Gudea Cylinder A xviii 1-28 (E3/1.1.7.CylA) - Digital Semitics Online Library (DSOL)

Introduction

In three previous posts (here and here and here), I’ve introduced and translated the first three columns of the Gudea Cylinders which tell of the construction of Ning̃irsu’s É-ninnu temple. This is the last post on the Gudea Cylinders, and it skips to Column 18. 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 at Lagaš 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. Col. 4-17 describe, inter alia, further prayers and rituals, Nanshe’s interpretation of Gudea’s dream, Nanshe’s advice to Gudea, Gudea’s second dream, and the beginning of the construction narrative of the new É-ninnu temple. The eighteenth column, translated here, describes some of the royal cultic acts associated with the temple construction, including specifically the description of Gudea making the first brick of the temple. As such, this section of the narrative is an extremely important source for our understanding of the perception of royal ritual in ancient Sumer.

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 also worked 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 and translation for Col. 18. However, different from previous posts, the epigraphic and philological commentary is restricted to footnotes and we’ve added a separate section for important vocabulary at the end.

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. 1-3 (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; 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 _(iii.1) living in the land, knowing what is best for her city, you are the Lady (and) mother who founded Lagaš, there being rain when you look upon the land, _(iii.5) the loyal young man whom you look upon will have a long life. I do not have a mother; you are my mother! I do not have a father; you are my father! You transformed the seed of me in the womb; you bore me in the (your) abode. Gatumdu(g), your holy name is good. At night, you lie down beside me. You are my great (?)-tree, (always) at my side. You are a (?) planted in great waters. You are a divine encouragement to me. You are a broad shade. Under your shadow _(iii.15) let me cool off! The goodness and reliable strength of your magnificent hand, my Lady Gatumdu(g), may you protect me! I will go to the city; may my omen be good! To Nig̃in in (the place called) “Mountain rising up out of the water”, _(iii.20) may your good udug-spirit go before me; may your good lamma-spirit go on the path (or: ‘behind me’). Alas, let me tell it to her! Alas, let me tell it to her! May she stand with me in this matter! _(iii.25)Let me bring my dream to my mother, my dream-interpreter, one pure of knowledge with regard to appropriate things, Nanše, my divine sister from Sirara, in order that she may show its meaning to me!” His call having been heard, _{(then Col. IV-XVII)}

_————

{Again, we did not translate Col. 4-17, but these columns describe, inter alia, further prayers and rituals, Nanshe’s interpretation of Gudea’s dream, Nanshe’s advice to Gudea, Gudea’s second dream, and the beginning of the construction narrative of the new É-ninnu temple.}

Transliteration

Gudea Cyl. A Col. 18 ln. 1-28:

————

[1] wr. ŠU.NAGA = tu₅

[2] wr. UD.DU = è

[3] Assuming, with Edzard, that the reading is UD.DU = è. Alternatively, Averbeck transliterates DU as gin: im-ma-[t]a-gin. Cp. ln. 5, 8.

[4] This reading follows Averbeck with KA as kiri₄ = ‘nose’ rather than ka ‘mouth’ (Edzard). ePSD: kiri [NOSE] (72x: Old Babylonian) wr. kiri₃ “nose” Akk. appu

[5] wr. PA.TE.SI = ensi₂

[6] wr. A.AN = àm

[7] Or ì-du₁₀-nun-na

[8] The reading of IMxUḪ₃and ŠIMxPI is unclear and follows Edzard here. Averbeck’s šembulug SIMxPI-giš-ḫi-a ‘balsam and resin of various kinds of trees’ makes good sense.

Translations

My Translation:

₍₁₎Gudea, from the dais of his g̃irnun, he pacifies the heart (of Ning̃irsu). When day broke, he (i.e., Gudea) bathed.[1] He made appropriate (cultic) arrangements.[2] ₍₅₎ Utu went forth abundantly.[3] Gudea, a second time, went out from the pure city; he offered suitable[4] bull(s) and suitable goat(s) (i.e., as sacrifices). He went to the temple; he placed (his) hand to (his) nose.[5] ₍₁₀₎As for the pure carrying-basket and true brick-mold of destiny, he [carried them?] to the É-ninnu temple. [ ] he bound it (i.e., the basket) to his head and went.[6] Lugal-Kur-Dúb[7] went before him; Ig-Alim[8] establishing the way;[9] ₍₁₅₎ Ningišzida his (personal) god was at hand with him. In the basket of the brick-mold, he made sweet[10] water, (while) the adab-instrument(s), sim-instrument(s), and ala-instrument(s)[11] were playing for the ruler. He baked the bowl of the mudbrick; ₍₂₀₎ he hoed in syrup, ghee/butter, ḫinuna-liquid, šembulug-fragrance, and resin of various (kinds of) trees;[12] he made (them) into a paste. He carried the pure carrying-basket and stood up the brick-mold. Gudea placed clay into the brick-mold. ₍₂₅₎ He made an eternal-thing appear; he was placing the brick(s) of the temple.[13] All the lands were sprinkling oil and ceder with him.

————

[1] This describes the first step in purification when the king plays a role in a cultic event.

[2] My translation is purposely ambiguous given the unclear meaning of mete in this context. It certainly has to do with some cultic practice, so Averbeck’s “He confirmed the proper (cultic) practice.” Edzard and ETCSL take it as the preparation of his clothing/outfit. I wonder if mete here can mean ‘image’ in the sense of the cult statue in the dais/temple.

[3] See Averbeck 1987: p. 651 fn. 308: “This is probably a way of saying that the sun shown bright on that day. It was a great and beautiful day.” This makes better sense in English than Edzard (“and a Sun (causing) abundance rose to him”) and ETCSL (“Utu let abundance come forth for him”).

[4] The word du₇ (for which, see the Vocabulary below) is related to cultic purity as well as the necessary type of suitable (or pure) animals in divination texts.

[5] To place the hand to the mouth/nose is an act of saluting (Edzard; ETCSL) and/or paying homage (Averbeck) known also from iconography.

[6] The idea in this verse is probably that which is depicted visually in the conical foundation figurines, namely that the basket is being wrapped/bound to the head rather than the head being carried high/proudly (so Averbeck’s ‘head lifted (high), Edzard’s ‘proudly’, ETCSL’s ‘proudly’).

[7] meaning ‘king who smashes the mountain’

[8] meaning ‘bison door’

[9] lit. ‘Ig-Alim placing/applying the sword’

[10] Or ‘good’, etc. (see /sag/ in the Vocabulary below)

[11] The type of instrument is not entirely clear, although the adab- and ala-instruments are likely drums. The sim-instrument is possibly a cymbal or harp.

[12] The ḪI.A ending on g̃iš indicates a plurality of individual things, i.e. an ‘assorted variety’.

[13] A complex anticipatory genitive construction: lit. ‘of the House, its brick which he made appear, he was placing (them)’.

Averbeck 1987 (PhD Dissertation):

₍₁₎ At the “throne room of the princely way” Gudea was calming his (own) heart. Day arrived (so) he bathed. He confirmed the proper (cultic) practice. ₍₅₎ Utu went forth for him abundantly. A second time Gudea went out from the holy city (and) offered up perfect ox(en) and perfect he-goat(s). He went to the temple (and) paid homage. ₍₁₀₎ The holy carrying basket (and) the truly destined brick mold […] he lifted, head lifted (high) he went along(?). Lugalkurdub went before him while Igalim was preparing the way, ₍₁₅₎ and Ningiszida, his (personal) god, led him by the hand. In the frame of the brick mold he put favorable water. While adub-, sim-, and ala-drums resounded for the ruler he prepared(?) the stamp(?) upon that brick. ₍₂₀₎ He mixed in(?) honey, ghee, and precious oil. Balsam and resin of various kinds of trees he made into a smeary paste. He lifted up the holy carrying-basket and stepped up to the brick mold. Gudea put the clay into the brick mold. ₍₂₅₎ He made the long lasting thing resplendent; yes, he was preparing the brick of the temple resplendently there, the foreigners were sprinkling oil around with him, and were sprinkling (essence of) cedar with him.

Edzard 1997 (RIME 3/1):

₍₁₎Gudea calms him (Ningirsu) the heart from the dais of Girnun. Day broke, he took a bath, got properly dressed(?), and ₍₅₎ a Sun (causing) abundance rose to him. [A second] time Gudea left the Shining City, slaughtered an unblemished bull and kid, went up to the House, and raised his hand to his mouth (in salute). ₍₁₀₎ The brand-new backet and the auspicious brick-mould that had been firmly promised (to him) [he carried] to the Eninnu. …, proudly he walked, “King who makes the mountain tremble” going ahead of him while Ig-alim cleared the way for him (and) ₍₁₅₎ Ningišzida, his (personal) god, held him by his hand all the time. He libated propitious water in the shed of the brick-mould while drums and kettle-drums(?) accompanied an adab song for the ruler. As for the clay pit, he uncovered the top for the brick (to be made). ₍₂₀₎He hoed in syrup, butter, and cream, mixed ambergris and essences from all kinds of trees into a paste. He raised the brand-new carrying-basket and set it before the mould. Gudea put the clay in the mould, ₍₂₅₎ acted precisely as prescribed, and he succeeded in making a most beautiful brick for the House. At that, all the bystanders sprinkled oil, sprinkled cedar essence.

ETCSL 1998:

(he went to the old temple to pray,) ₍₁₎ so that the inclination of the one from the dais of Ĝir-nun (i.e. Ninĝirsu) would become favourable for Gudea. When day broke, he took a bath and arranged his outfit correctly. Utu let abundance come forth for him. Gudea left Iri-kug a second time; he sacrificed a perfect bull and a perfect kid. He went to the house and saluted it. He …. the holy basket and true fated brick mould …. the E-ninnu. As he …. and walked proudly, Lugal-kur-dub walked in front of him, Ig-alim directed him and Ninĝišzida, his personal god, held him by the hand throughout the time. He poured clear water into the …. of the brick-mould — adab, sim, and ala drums were playing for the ruler. He prepared the excavated earth for making (?) the brick, and hoed honey, ghee and precious oil into it. He worked balsam (?) and essences from all kinds of trees into the paste. He lifted up the holy carrying-basket and put it next to the brick mould. Gudea placed the clay into the brick mould and acted exactly as prescribed, bringing the first brick of the house into existence in it, while all the bystanders sprinkled oil or cedar perfume.

Averbeck 2000 (Context of Scripture):

₍₁₎ At the throne room of the Girnun, Gudea was calming the heart for him (Ningirsu). Day dawned, he bathed, (and) dressed himself suitably (?). ₍₅₎ The sun was shining brightly for him. Gudea went out a second time from the holy city (and) offered up a perfect bull and a perfect he-goat. He went to the temple (and) put his hand to his nose (in humble salute). ₍₁₀₎ The holy basket, the rightly decreed brick-mold, … head lifted high he went along. Lugalkurdub (‘King Who Shakes the Mountains’) went before him, ₍₁₅₎ Igalim (‘Bison Door’) followed behind him, Ningishzida (‘Lord of the Good Tree’), his (personal) god, was leading him by the hand. In the box of the brick-mold he libated fine(?) water. While adab, šim, and ala instruments resounded for the ruler, he anointed the brick hoe,(?) ₍₂₀₎ hoed in honey, butter, and … oil; sap and resin(?) from various kinds of trees he worked into the paste. He picked up the holy carrying basket (and) stepped up to the brick-mold. Gudea put the clay into the brick-mold. ₍₂₅₎ He made the long enduring thing appear in splendor; the brick of the temple he set forth in splendid appearance. The lands sprinkled (it) with oil; sprinkled (it) with (essence of) cedar.

Helpful Vocabulary (ePSD)

The following entries come from the electronic Pennsylvania Sumerian Dictionary (ePSD) which is freely available online:

ln. 1 – bára: ePSD: barag [DAIS] (423x: ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian, Old Babylonian) wr. barag; bara₁₀; bara₆; bara₇; bara₈ “ruler, king; dais, seat” Akk. parakku; šarru; šubtu
ln. 2 – ḫug̃: ePSD: huĝ [PACIFY] wr. huĝ “to pacify”
ln. 3 – zal: ePSD: zal [PASS] (2798x: ED IIIa, ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. zal “to get up early; to finish, come to an end; to dissolve, melt, disintegrate, break down, collapse; to quake; to pass time” Akk. naharmumu; naharmuţu; qatû; râbu
ln. 3 – a–tu₅: ePSD: a tu [WASH] (150x: ED IIIb, Ur III, Early Old Babylonian, Old Babylonian) wr. a tu₁₅; a tu₁₇; a tu₅ “to wash, bathe” Akk. ramāku
ln. 7 – du₇: ePSD: du [SUITABLE] (119x: ED IIIa, ED IIIb, Old Akkadian, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. du₇ “(to be) fitting, suitable” Akk. asāmu; naţû
ln. 7 – máš: ePSD: maš [GOAT] wr. maš₂; maš “goat; extispicy; sacrificial animal for omens” Akk. bīru; urīşu
ln. 10 – ù-šub: ePSD: ušub [BRICK-MOLD] (47x: Old Akkadian, Lagash II, Ur III, Old Babylonian) wr. ^ĝešu₃-šub; ^ĝeššub “brick-mold; a geometric figure” Akk. nalbanu
ln. 14 – g̃ír: ePSD: ĝiri [DAGGER] (198x: ED IIIb, Ebla, Old Akkadian, Ur III, Old Babylonian) wr. ĝiri₂; ^urudĝiri₂; me₂-er; me-er; me-ri “razor; sword, dagger” Akk. naglabu; patru
ln. 17 – pisag̃: ePSD: bisaĝ [BASKET] (861x: ED IIIb, Old Akkadian, Ur III, Early Old Babylonian, Old Babylonian) wr. bisaĝ; gibisaĝ; bisaĝ₃; bisaĝ₂ “basket” Akk. pisannu
ln. 17 – a sa-ga: ePSD: sag [GOOD] (2955x: ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian) wr. sag₈; sag₉; sag₁₀; šeg₁₀; sag₁₂ “(to be) good, sweet, beautiful; goodness, good (thing)” Akk. banû; damāqu; dumqu; ţābu
ln. 18 – a-dab₆: ePSD: adab [DRUM] (42x: Old Babylonian) wr. a-da-ab; a-da-ba “a drum; a song” Akk. adapu
ln. 18 – á-lá: ePSD: ala [DRUM] (27x: Ur III, Old Babylonian) wr. kuša₂-la₂; kuša-la; kušala “a wooden drum” Akk. alû
ln. 18 – du₁₂: ePSD: du [PLAY] (59x: ED IIIb, Old Akkadian, Ur III, Old Babylonian) wr. du₁₂-du₁₂; du₁₂ “to play (a musical instrument)” Akk. lapātu; zamāru
ln. 19 – du₈: ePSD: du [SPREAD] (2639x: ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. du₈ “to bake; to spread out mud to make bricks; to caulk” Akk. epû; labānu; pehû
ln. 19 – sig₄/šeg₁₂: ePSD: šeg [BRICK] (572x: ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. šeg₁₂; še-eb “mudbrick” Akk. libittu
ln. 20: làl: ePSD: lal [SYRUP] (241x: ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. lal₃ “syrup; honey” Akk. dišpu; matqu; ţābu
ln. 20: ì-nun: ePSD: inun [GHEE] (948x: ED IIIb, Old Akkadian, Lagash II, Ur III, Early Old Babylonian, Old Babylonian, unknown) wr. i₃-nun “ghee, clarified butter”
ln. 25: p–è: ePSD: pa e [APPEAR] (232x: ED IIIb, Old Akkadian, Lagash II, Ur III, Old Babylonian) wr. pa e₃ “to cause to appear” Akk. šupû
ln. 27-28; sù: ePSD: su [SPRINKLE] (34x: Old Babylonian, Middle Babylonian) wr. su₃; su₁₃ “to sprinkle, strew; to adorn, decorate” Akk. elēhu; zarāqu

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.

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.

See author's posts

Introduction

Line Drawing

Gudea Cyl. A Col. 1-3 (Review)

Transliteration