Hammurabi Cylinder (Sumerian Translation from Old Babylonian Original)
Introduction
The following text (LIH 58; E4.3.6.12) is part of a bilingual Sumerian-Akkadian commemorative inscription wherein Hammurabi, the king of Babylon, boasts about his deeds which are “pleasing to Šamaš and Marduk”. Hammurabi’s reign (1792-1750 BCE) marked a significant period of political and legal innovation in Mesopotamia. His notable achievements include the unification of southern Mesopotamia under Babylonian rule which ultimately extended as far north as Mari. In addition to his military and political achievements, he is best known for his codification of laws.
This post is part of a series of my translations of Sumerian texts which I translated in my Sumerian class at Hopkins this semester. In preparation for my upcoming Sumerian final on May 9th, I plan to review all the texts which we read this semester. In what follows, I present the inscription’s line drawing followed by a transliteration of the cuneiform, translation, and brief philological commentary.
Line Drawing
N.b., I follow Frayne in counting only 39 lines pace the line drawing above which breaks line 28 into two lines. The transliteration, translation, and philological commentary reflect this decision.
Transliteration
I:1-20 (obverse):
ḫa-am-mu-ra-pi2[1] | lugal kala-ga | lugal ka2-dig̃ir-raki | lugal an-ub-da limmu2 | kalam dim2-dim2-me | lugal nig̃2-ak-ak-bi | su dšamaš[2] | dmarduk-ra[3] | ba-du10-ga-me-en | bad3 zimbirki [4] | saḫar-ta | ḫur-sag̃ gal-gin7 | sag̃-bi | ḫe2-mi-il2 | abbar-ra ḫu-mu-ni-nig̃en2 | i7-zimbirki | zimbirki-še3 | ḫu-mu-ba-al | kar silim-ma-ke4 | ḫu-mu-ni-us2
II:21-39 (reverse):
ḫa-am-mu-ra-pi2 | kalam dim2-dim2-me | lugal nig̃2 ak-ak-bi | su dšamaš | dmarduk-ra | ba-du10-ga-me-en | zimbirki | ka2-dig̃ir-raki bi-da-ke4 | ki-tuš ne-ḫa | du-rí-še | ḫe2-em-mi-tuš | ḫa-am-mu-ra-pi2 | še-ga dšamaš | ki-ag̃2 dmarduk-me-en | u4-ul-li2-a-ta | lugal lugal-e-ne-er | ba-ra-an-dim2-ma | dšamaš lugal-g̃a2 | gal-bi ḫu-mu-na-du3
————
[1] Reading BI as pí. Alt., ḫa-am-mu-ra-bi
[2] dUTU = šamaš
[3] dAMAR.UTU = marduk
[4] UD.KIB.NUNki = zimbirki ‘Sippar’
Translation
I:1-20 (obverse):
I am Hammurapi, the mighty king, king of Babylon, king of the four corners, the one who fashions the land, the king whose deeds are pleasing to (lit. ‘good to the flesh for’) Šamaš and Marduk. Indeed, I raised the wall of Sippar from the dust, its top like a great mountain. Indeed, I encircled it with a swamp. Indeed, I dug the watercourse of Sippar toward (or: around) Sippar. Indeed, I made the quay of well-being (or: prosperity) stretch forth.
II:21-39 (reverse):
I am Hammurapi, who fashions the land, the king whose deeds are pleasing to (lit. ‘good to the flesh for’) Šamaš and Marduk. Indeed, I made Sippar and Babylon to dwell in peaceful dwelling-places forever. I am Hammurapi, favorite (lit. ‘agreeable’) of Šamaš, beloved of Marduk. Whatever the kings did not fashion (=achieve) in previous days, indeed I built it for Šamaš, my king.
Philological Commentary
- ln. 4: lugal anubda limmu ‘king of the four corners (of the world)’ = Akk. LUGAL ki-ib-ra-tim ar-ba-im. The title was first used by Naram-Sin of the Old Akkadian Empire (23rd cent. BCE) and was appropriated by later kings, such as Hammurapi here.
- ln. 5: kalam dím.dím.a ‘the one who fashions’ is a marû ptc. = Akk. bāni mātim ‘builder of the land’
- ln. 6-9 & 23-26: lugal níg̃.ak.ak.bi su utu marduk.ra ba.du10(g).a ‘the king whose deeds are pleasing to Šamaš and Marduk’ is a calque on the Akk. expression, lit. ‘good to the flesh of’ = ‘pleasing to’
- ln. 1, 9b & 21, 26b & 32, 34b: ḫammurapi… -men ‘I am Hammurapi’. The –men at the end of ln. 9 is the first person copula, clearly reflecting ḫammurapi … anāku in lines 1 and 10 of the Akk. version.
- ln. 14, 15, 18, 20, 31, 39: the use of the verbal prefix ḫé-/ḫu- in these verbs is clearly an attempt to render the asseverative particle lu in the Akk. version.
- ln. 19: kar silim.ak.e ‘quay of well-being/prosperity’ is perhaps just a GN, Kar-Silim, rather than being translated literally. It translates Akk. KAR šulmim of the same meaning. The Sum. word silim is likely a loanword from Akk.
- ln. 29: neḫ.a ‘calm, peace’ (adj.) is a loanword from Akk. nēḫtu. The phrase ki.tuš neḫa translates Akk. šubat neḫtim.
- ln. 30: duri.šè (lit. ‘toward forever’) is a calque on Akk. ana dariatim, and simultaneously the Sum. word used to mean “forever” (duri) is a loanword from Akk. dūru. Thus, this example represents a loanword within a calque.
- ln. 37: ba-ra-an-dím-ma should probably be understood as bara.n.dím.a rather than ba.ra.n.dím.a (i.e., modal prefix + dative) as it translates Akk. la ibni’ū
Bibliography
Douglas R. Frayne. Old Babylonian Period (2003-1595 BC). The Royal Inscriptions of Mesopotamia, Early Periods 4. Toronto: University of Toronto Press, 1990.
King, L. W. The Letters and Inscriptions of Hammurabi. London, 1898-1900.
Volk, Konrad. A Sumerian Chrestomathy. Subsidia et Instrumenta Linguarum Orientis 5. Wiesbaden: Harrassowitz Verlag, 2012.
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.