brought / placed into (the temple) Esagil his statue (representing him) marching like a strong young man, statue made out of shining stone

mu am-mi-di-ta-na lugal-e alan nam-szul-a-ni zag-ge [sub2-be2-a] ku3-sig17 sur-ra {na4}sur kal-kal szu ub-ta-an-du7-a / bi-ta-an-du7-a {d}na-bi-um e2-mah-a in-na-an-di-ni-gal2-la e2-sag-il2-la-sze3 in-na-an-ku4-ra
Year in which Ammi-ditana the king presented to Nabu in the Emah and brought into (the temple) Esagil his statue (representing him) marching like a strong young man, statue in gold adorned with shining stones

sza-at-tum sza am-mi-di-ta-na szar-rum sya-lam me-tye-lu-ti-szu a-li-[ik i-di] sza ku3-sig17 sya-ri-ri-im [] {na4}a-ta-ar / {na4}a-sza-ar [] szu-uk-lu-lu a-na {d}na-bi-um ... i-na e2 syi-ri mu ...
Year in which Ammi-ditana the king presented to Nabu in the Bit-syiri and brought into (the temple) Esagil his statue (representing him) marching like a strong young man, statue in redish gold adorned with shining stone

mu {urudu}ki-lugal-gub-ba gal-gal-la kur hur-sag-ga2 id2-id2 gal-la e2-mah-a e2-nam-ti-la in-ne-en-si3-si3-ga2
Year in which (Ammi-ditana) gave to the Emah (and) to the Enamtila large royal piedestals in copper (decorated with) land, hills and large rivers

mu usu mah {d}utu {d}marduk-bi-da-ke4 a-ra-ha-ab lu2 ma-da [in-dab5]
Year (Ammi-ditana) with the great strength (given) by Szamasz (and) Marduk [seized] Iarah-abi, the man of the land

mu du11-ga gu-la {d}utu lugal-a-ni-ta ga2-gi-a / ga2-gi4-a tur3 dagal-la {d}utu-ke4 bad3 mah-a-ni szi-in-ga-an-du3-a
Year in which (Ammi-ditana) by the great command of Szamasz his king built a magnificent wall (around) the 'nunnery / gagum', the large sheepfold of Szamasz

mu gisz-gal / gisz-kal ku3-sig17-ga me-te ki-bad-ra2-a u3 alan-a-ni hub2 ab-sar-sar-ri-a e2-nam-ti-la-sze3 in-na-an-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Enamtila a throne fit for a distant place adorned with gold and his statue (representing him like a messenger) in running posture

mu en i3-tum2 gu-ul-la / gu-la ki-ag2 {d}marduk-ke4 / {d}utu-ke4 ur5-ra ma-da-an-ni ab-kid3-kid3-da ba-da-an-du8-a
Year in which (Ammi-ditana), the lord, pondering great things, the beloved of Marduk / of Szamasz, released the debts resting on his country

mu {urudu}alan-alan-a-ni szud3-de3 ab-ra2-ra2-e-ne-a u3 dingir-lamma dingir-lamma ku3-sig17-ga e2-babbar-ra-sze3 in-na-du3-a / in-na-an-ku4-ra
Year in which (Ammi-ditana) made / brought into (the temple) Ebabbar statues in copper representing himself saying a prayer and statues of protective deities made in gold

mu szita2 {gisz}tukul-la ib2-diri-gi-esz-a ku3-sig17 husz sur-ra {na4}du8-szi-a-bi-da-ke4 / {na4}du8-szu2-a-bi-da-ta {d}marduk lugal-a-na i3-dim2-dim2 e2-sag-il2-la-sze3 i-ne-en-ku4-ra
Year in which (Ammi-ditana) made and brought into (the temple) Esagil for Marduk his king the unsurpassable szita-weapon (made) out of agate and covered with red shining gold

mu {d}iszkur / {d}urasz ur-sag gal-la {gisz}tukul mah / {gisz}szita2 mah ku3-sig17 husz-a u3 dab-bu-na nim?-szur / {na4}sur gu-la
Year (Ammi-ditana dedicated) to Iszkur / to Urasz, the mighty heros, a magnificent weapon of redish gold and of great (pieces of precious stone)

mu alan-a-ni masz2-da-ri-a szu-a an-du7-a e2-nam-ti-la-sze3 i-ne-en-ku4-re
Year (Ammi-ditana) brought into (the temple) Enamtila / the temple of life, a statue (representing him) holding in his hand a maszdaria-lamb

mu am-mi-di-ta-na lugal-e dingir-lamma dingir-lamma bar-su3-ga-ke4 nam-ti-la-ni-sze3 szu am3-mu2-mu2-am3 ku3-sig17 husz-a {na4}kal-la-bi-da-ke4 szu-am3 bi2-in-da-ra-du7-a / bi2-in-dim2-dim2-ma-a {d}inanna nin gal kisz{ki}-a sag lugal-la-na-ke4 an-szi-in-ib2-il2-la-asz in-ne-en-ku4-ra
Year in which Ammi-ditana the king made and adorned with redish gold and precious stones powerful nacked protective deities, who pray for his life, and brought them to Inanna the great lady of Kisz who raises the head of her king

mu alan-a-ni nam-nun-na-a-ni-gim {d}nanna a-a ugu-na-asz e2-ni-te-en-du10-sze3 / e2-ni2-te-en-du10-sze3 in-ne-en-ku4-ra / bi2-in-gal2-la
Year in which (Ammi-ditana) brought a statue fitting his princeship to Nanna his natural father into (the temple) Enitendu / temple his awe is sweet

mu {d}nin-urta am sag a2-dah-a-ni-sze3 szu-nir gal-gal-la {gisz}gu-za mah-a ki-bad-ra2-ba-sze3 e2-nam-ti-la-sze3 i-ni-in-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Enamtila for Ninurta, the mighty wild ox, his helper, great emblems and a magnificent throne for a distant place

mu alan nam-ur-sag-ga2 sa-am-su-i-lu-na pab-bil-ga-ni / pab-bil2-ga-ni / pab-bil-en-na e2-nam-ti-la-sze3 u3 alan nam-en-na-ni alan ku3-sig17-ga-ke4 zubi szu an-da-gal2-la e2-me-te-ur-sag-ga2-asz-sze3 / e2-ni2-te-ur-sag-ga2-asz-sze3 in-ne-en-ku4-ra
Year in which (Ammi-ditana) brought into (the temple) Enamtila a statue (representing) Samsu-iluna, his grandfather like a hero, and in (the temple) Emeteursag / Eniteursag a statue made in gold, representing him like a lord, holding in his hand the zubi-weapon

Ammi-syaduqa

mu am-mi-sya-du-qa2 lugal-e {d}en-lil2-le nam-en-nun-na-ni / nam-en-na-ni bi2-ib2-gu-la {d}utu-gim kalam-ma-ni-sze3 zi-de3-esz ib2-ta-e3-a un szar2-ra-ba si bi2-ib2-sa2-sa2-a
Year in which Ammi-syaduqa the king, Enlil having magnified his princely lordship, rose forth steadfastly like the sun over his country and established justice for all his people

mu sipa sun5-na an {d}en-lil2-bi-da-ke4 / {d}en-lil2-bi-da-asz kalam in-ne-da-gal2-la
Year in which (Ammi-syaduqa), the humble shepherd of An and Enlil, (released the debts) lasting on his country

mu {d}marduk en gir3-ra szu-nir gal-gal-la ku3-sig17 ku3-babbar {na4}za-gin3-na-ke4 e2-sag-il2-la-sze3 in-ne-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Esagil great emblems made of gold, silver and lapis-lazuli for Marduk the strong lord

mu {d}en-lil2-la2 en gal-la mu-a-ni in-sa4-a {urudu}alan-a-ni masz2 igi-du8-a szu-a an-da-gal2-la u3 alan-a-ni szud3-de3 ab-be2-a e2-nam-ti-la-sze3 i-ni-in-ku4-ra
Year in which (Ammi-syaduqa) for Enlil the great lord who called him by his name brought into (the temple) Enamtila his statue (representing him) holding an offering lamb in his hand saying prayers

mu asz-me i3-mah-a szu-nir-ra u4-gim dalla ib2-ta-e3-a e2-babbar-ra-sze3 in-ne-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Ebabbar magnificent sun-disks, emblems shining like the light of the day

mu dingir-lamma didli-a u6-di-da ba-ab-du7-du7-a {d}sze3-ri5-da dam mah-a e2-babbar-ra-sze3 in-ne-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Ebabbar various protective deities, having an awesome look, for Szerida the august consort

mu {gisz}dur2-gar ku3-sig17-ga-a husz-a-ta ki-bad-ra2-a-asz i3-tum2-ma u3 alan-a-ni hub2 ab-szu2-szu2-e-a e2-nam-ti-la-sze3 in-ne-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Enamtila a throne made of redish gold, fitting for a distant place and a statue (representing him like a messenger) in a running posture

mu {d}utu en-na an-ta gal2-la alan-a-ni nam-nir-gal2-la-a-ni zubi ku3-sig17-ga-ke4 szu-a an-da-gal2-la e2-babbar-ra-sze3 in-ne-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Ebabbar for Szamasz the lord who resides in heaven his statue (representing him like) a noble holding in his hand the zubi-weapon made in gold

mu sipa zi sze-ga {d}utu {d}marduk-bi-da-ke4 ur5-ra kalam-ma-na / ka-la-ma-na / ma-da-na szu bi2-in-du8-a
Year in which (Ammi-syaduqa), the true shepherd, the obedient servant of Szamasz and Marduk, released the debts of his country

mu am-mi-sya-du-qa2 lugal-e igi-gal2 gu-la {d}marduk lugal-bi in-na-an-gar-ra bad3-am-mi-sya-du-qa2{ki} ka / gu2 id2-buranun{ki}-na-ta / gu2 id2-sa-am-su-i-li-na-nagab-nu-uh-szi gu2 sag-ga2-ke4 in-ne-en-dim2-ma / bi2-in-du3-a
Year in which Ammi-syaduqa the king, with the great insight which Marduk his king has given him, built Dur-Ammi-syaduqa at the bank of the Euphrates / at the bank of the canal Samsuiluna-nagab-nuhszi

mu {urudu}du8-mah gal-gal-la {urudu}ki-lugal-gub i3-mah-a hur-sag id2-da diri-diri-ga e2-nam-ti-la-sze3 in-ne-en-ku4-ra / in-ne-e-a-tu-ra
Year in which (Ammi-syaduqa) brought into (the temple) Enamtila great copper altars and a splendid royal plateform (representing) mountains and overflowing rivers

mu am-mi-sya-du-qa2 lugal-e ... sa-di-i a-na e2-{d}en-lil2 u2-sze-lu-u2
Year in which Ammi-syaduqa the king erected in the temple of Enlil (royal plateforms representing) mountains (and rivers)

mu {urudu}du8-mah gal-gal-la me-te en szu-sikil
Year (Ammi-syaduqa brought into the temple Enamtila) a large altar fitting the lord with the pure hands

mu alan-a-ni szu silim-ma-a ab-be2-a / ab-di-di-de3-a-asz / ab-di-di-e-ne-a {d}za-ba4-ba4 {d}inanna-bi-da-asz e2-me-te-ur-sag-sze3 in-ne-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Emeteursag for Zababa and Inanna his statue (representing him) saying a prayer of peace

mu du11-ga mah-a {d}utu / {d}marduk-ke4 lugal-a-ni-ta id2-am-mi-sya-du-qa2-nu-hu-usz-ni-szi mi-ni-in-ba-al-la-a mu-a-ni bi2-in-sa4
Year (Ammi-syaduqa) dug, at the exalted command of Szamasz / Marduk his king, a canal and called it 'Ammi-syaduqa provides abundance for the people'

mu {urudu}ki-lugal-gub-ba i3-mah-a / ib2-diri-ga-a hur-sag kur he2-nun-na id2-didli-a me-te ne-sag-ga2-sze3 e2-mah-a e2-nam-he2-a / e2-ni2-te-en-du10-sze3 ki-a bi2-ib2-us2-sa
Year in which (Ammi-syaduqa) set in place in the Emah of the Enamhe / Enitendu for the nesag-offerings a superb royal plateform in copper (representing) mountains, regions of abundance and various rivers

mu alan-a-ni du10-bi i3-musz3-a nam-szul-la-ni-gim mah-bi ib2-diri-ga {d}pap-nun-na nun asz-sza4-a-ni e2-babbar-ra-sze3 in-na-an-ku4-ra / bi2-en-ku4-ra
Year in which (Ammi-syaduqa) brought into (the temple) Ebabbar for Papnunna, the unique lady, his statue (representing him) bending the knee, (statue) whose magnificence like his youthful strength is exceedingly great

mu u6-nir sag-bi an-sze3 {d}utu-ke4 e2-babbar-ra-sze3 e2-ul-masz-a-bi szu-gibil-a bi2-in-ak
Year (Ammi-syaduqa) repaired to the top Szamasz's zikkurat of (the temple) Ebabbar and (the temple) Eulmasz

mu {d}en-lil2 i3-mah-a / en mah
Year the exalted Enlil / the exalted lord

mu tug2-me ku3-sig17 [] {d}utu {d}sze-r[i5-da ... ] mu-ni-in-[du3]
Year he made the coat in gold for Szamasz and Szerida

mu inim-bi {d}en-lil2-la2 {d}utu-bi
Year on the word of Enlil and Szamasz

Samsu-ditana

mu sa-am-su-di-ta-na lugal-e inim mah-a {d}marduk-ke4 lugal-bal-a-ni mu-un-ge-en-na-am3 / bi2-in-ge-en-na-ta
Year in which Samsu-ditana the king, on the powerful order of Marduk who made stable his royal succession, (established justice to the people)

mu an {d}en-lil2-bi inim / du11-ga zi-da mu-un-na-[an-sum-ma-a] / in-na-an-ne-esz-a-a
Year in which An and Enlil, with their true utterances spoken to him ..

mu sa-am-su-di-ta-na lugal-e {d}utu {d}iszkur-bi sag-bi an-sze3 ib2-ta-an-il2-esz-a / sag ra-a ib2-ta-an-ne2-esz-a
Year in which Samsu-ditana the king whom Szamasz and Adad elevated / ...

mu usu gal-gal-la {d}utu {d}marduk-bi-da-ke4
Year (Samsu-ditana) with the great strength of Szamasz and Marduk

mu {d}marduk ur-sag-ga2 ... lugal-bal-a-ni bi2-in-ge-na-ta szita2 {gisz}tukul dingir mah-a e2-sag-il2-sze3 in-ne-en-ku4-ra
Year in which (Samsu-ditana brought) into (the temple) Esagil for Marduk, the heros who made stable his royal succession the magnificent szita-weapon, the supreme divine weapon

mu sa-am-su-di-ta-na lugal-e asz-me didli-a {na4}du8-szi-a-ke4 szu-nir-ra u4-gim i3-zalag-gi-esz-a {na4}za-gin3-na ku3-sig17 husz-a ku3-luh-a-bi-da-ke4 szu-a mah-bi ib2-ta-an-du7-usz-a bi2-in-dim2-ma-am3 {d}utu en an-ta gal2-la-asz nam-lugal-a-ni bi2-ib2-gu-la-asz e2-babbar-ra-sze3 in-ne-en-ku4-ra
Year in which Samsu-ditana the king made various sun-disks of agate, emblems shining like the day, adorned with lapis-lazuli, redish gold and polished silver, made them greatly perfect and he brought them into the (temple) Ebabbar for Szamasz the lord who resides above (and) made great his kingship

mu {d}en-lil2 en ka2-dingir-ra{ki} alan nam-en-na-ni
Year (Samsu-ditana made) for Enlil the lord of Babylon a statue of his lordship / representing him like a lord

mu {d}nanna en gal-la dingir / {d}nanna en nir-gal2 dingir-re-e-ne-er alan-a-ni ka2-dingir-ra{ki} in-dim2-ma / mi-ni-in-dim2-ma
Year in which (Samsu-ditana) ... made in Babylon his statue for Nanna the great lord of the gods / for Nanna the lord, heros among the gods

mu alan-a-ni {d}nanna en gal-la mi-ni-in-dim2-ma e2-ni2-te-en-du10-sze3 in-ne-ku4-ra
Year in which (Samsu-ditana) built his statue for the great lord Nanna and brought it into (the temple) Enitendu

mu alan-a-ni {d}inanna nin ka2-dingir-ra{ki}-ma mi-ni-in-dim2-ma
Year (Samsu-ditana) made his statue for Inanna the lady of Babylon

mu alan-a-ni ... ... e2-babbar-ra-sze3 ...
Year his statue ... in (the temple) Ebabbar

mu {d}utu en sag-kal an-ki-a-ba-asz alan-a-ni zubi ku3-sig17-ga-ke4 szu-a an-da-gal2-la ki / szu ba-an-ha-za-a e2-babbar-ra-sze3 in-ne2-en-ku4-ra
Year in which (Samsu-ditana) brought into a chosen place in the (temple) Ebabbar for Szamasz the great lord of heaven and earth his statue holding in his hand a golden zubi-weapon

mu {d}marduk ur-sag gal / mah-a dingir-re-e-ne-ke4 alan-a-ni ... e2-sag-il2-sze3 in-ne-en-ku4-ra
Year in which (Samsu-ditana) for Marduk the great / magnificent warrior of all the gods brought his statue ... into (the temple) Esagil

mu alan-a-ni dur2-bi asz-te-ta in-ne-da-ra-gar-ra e2-ni2-te-en-du10-sze3 in-ne-ku4-ra
Year (Samsu-ditana made) his statue (representing him) sitted on a throne and brought it in the Enitendu

mu {d}pap-nun-an-ki nin an-ta gal2-la-asz ki-ne / gunni ku3-babbar u3-tu-da zalag-ga e2-sag-il2-sze3 in-ku4-ra
Year (Samsu-ditana) brought into (the temple) Esagil a stove produced of shining silver for Zarpanitum the lady who resides above

mu {d}urasz / {d}nin-urta en gir3-ra sza3-kur-ku-da-na sa2-an-na-ra ab-be2-e-a-asz
Year for Urasz / Ninurta the strong lord who made him attain the desire of his heart

mu {d}na-bi-um en gal-di / gal-la alan-a-ni gir3-ri-a an-dib-ba-a e2-sag-il2-la-sze3 in-ni-ku4-ra
Year in which (Samsu-ditana) brought into (the temple) Esagil for Nabu the famous lord his statue (representing him) walking

mu {d}marduk nun gal-la-ni
Year to Marduk his great prince

Kisurra

Itur-Szamasz

to be continued...




Apil-Sin

mu a-pil-{d}en.zu u2-ra-am-mi-ku / u2-ga-li-bu
Year in which Apil-Sin washed himself / shaved himself

Samsu-ditana

mu nim-gir2 didli-a
Year various lightning bolts

[sheshki]

Two Ubaya yearnames are strange, didnt know they had boomerangs in Mesopotamia.

Kisurra

Itur-Szamasz

szanat li-li-sa-am a-na {d}an-nu-ni-tum
Year (Itur-Szamasz made) a kettle-drum for Annunitum

mu e2-{d}an-nu-ni-tum i-tur2-{d}szamasz mu-na-dim2 / mu-na-du3
Year Itur-Szamasz built the temple of Annunitum

mu e2-{d}en-ki i-tur2-{d}szamasz mu-na-dim2
Year Itur-Szamasz built the temple of Enki

mu en-{d}nanna i-tur2-{d}szamasz i-[pad3 / hun]
Year Itur-Szamasz chose / installed the en-priestess of Nanna

mu e2-{d}iszkur i-tur2-{d}szamasz mu-na-dim2
Year Itur-Szamasz built the temple of Adad

Manabaltiel

mu e2-{d}nin-urta ma-na-ba-al-ti-el mu-na-du3 / mu-na-dim2
Year Manabalti-el built the temple of Ninurta

mu {gisz}szu-nir ku3-sig17 e2-{d}nin-urta
Year a golden emblem for the temple of Ninurta

mu {gisz}szu-nir {d}nin-urta ma-na-ba-al-ti-el mu-na-du3
Year Manabalti-el made an emblem for (the temple of) Ninurta

mu {gisz}gu-za zag-be2-us2 3-a-bi {d}en-lil2 {d}nin-urta {d}nin-nibru{ki} ma-na-ba-al-te-el mu-na-dim2
Year Manabalti-el made three armchairs for Enlil, Ninurta, and Nin-Nibru

mu e mah a-ab-ba id2-ku3-{d}en-lil2-la2 ba-an-dun
Year (Manabalti-el) dug a magnificent irrigation ditch, (towards) the sea, (called) 'pure canal of Enlil'

Ubaya

mu {gisz}gu-za {d}nin-urta il2-e
Year (Ubaya) erected a throne for Ninurta

mu {gisz}gu-za u3 gam2-lum {d}nin-urta u2-ba-a-a lugal in-na-dim2
Year Ubaya the king made a throne and a golden boomerang for Ninurta

mu {gisz}gu-za u3 gam-lum {d}nin-urta
Year throne and golden boomerang for Ninurta

Zikrum

mu bad3 e2-{d}nin-urta / ka2 {d}nin-urta zi-ik-ru-u2 mu-na-du3
Year Zikrum built the wall for the temple of Ninurta / the gate of Ninurta

King unknown

mu id2-ku-ru-ub-ir3-ra ba-ba-al
Year the canal Kurub-Irra / Blessed of Irra was dug

mu li-li-is3 {d}nin-i3-si-in-na-ra
Year a kettle-drum for Nin-Isin

mu bara2 {d}nin-tu-ra mu-na-du3
Year he made a throne for Nintu

mu e2-esz4-tar2 ba-hul
Year the temple of Esztar was destroyed

Yawium

mu {kusz}a2-la2 ia-wi-u2-um {d}za-ba4-ba4-ra mu-na-an-dim2
Year Yawium covered the drum of Zababa with a leather

[sheshki]

Mari

Yahdun-Lim

mu 1-kam e2-{d}utu ia-ah-du-li-im ba-du3
Year in which Yahdun-Lim built the temple of Szamasz

Yasmah-Addu

mu 1-kam {d}utu-szi-{d}im dumu-{d}im ik-szu-du u3 e2-{d}da-gan i-pu-szu
Year in which Samsi-Addu seized Mar-Addu and built there the temple of Dagan

mu ia-as2-ma-ah-{d}im {d}ne3-iri11-ra-gal a-na e2-szu i-ru-bu
Year in which Yasmah-Addu brought Nergal into his temple

Zimri-Lim

mu zi-im-ri-li-im an-nu-ni-tam sza sze20-eh-ri-im i-pu-usz
Year Zimri-Lim made (the statue of) Annunitum of Szehrum

mu zi-im-ri-li-im alan-szu a-na {d}im sza ha-la-ab{ki} u2-sze-lu-u2
Year in which Zimri-Lim erected his statue for Adad of Alep

mu zi-im-ri-li-im {gisz}gu-za ku3-sig17 a-na {d}di-ri-ti u2-sze-lu-u2
Year in which Zimri-Lim offered a golden throne for Diritum

mu zi-im-ri-li-im {gisz}gu-za gal a-na {d}utu sza ma-nu-ni-im u2-sze-lu-u2
Year in which Zimri-Lim offered a great throne for Szamasz of Manunum

mu zi-im-ri-li-im alan-szu a-na {d}ha-at-ta sza kakkul u2-sze-lu-u2
Year in which Zimri-Lim offered his statue for Hatta of Kakkulatum

mu zi-im-ri-li-im {gisz}gu-za gal a-na {d}im sza ma-ha-nim u2-sze-lu-u2
Year in which Zimri-Lim offered a great throne to Addu of Mahanum

mu zi-im-ri-li-im {gisz}gu-za gal a-na {d}da-gan sza i-na ter-qa{ki} u2-sze-lu-u2
Year in which Zimri-Lim offered a great throne to Dagan of Terqa

mu zi-im-ri-li-im e-ma-am-mi sza e2-{d}da-gan u2-sze-syu2-u2
Year in which Zimri-Lim placed lions in the temple of Dagan

###########################

Zimri-Lim

mu zi-im-ri-li-im til-lu-ut e-la-am-tim il-li-ku
Year in which Zimri-Lim went to the help of Elam

mu zi-im-ri-li-im til-lu-ut ka2-dingir-ra{ki} il-li-ku
Year in which Zimri-Lim went to the help of Babylon

mu zi-im-ri-li-im a-na szu-zu-ub a-lim{ki} an-da-ri-ig{ki} i-lu-u2
Year in which Zimri-Lim went to the help of the city of Andarig

[sheshki]

Two yearnames from two different cities speaking of the same event.

Halium/Manana, Urum

mu ur-{d}nin-urta ba-gaz
Year Ur-Ninurta was defeated / killed

Manabaltiel/Kisurra

mu ur-{d}nin-urta ba-ug7
Year Ur-Ninurta died



Manana, Urum

Halium

mu ka2 mah {d}nanna halijum mu-un-du3-a
Year in which Haliyum built a magnificent gate for (the temple of) Nanna

mu {gisz}bara2 mah e2-{d}inanna halijum mu-na-dim2
Year Haliyum made a magnificent dais for the temple of Inanna

mu na-mir-ru sza e2-{d}nanna halijum mu-na-an-dim2
Year Haliyum made the facade? of the temple of Nanna

mu dur10-tab-ba mu-un-du3
Year (Haliyum) made a double-axe

Manana

mu li-li-is3 zabar e2-{d}nanna ma-na-na mu-na-an-dim2
Year Manana made a bronze kettle-drum for the temple of Nanna

mu {kusz}a2-la2 e2-{d}nanna ma-na-na mu-na-an-dim2
Year Manana covered the drum of the temple of Nanna with leather

mu dur10-tab-ba ku3-sig17 ma-na-na mu-un-dim2
Year Manana made a double-axe in gold

mu e2-{d}mar-tu ma-na-na mu-un-du3-a
Year in which Manana built the temple of Amurrum

mu {gisz}mitytyu an-na ku3-sig17 {na4}za-gin3 {d}nanna-ra ma-na-na mu-na-an-dim2
Year Manana made for Nanna a mitytyum-weapon in tin, gold and lapis-lazuli

mu ni-ir {mul}mar-tu ma-na-na ba-du3
Year Manana built the yoke of the Martu (star) constellation

Naqimum

mu e2-dub-la2-mah ba-du3
Year the Edublamah was built

mu ka2 {d}inanna a-ku-sum2{ki} na-qi-mu-um mu-du3
Year Naqimum built the gate (of the temple) of Inanna in Akusum

mu na-qi-mu-um []-um e2-an-na ba-du3
Year Naqimum built the Eanna ...

Sumu-iamutbala

mu {gisz}gu-za {d}nin-gal su-mu-ia-mu-ut-ba-al mu-na-an-dim2
Year Sumu-yamutbal made a throne for Ningal

mu ur-mah min-a-bi / 2-a-bi e2-{d}nanna ba-du3
Year two lions were made for the temple of Nanna

mu ur-mah urudu min-a-bi / 2-a-bi e2-{d}nanna-ra mu-na-an-dim2
Year (Sumu-yamutbal) made 2 lions in copper for the temple of Nanna

mu {gisz}tukul {d}nanna-ra su-mu-ia-mu-ut-ba-al
Year Sumu yamutbal (made) a weapon for Nanna

mu su-mu-ia-mu-ut-ba-al alan {gisz}tukul {na4}gisz-nu11-gal isz-ku-nu
Year in which Sumu-yamutbal placed an alabaster statue (holding) a weapon (in the temple of Nanna)

King unknown

mu {gisz}banszur ku3-babbar {d}inanna a-ku-sum2{ki} mu-du3
Year (he) made an (offering) table in silver for Inanna in Akusum

mu la-ma-sa3-am sza ku3-babbar e2-{d}nanna mu-na-dim2
Year ... made a protective divinity in silver for the temple of Nanna


Marad, Kazallu

Ibni-szadum

mu bad3 ka2-{d}iszkur ib-ni-sza-du-i ib-ni-... mu-na-du3
Year Ibni-szadu'i built the city wall of 'Ka-Iszkur / Gate of Adad'

mu zag-u {d}nanna
Year the branding iron of Nanna

mu zag-u {d}nanna ur2i{ki} mu-na-dim2
Year (Ibni-szadu'i) made the branding iron of Nanna in Ur

Sumu-ditan

mu e2-{d}nin-i3-si-in{ki} ba-du3
Year the temple of Nin-Isin was built

mu si-gar e2 pa-pah ku3-sig17 ku3-babbar e2-{d}nu-musz-da ... mu-na-dim2
Year (Sumu-ditana) made in gold and silver the bolt of the cella for the temple of Numuszda ...

mu ma2-gur8 mah {d}nin-szubur-tum ba-du3
Year the magnificent boat of Ninszubur was built

Iamsi-el

mu bara2 {d}en.zu-ra
Year a throne for Sin

Sumu-numhim

mu ba-an-du8-du8 ku3-babbar e2-{d}nu-musz-da mu-na-dim2
Year (Sumu-numhim) made a basket in silver for the temple of Numuszda

mu {gisz}gu-za bara2 {d}nin-[]-re ... mu-na-dim2
Year (Sumu-numhim) made a throne dais for Nin-...

Sumu-atar

mu {urudu}gu2-ne gu-la {d}nu-musz-da mu-na-dim2
Year (Sumu-atar) made a great copper oven / cupboard for Numuszda

King unknown

mu aga {d}nin-gal tum2-ma i3-tum2
Year he brought the crown fitting Ningal

mu aga ku3-sig17 {d}lu2-lal3 bulug{ki}
Year a crown in gold for Lulal in Bulug / Pulukkum

Sippar

Immerum

mu e2-{d}inanna im-me-ru-um i-pu-szu
Year in which Immerum built the temple of Inanna

Sin-bani

mu abul {d}en.zu-ba-ni puzur4-{d}sag-ku5 i-pu-szu-u2
Year in which Sin-bani restored the great gate of Puzur-Sagku


Uruk OB

Alila-hadum

mu a-li-la-ha-du-um e2-{d}inanna mu-du3
Year Alilahadum built the temple of Inanna

Sin-iribam

mu alan ku3-sig17 {d}en.zu-e-ri-ba-am lugal {d}na-na-a-ra mu-na-an-dim2
Year Sin-eribam the king made a statue in gold for Nanaia

mu nin-dingir dumu-munus ki-ag2-ni
Year (Sin-eribam installed) his beloved daughter as high-priestess

Sin-gamil

mu 3 {urudu}alan ad-da-ni e2-{d}inanna ... i-ni-in-ku4-re-en
Year I (Sin-gamil) brought into the temple of Inanna 3 statues in copper representing his father

mu 2 {urudu}alan ku3-sig17 szu-du7-a
Year in which (Sin-gamil brought into the temple) two statues in copper adorned with gold

Dingir-am

mu u+ga.szar2(na2?)-sikil gaba-ri ka2 gi6-par4 mu-un-dim2-ma alan an {d}inanna ku3-sig17 szu-du7-a sza3-bi-a ki-be2 mu-un-dib-a
Year in which (Dingiram) made opposite the gate of the gipar / "nunnery" a pure (bed) and placed there (in the gate) a statue adorned with gold for An and Inanna

mu e2 an {d}inanna libir-ra sza3-bi-a mu-un-dim2
Year he restored the interior of the decaying temple of An and Inanna

ir3-ne-ne/Irdanene

mu alan ku3-sig17 dingir-am3 ad-da-na e2-{d}na-na-a-sze3 i-ni-in-ku4-re-en
Year I (Irdanene) brought a statue in gold representing Dingiram his father into the temple of Nanaia

mu dumu-nita2 dumu-munus nibru{ki} sza3 unug{ki}-ga u3 a2-dam-bi a-na-me-a-bi {d}en-lil2 sza3 nibru{ki}-sze3 szu in-na-bar-re-en
Year I (Irdanene) freed for Enlil in Nippur the sons and daughters (of Nippur held) in Uruk and all those coming from the surrounding settlements (of Nippur)

mu dumu-nita2 dumu-munus nibru{ki} sza3 unug{ki}-ga u3 ma-da-bi a-na-me-a-bi {d}en-lil2 sza3 nibru{ki}-sze3 u4-da-ri2-sze3 szu in-na-an-bar-re
Year I (Irdanene) set free for Enlil in Nippur for ever (from the forced labour) the sons and daughters of Nippur (held) in Uruk, as many as they are

mu {gisz}gigir mah ku3-sig17 szu-du7-a {na4}nir-musz-gir2 {na4}igi me-luh-ha ak-a an {d}inanna-ra mu-ne-en-ku4
Year (Irdanene) brought for An and Inanna in their temple a magnificent (procession) chariot adorned with gold, precious stones and pearls from Meluhha

mu 2 {urudu}alan irda-ne-ne lugal ka2 gi6-par4 u3 2 {urudu}alan {d}na-asz-par2-tum ka2 musz-a-igi-gal2 a2-zi-da a2-gub3-bu-sze3 im-mi-ib-gir3
Year (Irdanene) placed 2 copper statues of Irdanene the king at the gate of the gipar / "nunnery" and 2 copper statues for the goddess Naszpartum right and left of the muszaigigala-gate

King unknown

mu {urudu}gu4-pirig mah min-a-bi / 2-a-bi
Year 2 magnificent aurochs in copper

mu dingir-lamma sza3-zi
Year protective deities giving life

mu 2 {gisz}gu-za zag-be2-us2 ku3-sig17 szu-du7-a
Year 2 armchairs adorned with gold (cf Nur-Adad 2)

mu gur7 an-na {d}inanna u3 {d}na-na-a inim mu-gi-na
Year the (account of the) granary of An, Inanna and Nanaia was put in order

[sheshki]

A yearname from Naram-Sin:

mu <> 2 <{urudu}>musz-husz na-ra-am-{d}30 i-na ka2 husz-hi-a u2-sze-ri-bu
Year in which Naram-Sin brought to the ruddy gates 2 dragons in copper

Interesting here is that Naram-Sin´s name is written na-ra-am-{d}30 instead {d}na-ra-am-{d}en.zu . The 30, as we know, represents Nanna/Sin ({d}en.zu), but why did they use it here...?



Diyala: Esznunna, Tell Asmar

{d}Szu-ilija

mu ma2-gur8 {d}tiszpak ba-ab-du8
Year the boat of Tiszpak was caulked

Nur-ahum

mu {d}tiszpak lugal-e sag-du su-bir4-a-ke4 tibir2-ra / bur2-ra bi2-in-ra-a
Year in which Tiszpak the king struk the head of Subartu with the fist / in one stroke

mu {gisz}banszur mah {d}tiszpak ba-dim2
Year a magnificent offering table was made for Tiszpak

Kirikiri

mu {gisz}szu-nir {na4}gisz-nu11-gal ba-dim2
Year an emblem of alabaster was made

mu gidru mah {d}tiszpak ba-tag
Year a magnificent scepter for Tiszpak was cut

mu gin2 mah {d}tiszpak ba-dim2
Year a magnificent axe for Tiszpak was made

Bilalama

mu bi-la-la-ma ensi2 asz2-nun-na{ki} e2-sikil {d}tiszpak ba-du3
Year Bilalama the governor of Esznunna built the Esikil, (the temple) of Tiszpak

Iszar-ramaszu

mu {gisz}tukul mah masz-tab-ba ba-dim2
Year a magnificent twin weapon was made

mu {gisz}szu-nir mah masz-tab-ba ba-dim2
Year a magnificent twin emblem was made

mu e2-{d}iszkur ba-dim2
Year the temple of Adad was built

mu {gisz}banszur mah {d}u3-gul-la ba-dim2
Year a magnificent (offering) table for Ugulla was made

Usyur-awassu

mu u2-syur-a-wa-su2 ensi2 asz2-nun{ki} {gisz}gu-za mah {d}nin-gis-zi-da ba-dim2
Year Usyur-awassu the governor of Esznunna made a magnificent throne for Ningiszida

mu u2-syur-a-wa-su2 ensi2 asz2-nun{ki} dumu-munus-ni-szu nin-dingir-{d}tiszpak in-il2-la
Year in which Usyur-awassu the governor of Esznunna elevated his daughter to the rank of high-priestess of Tiszpak

Ur-Ningiszzida

mu ma2-gur8 masz-tab-ba {d}tiszpak-ka ba-dim2
Year twin boats for Tiszpak were made

mu {urudu}alan gub-ba e2-{d}tiszpak-[ka] ba-dim2
Year a statue (representing the governor) standing was made for the temple of Tiszpak

mu {gisz}na2! ... e2-{d}tiszpak-ka u3 {urudu}alan e2-{d}nin-gis-zi- <> ba-dim2
Year a wooden bed for the temple of Tiszpak and a copper statue for the temple of Ningiszida were made

Ipiq-Adad I

mu i-pi2-iq-{d}adad {urudu}apin ... ki e2-{d}tiszpak ba-dim2 u3 sa?-ra? ...{ki} ...
Year Ipiq-Adad made a plow in copper ... for the temple of Tiszpak and ...

mu {gisz}apin ku3-sig17
Year a plow in gold

mu i-pi2-iq-{d}adad bara2 tab-ba ku3-babbar a-na e2 {d}tiszpak u2-sze-ri-bu
Year in which Ipiq-Adad brought a pair of daises in silver into the temple of Tiszpak

u id2-na-bi-{d}tiszpak in-ba-al u3 {gisz}gu-za mah {d}en-lil2-la2 ba-dim2
Year (Ipiq-Adad) dug the Nabi-Tiszpak canal and made a magnificent throne for Enlil

mu gilim ku3-sig17 e2-{d}tiszpak-ka ba-dim2
Year a golden ring was made for the temple of Tiszpak

mu {na4}gu-za kaskal za-gin3
Year a sedan chair of lapis-lazuli (was made)

mu banszur ku3-babbar
Year a silver offering table (was made)

mu ha-zi-in {na4}za-gin3
Year a axe in lapis-lazuli (was made)

mu te-di-qum ku3-sig17 e2-{d}tiszpak
Year a golden garment (was brought in) the temple of Tiszpak

mu e2-{d}utu ba-dim2
Year the temple of Szamasz was built

Belakum

mu be-la-kum ensi2 asz2-nun-na{ki} ma2-gur8 mah si-ni masz-tab-ba {d}tiszpak-ka ba-dim2
Year Belakum the governor of Esznunna made horns for the two magnificent boats of Tiszpak

mu be-la-kum {d}inanna ki-ti- ba-dim2
Year Belakum made (a statue for) Inanna of Kititum

mu be-la-kum {urudu}alan e2-{d}tiszpak-ka
Year Belakum (made) a copper statue for the temple of Tiszpak

szanat be-la-kum ... a-na e2-{d}ki-ti-tum u2-sze-ri-bu
Year in which Belakum brought ... into the temple of Kititum

Warassa

mu {gisz}ig dib2-ba 2-a-ba zu2 am-si ku3-ga {d}tiszpak-ka ba-dim2
Year a pair of doors fitted with ivory and metal was made for Tiszpak

mu {gisz}szu-nir warad-sa3 {d}tiszpak-ka ba-dim2
Year Warassa made an emblem for Tiszpak

szanat {urudu}syalman sya-i-dam bit {d}en.zu u2-sze-ri-bu
Year in which he brought a ruddy copper statue into the temple of Sin

Ibal-pi-El I

mu i-ba-al-pi-el gu-za zu2 am-si ku3-sig17 gar-ra {d}tiszpak-ka ba-dim2
Year Ibal-pi-El made for Tiszpak a chair inlaid with ivory and gold

mu sig7 igi ig zabar e2 pa-pah {d}tiszpak-ka ba-dim2
Year the bronze lintel of the door of the cella of Tiszpak was made

mu {gisz}szu-nir u4-sakar ku3-sig17 ku3-babbar gar-ra {d}tiszpak-ka ba-dim2
Year a crescent-shaped emblem inlaid with silver and gold was made for Tiszpak

mu urudu {d}dur-ul3 e2-{d}tiszpak-ka ba-dim2
Year the bronze (image of the) god (of the) Turnat (Diyala) was made for the temple of Tiszpak)

mu {gisz}gu-za bara2 mah {na4}ab-ba me-luh-ha ku3-sig17 gar-ra
Year in which a magnificent throne dais inlaid with gold and Meluhha pearls (was made)

Ipiq-Adad II

mu sahar zi-qu2-ra-at {d}utu
Year earth for the zikkurat of Szamasz

mu {gisz}gu-za ku3-sig17 bara2 mah sza3 {d}en.zu sza warhum.um{ki} {d}i-pi2-iq-{d}adad u2-sze-lu-u2
Year in which Ipiq-Adad installed a magnificent throne dais in gold in the (temple of) Sin in Warhum

mu {gisz}gu-za bara2 mah {d}en.zu sza du6-dub{ki} / sza iti.um{ki} / warhum.um{ki} {d}i-pi2-iq-{d}adad ba-dim2
Year Ipiq-Adad made a magnificent throne dais for the (temple of) Sin in Tutub

mu ra-pi2-qum{ki} e2-{d}nin-a-zu i-pi2-iq-{d}adad ba-dab5
Year Ipiq-Adad seized Rapiqum, the dwelling place of Nin-azu

mu {gisz}gu-za ku3-sig17 {d}nanna {d}i-pi-iq-{d}adad ba-dim2
Year Ipiq-Adad made a throne in gold for Nanna

Naram-Sin

mu <> 2 <{urudu}>musz-husz na-ra-am-{d}30 i-na ka2 husz-hi-a u2-sze-ri-bu
Year in which Naram-Sin brought to the ruddy gates 2 dragons in copper

mu alan ku3-sig17 sza {d}na-ra-am-{d}en.zu a-na e2-{d}tiszpak i-ru-bu
Year in which Naram-Sin brought in the temple of Tiszpak a statue in gold representing himself

mu {d}na-ra-am-{d}en.zu {gisz}gigir ni-ki-il-tim nu-sa2 u2-sze-ri-bu
Year in which Naram-Sin brought (into the temple) a decorated unrivalled chariot

mu 2 alan ku3-sig17 u3 2 alan ku3-babbar {d}na-ra-am-{d}en.zu e2-{d}nin-a-zu ba-an-ku4
Year 2 statues in gold and 2 statues in silver (representing) Naram-Sin were brought in the temple of Nin-azu

Dannum-tahaz

mu alan ku3-sig17 ka-ri-bu sza {d}da-nu-ta-ha-az a-na e2-{d}tiszpak i-ru-bu-u2
Year in which Dannum-tahaz brought in the temple of Tiszpak a statue in gold representing himself saying prayers

mu alan igi-du zabar da-nu-um-ta-ha-az a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Dannum-tahaz brought in the temple of Tiszpak a statue in bronze representing himself as leader

mu alan igi-du keszda2 eren2
Year (Dannum-tahaz brought in the temple of Tiszpak) a statue (representing) himself as leader of the drafted troops

mu alan urudu-zabar ma-hi-syi2 da-nu-ta-ha-az a-na e2-{d}tiszpak
Year (Dannum-tahaz brought) in the temple of Tiszpak a statue in bronze representing himself as fighter

mu alan szi-ta zabar da-nu-um-ta-ha-az a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which (Dannum-tahaz brought) in the temple of Tiszpak a statue in bronze representing him with the szita weapon

mu bara2 mah {d}nerah da-an-nu-um-ta-ha-az
Year Dannum-tahaz (made) a magnificent dais for Nerah

Dadusza

mu {gisz}gigir nu-sa2 {d}utu e2-temen-ur-sag {d}iszkur da-du-sza u2-sze-ri-bu
Year in which Dadusza brought in the etemen-ursag of Adad the unrivalled chariot of Szamasz

mu 1 alan ku3-sig17 da-du-sza a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Dadusza brought in the temple of Tiszpak a statue in gold

mu {gisz}tukul {d}utu da-du-sza u2-sze-ri-bu
Year in which Dadusza (brought in a temple) the weapon of Szamasz

mu szita2 {d}utu-ra
Year (Dadusza brought in a temple) the szita-weapon for Szamasz

Ibal-pi-El II

mu {gisz}gigir ku3-sig17 {d}iszkur
Year a chariot in gold for Adad

mu abul ki-kur i-ba-al-pi-el i-pu-szu
Year in which Ibal-pi-El built the gate of the chapel

mu e2-sikil ki-ag2
Year the (wall of the) beloved temple é-sikil (was built)

mu alan sag ku3-sig17 zag {d}tiszpak ba-dim2
Year a major? golden statue for the sanctuary of Tiszpak was made

mu e2 sa2-gar-ra-ni e2-{d}en-lil2 mu-un-na-du3
Year (Ibal-pi-El) built the temple of Enlil (called) the house of his judgement

mu e2-{d}en-lil2 u3 a-lam / a-lum ku3-sig17 i-ba-al-pi-el ba-dim2
Year Ibal-pi-El built the temple of Enlil and made a statue in gold

mu {gisz}mar-gid2-da ku3-sig17 ku3-babbar e2-{d}nin-a-zu ba-an-ku4
Year he brought a wagon made in silver and gold into the temple of Nin-azu

mu e2-esz4-tar2 i-ba-al-pi-el i-pu-szu
Year in which Ibal-pi-El built the temple of Esztar

Syilli-Sin

mu tug2 {d}en-lil2-bi-ta
Year the garment of Enlil

King unknown

mu ma2-gur8 mah musz-husz-a ba-dim2 Y
Year the magnificent boat, called 'the dragon', was made

mu {gisz}szub / {gisz}illar ku3-sig17 nu-sa2 {d}utu
Year the unrivalled golden boomerang (was made) for Szamasz

[lilitudemon]

Great pictures. I really find the symbols fascinating. It'll take some time for me to learn them all and their associations.

[sheshki]

Thanks Xuch,
yes, symbols are fascinating, especially on cylinder seals and kudurrus. I guess i have to add some examples of cylinder seals later.

Here is an interesting yearname of the king Syilli Sin, Diyala: Szaduppum, Harmal

mu syil2-li2-30 dumu-munus am-mu-ra-bi < ba-an-tuk >
Year Syilli-Sin married the daughter of Hammurabi


More yearnames:

Diyala: Dhiba'i, Uzarlulu

Naram-Sin

mu 2 alan ku3-sig17 u3 2 alan ku3-babbar {d}na-ra-am-{d}en.zu e2-{d}nin-a-zu ba-an-ku4
Year Naram-Sin brought into the temple of Nin-azu 2 statues of gold and 2 statues of silver

Ibal-pi-El II

mu apin ku3-sig17 a-na e2-{d}tiszpak i-ru-bu
Year in which (Ibal-pi-El) brought a plow in gold into the temple of Tiszpak

Diyala: Szaduppum, Harmal

Waqrum

mu wa-aq-ru-um alan zabar u2-sze-ri-bu
Year in which Waqrum brought a statue in copper (into the temple)

Szumahum

mu szu-ma-hu-um e2-{d}utu i-pu-szu
Year in which Szumahum built the temple of Szamasz

Bilalama

mu bi-la-la-ma ensi2 asz2-nun-na{ki} e2-sikil {d}tiszpak ba-du3
Year Bilalama the governor of Esznunna built the Esikil, (the temple) of Tiszpak

mu alan e2-du3-a ba-dim2
Year a statue (of the governor) building the temple was made / Year a statue (commemorating the) building of the temple was made

mu 1-kam {gisz}tukul kalag-ga ba-an-ku4 / ba-an-dab5
Year he brought (into the temple) the strong weapon / he seized the strong weapon

Ibal-pi-El I

mu i-ba-al-pi-el gu-za zu2 am-si ku3-sig17 gar-ra {d}tiszpak-ka ba-dim2
Year Ibal-pi-El made for Tiszpak a throne inlaid with ivory and gold

Ipiq-Adad II

mu sahar zi-qu2-ra-at {d}szamasz
Year the earth for the zikkurat of Szamasz

mu i-na isz-me-{d}a-szur i-pi2-iq-{d}adad zi-qu2-ra-tam isy-ba-at
Year in Iszme-Aszur Ipiq-Adad took the zikkurat

mu {gisz}gu-za ku3-sig17 bara2 mah sza3 {d}en.zu sza warhum.um{ki} {d}i-pi-iq-{d}adad u2-sze-lu-u2
Year in which Ipiq-Adad erected a magnificent throne dais in gold for Sin in Warhum

mu ra-pi-qum e2-{d}nin-a-zu ba-an-dab5
Year Rapiqum the dwelling place of Ninazu was seized

Naram-Sin

mu musz-husz-mesz {d}na-ra-am-{d}en.zu i-na ka2 husz-mesz usz-zi-zu
Year in which Naram-Sin placed at the ruddy gates two dragons in copper

mu <> 2 <{urudu}>musz-husz na-ra-am-{d}30 i-na ka2 husz-hi-a u2-sze-ri-bu
Year in which Naram-Sin brought to the ruddy gates 2 dragons in copper

mu alan ku3-sig17 sza {d}na-ra-am-{d}en.zu a-na e2-{d}tiszpak i-ru-bu
Year in which Naram-Sin brought into the temple of Tiszpak a statue in gold

mu {d}na-ra-am-{d}en.zu {gisz}gigir ni-ki-il-tim nu-sa2 u2-sze-ri-bu
Year in which Naram-Sin brought (into the temple) a decorated chariot without equal

mu sza3-zi na-ra-am-30 ba-an-ku4
Year protectives divinities of the life of Naram-Sin were brought in

mu 2 alan ku3-sig17 u3 2 alan ku3-babbar {d}na-ra-am-{d}en.zu e2-{d}nin-a-zu ba-an-ku4
Year Naram-Sin brought in the temple of Nin-azu two statues in gold and two statues in silver representing himself

Dannum-taha

mu alan ku3-sig17 ka-ri-bu sza {d}da-nu-ta-ha-az a-na e2-{d}tiszpak i-ru-bu-u2 / u2-sze-ri-bu
Year in which Dannum-tahaz brought into the temple of Tiszpak a statue in gold (representing) himself saying prayers

mu alan igi-du zabar da-nu-um-ta-ha-az a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Dannum-tahaz brought into the temple of Tiszpak a statue in copper (representing) himself as leader (of the drafted troops)

mu alan urudu-zabar ma-hi-syi da-nu-um-ta-ha-az a-na e2-{d}tiszpak i-ru-bu-u2 / u2-sze-ri-bu
Year in which a statue of bronze representing Dannum-tahaz as a fighter (was brought) into the temple of Tiszpak

mu bara2 mah {d}nerah da-an-nu-um-ta-ha-az
Year Dannum-tahaz (made) a magnificent dais for Nerah

Dadusza

mu {gisz}gigir nu-sa2 {d}utu e2-temen-ur-sag {d}adad da-du-sza
Year Dadusza built the unrivalled chariot of Szamasz for the (temple) etemenursag of Adad

mu 1 alan ku3-sig17 da-du-sza a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Dadusza brought a statue in gold into the temple of Tiszpak

mu {gisz}tukul {d}szamasz da-du-sza u2-sze-ri-bu
Year in which Dadusza brought into the temple the weapon of Szamasz

mu id2-{d}en.zu-a-bu-szu ih-ru-u2
Year in which (Dadusza) dug the canal Sin-abuszu

Ibal-pi-El II

mu {gisz}gigir gir3-ra ku3-sig17 i-ba-al-pi2-el a-na e2-{d}iszkur u2-sze-ri-bu
Year in which Ibal-pi-El brought into the temple of Adad a travel-chariot in gold

mu e2-sikil ki-ag2 {d}tiszpak
Year the beloved Esikil of Tiszpak

mu alan ku3-sig17 zag-ga-ra ba-an-ku4-ku4
Year statues in gold were brought into the sanctuary

mu i-ba-al-pi-el alan ku3-sig17 a-na e-szer3-tim u2-sze-lu-u2
Year in which Ibal-pi-El erected a statue in gold into the sanctuary

mu e2 sa2-gar-ra-a-ni e2-{d}en-lil2 ba-dim2
Year the temple of Enlil (called) the house of his judgement was built

mu {gisz}mar-gid2-da ku3-sig17 e2-{d}nin-a-zu ba-an-ku4
Year (Ibalpiel) brought into the temple of Nin-azu a wagon in gold

mu e2-esz4-tar2 i-ba-al-pi-el
Year Ibal-pi-El (built) the temple of Esztar

mu {gisz}apin ku3-sig17 a-na e2-{d}tiszpak i-ru-bu
Year in which (Ibal-pi-El) brought into the temple of Tiszpak a plow in gold

mu {gisz}gigir ku3-sig17 {d}utu
Year the chariot of Szamasz in gold

Syilli-Sin

mu tug2 {d}en-lil2-bi-ta
Year with the garment of Enlil

Diyala: Nerebtum, Ichcali

Iszmeh-bala

mu sza isz-me-ba-li {gisz}gu-za {d}utu u2-sze-ri-bu
Year in which Iszmeh-bala brought (in the temple) a throne for Szamasz

Sin-abuszu

mu alan-mesz a-na e2-{d}inanna {d}30-a-bu-szu u2-sze-ri-bu-u2
Year in which Sin-abuszu brought statues (representing himself) into the temple of Inanna

mu {urudu}alan-mesz a-na e2-esz4-tar2 i-ru-bu-u2
Year in which (Sin-abuszu brought his) statues in copper into the temple of Esztar

mu alan-mesz a-na e2-{d}en.zu {d}en.zu-a-bu-szu u2-sze-ri-bu
Year in which Sin-abuszu brought statues (representing himself) into the temple of Sin

mu alan-mesz {d}en.zu-a-bu-szu a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Sin-abuszu brought statues (representing himself) into the temple of Tiszpak

mu alan-mesz e2-{d}iszkur {d}en.zu-a-bu-szu u2-sze-ri-bu ...
Year in which Sin-abuszu brought statues (representing himself) into the temple of Adad

mu a-ki-tam {d}en.zu-a-bu-szu isz-ku-nu
Year in which Sin-abuszu fixed the akitu-festival

Ibal-pi-El I

mu i-ba-al-pi2-el gu-za zu2 am-si ku3-sig17 gar-ra {d}tiszpak-ka ba-dim2
Year Ibalpiel made for Tiszpak a throne inlaid with ivory and gold

Ipiq-Adad II

mu sahar zi-qu2-ra-tum {d}utu
Year earth (was piled up to seize) the zikkurat of Szamasz

mu {gisz}gu-za bara2 mah {d}en.zu {d}i-pi2-iq-{d}adad sza iti.um{ki} / warhum.um{ki} / sza du6-dub{ki} ba-dim2
Year Ipiq-Adad made a magnificent throne dais for (the temple of) Sin in Tutub / Warhum

mu ra-pi-qum e2-{d}nin-a-zu ba-an-dab5
Year Rapiqum, the dwelling place of Nin-azu, was seized

Naram-Sin

mu 2 alan ku3-sig17 ku3-babbar {d}na-ra-am-{d}en.zu {d}nin-a-zu ba-an-ku4
Year Naram-Sin brought in the temple of Nin-azu two statues of himself in gold and silver

Dannum-tahaz

mu alan ku3-sig17 ka-ri-bu sza {d}da-nu-ta-ha-az a-na e2-{d}tiszpak i-ru-bu-u2
Year in which Dannum-tahaz brought in the temple of Tiszpak a statue in gold representing himself in prayer

mu alan igi-du zabar da-nu-um-ta-ha-az a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Dannum-tahaz brought in the temple of Tiszpak a statue in bronze (representing himself) as leader (of his troops)

mu alan urudu-zabar ma-hi-syi2 da-nu-ta-ha-az a-na e2-{d}tiszpak
Year Dannum-tahaz (brought) in the temple of Tiszpak a statue in bronze representing himself as a fighter

mu alan zabar ma-hi-syum
Year a bronze statue (representing the king) as a fighter

mu alan szi-ta / ka-ri-bu zabar da-nu-um-ta-ha-az a-na e2-{d}tiszpak u2-sze-ri-bu
Year in which Dannum-tahaz brought into the temple of Tiszpak a bronze statue in praying attitude / holding a weapon

mu bara2 mah {d}nerah da-an-nu-um-ta-ha-az
Year Dannum-tahaz (made) a magnificent dais for Nerah

Dadusza

mu {gisz}tukul {d}szamasz da-du-sza u2-sze-ri-bu
Year in which Dadusza brought (into the temple) the weapon of Szamasz

Ibal-pi-El II

mu {gisz}gigir gal nu-sa2 ku3-sig17 {d}utu
Year the great unrivalled chariot in gold for Szamasz (in the temple of Adad)

mu e2 sikil
Year (Ibal-pi-El built) the é-sikil, (the temple of Tiszpak)

mu e2-{d}en-lil2-la2
Year the temple of Enlil

mu e2-{d}en-lil2 u3 a-lam / a-lum ku3-sig17 i-ba-al-pi-el ba-dim2
Year the temple of Enlil (was built) and a statue in gold (representing) Ibal-pi-El was made

mu e2 sa2-gar-ra-ni e2-{d}en-lil2-la2 mu-un-na-du3
Year the house of his judgement, the temple of Enlil was built

mu {gisz}mar-gid2-da ku3-sig17 ku3-babbar e2-{d}nin-a-zu ba-an-ku4
Year a wagon in gold and silver was brought in the temple of Nin-azu

mu e2-esz4-tar2 i-ba-al-pi-el i-pu-szu
Year in which Ibalpiel built the temple of Esztar

mu {gisz}apin ku3-sig17 a-na e2-{d}tiszpak
Year a plow in gold (was brought) into the temple of Tiszpak

Syilli-Sin

mu tug2 {d}en-lil2 bi-ta
Year the garment of Enlil

King unknown

mu a-lam ku3-sig17 e2-{d}en.zu u3 e2-{d}en-lil2 ba-dim2
Year golden statues were made for the temple of Sin and the temple of Enlil

mu alan ku3-sig17 e2-{d}en-lil2 u3 {d}e2-a ba-dim2
Year statues in gold were made for the temple of Enlil and the temple of Ea

mu {gisz}gu-za bara2 mah ... {d}adad ...
Year the magnificent throne dais for Adad

[sheshki]

Diyala: Tutub, Khafaje

Abdi-erah

szanat ab-di-e-ra-ah {d}mar-tu i3-li2 re-szi!?(di)-szu i-pu-szu
Year in which Abdi-erah fashioned a statue of Amurru the god, his helper (based on a different sumerian reading)

Abi-matyar

szanat {urudu}syalman sya-i-dam a-bi-ma-tyar2 bit {d}en.zu u2-sze-ri-bu
Year in which Abi-matyar brought a ruddy copper statue into the temple of Sin

City unknown

King unknown

mu {gisz}gu-za {d}en-lil2-la2 mu-un-gibil-a
Year in which the throne of Enlil was restored

mu li-li-sa-am a-na e2-{d}ki-kar-ra-... u2-sze-ri-bu
Year in which he brought in the temple of Kikar.. a kettle-drum

mu ma2-gur8 mah {d}inanna ba-
Year the magnificent boat of Inanna was built

mu dumu-munus nin-dingir sza {d}[] u3 sza {d}adad i-ba-ra-a
Year in which the daughter (of the king) was chosen as high-priestess of {d}... and of Adad

mu sza e-ru-ba-tum e2-{d}en.zu i-sza-ak-na
Year the erubatum-feast for the temple of Sin was fixed

mu {d}marduk a-na bi-ti-szu i-ru-bu
Year in which Marduk entered his temple

end of transmission

[sheshki]

A collection of Mesopotamian Deities from the book below. The Book also covers Anatolian/West-Semitic deities.

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge

www.ols11.com/dprine/Books/Religion_Spirituality/17299320-A-Dictionary-of-ANCIENT-NEAR-EASTERN-MYTHOLOGY.pdf

Introduction (parts)

For almost two thousand years we have only been able to see the religion
of the ancient Orient as a dark shadow cast by the brightness of the
Hebrew God.

...

We now know the names of thousands of gods and goddesses,
the words of hymns and litanies,the daily procedures of the Babylonian cult,
as well as a growing number of mythological tales. In spite of the progress
in our understanding of this ancient religion, we are only able to see part
of the whole picture.We shall never be sure of the rituals performed in
the neolithic sanctuaries;and the deities worshipped in the splendid
cathedral-like temples of the fourth millennium BC will remain a mystery.
We know nothing about the gods of the nomadic peoples at the periphery
of the river valleys and very little about the indigenous religions of
all those other parts of the ancient Near East that did not develop literacy.

...

As to the gods and goddesses, they existed in the ‘real’ world of cult
and worship as well as in literature, but we know more about the latter.
A number of deities appear with some regularity in the mythological
texts, mainly ancient deities who were credited with an important role
in the formation and organization of the world. Their character is well
documented, in contrast to that of many other deities, who were just as
popular, or more so, and yet never became ‘subjects’ of the mythological
repertoire. Several sources can be used to evaluate the extent of a deity’s
popular appeal: material evidence such as shrines, temples and votive
offerings, and textual evidence in the main lists of sacrifices, dedications,
references in private documents and personal names.

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge



Abba
(a) Babylonian goddess of probably Amorite origin. She is mentioned in
the texts from Mari and a number of people there bore her name.
During the Old Babylonian period she had a temple in Isin. Her
personality and divine functions are unknown.
(b) In the Sumerian myth Enki and Ninhursag Abba is a god created by
Ninhursag.
Ichiro 1979, 13


Adad
also Adda, Anda, Hadad, Addu—Semitic Weather-god. (see figures
3 and 10)
His name is probably etymologically connected with Arabic hadda, ‘to
break’ and haddat, ‘thunder’.
In Mesopotamia, where his name was often written logographically
as ^dIM, he is attested from the pre-Sargonic period onwards. His main
following was among the populations of northern Babylonia and Syria,
as suggested by the onomastic evidence from towns such as Mari and
Ebla. In the second millennium BC, Adad was the city god of Halab
(Aleppo) but in other areas of Syria, especially in the west, he merged
with other weather-gods, such as Baal and Dagan.
Adad was an important god in Assyria. Tiglath-Pilesar I built a doublesanctuary
for him and Anu in the capital Ashur. Several kings, as well
as many private individuals, had names composed with Adad (e.g. Adadnirari).
Unlike the major Babylonian deities which were integrated into
the official cult of Assyria, Adad was considered to be a local deity.
Together with Aššur he figured prominently in the royal inscriptions.
Adad is often invoked in the curses which concluded official as well
as private documents. They emphasize the negative aspects of the
weather-god. ‘Ina beriq limuti matsu libriq’—‘with an evil lightning he
shall strike his country’ is typical. He was also asked to send devastating
floods and storms which would turn the country into waste-land, or
otherwise hold back the waters to cause a drought. In his capacity of a
warrior-god he would ‘break the weapons of the enemy’ and ‘pursue
him like an evil demon’.
In some late Assyrian texts, Adad is linked with Šamaš as an oracle
god.
Edzard, WdM 1965, 135; Roberts 1972, 13; Wyatt 1980, 375ff

Admu
(a) In the third millennium BC, Admu appears mainly in Akkadian
personal names from the Sargonic period onwards. His nature remains
obscure and his name may be deified toponym, as a ^dNin-admu occurs
in a Ur III pantheon list.
(b) In the Mari texts (18th C BC), Admu is found mainly in Akkadian
women’s names and since female names are usually used with female
deities it may here refer to a goddess.
Roberts 1972, 14; Ichiro 1979, 44

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge




Amurru—Akkadian god
The name can be written syllabically or as a logogram dMAR. TU which
represents the Sumerian reading.
The Amurru-people are often mentioned in Mesopotamian inscriptions
as the nomadic ‘people of the steppe’, who would come down from the
hillsides and raid the agricultural products of the settled inhabitants of
Sumer and Babylon. The god Amurru is known from Akkadian texts as
well as from personal names since the Sargonic period. His main epithet
in Sumerian is lú hur.sag.ga, ‘man of the steppe’. By the Ur III period his
cult was well established in the larger Babylonian cities (Larsa, Isin,
Dilbat, Babylon and Nippur). It has been observed that in contrast to
this widespread veneration in the Mesopotamian heartland, he is absent
in the texts from Syrian sites (Roberts), although he has some
characteristics of a storm-god. He may therefore be a deification of a
social and ethnic group, the nomadic Amurru, rather than an original
West Semitic god. As these people became settled in ever greater numbers,
his acceptance into the Babylonian pantheon could represent an
acknowledgement of their social integration. The kinship-pattern echoes
this process: Amurru is said to be the son of the great god Anu, while
his wife is either the West Semitic Ašratum or the Babylonian B-elet-
Se- ri,
the ‘Lady of the Wilderness’.
A short mythological text, THE MARRIAGE OF MARTU, describes
a typical procedure of integration by a ‘romantic’ marriage. Martu is
described with the standard epithets of an ‘uncivilized’ nomad, who
‘eats raw flesh, has no house and will have no decent burial’. In spite of
her family’s remonstrations, the girl, who is said to be of a good family,
the daughter of Numušda, city-god of Kazallu, accepts his proposals
and the nuptials go ahead.
Falkenstein 1951, 16–17; Kupper 1961; Roberts 1972, 15f; Ichiro, 1979, 53–6;
Edzard, RLA VII 1989, 433–8; Römer 1989


Anu
The name of this important Mesopotamian god is written with the sign
dingir which means ‘heaven’. It also stands for the determinative
designating divinity in Sumerian, Akkadian and Hittite. In the Babylonian
context the god is called Anu.
The antiquity of An as a divine personality is subject to controversy.
His cult, like that of the goddess Inanna, is thought to have developed
at Uruk. It cannot at present be decided which deity was worshipped
there during the prehistoric Uruk IV period. It is also not certain whether
the structure known as the ‘Anu-Ziggurat’ (Uruk V) should be associated
with this god.
During the Old Sumerian period, An is a component of several royal
names from Uruk and Ur. But due to the polyvalence of this sign this
does not necessarily prove that it always stands for the god An. However,
by the middle of the second millennium BC, he is mentioned in the Fara
god-lists, in prayers by Urukian kings (Lugalzaggesi), as well as in royal
inscriptions from Kiš (Lugaltarsi). His Sumerian title (lugal kur.kur.ra,
‘king of the lands’) points to his superior authority in the pantheon.
‘Appointed priest of An’ formed part of the royal titles since the Sargonic
Dynasty. During the Ur III and Isin-Larsa period the popularity of the
An cult is well documented by the numerous hymns and prayers. He
also appears in many personal names, especially among the Akkadian
population.
From the Old Babylonian period onwards Anu was usually
acknowledged as one of the three most senior deities of the pantheon
(with Enlil, Ea and Ištar), especially in official royal inscriptions and
pantheon lists. But increasingly he became a deus otiosus who did not
inspire much religious fervour; Babylonian or Assyrian hymns and
prayers to Anu are therefore extremely rare. A late version of the Anucult
occurred in Seleucid Uruk, where the theologians identified the skygod
with chthonic deities such as Enmešarra and Dumuzi.
The texts mention several consorts of An. He was coupled with Uraš
or Ki, ‘Earth’, in a cosmic relationship, as well as with manifestations of
the Mother-goddess (Nammu, Ninmah) or more schematically with
Antum, the ‘female sky’. Several royal texts from the Sargonic period
describe the elevation of Inanna to the rank of An’s consort. In the
Enuma eliš An is the offspring of Anšar and Kišar (the two aspects of
the horizon according to Jacobsen); he is said to be the ‘father of the
gods’ as well as the host of Demons.
An’s function in the mythological and theological texts is primarily
one of authority (his Sumerian classic epithet is an gal, ‘the great An’).
He is represented as the apex of the divine hierarchy. His ‘command is
the very foundation of heaven and earth’. Several texts (such as Lahar
and Ašnan) specifically credit An with the divine intelligence that
conceived and sustained the universe. He was in charge of the ‘divine
ordinances’, the Me, and decrees the fates. An was the ultimate source
of authority; he could raise up other gods (notably Inanna, but also
many other deities) to more elevated positions. On earth he conferred
kingship. With the growing importance of Nippur, the cult centre of the
rather than authority, gradually acquired a status equal to that of his
father and was said to dispense authority and fate either with, or on
behalf of, the sky-god. The distinction between the functions of both
gods became blurred, especially when An also acquired traits of a
Weather-god, which are generally more associated with Enlil. He was
called ‘Fecund Bull’, which implies fertility; the sky as the source of rain
‘impregnates the earth (so that) vegetation becomes plentiful’.
Finally, the sky was the realm of the constellations and planets. Astral
observation was an intrinsic part of ancient civilizations and the notion
of ‘as above so below’ forms the basis of all divination. In this respect
an.gal is the ‘great above’, the cosmic counterpart to ki.gal, the
underworld. It is the scenario of mythic reality in which the (astral)
gods eternally enact the universal drama.
Ebeling, R1A I 1932, 155–7; Jean 1950, 127–33; Edzard, WdM 1965, 40–1;Wohlstein 1976

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge



Annunitum
—Akkadian goddess
The name may go back to an original compound dINANNA-an-nu-nitum
=Ištar-annunitum, ‘Ištar the Skirmisher’. She is often invoked by
the Sargonic kings in the curse formulae of their royal inscriptions. The
former epithet eventually became an independent deity. She appears as
a warrior goddess in the Old Babylonian Naramsin epic. During this
period she had a temple in Kisurra but her cult was also established in
Sippar, Nippur, Uruk and Ur. In Ur her temple was the É-ulmaš and she
was therefore known as Ulmašitum.
Sauren 1969, 19; Robert 1972, 147

Anunna(ki)
—Mesopotamian collective of deities
The name was written da-nuna; da-nuna-ke4-ne; da-nun-na. The term has
the general meaning of ‘those of princely blood; royal offspring’. It
seems to denote a collective of undifferentiated but senior gods, usually
counted as fifty (in an older tradition as seven and in the Enuma eliš
sixty). At some point it may have designated the sum total of the local
numina of a city (a-nun-na-eriduki-ninnu-bi, ‘The Fifty Anunna of Eridu’,
in a hymn from Drehem).
The Anunna first appear in Sumerian texts in the Ur III period as
protective and interceding gods. Gudea records that he ‘installed them’
in the É-.ninnu, the temple of Ningirsu at Lagash: ‘the weak men are
sustained by you, you prolong the life of the pious who looks towards
you’. He also asked them to relay his prayers to Ningirsu. Other than
that there is little evidence for a cult and they did not feature in personal
names. On the other hand they appear very frequently in literary
compositions, hymns and prayers, myths and epics of all subsequent
periods. Their function in these texts is ambiguous. They are said to
have been the offspring of An, or at any rate after the great gods and
before the minor deities which were instrumental in the differentiation
of the created world and human beings (so for instance in Enki and
Ninmah or in Lahar and Ašnan). They suffered great deprivations before
the world was fully organized, they had to eat grass and were always
hungry (Lahar and Ashnan) and they were burdened with heavy manual
labour (Enki and Ninmah, Atra-hasis; in the Enuma Eliš they built the
city of Babylon for Marduk, since he was relieved from working by
creating man). The composition Enki and the World Order mentions
the Anunnaki several times, they ‘do homage’ to Enki and sing his
praise, they ‘take up their dwellings’ in the midst of the people of Sumer,
in the cities and in the countryside and twice it is said that they ‘decree
the fates of mankind’. The Anunnaki also appear in the Underworld in
Inanna’s Descent where they ‘pronounce judgement’. In the late Erramyth
they are called the brothers of Nergal and are ranged against
mankind. Marduk also divided the Anunnaki into three hundred
‘heavenly’ and three hundred ‘underworld’ Anunnaki (Enuma eliš). In
other compositions, they have much less clearly defined roles. They
often emphasize the prevailing mood or action of the gods in general;
so, for instance, they first join in the destructive fury and are later
repentant at the flood in the eleventh tablet of the Gilgameš Epic. In a
similar manner they could serve as a poetic juxtaposition—the collective
Anunnaki and the individual god or hero.
The Anunnaki are broadly synonymous with the Igigi.
Falkenstein 1965, 127ff; Kienast 1965, 14–158; Soden 1966, 102–11; Kinnier-Wilson1979, 178

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge



Anzu
In Mesopotamian mythology and iconography a creature in the shape of
a lion-headed eagle. The name could be written as d.IM.DUGUD.MUŠEN
or an-zu-u.
Combined animals frequently appear in Mesopotamian art from the
earliest period onwards as manifestations of demonic forces which are
dangerous but not necessarily evil. The lion-headed eagle is found on
numerous artefacts from the Old Sumerian period, either as an aggressor
but more commonly as the central figure between two antithetically
placed wild beasts, which suggests a protective or preventive attitude.
According to Jacobsen (1970), Anzu ‘represented the numinous power
in the thunderstorms’ at a hypothetical stage of Mesopotamian religion,
when the divine was represented theriomorphically. During the Old
Sumerian period Anzu became humanized (half-bird, half-man) and
eventually the animal form split from the anthropomorphic manifestation
(Ningirsu) and was finally considered to be evil.
Anzu appears fairly regularly in personal names from the Old Sumerian
period but as far as a ‘cult’ is concerned, it seems that Lagaš, and its
dependency Girsu, with its god Ningirsu, had the strongest links,
although it is difficult to prove their relationship as suggested by Jacobsen.
On the famous ‘Vulture Stela’ in the Louvre, Ningirsu holds an effigy of
the bird in his fist and Gudea reports in his inscriptions that he decorated
the temple É-ninnu with the creature’s statues.
Anzu appears in several literary texts. In the epic of Lugalbanda
and Enmerkar he is said to inhabit the inaccessible peaks of the ‘carneolmountains’.
He is enormous, herding wild bulls for supper. Lugalbanda,
the hero, realizes that he has to approach this powerful being with
great caution and proceeds to feed and actually venerate its young. He
also promises to instigate a cult of Anzu in Sumer. In return, the bird
rewards Lugalbanda with supernatural powers. A similar theme occurs
in the JOURNEY OF NINURTA TO ERIDU where the god is led to
the Apsu by the young Anzu, who offers his friendship and decrees his
fate in return for the promise to fashion a statue and a cult. In other
traditions the evil aspect of Anzu is dominant, especially in the
Akkadian sources. This is evident in the iconography of Old Akkadian
seals which stress the aggression of Anzu towards the ‘nude hero’. In
literature, the evil Anzu (or Zû) is the subject of Old, Middle and Late
Babylonian mythological texts, most notably in the MYTH OF (AN)ZU
AND THE TABLETS OF DESTINY (Grayson, Dalley), which is only
fragmentarily preserved, as parts of the beginning and the end with
the dénouement are missing (the texts are from Middle and Late
Babylonian and Neo-Assyrian sources). It tells how Anzu betrayed the
trust of Enlil and stole the Tablets of Destiny while the god was
preparing for a bath. Now he has in his control the cultic institutions
and the Igigi. This sudden shift of the cosmic order has dramatic
results. In the Late Babylonian B version, the rivers dry at the source
and the gods are utterly helpless. An(u) tries to appoint somebody to
overcome Anzu, who had flown to the mountains, but neither Adad,
nor Girra or Šara, is successful. Ea, the wise, is called to help the gods
in their distress. He summons the Mother-goddess, BeletIlî, gives her
pride of place in the assembly, and entreats with her to offer her son
Ninurta, that ‘his name be made great in the lands’. The goddess
agrees and commands Ninurta to avenge the plight of his parents and
he dutifully departs with the seven winds and a formidable (demonic)
host and confronts Anzu in the mountains. His first attempt to use the
‘clouds of death’, his bows and arrows, remains ineffective, and with
a magic spell Anzu turns back ‘the arrow to the canebrake, the wood
of the bow to the tree’. Ninurta returns for a second encounter, armed
this time with darkness, fire and his ‘divine splendour’. Ea has advised
him to take an arrow for a spear and with it he lops off the pinions of
Anzu and before the great bird can pronounce a spell to make them
grow back, Ninurta kills him. The forces of chaos are now defeated
by the representative of the gods. For this deed Ninurta is rewarded
with a prominent place in the pantheon.
For the astronomical interpretation of the lion-headed eagle as a sunsymbol,
see Hartner.
Jacobsen 1952, 167–27; Hartner 1965, 10; Jacobsen 1970, 3–5; Hruška 1975;Grayson, in Pritchard 1975, 17–26; Hallo and Moran 1979, 65–115; Saggs 1986,
1–19; Dalley 1989, 203–32

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge




Apsu
from Sumerian Abzu, which denotes the subterranean ‘sweet water ocean’
or groundwater, also generally the marshland of southern Mesopotamia.
In this area where rainfall is rare and where the semi-floating reedislands
support a great variety of wild life, the fertile marshes were
regarded as the source of abundance. In mythological terms the Apsu
extended underneath the surface of the earth, into a watery depth.
Several literary texts express the creative potential of the Apsu’s muddy
moisture. In the Sumerian myth Enki and Ninmah it is the place where
Nammu forms the first human being. The god Kullu was also made
there, according to the enuma Anu ritual. Furthermore, an
anthropomorphic Apsu is called ‘the begetter of the great gods’ in the
cosmogonic beginning of the Enuma eliš (I, 59–78). In this composition
the Apsu is inert and sleepy but finds his peace disturbed by the restless
ways and clamour of the younger gods, the offspring of his union with
another watery body, Tiamat. He decides to destroy them. The gods
choose Ea as their champion and he puts a spell on Apsu, casting him
into a deep sleep and ‘killing him’. This death, however, does not
annihilate the essence of the Apsu, it just renders him without any will
of his own. Thereby the Apsu is contained underground and becomes
the dwelling of Ea Enki, the ‘lord of the Apsu’.
One of the oldest sanctuaries in Mesopotamia was at the southern
city of Eridu, which was apparently situated on a hillock surrounded by
a lagoon. In historical times, the temple was known as É-abzu, ‘the
House of the Apsu’, and dedicated to Enki. Other cult-centres seem to
have had natural or artificial ponds or basins which represented the
Apsu.
Burrows 1932, 231–56; Ebeling, RLA I 1932, 122–4; Jacobsen 1946, 139–41


Asag
Mesopotamian demon; Akkadian As/šakku, ‘the one who strikes the
arm’—a demon who causes pain and disease. In mythology he is the
enemy of Ninurta in the text lugal ud melambi nergal, where Asag is
described as the son of An and Ki. He is a violent outlaw of justice, ‘a
killer of the mountain land’ (Akkad. daik šadî). He can appear in
connection with Anzu and may be identical with the seven-headed serpent
(Sumer. muš.sag.inim).

Asarluhhi—Sumerian god
It has not been possible so far to explain the meaning of his name. He
is an ancient god, already mentioned in the texts of the Fara period. In
the Old as well as the Neo-Sumerian period he formed part of the
pantheon of Lagash. He also had a temple in Kuar(a), near Eridu, which
is the subject of a Temple Hymn (Sjöberg, Bergmann, No. 10). This text
speaks of Asarluhhi in generally martial terms; he is a ‘champion’ (ur.
sag) ‘who gores the rebellious land’ and ‘pours poisonous foam upon it’
if it is not obedient. He is known as either dumu-abzu, ‘the son of
Abzu’, or dumu.sag. den. ki. ke4, ‘the firstborn son of Enki’.
In Babylonian texts of the second millennium BC he is often invoked
in incantations as the ‘incantation priest of the great gods’, usually in
conjunction with Enki. In the Old Babylonian period he was assimilated
to Marduk, then a relatively new god.
Zimmern 1930, 255–6; Edzard, WdM 1965, 43; Sjöberg-Bergmann 1969, 25, 80–1

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge




Ašnan—Sumerian grain goddess
Her name was written ^dŠE.TIR. She is an ancient goddess, known since
the Old Sumerian period but little is known of any cult. She is best
described in Enki and the World Order (325–333): ‘Her whose head
and body are mottled, whose face is (covered with?) honey, the lady
who brings about copulation, the strength of the land, the life of the
black-headed people, Ašnan, the good bread, the bread of all, Enki
placed in charge of them.’ Her obvious connection with successful crops
also stands behind her appearance as a curse-deity; Yahdunlim of Mari
asks her and Sumukkan to starve the country of his enemy. (See also the
myth Lahar and Ašnan.)
Ebeling, RLA I 1932, 168

Ašratu—West Semitic goddess
During the Old Babylonian period she was known as the ‘Mistress of
abundance and fertility’, as well as the wife of Amurru. She was integrated
into the Babylonian pantheon as the ‘daughter-in-law of Anu’. This
goddess is probably identical to Ašart in Syria.

Aššur
Assyrian god, the eponymous deity of the capital Aššur who became the
national god of Assyria.
The origin of the name is unknown. He seems to have been a local
mountain god of the Semitic population of northern Mesopotamia (bel
šaduabeh) and known as such from texts since the Ur III period. With the
rise of the political power of Assyria, Aššur was promoted to a supreme
rank among the gods, taking on the characteristics of several other
gods, such as Enlil, Anu and Šamaš. This process recalls the elevation of
Marduk in Babylon. An Assyrian version of the Enuma Eliš replaces
the name of Marduk by Aššur, who was at the same time equated with
Anšar. The worship of Aššur survived in northern Mesopotamia until
the third century AD.
The Assyrian monarch had a special relationship to this god whom he
served as the first priest of Aššur and who was directly responsible for the
exercise of kingship, in analogy to the role of Anu and Enlil in Babylon.
Aššur seems to have had no official consort before the reign of
Sennacherib (7th C BC), when Ninlil appears as his wife. On the other
hand, Ištar of Aššur or of Nineveh are also mentioned as wives of the
great Assyrian god.
His iconographical image, which appears on various Assyrian reliefs
and obelisks, shows a winged sun-disc containing a bearded deity holding
a bow.
Tallqvist 1932; Ebeling, RLA I 1932, 196–8; Dhorme 1969; Mayer 1997


Ayya
Written ^dA-A, Ayya is an ancient Semitic goddess, well attested in
numerous personal names since the Old Sumerian period. She seems to
have been a primarily astral deity, according to her Sumerian epithets:
^dsud-aga2=nur šamê, ‘heavenly light’, but she is also connected with
sexuality and fertility, as another epithet is Akkad. kallatum, ‘the bride’,
and be-let-uls.
azu unat, ‘Mistress adorned with voluptuousness’. As the
wife of the sun-god Šamaš she was greatly venerated in Sippar and
during the Old and Neo-Babylonian periods, less in her own right than
in her capacity to intercede with her husband. She is also found among
the treaty-gods of Hatti.
Ebeling RLAI 1932, 196–8; Roberts 1972, 14f

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge






Baba—Sumerian goddess
Her name could be written ^dba-bas, ^dba-ba, later ^dba-bu.
She is one of the very ancient Sumerian goddesses, well attested in
texts since the Fara-period, especially in personal names. Kings mention
her in their royal inscriptions (Uruinimgina, Entemena). As a
manifestation of the Mother-goddess, she was responsible for the fertility
of human beings and animals, the very ‘Lady of Abundance’ (SAL šág.ga).
As the wife of Ningirsu she formed part of the Lagaš pantheon; her
temple there was the É-urukuga. At the New Year festival the city
celebrated a Sacred Marriage between her and Ningirsu. But there was
also a temple of Baba at Uruk, at least from the time of Uruinimgina
onwards. She is the recipient of numerous votive offerings, especially
during the Neo-Sumerian period (Gudea). At this time Baba became
known as the daughter of An and the planet Venus. During the Old
Babylonian period she became identified with the goddess of healing,
Ninisinna, and with Inanna. Towards the end of the second millennium
BC she also appeared in connection with magic, equated with Ningirim,
the goddess of incantations.
Jean 1931, 81–5; Ebeling RLAI 1932, 432–3; Edzard, WdM 1965, 45

Belet-ekallim—Babylonian goddess
Her name was usually written ^dNIN.É.GAL(lim), ‘Lady of the Great
House’. She is well known from personal names and greeting formulae
dating from the Old Babylonian period, especially in Mari, where she
appeared as the patroness of the royal family with the epithet belet hatti,
‘Lady of the Sceptre’. She also had temples in Larsa, Ur and Qatna. Her
husband was Uraš, the city-god of Dilbat.
Ichiro 1979, 103ff

Belet-seri—Babylonian goddess
Her name means ‘Lady of the Steppe’. She was the wife of the nomad
god Amurru. In view of the conceptual connection the Babylonians
made between the steppe and the Underworld, the goddess was also
associated with the realm of the dead, where she functioned as a scribe.
Belet-seri was identified with the Sumerian goddess Geštinanna.
Edzard, WdM 1965, 46

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge



Dagan/Dagon—West Semitic god
His name (Ugarit. dgn, Akkad. ^ddagan) means something like ‘the rainy
one’, although the precise etymology remains uncertain.
Dagon was one of the many manifestations of the Weather-god and
was worshipped especially in the Middle Euphrates region. He headed
the pantheon of Ebla and was very prominent in Tuttul and Mari. The
Sargonic kings also acknowledged the divine assistance of Dagon. During
the Ur III period he was integrated in the official cult and had an
important sanctuary in Puzriš-Dagon, the livestock centre of Nippur.
During the Old Babylonian period he also had a temple in Isin. During
the latter half of the second millennium BC, the cult of Dagan spread to
Western Syria and Palestine. He had temples in Ugarit and people were
called after him. However, he does not feature in the mythological texts
of this city, except for Baal’s appellative ‘son of Dagan’. During the Iron
Age he was very popular with the Philistines (cf. city-names, such as
Beth-Dagon). At the same time he became assimilated to other weathergods,
such as Adad and Baal. The origin of this god is uncertain. It may
be Akkadian rather than Amorite (Caquot, Sznycer).
Dagan has also chthonic associations; and as the bel pagrê, ‘lord of
corpses’, he received sacrifices for the dead in Mari and Ugarit.
Schmöckel 1928; Forterose 1957, 277–9; Edzard 1965, WdM, 49–50; Ichiro 1979,
111–51; Wyatt 1980, 375–9; Caquot, Scnyzer 1981, 13ff; Lebrun 1984, 35; Clifford
1990; Fleming 1993

Damkina
Sumerian goddess, ‘the rightful wife’; she was also called ^ddam.gal, ‘great
wife (of) the exalted’. She was probably one of the manifestations of the
Mother-goddess as her name is used synonymously with Ninhursag in
Enki and Ninhursag. She is known since the Old Sumerian period, had
temples at Nippur and Adab and received offerings at Umma and Lagash.
In the Old Babylonian times she became primarily known as the wife of
Enki, who lives with him in the Apsu, her Akkadian epithet is accordingly
Šarrat apsû, ‘queen of the Apsu’. This is where according to the Enuma
eliš she gave birth to Marduk.
Edzard 1965, WdM, 50

Damu—Sumerian god
He is documented since the Ur III period and had a cult in Isin where
he was called the son of the local tutelary goddess Ninisina. Like her he
was a healing deity.
In a number of liturgical texts Damu is the subject of laments similar
to those of Dumuzi. In these laments he is mourned by his mother and
his sister (the physician Gunuru), as ‘the child who disappeared in the
marshes or the river’. Jacobsen saw in Damu ‘the god of the sap that
rises in trees and vegetation’.
Kramer 1969, 158n.15; Jacobsen 1975, 67, 85–6; Kramer 1982, 141–6; Alster, in
Hecker, Sommerfeld 1986, 19–29

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge




Dumuzi—Sumerian god
His name, usually written as ^ddumu.zi, means literally ‘rightful son’;
Jacobsen prefers ‘the Quickener of the Young [in the Mother’s Womb]’.
In Hebrew and Aramaic: TAMMUZ
Dumuzi first appears under this name in economic texts from
Šuruppak (Old Sumerian period). In the god-lists and in personal names
from the same time, however, he is known as dama. ušum.gal. (an. na),
‘the mother (is) a (heavenly) dragon’. The Sumerian king-list mentions
two Dumuzis, one as the ‘shepherd’ who became the king of antediluvial
Babtibira, the other as ‘a fisher’, who eventually ruled over Uruk.
Unfortunately, there are no other historical references to these kings.
Dumuzi as a divine figure was associated with Babtibira, as well as
Kullaba (within the district of Uruk). This is documented by the Temple
Hymns and other cultic texts from Uruk. During the Neo-Sumerian
period the god was frequently mentioned in votive inscriptions, hymns
and other literary and religious texts. The kings of the Third Dynasty of
Ur showed a predilection for the religious and literary traditions of
Uruk and seem to have identified themselves with Dumuzi in his role of
Inanna’s husband (see below). After the Old Babylonian period Dumuzi
appears only rarely in Mesopotamian texts outside incantations and
Eršemmas. His cult, however, enjoyed considerable popularity
throughout the Ancient Near East until and beyond the Hellenistic time,
when Tammuz merged with other Dying Gods, such as Adonis. For the
Neo-Assyrian interpretation of Dumuzi as a god who takes disease and
affliction with him into the underworld, see Farber (1977).
In the mythological texts Dumuzi features primarily in connection
with the steppe (Sumerian edin) and the goddess Inanna. In DUMUZI
AND ENKIMDU, she has to decide between the shepherd Dumuzi and
the farmer Enkimdu. Both praise the products of their profession, the
‘sweet milk’ and the ‘abundant grain’. Inanna, as the tutelary goddess
of a Sumerian city, prefers the farmer, but eventually accepts Dumuzi
after her brother, the sun-god Utu, intercedes for him (Jacobsen 1946,
14–15; Falkenstein 1950, 325–7).
Various compositions celebrate the love of Inanna for Dumuzi: ‘The
people will set up my fruitful bed, they will cover it with plants (the
colour of) lapis-lazuli, I will bring there my sweet-heart, I will bring
there Amaušumgalanna, he will put his hand in my hand, he put his
heart to my heart, his putting of hand to hand—its sleep(?) is so
refreshing, his pressing of heart to heart—its pleasure is so sweet’…
‘My lord, the “honey-man” of the gods, my favoured of the womb(?)’
(Kramer, in Pritchard 1975, 195–204). The ritual context of these texts
is still unclear, although it has been proposed that they formed part of
the so-called Sacred Marriage ceremonies. According to other texts, the
happiness of Inanna and Dumuzi was doomed. Dumuzi, the shepherd,
did not integrate into the urban Sumerian pantheon. He remained the
‘shepherd’ and continued to live in the steppe with his herds. It is there
that he dies and disappears. Several Sumerian compositions explain
how his death came to pass (see also Inanna and Belili). In Inanna’s
Descent, he is chosen by the goddess as a substitute to take her place in
the underworld because he alone failed to mourn her. Inanna points
him out to the Galla demons who pursue their victim. In spite of the
various metamorphoses he undergoes with the help of Inanna’s brother,
the Sun-god, the demons eventually find him in his ‘holy stall’ in the
steppe and seize him. His sister Geštinanna tries to save her brother by
offering herself as a substitute. Somebody (it is not clear whether Inanna
or Ereškigal, the queen of the underworld, is speaking) thereupon decides:
‘You half a year, your brother half a year should sojourn in the
underworld.’
Another Sumerian text with the modern title, DUMUZI’S DREAM
(Alster), concentrates on the psychological condition of the doomed
hero. Dumuzi has left the city and wanders in the lonely steppe, the
lawless Arali. He is overcome with foreboding and addresses the very
landscape with all its inhabitants to inform his mother of his death,
since without the customary burial rites his soul would never find peace.
In the second part of the text we find Dumuzi in the sheepfold of his
sister Geštinanna. There he lies down to sleep. He awakes panic-stricken,
having just had four frightening dreams which he relates in great detail
to his sister. The dreams involve a series of destructions, affecting
uncultivated plants such as rushes, trees and reeds and the vital tools of
the sheepfold. He also saw four birds of evil portent. Geštinanna explains
that the destruction will be performed by the demons and that it will
concern Dumuzi himself. She advises her frightened brother to hide
among some plants and promises not to betray his hiding place. The
demons arrive to attack Dumuzi and only find Geštinanna. They seize
her and although they offer her a ‘river full of water and a field full of
grain’, she refuses to lead them to Dumuzi. The demons then go to his
friend (a shepherd) and succeed in bribing him to betray Dumuzi. They
proceed to catch him like some wild animal, by stalking and netting.
They bind his arms and legs, but as in Inanna’s Descent (see above),
Dumuzi in his desperation utters a prayer to Utu who grants his wish to
be changed into a gazelle. Dumuzi escapes but the demons again catch
up with him. This time he asks Utu to help him escape to the ‘old
woman Belili’s’ house, whom he asks for a meal. When the demons find
him he wishes to be at his sister’s place. Geštinanna sees her brother,
pursued by the demons. She screams and scratches her body in despair.
The demons then enter the fold and, fulfilling the dream, wreck it
completely. The sheepfold is destroyed and Dumuzi is dead. Although
this composition is so far the longest, there exist various others, especially
among the Eršemma-texts, which describe events surrounding the death
of Dumuzi. They contain lengthy references to burial rites and other
rituals, as well as lamentations. The order of events can vary and
Dumuzi’s mother,
Sirtur, takes part in the searching and the mourning.
One eršemma (Cohen) includes an etiological ‘mini-myth’
which explainswhy flies are found in alehouses, fruit containers and around cattle.
Inanna and Geštinanna were looking for the vanished Dumuzi, Inanna
because she wants to hand him over to the demons, and the loyal sister
because she wants to save him. Both goddesses approach the fly and
offer her rewards, and since Geštinanna can also offer the ‘superb calves’
(being a herding-deity), she is able to bring various healing plants and
food to her brother. (Alster 1972; Kramer 1980, 5–13; Cohen 1981,
71–92).
Dumuzi is one of the most complex figures in Sumerian mythology.
As a mortal being (‘the shepherd’) his fate is death, the lonely and
frightening death in the steppe, devoured by wild animals and evil spirits.
This may explain Dumuzi’s essential passivity; he can only try to escape
and turn to prayer. By wooing and winning Inanna, he enters into
intimate relationships with the great gods, and the joyful consummation
of their union was one of the unique features of Sumerian religion.
Dumuzi, in spite of his passivity, is a great dramatic figure because he
is the means of expressing a whole range of tensions, as Alster has
noted. Deified, he stands between man and the gods, between life and
death, even between the desert and the city. On yet another level, and
probably most enduringly, Dumuzi is the archetypal Dying God. His
fate is identified with the annual death and resurrection of vegetation
outside the irrigated land. For a few months the desert blooms, the
crops flourish and the animals multiply, until the scorching sun dries it
all up again. This seasonal connection is confirmed by the astronomical
position of Dumuzi. The Bull of Heaven (=Dumuzi, =Taurus) disappears
for six weeks below the Sumerian horizon (from January to March, the
beginning of the Sumerian year). As we know from various cultic
calendars, the partial disappearance of Dumuzi was also celebrated in a
ritual journey which seems to have lasted half a year. Dumuzi started
from the Elamite mountains, proceeded to Lagash and via Apisala to
Enlil in Nippur. After a stop-over in Umma, he went on to Ur and
presumably Eridu until he reached the temple of Geštinanna in Zabalam
(Sauren).
Falkenstein 1954, 41–65; Hartner 1965, 1–16; Sauren 1969, 230f; Alster 1972, 14;
Jacobsen, in Frankfort et al. 1977, 198–9; Alster, in Hecker, Sommerfeld 1986, 1–13

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge


Dumuziabzu—Sumerian goddess
The name means ‘true child of the Apsu’. Gudea, the famous ruler of
Lagash during the Neo-Sumerian period, called her the Lady of Kinirsha,
a district of his territory. According to Jacobsen she stands ‘for the
power of fertility and new life in the marshes’. In the regions around
Eridu, however, she was viewed as a male deity, and formed part of the
entourage of Enki. Any connections with the god Dumuzi, apart from
the first element of the name, are spurious.
Edzard, WdM 1965, 53; Falkenstein 1954, 45; Jacobsen 1970, 23

Ea—also ‘Ay(y)a; Akkadian god (see figures 10, 32, and 39)
The name of this god is probably Semitic, although no reliable etymology
has yet been found. Ancient Babylonian scribes derived it from Sumerian
É.a, ‘house of the water’.
In the texts from the Old Sumerian and Sargonic periods Ea/Ayya
occurs mainly in Akkadian personal names. The pronunciation Ea (Aya)
is attested since the Ur III period.
The original character of this god is impossible to assess because of
his syncretism with the Sumerian god Enki, which probably occurred
as early as the Sargonic period. Ea’s functions in the Babylonian and
Assyrian tradition are therefore essentially the same as Enki’s. He is a
water-god (Bel naqbi, ‘lord of the Spring’), a creator (bãn kullati,
‘creator of everything’), a god of wisdom (bel uzni, ‘lord of wisdom’),
the supreme master of magic (maš.maš ilani, ‘incantation specialist of
the gods’), the protector of craftsmen and artisans. He remained
amongst the ‘great gods’ of Mesopotamia until the end of cuneiform
sources, as official inscriptions, legal documents, religious texts and
personal names testify.
In the Akkadian myths, Ea is the god who is appealed to in difficult
situations because of his cunning and wisdom (as in Atra-hasis (Floodmyths,
the Gilgameš Epic, 11; Nergal and Ereškigal). He is ever ready
to help those in trouble and protects the persecuted. In the story of
Adapa, Ea’s real intentions towards the hero are unclear and in the
Enuma eliš Ea is shown to be less capable than Marduk in dealing with
Tiamat and her host.
During the Middle and Late Babylonian period, Ea was often invoked
in special prayers against evil portents, as part of a triad consisting of
Ea, Šamaš and Marduk (Seux, passim).
Roberts 1972; Seux 1976; Galter 1981

Enbilulu—Sumerian agricultural deity
In Enki and the World Order, he is called ‘the inspector of canals’
(1.272–3) and charged with the supervision of the Tigris and the
Euphrates. In the Babylonian godlist An=Anum he appears among the
Weather-gods of Babylon. He was also considered to be a son of Ea.
Edzard, WdM 1965, 56

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge



Enki—Sumerian god
The name can either be taken to mean ‘Lord Earth’, but KI also stands
for ‘Below’ in regard to a two-tiered cosmic structure with AN (Heaven)
as the ‘Above’. Certainly the character of Enki ever since the earliest
documents from the Old Sumerian period is formed by his association
with water, most notably in the ground-water or Apsu. The Apsu is his
dwelling-place and in the figure of Enki, the creative potential of the
fertilizing humidity is given a dramatic expression (see Enki and
Ninhursag, Enki and Ninmah, Enki and the World Order). One of his
literary epithets is nudimmud—‘who creates’, while the appellative nagbu
means directly ‘source, groundwater’.
Enki is also the god of ‘wisdom’, a term which embraces the practical
skills (Enki is also a god of crafts and arts), intellectual faculties, the
ability to ‘decree a fate’ (most pertinently described in Enki and
Ninmah) and the command of magic powers (he was the most
important god for incantations and the patron of incantation priests).
He is closely linked with the differentiation of (Sumerian) civilization
(see Enki and the World Order, Enmerkar and the Lord of Aratta). In
some Sumerian myths (see below) he collaborates as well as competes
with female deities. It seems that Enki’s creative potential, like that of
the Apsu, is inert and has to be activated by the goddesses. He is
cursed by Ninhursag as well as Ninmah for his intellectual arrogance
and directly challenged by Inanna (see also Inanna and Enki), to whom
he is otherwise well-disposed.
Enki was one of the major Mesopotamian gods and this is also
reflected by his official position in the pantheon. In most god lists he
occupies the third rank after An and Enlil, his only rival being the
Mother-goddess.
He is well attested in personal names and seal-inscription, since Enki
was considered to be the most approachable among the ‘great gods’.
His main cult-centre was the lagoon-based Eridu, where he was
worshipped in the temple É-engura, but as one of Mesopotamia’s most
prominent deities he also had numerous temples elsewhere (Assur,
Babylon, Isin, Kisurru, Lagash, Larsa, Mari, Nippur, Ur, Uruk etc.). A
long poetical text describes the building of the É-engura by Enki himself,
which was celebrated by the gods with a great banquet (Falkenstein and
Soden 1953, 136). Many year-names refer to the renovation and
dedication of temples to Enki, particularly during the Ur III and the Old
Babylonian periods. Enki was identified with the Semitic god Ea.
In the divine genealogy, Enki/Ea is the offspring of An and Nammu;
his wife is Damkina and the most prominent among their children are
Marduk and Nanše.
His symbols include the goatfish, the tortoise, a ram-headed staff, a
ship and a vessel with overflowing water.
Ebeling, RLA 2 1932, 374–9; Galter 1981

Enkimdu—Sumerian agricultural god
He is the unsuccessful suitor of Inanna—in a text where Dumuzi, the
shepherd, and Enki(m)du, the farmer, compete for her hand. In Enki
and the World Order, he is called ‘the farmer of Enlil, the man of ditch
and dike’ (lines 322–324) which underlines the importance of irrigation
techniques in south Mesopotamian agriculture.

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge




Enlil—Sumerian god, in Akkadian: Ellil
One of the ‘great gods’ of Mesopotamia. His name (usually translated
as ‘Lord Air’, but see below) appears in the earliest Sumerian texts
(Jemdet-Nasr period) and already in a prominent place in the Old
Sumerian pantheon lists (Fara). This is probably connected with the
political importance of Enlil’s city, Nippur, during the Early Dynastic
period. Although this city was never the actual seat of a ruling dynasty,
according to some Ur III texts, which may record earlier practices, the
king of Sumer was proclaimed or confirmed by the ‘divine assembly’ at
Nippur. Enlil was said to bestow the divine authority, given to him by
his father Anu, to the legitimate leader of the country. This function is
acknowledged in many royal inscriptions. In Akkadian texts (from the
Old Babylonian period onwards), the concept of Enlil’s authority was
known as ellilu’tu, ‘Ellil-ship’. Like Anu, Enlil could promote other
deities by conferring Ellil-ship upon them (thereby sanctioning the
elevation of ‘new’ gods, such as Marduk and Aššur).
Apart from royal inscriptions, Enlil (or his epithets or temples) features
prominently in the personal names from all periods of Mesopotamian
history. He is the subject of numerous Sumerian liturgical hymns (e.g.
Falkenstein-Soden 1953, 76, 77, 87) and Babylonian prayers (e.g. Seux
1976, 145, 147, 149, 271, 274).
The main sanctuary of Enlil was the É-kur at Nippur. As one of the
great gods, however, he was worshipped in many other cities, even
outside Mesopotamia (Elam), and had several other important temples
(in Assur, Babylon, Uruk-Kullaba etc.).
The personality of Enlil is very complex. It is not certain what the
Sumerian element lil originally stood for; later bilingual lists denote a
relationship with er
setu, ‘country, earth’,
seru, ‘steppe, desert’, and zâqîqu,
‘wind, dust-storm’. Some of his epithets reveal aspects of a Weathergod;
such as Sum. kur.gal, ‘great mountain’ (see the name of his temple,
É-kur ‘The House (is (a) Mountain)’ and lugal a.ma.ru, ‘king of the
storm’.
Ab.ba dingir.re.ne, ‘father of the gods’, is an ancient title, already
used by Entemena of Lagaš. He is often called nun.a.mir, ‘the well
respected’, and from about the 1st Dynasty of Larsa, Enlil is ‘the one
who decides the fate’ (na. me nam. tar. ri), a function he shares with
Enki, the mother-goddess or Inanna. In the myth of Anzu he is in
possession of the Tablets of Destiny. His name could also be written
with the sign for the number fifty (Sumerian ninnu). On a cosmic level,
Enlil’s domain is the earth and the sphere of the winds and the weather
above (Sum. kur), while Enki’s realm is ‘below’ (the Apsu) and An rules
‘above’, in heaven. Enlil is responsible for all aspects of life, fertility and
prosperity, as well as famine and catastrophes. On the one hand he is
the ‘lord of abundance’, ‘whose word—it is plants, it is grain’, who
maintains the well-being, peace and fertility of the land; on the other
hand a considerable number of myths and religious compositions
concentrate on his negative influence. In the lamentations and other
cultic songs, the catastrophes are always ultimately his work. He seems
ever ready to utter ‘his angry word’ which brings all manner of calamities
over the land. Although his wrath is often called upon to be turned
against the enemies of Sumer or Babylon, he is no reliable partisan of
his country. The Flood-myths always cast Enlil in the role of the irate
god who wants to destroy humanity. Prayers and hymns on the other
hand also portray Enlil as a wise and kindly god, who protects his
people (this aspect was also much in evidence in the Akkadian personal
names).
Enlil is the firstborn son of An (who was mentioned in prayer by
Lugalzaggesi of Uruk), but other texts quote a descent from Enki and
Ninki or even self-propagation from the mountain (Tallqvist 1938, 296f).
His relationship with An has provoked much comment, since it seems
to reflect typical generational tensions. Some texts very carefully delineate
Enlil’s actions as being carried out on behalf of his father,
or in accord with him, while others freely ascribe to Enlil the authority and functions
of An (such as the decreeing of fates, the promotion of other gods,
judgement etc.). The subject is further complicated by the inherent bias
and purpose of these texts, which is not always transparent. Enlil’s son
Ninurta is also said to carry out his valorous deeds at the behest of his
father, and the various poetic compositions exalting Ninurta echo the
father-son relationship between An and Enlil.
Enlil’s wife was first one of the mother-goddesses, then, since the Old
Babylonian period, Ninlil. His other sons are Sîn, Nergal and Namtar.
Nötscher 1927; Edzard 1965, WdM, 59–61

[sheshki]

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge




Ereškigal—Sumerian goddess of the Underworld
Her name means ‘Lady of the great place’ (a euphemism for the realm
of the dead). It is already mentioned in Old Sumerian offering lists, and
temples dedicated to her are known from the Ur III period, such as the
ki ^d babbar.è and the ki.nam.tar.ri.da, ‘place of the fate’ at Ur.
While hymns and prayers to the goddess are rare, and her cult was
probably not as important as that of the chthonic god Nergal (certainly
in the second millennium BC), she plays a significant role in several
mythological narratives. In Gilgameš, Enkidu and the Netherworld,
Ereškigal receives the underworld as her share following the creation of
the world. In the myth of Inanna’s Descent she is the sole and terrifying
ruler of the dead, who fastens the ‘eye of death’ on those who enter her
domain. She is Inanna’s sister and counterpart, in some ways a negative
mirror-image of the Sumerian goddess of procreation. She is therefore
liable to frustration—her husband Gugalanna seems to be dead, and
the special creatures fashioned by Enki have to commiserate with her
on her ‘labour-pains’. Her sexual deprivation is even more pronounced
in the Akkadian version, Ištar’s Descent, where she falls for the eunuch
Asušunamir, who thereby obtains the body of Inanna, ‘having made her
happy’.
During the Old Babylonian period, Ereškigal was proclaimed as the
wife of Nergal; several religious texts refer to the couple as ‘the Enlil
and Ninlil of the Netherworld’.
The myth NERGAL AND EREŠKIGAL is preserved on Middle
Babylonian tablets (from Amarna), as well as some Neo-Assyrian ones
found at Sultantepe. It describes how Nergal came to be the lord of the
underworld. This myth too makes use of Ereškigal’s sexual and emotional
vulnerability; it becomes a reason for her loss of authority.
The beginning is lost, but it probably describes a banquet held in
heaven. Anu would like to invite Ereškigal, but as according to the laws
of the underworld, she is unable to leave her realm, he sends Kaku, his
messenger, to bring her down some food. Kaku descends the long
stairway to the underworld and is well received by Ereškigal. She in
turn sends up her vizier, Namtar. There is another lacuna in the text,
which resumes with Ea admonishing Nergal for not having shown enough
respect to Namtar. It seems that Nergal was summoned to Ereškigal for
this lack of civility. Ea helps him to prepare for the journey; he gives
him a magic staff and furthermore he is warned to avoid giving any
more offence (for the taboos of the underworld, see Enkidu, Gilgameš
and the Underworld). Most of all, he is not to ‘do what is normal for
man and woman’, when confronted with the goddess. Nergal descends
and is admitted to the underworld, where he passes through the seven
gates. Nergal turns down any offers of rest and food as advised by Ea,
but when Ereškigal reveals her body to him after her bath, he succumbs;
‘passionately they get into bed’ and spend ‘seven days and nights’
together. Nergal seeks for a pretext to go back to heaven and manages
to obtain Ereškigal’s permission. Upon his arrival in heaven, Ea realizes
what has happened and foresees that Ereškigal will be looking for Nergal.
He therefore changes the god’s appearance into that of an old man.
Indeed, Ereškigal is in the throes of love (‘I was not sated with his
charms and he has left me’) and she commands Namtar to ascend to
heaven again, to fetch her lover back. She gives him a message to relay
to Anu: ‘Since I, thy daughter was young, I have not known the play of
maidens (…) [That god whom] thou didst send and who had intercourse
with me, let him lie with me’. She goes on to plead with the great gods
of heaven to return Nergal to her, as she is not able ‘to determine the
verdicts of the great gods of the underworld’ in her state of sexual
impurity. And as a threat she adds that should they fail to deliver the
god, she will ‘send up the dead that they devour the living’. When
Namtar first goes up to heaven he does not recognize Nergal in his
changed form, but Ereškigal sees through Ea’s trick and asks for the old
and lame god to be sent. Finally, Nergal has to obey. He is led down and
through the underworld, where he has to deposit an article of his attire
at each gate (see Innana’s Descent). When he enters the courtyard, he
laughs, determined to assert his authority. He drags Ereškigal off the
throne by her hair, before passionately making love to her for another
seven days. Meanwhile Anu has made his decision. He sends Kaka
down again with the decree that Nergal is to stay with her for ever.
(Speiser, Dalley).
The Akkadians assimilated their own Semitic underworld goddess,
Allatum, to Ereškigal (first mentioned in Old Babylonian god-list). In
the first millennium BC the goddess is sometimes referred to as Laz (^d
la-az).
Speiser, in Pritchard 1975, 5–17; Lambert, in Alster (ed.) 1980, 62f; Dalley 1989,
165–81

[sheshki]

For reason unknown to me the download link doesnt work anymore...

From:
A Dictionary of Ancient Near Eastern Mythology
by Gwendolyn Leick,
first published 1991 by Routledge


Erra Akkadian god
He is well known since the Sargonic period and his name is probably
related to Akkad. ereru ‘to be dry, to become dried up’. As such he
seems to be originally a personification of various phenomena associated
with the scorching sun—parched fields, spontaneous fires in the steppe,
famine as a result of drought etc. He is also a warrior god (one of his
most common epithets is qarrâd ilî—‘warrior of the gods’), but he tends
towards anarchy and rebellion, bringing pestilence as the by-product of
warfare. On the other hand, he has some traits of a Weather-god, since
he controlled floods and mountain streams and as such affected the
fertility of the land; especially the steppe. All these functions are also
typical for chthonic gods and indeed Erra was first identified with the
Sumerian Šulpa’e and then with Nergal. He was worshipped in the
great centre of the Underworld-cult, Kutha. The Babylonian god-lists
cite An as his father, and his consort is the underworld goddess Ereškigal
or Mamitum.
The Akkadian Erra myth was recorded in the 8th century BC (tablets
come mainly from Nineveh, Assur and Sultantepe). The colophon
mentions a scribe called Kabti-ili-Marduk, who eports that the god
Išum had dictated him the text in a dream. The text was also perserved
on tablets found in Babylon, Ur and Tell Haddad; extracts were
furthermore written on amulets to ward off evil. It is an example of a
literary composition, which uses the structure of a myth to convey a
theological explanation for disastrous historical events (probably the
‘dark age’ at the beginning of the first millennium BC) (Lambert 1984).
The lack of dramatic tension, however, and the structure which is
basically a succession of monologues, may point to oral performance
(Dalley). The characterization of the gods, especially Erra and even
Marduk, has traits of satirical exaggeration.
The text beings with a poetic introduction, introducing Erra and his
entourage, his ‘captain’ Išum and the dangerous ‘Seven’ (Sibitti). Then
these Seven speak up and address the retired Erra, who lives comfortably
with his wife in the underworld. They wax nostalgically about the
comradeship of the soldier’s life, reminding him that his weapons have
become rusty. As the god of war, he ought to be true to his nature,
otherwise everyone will make fun of him. In short, it is time he started
to fight again, since mankind is getting too noisy and disturbing the
peace of the Anunnaki. Erra decides to comply with their wishes and
ignores the pleas for moderation issued by Išum. In a long speech he
decides to go and find Marduk, who ‘has neglected his word and does
as he pleases’. Once before Marduk, in his temple É-sagila, Erra expresses
astonishment over the lacklustre state of the great god’s statue and
tiara. Marduk answers that he would have to procure various rare and
precious materials in order to restore them to their proper splendour,
but that he was unable to quit his residence. Last time he had done so,
his absence had provoked a flood and all sorts of terrible calamities had
befallen the earth. Erra cunningly offers to keep order in the universe
during Marduk’s departure and Marduk trustingly departs. The text
becomes broken here, but it appears that Marduk is now divested of his
‘radiance’, i.e. his divine powers, and the usual order of things is upset
(‘darkness covers the day’ etc.). Erra goes to see Ea in the Apsu and
again the fragmentary state of the text makes it impossible to decide
exactly what happens there; Erra seems to obstruct the craftsmen who
are trying to restore Marduk’s regalia. [gap] Disorder also affects the
heavens; Erra’s star (the Fox Star) is waxing bright, it portends evil for
mankind. Ištar tries to placate Erra but he persists in his ‘anger’. Erra
launches into another monologue which reads like an evil incantation:
‘…I shall cover the face of the Moon in the middle of the night (…) I
shall finish off the land and count it as ruins (…) I shall destroy mountains
and fell the cattle (…) I shall fell people and leave no life (…) I shall let
a [barbarian] enter a god’s shrine where evil men should not go (…) I
shall let a bad omen occur to devastate a city (etc.)’. It all adds up to a
comprehensive description of the horrors of war as the exact opposite
of the desirable state of affairs in times of peace and prosperity. Išum,
who had listened to Erra’s speech, feels compassion: ‘Woe to the people
against whom Erra rages’ and addresses the god. He summarizes the
catastrophic results of Erra’s rule, but at the same time he flatters the
god’s vanity: even the great gods were afraid of him and in Babylon he
caused civil war, inciting the ‘lawless rabble’ to violence and bloodshed,
filling the river with corpses. (The speech includes several passages of
direct speech, very much like the chorus responses in Greek drama.) He
devastated other Babylonian cities, Uruk, Sippar and Dêr in a similar
manner, severely disrupting the cult. Išum’s ‘eulogy’ seems to work,
since Erra now turns away from ‘Akkad’ (southern Mesopotamia) and
lets Išum direct his destructive force towards the country’s numerous
enemies. Eventually, his anger subsides, and in the company of the great
gods, he justifies himself by saying that it is in his nature to act as he did
(‘When I am enraged, I devastate people’). He praises Išum for his
equanimity and accepts his vizier’s suggestion that he should rest now.
It is Išum who then utters a blessing over the devastated lands, making
them again populous and fertile, as well as assuring the pre-eminence of
Babylon (Bottéro, Cagni, Dalley).
Lambert 1957/58, 395–401; Cagni 1969; Roberts 1972, 21–9; Edzard, RLA IV
1976, 166–70; Cagni 1977; Bottéro 1977/78, in Bottéro 1985, 163–221; Lambert,
in Sasson 1984, 211–16; Machinist, in Sasson 1984, 221–6; Dalley 1989, 282–316