Chapter VI: Front Matter (6)

[Footnote 14: "E-ci-mu-lim-nu," evil spirit of the stomach.]

[Footnote 15: "Gal-lu-u-lim-nu," evil spirit of the hands.]

[Footnote 16: "Khis-ib-ta," a strip of parchment or linen on which was inscribed a holy text, a charm like that used by the Jews, a philactery.]

[Footnote 17: "Sis-bu," the same as the preceding.]

[Footnote 18: "Sab-u-sat," was perhaps a holy cloth, also inscribed in the same manner.]

[Footnote 19: "Mus-u-kat," was also of the same character as the preceding.]

[Footnote 20: "Rad-bat-bands," similar bands to the khis-ib-ta.]

[Footnote 21: "Zik-a-man," this is unknown, it perhaps was the inner garment.]

[Footnote 22: "Bas-sat," supposed to be the outside or last covering placed over the person so treated. That some such ceremony was performed in the case of Izdubar seems to be undoubted. See "Trans. Soc. Bib. Arch.," vol. ii. p. 31; also Sayce's edition Smith's "C.A. of G.," p. 290.]

COLUMN V

IZDUBAR FALLS IN LOVE WITH MUA, AND OFFERS HER HIS HAND

"O Mua! thou bright Waters of the Dawn! Oh, where art thou?" one cries as he doth run Through the bright garden. See! 'tis Izdubar! Immortal! glorious! our King of War! And now in love is seeking Mua here. He scarcely treads the ground as he comes near; A glow of youth immortal on his cheek, A form that sorrow, death, will never seek Within these Happy Fields, his eyes with light That Love alone may give, show his delight.

A dazzling pillared vista round him shines, Where golden columns bear the bowering shrines, With gemmèd domes that clustering round him rise, 'Mid fruit-trees, flashing splendors to the skies. He goes through silver grots along a zone, And now he passes yonder blazing throne, O'er diamond pavements, passes shining seats Whereon the high and holy conclave meets To rule the empires vast that spread away To utmost bounds in all their vast array. Around the whole expanse grand cestes spread O'er paths sidereal unending lead. As circling wheels within a wheel they shine, Enveloping the Fields with light divine. A noontide glorious of shining stars, Where humming music rings from myriad cars, Where pinioned multitudes their harps may tune, And in their holy sanctity commune.

And see! here Mua comes! she stops and waits Within a _gesdin_ bower beside its gates. Around, above her spreads a flowering vine, And o'er a ruby fountain almandine. And on a graven garnet table grand, Carved cups of solid pearl and tilpe[1] stand. A Zadu[2] reservoir stands near, which rounds The fount wherein the fragrant nectar bounds. The ground is strewn with pari[3] gems and pearls, Wherefrom the light now softly backward hurls Its rays o'er couches of paruti[4] stone, Soft cushioned, circling in the inner zone Beside the shining kami-sadi way,[5] Where nectar fountains in their splendor play. The path leads far along Life's beauteous stream, That ever through this World of Joy doth gleam.

And see! the hero comes! and now doth near The maiden, where with Love she waits him here. She flings a flowering garland, weaves it round His form as he comes by! He turns around, And she enwraps his breast and arms, and says:

"Dear Izdubar! and thus my lover strays! I'll bind thee with this fragrant chain to keep Thee ever by my side! thy pleasant sleep Hath kept my lover from my side too long!"

"O thou sweet spirit, like a warbling song Thy words are to my heart! I sought for thee, And thy bright face and presence did not see; I come to tell thee that I must return, When from thy father all the past shall learn."

"And wilt thou go from me to earth again? No! no! dear Izdubar, I thee enchain!"

"'Tis true, my love, I must return to men; My duty calls me to my throne again."

"Dear Izdubar! my friend! my love! my heart! I cannot let thee from my soul depart! Thou shinest in my breast as some bright star! And shall I let thee from me go afar?"

"But Mua, we immortal are, and we There might return; and thou on earth shalt see The glories of my kingdom,--be my queen! Upon a couch I'll seat thee, there to reign With me, my beauteous queen,--beside me sit; And kings will come to us and kiss thy feet. With all my wealth I'll clothe thee, ever love Thee, fairest of these glorious souls that move Within this Happy World. My people there Shall love us,--ever drive away all care!"

When Mua heard him offer thus his hand, She then unbinds him,--thoughtful now doth stand.

[Footnote 1: "Tilpe," a precious gem known only to the Babylonians.]

[Footnote 2: "Zadu," a precious gem known only to the Babylonians.]

[Footnote 3: "Pari," an unknown gem.]

[Footnote 4: "Paruti," an unknown gem.]

[Footnote 5: "Kami-sadi" way, a path paved with unknown gems. These precious stones are mentioned on the various inscriptions in the list of precious jewels with gold, diamonds, pearls, etc., taken as spoils from their enemies.]

COLUMN VI

MUA'S ANSWER

Sweet Mua lifts her eyes toward the heights That glow afar beneath the softened lights That rest upon the mountain's crystalline. And see! they change their hues incarnadine To gold, and emerald, and opaline; Swift changing to a softened festucine Before the eye. And thus they change their hues To please the sight of every soul that views Them in that Land; but she heeds not the skies, Or glorious splendor of her home; her eyes Have that far look of spirits viewing men On earth, from the invisible mane, That erstwhile rests upon the mortal eye,-- A longing for that home beyond the sky; A yearning for that bliss that love imparts, Where pain and sorrow reach no mortal hearts.

A light now breaks across her beauteous face; She, turning, says to him with Heavenly grace:

"Dear Izdubar, thou knowest how I love Thee, how my heart my love doth daily prove; And, oh, I cannot let thee go alone. I know not what awaits each soul there gone. Our spirits often leave this glorious land, Invisible return on earth, and stand Amidst its flowerets, 'neath its glorious skies. Thou knowest every spirit here oft flies From earth, but none its secrets to us tell, Lest some dark sorrow might here work its spell. And, oh, I could not see dark suffering, woe There spread, with power none to stop its flow!

"I saw thee coming to us struck with fire, Oh, how to aid thee did my heart desire! Our tablets tell us how dread sorrow spreads Upon that world and mars its glowing meads. But, oh, so happy am I, here to know That they with us here end all sorrow, woe. O precious Izdubar! its sights would strike Me there with sadness, and my heart would break! And yet I learn that it is glorious, sweet! To there enjoy its happiness,--so fleet It speeds to sorrowing hearts to turn their tears To joy! How sweet to them when it appears, And sends a gleam of Heaven through their lives!

"No! no! dear heart! I cannot go! It grieves Thee! come, my dear one! quick to us return; We here again will pair our love, and learn How sweet it is to meet with joy again; How happy will sweet love come to us then!"

She rests her head upon his breast, and lifts Her face for Love's sweet kiss, and from them drifts A halo o'er the shining gesdin-trees And spreads around them Heaven's holy rays. He kisses her sweet lips, and brow, and eyes, Then turns his gaze toward the glowing skies:

"I bless thee, for thy sweetest spirit here! I bless this glorious land, that brings me near To one that wafts sweet Heaven in my heart; From thy dear plains how can my soul depart? O Mua, Mua! how my heart now sings! Thy love is sweeter than all earthly things! I would I were not crowned a king!--away From this bright land--here would I ever stay! As thou hast said, I soon will here return; The earth cannot withhold me from this bourne, And soon my time allotted there will end, And hitherward how happy I will wend!"

"And when thou goest, how my love shall there Guard thee, and keep thy heart with Mua here. Another kiss!"

Her form doth disappear Within the garden, gliding through the air. He seats himself upon a couch and rests His head upon his hand, and thought invests Him round. His memory returns again To Erech's throne, and all the haunts of men. He rises, turns his footsteps to the halls, And thoughtful disappears within its walls.

CUNEIFORM INSCRIPTIONS

[_Translated by various Babylonian and Assyrian Scholars_]

CUNEIFORM INSCRIPTIONS

BABYLONIAN EXORCISMS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The charms translated below will illustrate the superstition of the Assyrians and Babylonians. Like the Jews of the Talmud, they believed that the world was swarming with noxious spirits who produced the various diseases to which man is liable, and might be swallowed with the food and the drink that support life. They counted no less than 300 spirits of heaven and 600 spirits of earth. All this, with the rest of their mythology, was borrowed by the Assyrians from the primitive population of Babylonia, who spoke an agglutinative language akin to the dialects of the Finnic or Tatar tribes. The charms are written in this ancient language, but Assyrian translations are appended in a column to the right of the tablet. The legends are lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. II, plates 17 and 18. They have been translated by M. Oppert in the "_Journal Asiatique_" of January, 1873, and an analytical rendering of them is given by M. Fr. Lenormant in his "_Etudes Accadiennes_" II, I (1874).

TRANSLATION OF THE EXORCISMS

TABLET I

The noxious god, the noxious spirit of the neck, the neck-spirit of the desert, the neck-spirit of the mountains, the neck-spirit of the sea, the neck-spirit of the morass, the noxious cherub of the city, this noxious wind which seizes the body (and) the health of the body. Spirit of heaven remember, spirit of earth remember.

TABLET II

The burning spirit of the neck which seizes the man, the burning spirit of the neck which seizes the man, the spirit of the neck which works evil, the creation of an evil spirit. Spirit of heaven remember, spirit of earth remember.

TABLET III

Wasting, want of health, the evil spirit of the ulcer, spreading quinsy of the gullet, the violent ulcer, the noxious ulcer. Spirit of heaven remember, spirit of earth remember.

TABLET IV

Sickness of the entrails, sickness of the heart, the palpitation of a sick heart, sickness of bile, sickness of the head, noxious colic, the _agitation_ of terror, flatulency[1] of the entrails, noxious illness, lingering sickness, nightmare. Spirit of heaven remember, spirit of earth remember.

[Footnote 1: Literally, "opposition."]

TABLET V

He who makes an image (which) injures the man,[1] an evil face, an evil eye, an evil mouth, an evil tongue, evil lips, an evil poison. Spirit of heaven remember, spirit of earth remember.

[Footnote 1: Here we have a reference to a custom well known in the Middle Ages. A waxen figure was made, and as it melted before the fire the person represented by it was supposed, similarly to waste away. It will be remembered that Horace ("Sat." i, 8, 30 sq.) speaks of the waxen figure made by the witch Canidia in order that the lover might consume away in the fires of love. Roman and mediæval sorcery had its origin in that of ancient Accad.]

TABLET VI

The cruel spirit, the strong spirit of the head, the head-spirit that departs not, the head-spirit that goes not forth, the head-spirit that will not go, the noxious head-spirit. Spirit of heaven remember, spirit of earth remember.

TABLET VII

The poisonous spittle of the mouth[1] which is noxious to the voice, the phlegm which is destructive to the ..., the pustules of the _lungs_, the pustule of the body, the loss of the nails, the removal (and) dissolving of old _excrement_, the _skin_ which is _stripped off_, the recurrent ague of the body, the food which hardens in a man's body, the food which returns after being eaten, the drink which distends after drinking, death by poison, from the swallowing of the mouth which distends, the unreturning wind from the desert. Spirit of heaven remember, spirit of earth remember.

[Footnote 1: That would be consumption.]

TABLET VIII

May Nin-cigal,[1] the wife of Nin-a'su, turn her face toward another place; may the noxious spirit go forth and seize another; may the propitious cherub and the propitious genie settle upon his body. Spirit of heaven remember, spirit of earth remember.

[Footnote 1: "Nin-cigal" ("The Lady of the Mighty Earth") was Queen of Hades and a form of "Allat" or "Istar." She is also identified with Gula or Bahu (the Bohu or "Chaos" of Gen. i. 2), "The Lady of the House of Death," and wife of Hea or Nin-a'su.]

TABLET IX

May Nebo, the great steward, the recliner (or _incubus_) supreme among the gods, like the god who has begotten him, seize upon his head; against his life may he not break forth. Spirit of heaven remember, spirit of earth remember.

TABLET X

(On) the sick man by the sacrifice of mercy may perfect health shine like bronze; may the Sun-god give this man life; may Merodach, the eldest son of the deep (give him) strength, prosperity, (and) health. Spirit of heaven remember, spirit of earth remember.

ACCADIAN HYMN TO ISTAR

TRANSLATED BY REV. A.H. SAYCE, M.A.

The following is one of the many early Chaldean hymns that were incorporated into a collection which M. Lenormant has aptly compared with the Rig-Veda of India. The concluding lines show that it originally belonged to the city of Erech (now Warka). The date of its composition must be exceedingly remote, and this increases the interest of the astronomical allusions contained in it. The original Accadian text is given, with an interlinear Assyrian translation, as is usually the case with hymns of this kind. The terra-cotta tablet on which it is found is numbered S, 954, being one of those that have been recently brought back from Assyria by Mr. George Smith, who has translated the Reverse in his "Assyrian Discoveries," pp. 392, 393. I owe a copy of the text to the kindness of Mr. Boscawen. It is of considerable importance for the study of Assyrian grammar.

ACCADIAN HYMN TO ISTAR

OBVERSE

1 Light of heaven, who like the fire dawnest on the world, (art) thou. 2 Goddess in the earth, in thy fixed abode, 3 who dawnest[1] like the earth, (art) thou. 4 (As for) thee, prosperity approaches thee. 5 To the house of men in thy descending (thou goest). 6 A hyena, which as they go in warlike strength are made to march, (art) thou. 7 A lion, which into the midst is wont to march, (art) thou. 8 Day (is thy) servant, heaven (thy) canopy. 9 The servant of Istar;[2] heaven (is thy) canopy. 10 Princess of the four cities, head of the sea,[3] heaven (is thy) canopy. 11 The exalted of the Sun-god, heaven (is thy) canopy. 12 For the revolver of the seasons sanctuaries I build, a temple I build. 13 For my father the Moon-god, the revolver of the seasons, sanctuaries I build, a temple I build. 14 For my brother the Sun-god, the revolver of the seasons, sanctuaries I build, a temple I build. 15 (As for) me, for Nannaru[4] I build the precinct, for the revolver of seasons sanctuaries I build, a temple I build. 16 In heaven _he laid the hand_; for the revolver of seasons sanctuaries I build, a temple I build. 17 In the beginning (thou art) my begetter; in the beginning (thou art) my begetter. 18 In the beginning the goddess _spoke thus to men_: 19 The Lady of heaven,[5] the divinity of the zenith, (am) I. 20 The Lady of heaven, the divinity of the dawn, (am) I. 21 The Queen of heaven, the opener of the locks of the high heaven, my begetter. 22 Heaven she benefits, earth she enlightens;[6] my begetter. 23 The benefiter of heaven, the enlightener[7] of earth; my begetter.

[Footnote 1: The Assyrian rendering has, "art caused to journey."]

[Footnote 2: The Assyrian mistranslates, "A servant (is) Istar."]

[Footnote 3: The translation given in the text is extremely doubtful.]

[Footnote 4: Literally, "the brilliant one," a title of the moon-god, which gave rise to the classical legend of Nannarus.]

[Footnote 5: The Assyrian renders this by "Istar."]

[Footnote 6: Or perhaps "smites."]

[Footnote 7: Or perhaps "smiter."]

REVERSE

1 Thou who on the axis of heaven dawnest, in the dwellings of the earth her name revolves; my begetter. 2 (As) Queen of heaven above and below may she be invoked; my begetter. 3 The mountains fiercely she hurls-into-the-deep;[1] my begetter. 4 As to the mountains, their goodly stronghold (art) thou, their mighty lock (art) thou;[2] my begetter. 5 May thy heart rest; may thy liver be magnified. 6 O Lord Anu, the mighty, may thy heart rest. 7 O Lord, the mighty Prince[3] Bel, may thy liver be magnified. 8 O Istar, the Lady of heaven, may thy heart rest. 9 O Lady, Queen of heaven, may thy liver (be magnified). 10 O Lady, Queen of the House of heaven, may thy heart (rest). 11 O Lady, Queen of the land of Erech, may thy liver (be magnified). 12 O Lady, Queen of the land of the four rivers of Erech,[4] may thy heart (rest). 13 O Lady, Queen of the Mountain of the World,[5] may thy liver (be magnified). 14 O Lady, Queen of the Temple of the Resting-place of the world, may thy heart (rest). 15 O Lady, Queen of Babylon, may thy liver (be magnified). 16 O Lady, Queen of the Memorial of Nan'a, may thy heart (rest). 17 O Queen of the Temple, Queen of the gods, may thy liver (be magnified).

18 Prayer of the heart to Istar.

19 Like its original[6] written and translated. 20 Palace of Assur-bani-pal, King of Assyria; 21 Son of Esar-haddon, King of multitudes, King of Assyria, high-priest of Babylon, 22 King of Sumer and Accad, King of the Kings of Cush and Egypt, 23 King of the four zones; Son of Sennacherib, 24 King of multitudes, King of Assyria; 25 who to Assur and Beltis, Nebo and Tasmit trusts. 26 Thy kingdom, O light of the gods.

[Footnote 1: The Assyrian mistranslates, "I hurl into the deep."]

[Footnote 2: The Assyrian mistranslates "I" for "thou."]

[Footnote 3: "Sadi" in Assyrian, literally "mountain" or "rock," and apparently connected with the Hebrew "Shaddai," as in the phrase "El Shad-dai," "God Almighty."]

[Footnote 4: Possibly the four rivers of Paradise.]

[Footnote 5: Also called the "Mountain of the East," Mount Elwand on which the ark rested.]

[Footnote 6: That is the text from which the Assyrian copy was made for the library of Assurbanipal.]

ANNALS OF ASSUR-NASIR-PAL (SOMETIMES CALLED SARDANAPALUS)

TRANSLATED, WITH NOTES, BY REV. J.M. RODWELL, M.A.

Concerning Assur-nasir-habal or Assur-nasir-pal (_i.e._, "Assur preserves the son") we possess fuller historical records than of any other of the Assyrian monarchs, and among these the following inscription is the most important. From it, and from the inscription upon his statue discovered by Mr. Layard [Footnote: Now in the British Museum.] in the ruins of one of the Nimroud temples, we learn that he was the son of Tuklat-Adar or Tuklat-Ninip, that he reigned over a territory extending from the "Tigris to the Lebanon, and that he brought the great sea and all countries from the sunrise to the sunset under his sway." These inscriptions are published in the "Cuneiform Inscriptions of Western Asia," Vol. I, plates 17 to 27, and were partially translated by Professor Oppert, "_Histoire des Empires de Chaldée et d'Assyrie,_," page 73 and following "_Extrait des Annales de philosophie chrétienne_" tom. IX, 1865.

There is considerable difficulty and a consequent divergence of opinion as to the precise date when Assur-nasir-pal ascended the throne. But he most probably reigned from 883 to 858 B.C.

It need scarcely be remarked that Assur-nasir-pal is a different person from the well-known Sardanapalus of classic writers, or Assur-bani-pal, the son of Esar-haddon, who reigned from about B.C. 668 to 625.

It will be seen from the inscription that the campaigns of Assur-nasir-pal took place in the mountains of Armenia, in Commagene and the provinces of the Pontus, inhabited by the Moschi [Footnote: The Mesek of Psalm cxx. 5.] and other tribes. He probably advanced into Media and a portion of western Persia. The countries on the banks of the Euphrates submitted to his arms, and in one of his expeditions he vanquished Nabu-bal-iddin, King of Babylon. Westward, he reduced the southern part of Syria, and advanced to the mountain chains of the Amanus and Lebanon, but though he penetrated as far as to Tyre and Sidon and exacted tribute from both as well as from Byblus and Aradus, he did not subdue Phoenicia. The kingdoms of Israel and Judah, under the sway of Ahab and Jehosaphat, were no doubt too powerful, as is evinced by the armies which they must have maintained for their struggle with the Syrians, [Footnote: See 2 Chron. xvii. and following chapters.] for Assur-nasir-pal to have ventured upon attacking them. This feat was reserved for his successors on the throne of Assyria.

The inscription was found in the ruins of the Temple at the foot of the Pyramid at Nimroud (Calach).

ANNALS OF ASSUR-NASIR-PAL

1 To Ninip[1] most powerful hero, great, chief of the gods,
warrior, powerful Lord, whose onset in battle has not been
opposed, eldest son,
2 crusher of opponents, first-born son of Nukimmut,[2] supporter
of the seven,[3]
noble ruler, King of the gods the producers, governor, he who
rolls along the mass
3 of heaven and earth, opener of canals, treader of the wide earth,
the god who in
his divinity nourishes heaven and earth, the beneficent,
4 the exalted, the powerful, who has not lessened the glory of his
face,[4] head of
nations, bestower of sceptres, glorious, over all cities a
ruler,[5]
5 valiant, the renown of whose sceptre is not approached, chief of
widespread influence, great among the gods, shading from the
southern sun, Lord of Lords, whose hand the vault of heaven
6 (and) earth has controlled, a King in battle mighty[6] who has
vanquished opposition, victorious, powerful, Lord of
water-courses and seas,[7]
7 strong, not yielding, whose onset brings down the green corn,
smiting the land of the enemy, like the cutting of reeds, the
deity who changes not his purposes,
8 the light of heaven and earth, a bold leader on the waters,
destroyer of them that hate (him), a spoiler (and) Lord
of the disobedient, dividing enemies, whose name in the
speech of the gods
9 no god has ever disregarded, the gatherer of life, the god(?)
whose prayers are good, whose abode is in the city of Calah,
a great Lord, my Lord--(who am) Assur-nasir-pal, the
mighty King,
10 King of multitudes, a Prince unequalled, Lord of all the
four countries, powerful over hosts of men, the possession
of Bel and Ninip the exalted and Anu
11 and of Dakan,[8] a servant of the great gods in the lofty shrine
for great (O Ninip) is thy heart; a worshipper of Bel whose
might upon
12 thy great deity is founded, and thou makest righteous his
life, valiant, warrior, who in the service of Assur his Lord
hath proceeded, and among the Kings
13 of the four regions who has not his fellow, a Prince for
admiration, not sparing opponents, mighty leader, who an
equal
14 has not, a Prince reducing to order his disobedient ones,
who has subdued whole multitudes of men, a strong worker,
treading down
15 the heads of his enemies, trampling on all foes, crushing
assemblages of rebels, who in the service of the great gods
his Lords
16 marched vigorously and the lands of all of them his hand
captured, caused the forests of all of them to fall,[9] and
received their tribute, taking
17 securities, establishing laws over all lands, when Assur the
Lord who proclaims my name and augments my Royalty
18 laid hold upon his invincible power for the forces of my
Lordship, for Assur-nasir-pal, glorious Prince, worshipper
of the great gods
19 the generous, the great, the powerful, acquirer of cities and
forests and the territory of all of them, King of Lords,
destroying the wicked, strengthening
20 the peaceful, not sparing opponents, a Prince of firm will(?)
one who combats oppression, Lord of all Kings,
21 Lord of Lords, the acknowledged, King of Kings, seated
gloriously, the renown of Ninip the warrior, worshipper of
the great gods, prolonging the benefits (conferred by) his
fathers:
22 a Prince who in the service of Assur and the Sun-god, the
gods in whom he trusted, royally marched to turbulent lands,
and Kings who had rebelled against him
23 he cut off like grass, all their lands to his feet he subjected,
restorer of the worship of the goddesses and that of the
great gods,
24 Chief unwavering, who for the guidance of the heads (and)
elders of his land is a steadfast guardian, the work of whose
hands and
25 the gift of whose finger the great gods of heaven and earth
have exalted, and his steps[10] over rulers have they established
forever;
26 their power for the preservation of my Royalty have they
exercised; the retribution of his power, (and) the approach
of His Majesty over Princes
27 of the four regions they have extended: the enemies of Assur
in all their country, the upper and the lower I chastised, and
tribute and impost
28 upon them I established, capturing the enemies of Assur--mighty
King, King of Assyria, son of Tuklat-Adar who all
his enemies
29 has scattered; (who) in the dust threw down the corpses of
his enemies, the grandson of Bin-nirari, the servant of the
great gods,
30 who crucified alive and routed his enemies and subdued
them to his yoke, descendant of Assur-dan-il, who the
fortresses
31 established (and) the fanes made good. In those days by
the decree[11] of the great gods to royalty power supremacy
I rose up:
32 I am a King, I am a Lord, I am glorious, I am great, I am
mighty, I have arisen, I am Chief, I am a Prince, I am a
warrior
33 I am great and I am glorious, Assur-nasir-habal, a mighty
King of Assyria, proclaimer of the Moon-god, worshipper
of Anu, exalter of Yav,[12] suppliant of the gods
34 am I, servant unyielding, subduing the land of his foeman,
a King mighty in battle, destroyer of cities and forests,
35 Chief over opponents, King of the four regions, expeller of
his foes, prostrating all his enemies, Prince of a multitude
of lands of all Kings
36 Even of all, a Prince subduing those disobedient to him,
who is ruling all the multitudes of men. These aspirations
to the face of the great gods
37 have gone up; on my destiny steadfastly have they determined;
at the wishes of my heart and the uplifting of my
hand, Istar, exalted Lady,
38 hath favored me in my intentions, and to the conduct of
(my) battles and warfare hath applied her heart. In those
days I Assur-nasir-pal, glorious Prince, worshipper of the
great gods
39 the wishes of whose heart Bel will cause him to attain, and
who has conquered all Kings who disobey him, and by his
hand capturing
40 his enemies, who in difficult places has beaten down assemblages
of rebels; when Assur, mighty Lord, proclaimer of my name
41 aggrandizer of my royalty over the Kings of the four
regions, bountifully hath added his invincible power to the
forces of my government,
42 putting me in possession of lands, and mighty forests for
exploration hath he given and urgently impelled me--by the
might of Assur my Lord,
43 perplexed paths, difficult mountains by the impetuosity of
my hosts I traversed, and an equal there was not. In the
beginning of my reign
44 (and) in my first campaign when the Sun-god guider of
the lands threw over me his beneficent protection[13] on the
throne of my dominion I firmly seated myself; a sceptre
45 the dread of man into my hands I took; my chariots (and)
armies I collected; rugged paths, difficult mountains, which
for the passage
46 of chariots and armies was not suited I passed, and to the
land of Nairi[14] I went: Libie, their capital city, the cities
Zurra and Abuqu
47 Arura Arubie, situated within the limits of the land of
Aruni and Etini, fortified cities, I took, their fighting-men
48 in numbers I slew; their spoil, their wealth, their cattle I
spoiled; their soldiers were discouraged; they took possession
of a difficult mountain, a mountain exceedingly difficult;
after them
49 I did not proceed, for it was a mountain ascending up like
lofty points of iron, and the beautiful birds of heaven had
not reached up into it: like nests
50 of the young birds in the midst of the mountain their defence
they placed, into which none of the Kings my fathers had
ever penetrated: in three days
51 successfully on one large mountain, his courage vanquished
opposition: along the feet of that mountain I crept and hid:
their nests, their tents,
52 I broke up; 200 of their warriors with weapons I destroyed;
their spoil in abundance like the young of sheep I carried off;
53 their corpses like rubbish on the mountains I heaped up;
their relics in tangled hollows of the mountains I consumed;
their cities
54 I overthrew, I demolished, in fire I burned: from the land
of Nummi to the land of Kirruri I came down; the tribute
of Kirruri
55 of the territory of Zimizi, Zimira, Ulmanya, Adavas, Kargai,
Harmasai, horses,[15] (fish (?),
56 oxen, horned sheep in numbers, copper, as their tribute I
received: an officer to guard boundaries[16] over them I placed.
While in the land of Kirruri
57 they detained me, the fear of Assur my Lord overwhelmed
the lands of Gilzanai and Khubuskai; horses, silver
58 gold, tin, copper, _kams_ of copper as their tribute they brought
to me. From the land of Kirruri I withdrew;
59 to a territory close by the town Khulun in Gilhi[17] Bitani
I passed: the cities of Khatu, Khalaru, Nistun, Irbidi,
60 Mitkie, Arzanie, Zila, Khalue, cities of Gilhi situated in the
environs of Uzie and Arue
61 and Arardi powerful lands, I occupied: their soldiers in
numbers I slew; their spoil, their riches I carried off;
62 their soldiers were discouraged; the summits projecting over
against the city of Nistun which were menacing like the
storms of heaven, I captured;
63 into which no one among the Princes my sires had ever penetrated;
my soldiers like birds (of prey) rushed upon them;
64 260 of their warriors by the sword I smote down; their
heads cut off in heaps I arranged; the rest of them like birds
65 in a nest, in the rocks of the mountains nestled; their spoil,
their riches from the midst of the mountains I brought
down; cities which were in the midst
66 of vast forests situated I overthrew, destroyed, burned in
fire; the rebellious soldiers fled from before my arms; they
came down; my yoke
67 they received; impost tribute and a Viceroy I set over them.
Bubu son of Bubua son of the Prefect of Nistun
68 in the city of Arbela I flayed; his skin I stretched in contempt
upon the wall. At that time an image of my person
I made; a history of my supremacy
69 upon it I wrote, and (on) a mountain of the land of Ikin(?)
in the city of Assur-nasir-pal at the foot I erected (it). In
my own eponym in the month of July[18] and the 24th day
(probably B.C. 882).
70 in honor of Assur and Istar the great gods my Lords, I
quitted the city of Nineveh: to cities situated below Nipur
and Pazate powerful countries
71 I proceeded; Atkun, Nithu, Pilazi and 20 other cities in
their environs I captured; many of their soldiers I slew;
72 their spoil, their riches I carried off; the cities I burned with
fire; the rebel soldiers fled from before my arms, submitted,
73 and took my yoke; I left them in possession of their land.
From the cities below Nipur and Pazate I withdrew; the
Tigris I passed;
74 to the land of Commagene I approached; the tribute of Commagene
and of the Moschi[19] in _kams_ of copper, sheep and
goats I received; while in Commagene
75 I was stationed, they brought me intelligence that the city
Suri in Bit-Khalupe had revolted. The people of Hamath
had slain their governor
76 Ahiyababa the son of Lamamana[20] they brought from Bit-Adini
and made him their King. By help of Assur and
Yav
77 the great gods who aggrandize my royalty, chariots, (and)
an army, I collected: the banks of the Chaboras[21] I occupied;
in my passage tribute
78 in abundance from Salman-haman-ilin of the city of Sadi-kannai
and of Il-yav of the city of Sunai,[22] silver, gold,
79 tin, _kam_ of copper, vestments of wool, vestments of linen
I received. To Suri which is in Bit-Halupe I drew near;
80 the fear of the approach of Assur my Lord overwhelmed
them; the great men and the multitudes of the city, for the
saving of their lives, coming up after me,[23]
81 submitted to my yoke; some slain, some living, some tongueless
I made: Ahiyababa son of Lamamana
82 whom from Bit-Adini they had fetched, I captured; in the
valor of my heart and the steadfastness of my soldiers I besieged
the city; the soldiers, rebels all,
83 were taken prisoners; the nobles to the principal palace of
his land I caused to send; his silver, his gold, his treasure,
his riches, copper
84 (?)tin, _kams, tabhani, hariati_ of copper, choice copper in
abundance, alabaster and iron-stone of large size
85 the treasures of his harem, his daughters and the wives of
the rebels with their treasures, and the gods with their
treasures,
86 precious stones of the land of ..., his swift chariot,
his horses, the harness, his chariot-yoke, trappings for
horses, coverings for men,
87 vestments of wool, vestments of linen, handsome altars of
cedar, handsome ..., bowls of cedar-wood
88 beautiful black coverings, beautiful purple coverings, carpets,
his oxen, his sheep, his abundant spoil, which like the
stars of heaven could not be reckoned,
89 I carried off; Aziel as my lieutenant over them I placed; a
trophy along the length of the great gate I erected: the
rebellious nobles
90 who had revolted against me and whose skins I had stripped
off, I made into a trophy: some in the middle of the pile
I left to decay; some on the top
91 of the pile on stakes I impaled; some by the side of the pile
I placed in order on stakes; many within view of my land
92 I flayed; their skins on the walls I arranged; of the officers
of the King's officer, rebels, the limbs I cut off;
93 I brought Ahiyababa to Nineveh; I flayed[24] him and fastened
his skin to the wall; laws and edicts
94 over Lakie I established. While I was staying in Suri the
tribute of the Princes of Lakie throughout the whole of
them,
95 silver, gold, tin, copper, _kam_ of copper, oxen, sheep,
vestments
of wool and linen, as tribute
96 and gift, I defined and imposed upon them. In those days,
the tribute of Khayani of the city of Hindanai, silver,
97 gold, tin, copper, amu-stone, alabaster blocks, beautiful
black (and) lustrous coverings I received as tribute from
him. In those days an enlarged image
98 of my Royalty I made; edicts and decrees upon it I wrote;
in the midst of his palace I put it up; of stone my tablets
I made;
99 the decrees of my throne upon it I wrote; in the great gate
I fixed them, in the date of this year which takes its name
from me, in honor of Assur my Lord and Ninip who uplifts
my feet.[25]
100 Whereas in the times of the Kings my fathers no man
of Suhi to Assyria had ever come, Il-bani Prince of Suhi
together with his soldiers
101 (and) his son, silver, gold as his tribute to Nineveh in
abundance brought: in my own eponym[26] at the city of Nineveh
I stayed: news
102 they brought me that men of the land of Assyria, (and)
Hulai the governor of their city which Shalmaneser King
of Assyria my predecessor
103 to the city of Hasiluha had united, had revolted: Dandamusa[27]
a city of my dominion marched out to subdue
(them);
104 in honor of Assur, the Sun-god and Yav, the gods in whom
I trust, my chariots and army I collected at the head of the
river Zupnat, the place of an image
105 which Tiglath-Pileser and Tiglath-Adar, Kings of Assyria
my fathers had raised; an image of My Majesty I constructed
and put up with theirs.
106 In those days I renewed the tribute of the land of Izala,
oxen, sheep, goats: to the land of Kasyari[28] I proceeded,
and to Kinabu
107 the fortified city of the province of Hulai. I drew near;
with the impetuosity of my formidable attack I besieged and
took the town; 600 of their fighting men
108 with (my) arms I destroyed; 3,000 of their captives I consigned
to the flames; as hostages I left not one of them alive;
Hulai
109 the governor of their town I captured by (my) hand alive;
their corpses into piles I built; their boys and maidens I
dishonored;
110 Hulai the governor of their city I flayed: his skin on the
walls of Damdamusa I placed in contempt; the city I overthrew
demolished, burned with fire;
in the city of Mariru within their territory I took; 50 warrior
fighting men by (my) weapons I destroyed; 200 of their captives
in the flame I burned;
112 the soldiers of the land of Nirbi I slew in fight in the
desert; their spoil, their oxen, their sheep, I brought away;
Nirbu which is at the foot of mount Ukhira
113 I boldly took; I then passed over to Tila their fortified city;
from Kinabu I withdrew; to Tila I drew near;
114 a strong city with three forts facing each other: the soldiers
to their strong forts and numerous army trusted and
would not submit;
115 my yoke they would not accept; (then,) with onset and
attack I besieged the city; their fighting men with my
weapons I destroyed; of their spoil,
116 their riches, oxen and sheep, I made plunder; much booty
I burned with fire; many soldiers I captured alive;
117 of some I chopped off the hands and feet; of others the
noses and ears I cut off; of many soldiers I destroyed the
eyes;[29]
118 one pile of bodies while yet alive, and one of heads I reared
up on the heights within their town; their heads in the midst
I hoisted; their boys

(_Continued on Column II._)

[Footnote 1: Ninip was one of the great gods of the Assyrian Pantheon, often joined with Assur as one of the special deities invoked by the Assyrian kings at the opening of their inscriptions. His name is also written under the symbol used for iron ("parzii"). Thus in later times the planets were connected with special metals.]

[Footnote 2: A goddess, called also Nuha, and the mother of Nebo as well as of Ninip. Fox Talbot (Gloss. 158) compares "nu (= 'al') kimmut" with the "al-gum" of Prov. xxx. 31, i.e., "irresistible."]

[Footnote 3: Planets. Or, "warrior among spirits." I mention this rendering as the suggestion of Mr. G. Smith, though I prefer that given above.]

[Footnote 4: Literally, "horn." Cf. Job xvi. 15.]

[Footnote 5: Tigallu. Menant renders this sentence "La massue pour regner sur les villes."]

[Footnote 6: Cf. Ps. xxiv. 8.]

[Footnote 7: Cf. Ps. xcv. 4; civ. 6; cvii. 35.]

[Footnote 8: Probably the Dagon of Scripture.]

[Footnote 9: Compare the boast in Isaiah xxxvii. 24, "I cut down the tall cedars."]

[Footnote 10: Goings. Cf. Ps. xl. 2, "He hath established my goings."]

[Footnote 11: Mouth.]

[Footnote 12: The god Yav may be the Yaveh of the Moabite stone.]

[Footnote 13: Or, shade. This may refer to the eclipse of July 13, 885 B.C.]

[Footnote 14: A federation of States north and northeast of Assyria at the head of the Euphrates. In Tig. iv. 7, 33 of their kings are mentioned.]

[Footnote 15: Literally, "animals of the East." This looks as if the Assyrians obtained the horse from some Eastern land.]

[Footnote 16: Or, a viceroy.]

[Footnote 17: A mountainous country near the upper Tigris, possibly Kurdistan.]

[Footnote 18: The Hebrew month Ab.]

[Footnote 19: In the text, "Kummuhi" and "Muski."]

[Footnote 20: Dr. Hincks was of opinion that Lamaman meant "nobody"; and that "Son of Lamaman" was a delicate way of indicating a man was of low origin. Norr. Dict., p. 690.]

[Footnote 21: Assyrian, "Khabur." This may be the Chebar mentioned in the Prophet Ezekiel. Schultens, however (in his Geogr.), mentions another Chaboras which flows into the Tigris.]

[Footnote 22: In the north of Mesopotamia.]

[Footnote 23: Literally, to my back.]

[Footnote 24: Compare 2 Mace. vii. 7 for a somewhat similar proceeding. The custom may also be alluded to in Mic. iii. 3.]

[Footnote 25: Compare Ps. lxxiv. 3, "Lift up thy feet," etc.]

[Footnote 26: About 882 B.C.]

[Footnote 27: Near the modern Diarbekir, on the road to the sources of the Supnat.]

[Footnote 28: In Armenia near the sources of the Tigris.]

[Footnote 29: Thus in 2 Kings xxv. 7 we read that the Chaldees "put out the eyes of Zedekiah." Samson (Judges xvi. 21) was similarly treated. And the custom may be alluded to in Num. xvi. 14. It may be well to compare the treatment of children as recorded in Joshua xi. 14 with what we read in line 118. Horrible and ferocious as was the treatment of the conquered by the Israelites, they at least on that occasion were content with enslaving the children.]

COLUMN II