Gudea Cylinder A iii 1-29 (E3/1.1.7.CylA) - Digital Semitics Online Library (DSOL)

Introduction

In two previous posts (here and here) I’ve introduced and translated the first two columns of the Gudea Cylinders which tell of the construction of Ning̃irsu’s É-ninnu temple. The first column contextualizes the preeminence of Lagaš and the É-ninnu temple by associating them with the cosmological founding of the earth as well as Gudea’s initial dream revelation to construct the temple. The second column discusses Gudea’s journey to Nig̃in and arrival at the Bagara Temple as well as his initial ritual acts (offering bread and libations to Ning̃irsu, celebrating the ešeš-festival, etc.); the column ends with the beginning of his prayer to Gatumdu. This third column contains, in large part, the prayer to Gatumdu; the last few lines reaffirms his decision (from Col. 1) to bring the dream to Nanše at Nig̃in in order that she help determine its interpretation.

N.b., this post is part of a series of my translations of Sumerian texts in preparation for my upcoming Sumerian final on May 9th. (In class, we translated the first two columns then skipped to Col. 18. I have decided to work through Col. 3 here in preparation for the exam. Due to the imminency of the exam later this week, I apologize in advance for any typographical errors which will be corrected in due course.)

In what follows, I present the line drawing of Gudea Cylinder A followed by a transliteration of the cuneiform, translation, and brief philological commentary for Col. 3.

Line Drawing

The Line Drawing of Gudea Cylinder A is included to give a sense of the layout and length of the Sumerian text wrapped around the cylinder. For a scalable version of the line art, see the CDLI copy here: https://cdli.mpiwg-berlin.mpg.de/artifacts/232300

Gudea Cyl. A Col. 1-2 (Review)

_(i.1) When in heaven and on earth fate was decreed, Lagaš lifted its head toward heaven with great divine-radiance. Enlil looked faithfully at lord Ning̃irsu. In our city, eternal/suitable things appeared. _(i.5) The heart overflowed its banks (i.e., of a river), the heart of Enlil overflowed its banks, the heart overflowed its banks, a mighty flood shone forth, rising fearfully (i.e., in an awe inspiring manner). The heart of Enlil–it being the Tigris River–it brought sweet water. _(i.10) As for the temple, its king (i.e., Ning̃irsu) decreed: “I will make the divine-radiance of the temple appear in heaven and on earth. The ruler (i.e, Gudea), being a man of broad wisdom, he will act wisely; he will make great things grow; he will direct suitable oxen and goats (i.e., for sacrifice).” _(i.15) The fated brick lifted its head toward him in order to build the pure temple; its neck raised up for his king. On that day, Gudea saw lord Ning̃irsu in a nocturnal-vision. He (i.e., Ning̃irsu) spoke to him (i.e., Gudea) about building his House (i.e., the É-ninnu Temple). _(i.20) He (i.e., Gudea) gazed upon the É-ninnu, its divine-radiance being the greatest. Gudea, his heart being profound, was troubled by the matter. “Alas, let me tell it to her! Alas, let me tell it to her! _(i.25) May she stand with me in this matter! Being the shepherd, a magnificent challenge opposed me. I do not understand the thing of the nocturnal-vision brought to me. Let me bring my dream to my mother, _(ii.1) my dream-interpreter, one pure of knowledge with regard to appropriate things, Nanše, my sister from Sirara, in order that she may show its meaning.” He stepped into his (ceremonial-)barge; _(ii.5) he steered the boat toward her city Nig̃in on (the river called) ‘River Going to Nig̃in’. The rejoicing one was cutting through the waves on the river. After arriving at Bagara (i.e., Ning̃irsu’s temple at Lagaš), the House extending over the river, he (i.e., Gudea) offered bread (and) poured out cold water. He went to the Master of the Bagara and prayed to him: _(ii.10) “O hero, pouncing lion who has no enemy, Ning̃irsu, great in the Abzu, authoritative one in Nippur, O hero, you spoke to me, so let me carry out (the task). O Ning̃irsu, let me build your temple for you; _(ii.15) let me complete its being for you. Your sister, the child whom Eridug bore, authoritative one with regard to appropriate things, dream-interpreter of the gods, Nanše, my divine sister from Sirara, let her establish (lit. ‘set’) its way.” _(ii.20) His call having been heard, his king, the lord Ning̃irsu accepted the prayer and his supplication from Gudea. He (i.e., Gudea) celebrated (lit. ‘made’) the ešeš-festival in the Bagara Temple, the ruler erected (lit. ‘stood’) his bed beside (lit. ‘toward’) Gatumdu(g). _(ii.25) He offered bread (and) poured out cold water. He went to (or ‘stepped up to’) holy Gatumdu(g); he spoke a prayer to her: “My lady, child born of holy An, the authoritative one with regard to her appropriate things, preeminent (lit. ‘top’) goddess…”

Transliteration

Gudea Cyl. A Col. 3 ln. 1-29:

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[1] The KALAM sign can also be read ug̃₃, giving rise to two possible interpretations: (1) ‘land’ (Averbeck), and ‘people’ (Edzard, ETCSL).

[2] wr. IM.A = šeg̃. ePSD: šeĝ [RAIN] (70x: Ur III, Old Babylonian) wr. šeĝ3; šeĝx(|IM.A.A|); šeĝx(|IM.A.AN|) “to (fall as) dew; to rain; rain” Akk. nalāšu; zanānu

[3] wr. TE.AB = unu₆

[4] wr. NE.GI could be gibil₆, gira₃, or Averbeck’s gili_x

[5] wr. G̃IŠ.ME = gissu

[6] wr. IGI.DUB = g̃iškim

[7] The sign is properly the LUḪ / sukkal sign. The udug-spirit is contextually preferable in light of the following line.

[8] wr. ENxME.LI = ènsi. Although, cp. ePSD: ensi [INTERPRETER] wr. ensi; ensi₃; |MAŠ+EN|.LI “dream interpreter” Akk. ensû; šā’ilu

[9] wr. ^dABxKU₆ (or ABxḪA) = ^dnanše/našše ‘(the goddess) Nanše’ (the reading ABxKU₆ is preferable to ABxḪA, even though ḪA and KU₆ are merely variant readings of the same sign, as KU₆ is the writing for ‘fish’ and Nanše is associated with the sea, marshlands, and the animals inhabiting these biomes).

Translations

My translation:

(Gatumdu … preeminent goddess) ₍₁₎ “the one who lives in the land, knowing what is best for her city, you are the Lady (and) mother who founded Lagaš; there is rain when you look upon the land; the loyal[1] young man[2] whom you look upon will have a long life.[3] I do not have a mother; you are my mother! I do not have a father; you are my father! You transformed[4] the seed of me in the womb; you bore me in (your) abode.[5] Gatumdu(g), your holy name is good. At night,[6] you lie down[7] beside me.[8] You are my great (?)-tree, (always) at my side. You are a (?) planted in great waters.[9] You are a divine encouragement to me.[10] You are a broad shade.[11] Under your shadow[12] ₍₁₅₎ let me cool off![13] The goodness and reliable strength of your magnificent hand, my Lady Gatumdu(g), may you protect me![14] I will go to the city; may my omen be good![15] To Nig̃in in (the place called) “Mountain rising up out of the water”, ₍₂₀₎ may your good udug-spirit go before me;[16] may your good lamma-spirit go on the path (or: ‘behind me’).[17] Alas, let me tell it to her! Alas, let me tell it to her! May she stand with me in this matter! Let me bring my dream[18] to my mother, my dream-interpreter, one pure of knowledge with regard to appropriate things,[19] Nanše, my divine sister from Sirara, in order that she may show its meaning to me!” His call having been heard, _{(then Col. IV)}

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[1] ePSD: zid [RIGHT] (1475x: ED IIIa, ED IIIb, Old Akkadian, Lagash II, Ur III, Old Babylonian) wr. zid “right; to be right, true, loyal”

[2] ePSD: šul [YOUTH] wr. šul “(to be) manly; youth; young man” Akk. eţlu

[3] ePSD: sud [DISTANT] (488x: ED IIIa, ED IIIb, Old Akkadian, Lagash II, Ur III, Old Babylonian) wr. sud; su3-ud “(to be) distant; (to be) remote, long-lasting; (to be) profound” Akk. nesû; rêqu

[4] ePSD: šu dug [TRANSFORM] (93x: ED IIIb, Ur III, Old Babylonian) wr. šu dug4 “to turn into something”; alternatively, ePSD: šu dug [TOUCH] wr. šu dug4 “to touch” Akk. lapātu

[5] ePSD: unu [DWELLING] (1511x: Lagash II, Ur III, Old Babylonian) wr. unu6; unu2; unu “banquet; dining hall; the most sacred part of a temple; seat, throne; dwelling, domicile, abode; temple” Akk. mākalû; mūšabu; usukku; šubtu

[6] ePSD: ĝi [NIGHT] (835x: ED IIIa, ED IIIb, Old Akkadian, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. ĝi6 “night” Akk. mūšu

[7] ePSD: nud [LIE] (419x: ED IIIb, Old Akkadian, Lagash II, Ur III, Old Babylonian) wr. nud; nux(|HU.NA2|) “to lie down (of people); to lay down; to be ill” Akk. utulu

[8] On this tricky phrase, see Averbeck 1987: p. 604-605 fn.77, which is otherwise better than Edzard and ETCSL.

[9] Ln. 11-12 are difficult. The use of G̃IŠ probably indicates a tree or, if used as a determinative, some wooden object. Averbeck translates “my great myrtle(?) tree against which I lean my side. You are the gilibar planted in much water.” and Edzard “you are my great (protective fence) of camel thorn, you are at my side, you are …”

[10] On the translation, see Averbeck 1987: p. 605 fn. 81.

[11] ePSD: andul [SHADE] (50x: ED IIIa, ED IIIb, Lagash II, Ur III, Early Old Babylonian, Old Babylonian) wr. an-dul3; an-dul7 “shade” Akk. şulūlu

[12] ePSD: ĝissu [SHADE] (68x: ED IIIb, Old Akkadian, Ur III, Old Babylonian) wr. ĝissu; aĝ2-ze2 “shade, shadow; protection, aegis” Akk. şillu

[13] ePSD: ni ten [COOL] (1x: Old Babylonian) wr. ni2 te-en “to cool off”

[14] Cp. Edzard’s “Indeed you let fall on me… the favourable right (hand) of your lofty hands”

[15] ePSD: ĝiškim [SIGN] wr. ĝiškim “sign, omen; trust, aid” Akk. giskimmu; ittu; tukultu

[16] Edzard reads sukkal-inim-sa₆-ga-zu ‘your messenger of friendly words’

[17] Perhaps preferably, Averbeck translates “go behind me” with a note that “giri₃ is probably to be taken here as = (e)gir (EGIR) = arkatu ‘rear side, rear guard’… The notion of going in back of and in front of is idiomatic for protecting on all sides in the ancient Near East” (1987: p. 607 fn. 89).

[18] ePSD: mamud [DREAM] (45x: Old Babylonian) wr. ma-mu2; ma-mu “dream” Akk. šuttu

[19] Understanding mete as ‘appropriate thing, ornament’ (see ePSD: mete [APPROPRIATE THING] (74x: Old Babylonian) wr. me-te; te “appropriate thing, ornament” Akk. simtu). Alternatively, mete can mean ‘one’s own’ (ePSD: mete [ONE’S OWN] (43x: ED IIIb, Ur III, Old Babylonian) wr. me-te; ni2-te “one’s own” Akk. ramānu), which renders something along the lines of ‘a dream-interpreter of my very own’.

Averbeck 1987 (PhD Dissertation):

(the foremost goddess,) ₍₁₎“who lives in the land, who knows what is ideal in her city — you are the queen, the mother who founded Lagash; you, when you look at the land there is rain and abundance; ₍₅₎ your upright young man–the man at whom you look–life is prolonged for him. I have no mother; you are my mother! I have no father; you are my father! You implanted my semen into the womb (and) you bore me from in the pudenda. Oh Gatumdu(g), your holy name is pleasant. ₍₁₀₎ You lay down beside me at night. You are my great myrtle(?) tree against which I lean my side. You are the gilibar planted in much water. You have inspired me. You are a wide protective canopy, ₍₁₅₎ (so please) let me refresh myself in your shade! The goodness (and) reliable strength of your lofty hand; my queen, Gatumd(g), may you offer protection to me! I shall go to the city. Let my sign(s) be favorable! Toward NINA — the mountain rising up out of the water — ₍₂₀₎ may your good udu(g)-spirit go before me (and) may your good lamma-spirit go behind me! Surely I must tell it to her! Surely I must tell it to her! May she stand by me in (the matter of) this command! ₍₂₅₎ I must take my dream to my mother! My dream-interpretress who is skilled in her proper rites — Nanshe, my divine sister from Sirara — may she reveal its meaning to me!” Having heard his plea, _{(then Col. IV)}

Edzard 1997 (RIME 3/1):

(proud goddess,) ₍₁₎living in the Land and knowing what befits his (=Ningirsu’s) city, lady, mother, you who founded Lagaš, when you look upon the people, wealth ensues by itself; ₍₅₎ the worthy young man you look upon will have a long life. I have no mother, you are my mother, I have no father, you are my father, you had the seed of me implanted in the womb, made me to be born from the sanctuary. Gatumdu, your dear name is sweet. ₍₁₀₎ At night …, you are my great (protective fence) of camel thorn, you are at my side, you are … and so you brought my life into existence. You are a broad sunshade, ₍₁₅₎ I will seek cool in your shadow. Indeed you let fall on me, O my lady Gatumdu, the favourable right (hand) of your lofty hands. I will go to the city, may I have a favourable sign. (On my way) to the Mountain-rising-from-the-water, to Nigin, ₍₂₀₎ may your messenger of friendly words go before me, and may your kind protecting genius accompany my footsteps. Well, well, I will have to tell it to her, may she assist me in that matter. ₍₂₅₎ I will bring my dream before my mother, may she, the interpreter of dreams, who knows best what befits me, may my Nanše, sister in Sirara, reveal the meaning to me.” His call was heard, _{(then Col. IV)}

ETCSL 1998:

(proud goddess,) ₍₁₎ living in the Land, … of her city! Lady, mother, you who founded Lagaš, if you but look upon your people, it brings abundance; ₍₅₎ the worthy young man on whom you look will enjoy a long life. For me, who has no mother, you are my mother; for me, who has no father, you are my father. You implanted my semen in the womb, gave birth to me in the sanctuary, Ĝatumdug, sweet is your holy name! ₍₁₀₎ Tonight I shall lie down here (?). You are my great dagger (?), being attached to my side; you are a …… planted in great waters, providing me with life; you are a broad sunshade; ₍₁₅₎ let me cool off in your shade. May the favourable, right-hand palm of your lofty hands, my lady Ĝatumdug, lend me protection! I am going to the city, may my sign be favourable! ₍₂₀₎ May your friendly guardian go before me, and may your friendly protecting genius walk with me on the way towards Niĝin, the mountain rising from the water. Well, I have to tell her about this! Well, I have to tell her about this! I will ask her to stand by me in this matter. ₍₂₅₎ I will take my dream to my mother and I will ask my dream-interpreter, an expert on her own, my divine sister from Sirara, Nanše, to reveal its meaning to me.” His call was heard; _{(then Col. IV)}

(Brief) Philological Commentary

ln. 2 – nu-du-zu-uru-na > nig̃du.zu.uru.ani.a, lit. ‘one who knows that which is appropriate for her city’. This follows Falkenstein (GSGL I 33) and Averbeck 1987 (p. 603 fn. 70) that nu-du is a writing for nì-du₇.[1]
ln. 3 – nin ama lagaš^ki ki-g̃ar-ra-me > nin ama lagaš ki.g̃ar.a.me ‘you are the Lady (and) mother who founded Lagaš’. The compound vb. ki–g̃ar, lit. ‘to establish (firmly) on the ground’ > ‘to found’, is construed as an active participle with the 1st/2nd person copula, i.e. ‘you are the founder’.
ln. 8 – unu₆.a ‘in (your) abode’ could indicate (1) Gatumdu’s ‘pudenda’ (Jacobsen; Averbeck), or (2) ‘sanctuary’ (Edzard; ETCSL). Either way, the emphasis is on the intimacy between Gatumdu and Gudea. A view it as expressing the most sacred part of the temple, Gatumdu’s private abode.
ln. 22-23 – gana ga.na.b.du₁₁.en gana ga.na.b.du₁₁.en “Alas, let me tell it to her! Alas, let me tell it to her!” I interpret this line as an interjection (gana) + cohortative 1cs from the verbal base du₁₁/dug ‘to speak, say, tell’.[2] The word play on the interjection (gana) followed by 1cs cohortative + 3rd sg. dative, i.e. ga+na, is intentionally alliterative. This phrase was used previously in Gudea Cyl. A i ln. 24.
ln. 24 – inim.bi.a ḫa.mu.da.gub.∅ ‘may she stand with me in this matter’: This phrase was used previously in Gudea Cyl. A i ln. 25.
ln. 28 – šà.bi ḫé.ma.pà(d).e ‘that she may show its meaning’: maru transitive 3rd sg. animate of the vb. pàd ‘to call; to see, show, reveal, find’ + precative modal prefix (ḫé). As noted in my commentary to the same phrase in Gudea Cyl. A ii 3, it is probably that the final -dè simultaneously marks purpose, which would translate “in order that…” (as here); but the /d/ auslaut of the vb. pà obscures this.
ln. 29 – As noted in my commentary to the same phrase in Gudea Cyl. A ii 20, the verb g̃iš ba.tuku.àm ‘his call having been heard’ comes from the compound verbal base g̃iš–tuku[3] + 3rd sg. copula. Averbeck renders “Having heard his plea” and Edzard “His call was heard”. The copula suggests that Averbeck’s “having” is preferred, but also the /ba/ conjugation prefix better suits Edzard’s passive translation. Note, the subject gù.dé.ani ‘his call’ should not be confused with the PN Gudea.

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[1] ePSD: niĝdu [APPROPRIATE THING] (50x: ED IIIb, Old Akkadian, Ur III, Old Babylonian) wr. niĝ2-du7 “that which is appropriate”

[2] ePSD: gana [COME ON!] (25x: ED IIIb, Ur III, Old Babylonian) wr. ga-na; gana “come on!” Akk. gana

[3] ePSD: ĝeš tuku [LISTEN] (77x: ED IIIb, Old Babylonian) wr. ĝeš tuku “to listen, to hear” Akk. šemû

Bibliography

n.a., “Cylindre A de Gudea,” including images, description, physical characteristics, etc. (in French): https://collections.louvre.fr/en/ark:/53355/cl010124631

Averbeck, Richard E. “A Preliminary Study of Ritual and Structure in the Cylinders of Gudea.” 2 vols. Ph.D. dissertation, Dropsie College, Annenberg Research Institute. Ann Arbor, MI: University Microfilms International, 1987.

Averbeck, Richard E. “Ritual Formula, Textual Frame, and Thematic Echo in the Cylinders of Gudea.” In Crossing Boundaries and Linking Horizons: Studies in Honor of Michael C. Astour on His 80th Birthday. Edited by G. D. Young, M. W. Chavalas, and R. E. Averbeck. Bethesda, MD: CDL, 1997.

Averbeck, Richard E. “The Cylinders of Gudea (2.155),” in The Context of Scripture, vol. 2, Monumental Inscriptions from the Biblical World. Leiden/Boston: Brill, 2000.

Edzard, Dietz Otto. Gudea and His Dynasty. Toronto: University of Toronto, 1997.

ETCSL translation: https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.2.1.7#

Klein, J. “Building and Dedication Hymns in Sumerian Literature.” ActSum 11 (1989): 27-67.

ORACC transliteration and translation: https://oracc.museum.upenn.edu/etcsri/Q000377

Thureau-Dangin, F. Les Cylinders de Goudéa. TCL 8. Paris: Paul Guethner, 1925.

Postscript

In class, we translated Col. 1, 2, and 18 of Gudea Cyl. A. Accordingly, the next post in this series will skip to Col. 18.

About The Author

Matthew Saunders

Matthew Saunders is a PhD student in the Department of Near Eastern Studies at Johns Hopkins University. He researches the languages and literatures of the ancient Near East, especially Aramaic Studies, Ugaritic Studies, and Comparative Semitics.

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Introduction

Line Drawing

Gudea Cyl. A Col. 1-2 (Review)

Transliteration