The Cuthean Legend of Naram-Sin

1(Naram-Sin describes his moves against the enemy host.)

2a’) [The first time, I sent out against it 180,000 troops],

3It defeated them, it lef[t no one]!

4A second time I sent out against it 120,000 troops,

5It defeated them, it filled the plains (with their corpses)!

6A third time I sent out against it 60,000 troops,

7That (host) made a greater (slaughter) than before!

81. A study of this genre, though outdated in details, is H. G. Giiterbock, “Die historische

9Tradition und ihre literarische Gestaltung bei Babyloniern and Hethitern bis 1200,” ZA 42 (1934);

10I-91. For more recent discussion of specific aspects of the pseudo-autobiographical genre, see

11Finkelstein in H. D. Lasswell et al., eds., Propaganda and Communication in World History 1: The

12Symbolic Instrument in Early Times (Honolulu, 1979), 74-83; H. Galter, “Probleme historisch- lehrhafter Dichtung in Mesopotamien,” CRRAI 32 (1985), 71-79. For a detailed study of the entire genre, see Longman, Autobiography, this text discussed 103—117.

13made the greatest slaughter ever!

14As for me, I was confounded, bewildered,

15I was at a loss, exhausted, anxious, and reduced to naught.

16I said, “What has the god’ brought upon my reign?

17: "I am a king who brings no well-being to his land,

18" And a shepherd who brings no well-being to his people.

19lodi “What has my reign brought me?

20Qc ^How shall I place myself that

21X ^[ may bring myself out of this?*

22"He has mobilized against me a mighty foe to lay low the plains of Akkad.

23“THe has rai]sed up against me the Hari-people of Malgium,”

24The land was [utterly] devastated [ ]

25The [| ] that Adad called out over the la[nd],

26It has stamped out its hubbub, scattered its reason.

27It laid low cities, hamlets, and holy places,

28It has levelled everything completely!

29Like that deluge of water that arose,

30[ ] among the ancient peoples of [the land],

31It has transformed the land of [Akk]ad,

32It has laid the land low,

33It has so diminished” (the land) as if it had never been,

34The land is [des]troyed, all of it reduced to nothing!

35Because of the anger of the gods, ... [ ]

36Cities are laid waste, hamlets are laid low,

37The hubbub of the [land it has broJught low and stamped out.

38Like a flooding channel, it has transformed the land,

39=" I, Presumably Enlil; compare II.36a, Tablet I, lines 69—71.

402. A Transtigridian city and land south of the Diyala River (Groneberg, R GTC 3, 157;

41t£ Kutscher, RLA 7, 300-304). For the Hari-people, compare II.7b(3), following J. Westenholz, z** Legends, 275. There may also be confusion with the later version, line 31.

42[It has utterly destrloyed Akkad(?).!

43(The last column consists only of fragmentary lines.)

2. Middle Babylonian Version

44The Middle Babylonian version of this story was an extensive composition, to judge from the remains of the hexagonal prism from Hattusha in Anatolia that preserves portions of the text. It deals with some of the same episodes as the later version (below, 3) but contains, like the Old Babylonian one, additional episodes and a different arrangement of them. To column b’ 2'—4' compare the later version, line 29; 5’-6’ compare to the later version, lines 31 and 33; 7-8 correspond to the later version, line 37. For 10’ff. compare the later version, line 94. The preserved text opens by condemning a king (Enmerkar?) who left no commemorative stela. It then describes the supernatural host. The gods decree that the host have no permanent dwelling and should not partake of civilized life. The episode preserved in column c' has no parallel in the later

45[En]merkar(?)* did not write for me a ste[la],

46[ | he was not my brother* and did not [take] my hand,

47I did not bless him before Shamash.

48In the face of them, humankind entered caves,”

49City, in the face of them, was no city,

50Ground, in the face of them, was no ground.

51were their kings, glorious allies,

52Ea, the lord, sent them against the city,

53He created them from the dirt(?) of his nails(?).'

54[He ]... them, and [gave them] the awesomeness of lions,

55Hunger, want, [high] prices [ |.

56The Great One sent off with them [ ].

57made ready to speak, saying to the gods his brethren,

58“I made this host, do you pronounce its fate,

59“Lest it utterly destroy humankind.

60“Let its name be spoken of for all time.

61“Let them reverence the wall and the bricks of the wall,

62“Let it be a god, let them worship it.?

63"Let 1t not seize the city of Shamash the warrior,

64"Let it do no plundering, nor let it thrive within,

65“Let it eat no food to sustain it,

66"Let it smell no [ar]oma of beer,

67"Let it drink water!

68“Let it wander all day,

69“At night, let it lie down but find [no sleep].”

70[Six] were their kings, glorious allies,

71The mountains [bore them],

72[The ] reared them [ ]

73[ ] to the edge [. ] the land [ ]

74They approached Akkad, to the land of[ ]

75They approached the gate of Agade [ ]

76To Naram-Sin thus [they] cried,

77Saying, “We are six kings, allies, glorious, ...

78of Mesopotamia, toward the end of the third millennium B.C.

79* ... Shepherds, herdsmen, sea folk.

80“They have approached you in force ...

81(Naram-Sin's response is lost.)

3. Late Assyrian Version

82Known from eighth- and seventh-century manuscripts, the late version of the

83Cuthaean legend is about 80 percent preserved. Like the Old Babylonian version (above, 1), this text takes the form of a fictitious stela, beginning with a self-introduction of the king, turning to autobiographical narrative, and concluding with blessings on the reader who heeds its words.

84The principal message of this text 1s that kings who carry out projects in the face of unfavorable omens are doomed to catastrophe. This renders more specific the general caution of Mesopotamian proverbs, prophecies, and oracles that deal with self-preservation of the king (see II.12), and stresses the impor- tance of divination, especially extispicy, for important decisions.’ This text combines the cautious, even pessimistic approach of wisdom literature with a theme more common in poetry: affirmation that one's highest duty is to trans- knowledge and experience to the future.

85[Open the foundation box]* and read well the stela

86[That I, Naram-Sin], son of Sargon,

87[Have written for] all time.

88[The Kishite(?) ruled the land],* then passed away,

89[Meskiaggasher(?) ruled the land], then passed away,”

90[Enmerkar, became r]uler of the land.3

912. Meskiaggasher (free restoration) was the father of Enmerkar, according to Mesopotamian historical tradition, and founder of Eanna (see I.3d). Enmerkar was said to have founded nearby

92Uruk. The preceding dynasty ruled from Kish, hence the free restoration in line 4.

93Sumerian ruler of the first dynasty of Uruk (early third millennium B.C.), was the subject of several

94Sumerian epic poems; for these, see H. Vanstiphout, Epics of Sumerian Kings, The Matter of Aratta

95(Atlanta, 2003). Why Naram-Sin cites Enmerkar is unclear, nor is any story now known wherein

96Enmerkar triumphs over an enemy host. For another allusion to Enmerkar, see below, III.20b.

97[When the years] passed,

98[When the days] went by,

99The [gods’(?)] intentions toward [the land cha]nged.

100[A host arose] and rode [against his land].

101[Enmerkar(?) inquired of the] great [gods]:

102[Ishtar, Ilaba?], Zababa, Annunitum,

103[Shullat, Hanish, Shamash] the warrior.

104[He(?) summoned] and charged [the diviners].

105[Seven extispicies on seven] lambs he(?) made.

106[He(?) set up ho]ly reed altars.

107[The diviners spoke to him thus]:

108"Your corpse ... [... in] the earth."

109Scarcely had the great gods [spoken thus],

110Shamash imposed a harsh judgment on him.

111The judgment on him, the decision [he made on] his ghost,

112the ghosts of [his children],

113The ghosts of his family, the ghosts of his descendants —

114(the judgment of) Shamash [the warrior] — (25)

115The Lord of Above and Below, the lord of the Anunna-gods, lord of the ghosts (of the dead) —

116Was that they would drink muddy water and drink no clear water (in the netherworld).

117(Enmerkar), whose wisdom and weaponry captured, defeated, and slew that host,

118Did not write upon a stela, so I could not spare myself (his ordeal), *

119Troops with bodies of “cave birds,”* humans with raven faces

120a8 Did the great gods create,

121Their city was in the earth the gods made.”

122Tiamat suckled them,

123I. Interpretation uncertain; see J. Westenholz, Legends, 306—308.

124€f 2, This word could mean “partridge,” but the line is corrupt (see p. 345 note 2, p. 346 note 2).

1253s0 HMI. The Mature Period

126Belet-ili their mother made (them) fair.'

127Inside the mountain(s) they grew up, became adults, their stature.

128Seven kings they were, allies, glorious in form,

129360,000 were their troops.

130Anu-banini* their father was king;

131their mother the queen Melili,

132Their eldest brother, their vanguard, was named Memandah,

133Their second brother was named Medudu,

134Their third brother was named | J]pish,

135Their fourth brother was named Tartadada,

136Their fifth brother was named Baldahdah,

137Their sixth brother was named Ahubandih,

138Their seventh brother was named Hurrakidu.

139They rode against the silver mountains,

140A soldier seized them, they smote their thighs

141(to spur their mounts).

142At the beginning of their incursion, when they invaded Burushandar,?

143The entire region of Burushandar was destroyed,

144Puhlu was destroyed,

145“Should I go out against | ]?

1462. This is the name of a historical personage who may have lived about the time of Naram-Sin of Agade; see D. O. Edzard, ^Zwei Inschriften am Felsen von Sar-i-Pul-i-Zohab: Anubanini 1 und

1472," AfO 24 (1973), 73-77. The other names are unknown and presumably imaginary; although exotic-sounding Memandah and Medudu could have fanciful Sumerian etymologies, “He added battle (to battle” and “He goes often to battle.”

1484. All unknown, and presumably fabulous or corrupted toponyms. I take 52ff. to be rhetorical oracular inquiries; see II.10c and I. Starr, Questions to the Sungod, Divination and Politics in Sargonid

149Assyria (Helsinki, 1990), xvi. These were often connected with specific military maneuvers. For further discussion of this list of places, see Landsberger, State Archives of Assyria, Bulletin 3/1 (1989),

150“Is the greatness of that host whose camp is Shubat-Enlil ...?"'!

151Then they all( — ] inside Subartu,”

152They destroyed the (upper?) Sealands?

153They destroyed Gutium and invaded Elam,’

154They destroyed Elam and arrived at the seacoast,

155They killed the people of the crossing place,?

156they were thrown to[ ], whatever was in the midst of the sea they killed.’

157Seventeen kings with 90,000 troops

158Came with them to support them!

159I summoned a soldier and charged him,

160"I [give you a lance] and a pin,

161"Touch them with the lance, [prick them] with the pin.

162“If [blood] comes out, they are human like us.

163"If no blood comes out, then they are spirits, ill fate,

164“Phantoms, evil demons, handiwork of Enlil.”

165The soldier brought back his report [to me],

1661. Shubat-Enlil, modern Tell Leilan in the Habur region, was an important city at the end of the third millennium B.c. and became the capital of the empire of Shamshi-Adad in the eighteenth century B.c. Abandoned before the middle of the second millennium B.c., the place could only have been a remote historical name to an eighth-century scholar.

167“Mental Maps and Ideology: Reflections on Subartu,” in H. Weiss, ed., The Origin of Cities in Dry- farming Syria and Mesopotamia in the Third Millennium B.C. (Guilford, Conn., 1986), 129-156.

1683. I take this to refer to the "Upper Sea,” a vague term that at different times may refer to the

169Mediterranean, the Black Sea, or perhaps Lake Van.

1704. As used here, a traditional term for the mountainous regions east and northeast of

171Mesopotamia; see W. W. Hallo, “Gutium,” RLA 3, 708—720; Oppenheim, Cambridge History of

172Iran 2:547 note 2 and I.sb.

1736. May refer to peoples who may have lived where sea voyages began to the lands mentioned in line 60.

1747. Inthe third millennium, Bahrain, Oman/Makran, and the Indus Valley respectively; perhaps by the time of this text traditional literary names for far-off lands reached by sea. See J.-J. Glassner,

175“Mesopotamian Textual Evidence on Magan/Makan in the Late Third Millennium B.c.,” in P. M.

176Costa and M. Tosi, eds., Oman Studies, Serie Orientale Roma 63 (Rome, 1989), 181—191; D. T.

177Potts, ed., Dilmun, New Studies in the Archaeology and Early History of Bahrein (Berlin, 1983). For

178Meluhha, a bibliography has been assembled by S. and A. Parpola and R. Brunswig, Jr., JESHO

179“T touched them with [the lance],

180“I pricked them with [the pin], and blood came out.”

181I summoned the diviners and charged them,

182[Seven] extispicies upon seven lambs I performed,

183[I set up] holy reed altars,

184I inquired of the great gods

185Ishtar, Ilaba(?), Zababa, Annunitum,

186Sh[ullat, Hanish],* Shamash the warrior.

187The latchkey* of the great gods did not give me or my dream spirit^ permission to go.*

188Speaking to myself, thus I said,

189“What lion observed divination?

190“What wolf consulted a dream interpreter?

191"I will go, as I like, like a brigand,

192“I will cast off what belongs to the gods,

193I will hold fast (only) to myself?

194When the first year had come,

195I sent out 120,000 troops against them, not one returned alive.

196When the second year arrived, I sent out 90,000 troops against them, not one returned alive.

197When the third year arrived, I sent out 60,700 troops against them, not one returned alive.

198I was confounded, bewildered, at a loss, anxious, in despair.

199Speaking to myself, thus I said,

200“What have I left for a reign?

201“I am a king who brings no well-being to his land,

202“A shepherd who brings no well-being to his flock.

203"How shall I place myself that I may bring myself out of this?

204"Fear of lions,* death, plague, convulsions,*

205"Panic, ague, economic collapse, starvation,

206"Want, anxiety of every kind came down with them.

2072. The dream spirit would normally give the omen, rather than receive it (Alster, Proverbs

208Agade [Baltimore, 1983], 55), in which Naram-Sin finally gives up waiting for a favorable oracle.

209Legends of Former Kings — 353

210“Above, in [the earth?], there was a deluge,’

211"Below, in [the netherworld?], there was [an earthquake?]."

212Ea, lord of the dep[ths, made ready] to speak,

213Said to the [gods his brethren],

214“O great gods [ |,

215“You told me [to make this host],

216“And the dirt^ [of my fingernails?] you ...

217When New Year of the fourth year arrived,

218At the prayer to Ea, [sage] of the great gods,

219[When I offered] the holy offerings of New Year,

220I [sought] the holy instructions.

221I summoned the diviners and [charged them],

222Seven extispicies upon seven lambs I performed.

223I set up holy reed altars,

224I inquired of the great gods:

225Ishtar, Ilaba(?), Zababa, Annunitum,

226[Shullat and Hanish, Shamash the warrior].

227The [diviners spoke to m]e [thus],

228“j ] there is [ ]

229“| ] falls over it,

230“The battleax will shed [blood],

231“| ] will be submerged [in] blood.”

232From their midst twelve troops flew off from me,

233I went after them in haste and hurry,

234I overcame those troops,

235I brought those troops back.

236Speaking to myself, [thus I said],

237“Without divination (of liver), flesh, and entr[ails],*

238[I should not] lay [hand on them to kill?].'?

239[I performed] an extispicy concerning them:

240The latchkey of the great gods [ordered] mercy for them.‘

2414. Text possibly corrupted from an original “dream spirit” or the like (zaqiqu). A Sumerian

242„i incantation refers to a dream spirit being sent to Agade, possibly a reference to this episode (see

243The shining Morning Star spoke from heaven thus, | ^

244“To Naram-Sin, son of Sargon: | , n

245“Cease, you shall not destroy the perditious seed!* (130) ,

246“In future days Enlil will raise them up for evil. i

247“It (the host) awaits the angry heart of Enlil, |

248“O city! Those troops will be killed, | d

249“They will burn and besiege dwelling places! Wap

250“O city! They will pour out their blood! Ne

251“The earth will diminish its harvests, Tog the date palms their yield. ow

252“O city! Those troops will die!* (135) wg

253“City against city, house against house will turn. tg

254“Father to father, brother to brother, Jemo

255“Man to man, companion to friend, um

256"None will tell the truth to each other. D

257"People will be taught untruth, jx strange things [will they learn]. (140 idt

258“This city is hostile, they kill, zum

259“That hostile city (another) hostile city will capture. tov

260“Ten quarts of barley will cost a mina of silver,* 08

261"There was no strong king [to govern] in the land." Bu

262To the great gods I brought (the captives) as tribute, (145) 0

263I did not lay hand on them to kill.

264Whoever you may be, governor, prince, or anyone else,

265Whom the gods shall name to exercise kingship,

266I have made a foundation box for you, tien

267I have written you a stela, leis

268In Cutha in the Emeslam, (150) rey

269In the cella of Nergal have I left it for you. s] Ts

270Behold this stele, tle c

271Listen to the wording of this stela: <n

272You should not be confounded, “eld you should not be bewildered, =o

273You should not be afraid, you should not tremble,

274Your stance should be firm. vnd

275I. This means that barley was extremely expensive, as in time of famine. &

276Legends of Former Kings — 355

277You should do your task in your wife's embrace. '

278Make your walls trustworthy,

279Fill your moats with water.

280Your coffers, your grain, your silver, your goods and chattels

281Bring into your fortified city.

282Wrap up your weapons and [lean] them in a corner,

283Restrain your valor, take care of your person.

284Though he raids your land, go not out against him,

285Though he drives off your livestock, go not nigh him,

286Though he eats the flesh of your soldiery(?),

287Though he murders ... [...],

288Be moderate, control yourself,

289Answer them, "Yes, my lord!"

290To their wickedness, repay kindness,

291To kindness (add) gifts and gratifications.

292Avoid them whenever you can.

293Let expert scribes compose a stela for you.

294You who have read my stela and so placed yourself to bring yourself out of [an ordeal like mine],

295You who have blessed me, so may a future one bless you.

296Minor variants have not been noted here.

297Fales, ed., Soprannaturale e potere nel mondo antico e nelle societé tradizionali (Milan, 1985), 31—45;

298I. Thatis, he should beget an heir to the throne, lest the kingdom be weakened by uncertain

299lines is guesswork. (33) Text: a-lu-su, meaning unclear; perhaps this is the "city" (alu)

300GL. (77) Restoration here (whence lines 13 and 113) courtesy von Soden. (78) For fi :

301of this difficult line, see Fuchs, SAAS 8, 97; Pongratz-Leisten SAAS IO v gud d adds “‘(at?) night"; (94 bis) Or: “famine.” (125) Reading courtesy von Soden bi-n M | : ns fi Dyn

302(130) For halqate, see Cogan and Tadmor, OrNS 46 (1977), 80 note 26, who suggest is ii tt ait

303(135) J. Westenholz, Legends, 325, suggests “The city of those soldiers will die,” "ci Pim : | strued as singular in line 138, so this seems grammatically impossible. | Tune je