Samuel Noah Kramer (Philadelphia) q^. THE DEATH OF UR-NAMMU* ^£^5 1 fjyty >, °> The principal purpose of the imaginative poet who composed this rather complex, intricate tale, was to explain theologically, mythologically, and psychologically, how and why the king Ur-Nammu, the founder of the Third Dynasty of Ur, came to be celebrated, extolled, and glorified in numerous hymns and chants,1 after his premature tragic death, and not only as a brave, pious, just ruler, but as one who was especially interested in irrigation and drainage projects essential to the fertility and productivity of his land.2 As he saw it, it surely must have been some deity who was responsible for promoting Ur-Nammu's posthumous fame and name, aT^Ttne most likely candidate was Inanna, the gocKless of fertility, the Tutelary deity of Erech, a city with which Ur-Nammu had an intimate relationship - it may * For the history of the publication of this composition before 1967, cf. my edition of the text that appeared in JCS XXI pp. 104-122, cf. ibid. p. 112. That edition became inadequate and outdated, however, when Claus Wilcke published in RAI XVIII (1970) the results of his joining together of the numerous fragments in the Hilprecht Sammlung of the Friedrich-Schiller University in Jena that belonged to the very same tablet of which the University Museum piece. CBS 4560, was part. This outstanding, invaluable contribution helped to restore most of the missing text of the composition. In addition, 1 was able to utilize a transliteration of most of the text of the composition, prepared by Miguel Civil for the Sumerian Dictionary, which includes the texts of several small Nippur fragments and a large Susa duplicate, as well as the results of his careful collation of CBS 4560 in the University Museum. The text of the composition presented in this paper is based largely therefore on the contributions of these two scholars. Moreover, Claus Wilcke published a helpful transliteration, translation, and interpretation of lines 198-242 of the text (numbered by him as 197-241). My transliteration, translation, and interpretation of these lines differ to some extent from Wilcke's, for reasons that will be apparent to the Sumerologist (cf. the commentary for details); note especially that the restoration of the beginning of the rather crucial 216-217 lines (Wilcke's 215-216) is based on a Nippur fragment in the University Museum that was not available to Wilcke. 1 For the Ur-Nammu hymns now extant, cf. Miguel Civil's forthcoming CATALOGUE of the Sumerian literary documents. 2 For Ur-Nammu's interest in irrigation and drainage, cf. G. Castcllino. ZA 52 p. 6, and especially William Hallo. JCS 20 p. 138ff. 194 Samuel Noah Kramer even have been his place of birth.' Moreover, Inanna was the deity that had most to lose from the death of Ur-Nammu, for it deprived her of the "faithfuI snepherd" who no longer came to her city Erech to invigorate her with his sexual potency, his hili.4 But, the poet knew quite well that mighty goddess though she was, Inanna could do nothing to save Ur-Nammu's life - the death of the king, according toThe theological dogma of his day. must have been ordered by her superiors An and Enlil, the gods who had originally chosen Ur-Nammu for the kingship of Ur and Sumer, but who now made the hostile decision leading to his tragic death, - a judgment that seemed capricious and unjust, since Ur-Nammu was a ruler who had served the gods faithfully all his life. And while, theologically speaking, she could do nothing to change the unfair verdict, she was well known, mythologicallv speaking, as a goddess who did not suffer an injury and an injustice without doing something about it. The poet therefore came to the conclusion that it m\Ki have been Inanna who blessed Ur-Nammu with immortal fame and name in order to soften the blow to her prestige, and make at least some amends toUr-iJajmjnjj 16 r his premature death. With theological, mythological, psychological thoughts such as these running through his mind our poet proceeded to apply his imaginative skill and basic poetic tools - repetition and parallelism, image and metaphor - and produced what may not inaptly be described as a minor masterpiece. Beginning with a depiction of the suffering, fear and terror that overtook the people of Sumer and Ur when Ur-Nammu, the "faithful shepherd" was made to leave his destroyed city at the command of An and Enlil who for some unexplained reason had turned hostile to him, while such great deities as Ninmah, Enki, Nanna, Utu, and the king's own divine mother Ninsun, could only stand by helplessly and mournfully, he continues with a portrayal of the unhappy people of Sumer lamenting the resulting barrenness of field and farm, and the desolation of stall and sheepfold (lines 1-30). He then proceeds to elaborate on the vicissitudes that had overtaken Ur-Nammu and brought about his death. Having been wounded in battle, he lay dying on the battlefield, hands and feet paralyzed, until he was brought back to Ur, where he lay motionless and lifeless in his palace (lines 31-43). With the death of Ur-Nammu. continues the poet, there was chaos and confusion in the land. Offerings, sacrifices, and gifts were not accepted by the gods. At 3 For Ur-Nammu's intimate relationship with Erech, cf. especially William Hallo, JCS20p. 135 ff. and Claus Wilcke. RAI XIX p. 1X0. 4 Cf. especially lines 213-215 of our text. The Death of Ur-Nammu 195 the special command of Enlil, there were no comforters, and there were even those who came up arrogantly to Ur-Nammu as he lay abandoned on the battlefield and said unfeelingly that the death and mourning of Ur-Nammu was no concern of theirs (lines 44-61). And so the deceased Ur-Nammu was carried off to Arali while still in his hili, accompanied by weeping troops. But the way to the Netherworld was hazardous and desolate: the boat on which he and his followers travelled sank after its oars, its mooring pole, and its rudder had been shattered, and the chariot to which they had presumably been transferred, could not make speed because the road turned and twisted (lines 62-75). But finally it did arrive in the Netherworld. To gain admission, Ur-Nammu presented gifts to the seven gatekeepers of the Netherworld. His arrival was then announced to all the denizens of the Netherworld by the famous dead kings, and by the oracle-chosen priests, and a great commotion ensued. Whereupon Ur-Nammu slaughters many oxen and sheep and seats all the dead' at the banquet-a welcome change from the bitter food and bloody water of the Netherworld (lines 76-83). Following the banquet, Ur-Nammu, a king "who knows well the regulations of the Netherworld," presents gifts and offerings to all the more important deities of the Netherworld: to Nergal, "the Enlil of the Netherworld," he presents perfect oxen, sheep, and a varied assortment of weapons; to Gilgames, "the king of the Netherworld," - a long spear, a shield, and a battle-axe; to Ereskigal, "the mother of Ninazu," - various vessels and garments; to Dumuzi, "the beloved spouse of Inanna," sheep, kids, and the golden scepter of en-ship; to Namtar, "he who decrees the fates," - various gold and carnelian ornaments; to Husbisag, "the wife of Namtar," - a seal and diverse "womanly" ornaments; - to Ningiszida - different types of asses; to Dimpimekug, "who stands at his (Ningiszida's) side," - a lapis lazuli seal and a pectoral of gold and silver; and lastly, to Azimua, his (Ningiszida's) spouse, "the scribe of the Netherworld," - a sage's large-eared headgear, a bronze tablet-stylus, and a lapis lazuli surveying rod (lines 84-131). After Ur-Nammu had carried out the rules of the Netherworld, the gods of Hades set him on the great dais of the Netherworld, and established a dwelling-place for him. Moreover, at the express command of Ereskigal they turned over to him all soldiers who were destined to be killed in battle and all sinners that were destined to be born. And so Ur-Nammu pronounced the judgment of the Netherworld alongside his beloved brother Gilgames (lines 132-144). But although the dead Ur-Nammu was now comfortably settled and even highly honored in the Netherworld, he soon became restless, unhappy, and re- 196 Samuel Noah Kramer The Death of Ur-Nammu 197 sentful of his lot. For he could not escape the "wail" of Sumer: the "wail" for his kingly and family activities that his premature death put an end to; for the walls of Ur that he had left unfinished; for his newly built palace that he had no time to enjoy; for his wife and son whom he could no longer fondle and caress; for his young daughters whom he did not raise to maturity (lines 145-154). Convinced that he had.been treated unfairly and unjustly, the dead king utters a bitter diatribe against the gods; he had served them faithfully, brought them great prosperity, yet no god stood by him to comfort him. and nothing came of his pious deeds; he could not go back to Ur; his wife, now a widow, spends her days in tears and laments, and his own strength has ebbed away and come to an end (lines 155-173). He is especially embittered by his wife's suffering and lamenting: she has been abandoned by her good genii, and by such gods as Ninsun. Nanna, and Enki; she is like a boat adrift in the tempestuous storm; like the beasts of the steppe who drank from a foul well; like a donkey that had fallen into stagnant water; like a dog imprisoned in a cage; she has turned all happy music and song into laments, and pinned against the wall of the music hall all musical instruments; his throne is being sat upon in dusty holes, (and) his bed is being slept upon in the desolate steppe; woe is him, his wife is weeping, his son is lamenting and all his dependents, like keeners, chant "wails" for her (lines 174-194). Thus ends Ur-Nammu's bitter diatribe against the gods. But if I correctly translate and interpret the following passage, it is not the end of his soliloquy -this continues with Ur-Nammu's depiction of the events that led to his posthumous fame and name as partial redress for his untimely death. As the poet has Ur-Nammu tell it, Inanna was not present when Enlil pronounced judgment against him. Enlil had sent her, perhaps purposely, as a herald to foreign lands in connection with (unspecified) important matters. But when Inanna, having looked about from where she was, (presumably) learned of the cruel decision, she entered defiantly Enlil's Ekur in Nippur, cast a shattering gaze at Enlil, and (perhaps) complained about his unjust decision. But to no avail: the "faithful shepherd had departed from the Eanna and she saw him no longer" (lines 195-202). Whereupon the goddess shatters heaven and smites earth, destroys stalls and sheepfolds, and proclaims that she will rebuke An, and demands to know who had dared change the (original) word of An and Enlil (that is, the word by which Ur-Nammu had been chosen King of Sumer). For by their not upholding the divine plans of the land, there will be no progeny in "the place of the gods where the sun rises," and he,igipar (the. part of the Eanna where the "Sacred Marriage" took place) will no longer be cared for (and thus the land will be deprived of its fertility). If only, the goddess continues, plaintively, the "faithful shepherd" would bring her once again his hili; if only her "mighty one" would grow at her side like herbs in the steppe; if only like a river-boat he would stay firmly at her side in her calm quay (lines 203-215)! Here, I assume, ends Ur-Nammu's depiction of lnanna's defiant, courageous activities on his behalf. Now the poet takes over: Since she no longer had any hope of seeing Ur-Nammu alive, the goddess at least "spreads wide his wail," and amidst tears and laments decrees his fate, assuring him that his noble name will be acclaimed in the land. She also brings him the good tidings that Sumer and Akkad have already uttered his praises in his palace, and that the canals he had dug, the large fields he had planted, the marshes he had drained, the widespread grain he had harvested, the fortresses and settlements he had built - all these deeds have been looked upon with wonder by the people who then proceeded to exalt his name. And finally the goddess reassures him that his "evil udug" will be driven away by Enlil (lines 216-233). The poets finally concludes the composition with a doxology dedicated to Nin-giszida, one of the important gods of the Netherworld (lines 234-242). 5 Who was the poet, where and when did he live, and on what occasion did he compose this bittersweet elegiac tale? As is the case with most of the Sumerian literary works, the tablets on which our composition is inscribed date from the early Post-Sumerian Period, and there is no clear clue to the identity of the original author and the place and time of the composition except that it was certainly after the death of Ur-Nammu. It seems not unreasonable to surmise, however, that it was a court or temple poet who composed it on the occasion of some memorial event in honor of Ur-Nammu. instituted perhaps by his dutiful son Sulgi (cf. my "The Ur-Nammu Law Code: Who was its author?" Orieiualia 52, pp. 453-456), and that this poet was a graduate of one of the two famous ediibba of his day, located in Ur and Nippur. 198 Samuel Noah Kramer The Death of Ur-Nammu 199 Transliteration 1.....-te ukü tes-a mi-ni-fb .. 2.....[bf-i]n-sig e-gal im-si-si 3.....-a-ba nf-ul4-la ba-an-te 4.....-ra(?)-ka(?) . . ki-sub-ba-bi ki-en-gi-ra bt'-ib-gar 5.....dagal-ba uru ba-an-gul uku-e ni bi-in-te 6. urfk'-ma hul-gäl im-si-DU sipad-zi ba-ra-ab-e 7. sipad-zi-ur-dnammu ba-ra-ab-e sipad-zi ba-ra-ab-e 8. an-ne inim-kü-ga-ni-a mu-un-kiir sä-an-? sü-ga-äm 9. den-li'l-le nam-tar-ra-ni-a su-lul [mi]-ni-ib-bal 10. dnin-mah-e .. .-lä-a-ba-na a-nir mu-un-gä-gä 11. den-ki-[ke4] g,sig-eriduk'-ga gü-bi ba-an-gi4 12. dnu-dfm-[mud] . .. -ma-ka ba-an-ku4 sä-ka-tab-ba ba-an-nä 13. KA-si(?)-AN .. . dnanna si-un-na sag-ki-ni ba-da-ni-in-gi'd 14. dutu an-na nu-um-e-e u4-de i-si-is im-la 15. ama dumu-ni-se hul-ti-la-e 16. ama-lugal-la kii-dnin-sün-na a sa-mu im-me 17. nam-ur-dnammu mu-un-tar-ra-se 18. mu-sipad-zi ba-ra-ab-e-a-se 19. sila-dagal ki-esemen-gäl-la-ba fr mi-ni-se8-se8 20. nam-lü-lu6 li-bi fb-til-la-am ü-düg nu-mu-un-ku-ku 21. ... zi ba-ab-dfb-ba-na u4 mi-ni-ib-zal-e 22. a-estub-fd-da-de-a-bi kü-gäl-bi ba-si 23. se-gu-nu-a-gär-re-mü-a-bi zi-kalam-ma ba-su(!) 24. engar gan-zi-de-gub-ba(?)-ni mu-na-ab-tur-re 25. den-ki-im-du lugal-e-pa^-re [ur]i'"-ma e-pa5 ba-da-an-kar 26.....ü ... ki bi-in-tag 27.....im-ma-an-? ü-nir-gäl ba-sü 28. [edi]n-edin-e ü ... nu-mu-un-mü ü-a-nir ba-an-mü 29. ab .... mu-un-.. tür.......-bi ba-gul 30. amar-äb ... .-bi im-DU 31. sipad-kü-za-[ur-dnammu] .... ba-an-äg-e 32. me-sen-sen-na .... a ... .-e 33. lugal KA____[ki-en]-gi-[ra] .... 34. ur dnammu KA .... ki-en-[gi-ra] .... Translation 1.....the people altogether were .. 2.....was smitten, the palace was devastated. 3.....in their .... were panicked. 4.....their abandoned places were established in Sumer. 5.....the city was destroyed, the people were frightened, 6. Evil came upon Ur, the faithful shepherd was made to leave it. 7. The faithful shepherd Ur-Nammu was made to leave it. the faithful shepherd was made to leave it. 8. An altered his holy word, the heart of(?) An was full of .. 9. Enlil deceitfully changed his fate-decree. 10. Ninmah sets up a lament in her .... 11. Enki closed (?) the door of Eridu, 12. Nudimmud entered .... lay down in a fast, 13. Nanna, the .... furrowed his brow in the heavenly heights, 14. Utu rises not in heaven, he spreads gloom over the day, 15. The mother, wretched because of her son, 16. The mother of the king, the holy Ninsun, cries "Oh my heart," 17. Because of the fate decreed for Ur-Nammu, 18. Because the faithful shepherd was made to leave it (Ur), 19. She weeps in the entertainment places of the boulevards. 20. The people, their strength having come to an end, cannot sleep well, 21.....spends the days in his captivity(?), 22. The early flood - the water that it has poured into the river has been .. by its (the river's) gugallu, 23. Their gunu-grain on the fields, the life of the land, has been submerged, 24. the farmer - his planted cultivated field yields little to him, 25. Enkimdu, the king of ditch and dyke, took away ditch and dyke, 26.....he made touch the ground, 27.....the "trustworthy" plants have been submerged, 28. In the steppes the .. . plants grew not, "wailing" plants grew, 29. Cows____stalls their____have been destroyed, 30. Calves, their ... have been ... 31. The wise shepherd Ur-Nammu 32. In battle and combats 33. The king .... in Sumer ..... 34. Ur-Nammu .... in Sumer ..... 200 Samuel Noah Kramer The Death of Ur-Nammu 201 35. mas-su .. ki BAD .... i-nä tu-ra-äm 36. su-ni-di'b-ba nu-mu-un-de-? i-nä tu-ra-äm 37. gir-ni-dib-ba nu-mu-un-da-? i-nä tu-ra-äm 38. za-pa-äg ... IM ... . [sa]g-me ba-BU 39. sipad-zi lugal gfr-gal-ki-en-gi-ra-ke4 40. ur-dnammu-lugal-kalam-ma-ke4 e-sür-ra ba-an-te 41. ur[fk'-m]a im-te ur-dnammu e-KA-ra im(?)-ma('?)-kuj(?) 42. sag-kü-ga e-gal-a-na i-nä 43. ur-d[nammu] lü-erfn-e-ki-äg-gä gü nu-mu-un-da-zi-ge 44. igi-gäl-kur-kur-ra i-nä gis-lä-bi im-DU 45. ur-[kalam-ma] KA ba-ba-su(b)-ub hur-sag-gim ba-gul 46. tir-ha-su-ür-ra-gim im-ma-sü me-dim-bi ba-kür 47. g,staskarin-gim ki-tus-girix-zal-a-na aga mu-ni-in-gar-re-es 48. ^-a-gim e-gal-[a-na ki]-nä-a mu-ni-in-bal-bal-e-ne 49. ki-nä-nitalam-a-ni ba(?)-te ?-bi ul6-lu-da ba-da-an-dul 50. ses-a-ni-da dam-a-ni-gim .. äm-mi-ib-lä 51. u4-s[ä-dug4]-ga-ni sä mu-ni-ib-dug4 a-la-ni ba-ra-... 52. siskur-nig-düg-ga-ni la-ba-an-tag-ge su-gig ba-da-an-gid 53. kadra-a-ni da-nun-na-ke4-ne inim im-ma-an-gi4-gi4 54. AN ME .. la-ba-e-DU u4-bi la-ba-ni-ib-si 55. inim-den-lil-lä-dug4-ga-se hur-zi-zi la-ba-gäl 56. ?-?-?-ki-ba-äg-gä-bi igi-gäl-bi ba-kür 57. ..-? lü-nu-hun-e-ne i-im-bal-bal-e-ne 58. [ki]-lul-la ur-dnammu duk-gaz-gim ba-ni-in-tag^as 59. .. .-a-ni IM-u4-sü-da-gim gal-bi im-si-DU 60.....nu-gä-gä-a nfg-sä-ge su-nu-bu-i im-me 61. [... u]r-dnammu me-li-e-a nam-mu 62. a-ra-li ki-sag-ki-kalam-ma-se 63. ur-dnammu-dumu-dnin-sün-ka hi-li-na ba-da-tüm 64. erin lugal-da [i]-re7-es-a ir mu-da-ab-üs-e 65. dilmunkl-gim .. ki-nu-zu-na e'smä-bi ba-da-ab-su 66. su-a-ni ... e-se ba-da-ab-TAR 67. ^gisal E'ägi-mus ^zi-gan gäl-la-bi gü-gur5 ba-ab-dugj 68. GIS ... .-na KISIB ba-da-tab Eiäsag-kul-bi ba-TAR 35. The leader .... lies sick, 36. His hand paralyzed, he can not .. with it - he lies sick 37. His foot paralyzed, he can not .. with it - he lies sick, 38. The tumult ...., the rituals have been ..., 39. The faithful shepherd, the king, the great sword of Sumer, 40. Ur-Nammu, the king of the land, was brought close to(?) the sur-house, 41. He was brought close to(?) Ur, was made to enter(?) the kar-house 42. The holy head lay in his palace, 43. Ur-Nammu, he who was beloved by soldiers, lifts not the head, 44. The overseer of all the lands is lying, their strife(?) goes on(?), 45. The champion of the land .. has fallen, he has been laid waste like a mountain. 46. Like a hasur-foicst it (the land) has been submerged, its features have been altered, 47. Like a boxwood tree, they have put the axe to the (the king's) joyous dwelling place, 48. Like a . .-tree they keep changing the sleeping place in his palace, 49. The bed of his spouse was .., its .. was covered by the Southwind, 50. By the side of his concubines, like by the side of his spouse,.. was stretched out. 51. His saltukku-days arrived ...., 52. His prayers, the sweet, are not accepted, a troubling hand has reached out against them, 53. His gifts are rejected by the Anunna-gods, 54.....was not brought, its days were not fulfilled, 55. Because of the word spoken by Enlil, there were no comforters, 56. Their beloved .... their reason was altered, 57. They who do not soothe keep changing the 58. At the [place] of slaughter where Ur-Nammu had been abandoned like a broken vessel, 59. His ... came up to him arrogantly like a .. of distant days, 60. He does not...., he utters that which does not please the heart, 61. "... Ur Nammu alas! What is that to me?" 62. To Arali, the place that is the sag-ki of the land, 63. Ur-Nammu, the son of Ninsun, was brought in his hili. 64. The soldiers who accompanied him follow tearfully at the side, 65. Like Dilmun . . the place unknown to him, the boat was submerged, 66.....was split asunder, 67. Its oars, pole (and) rudder, were shattered, 68.....was demolished, its lock was split asunder. 202 Samuel Noah Kramer 69. gB____igi-a-se ba-da-gar sahar-SES-a ba-DU 70. lugal . .. ba-da-dur-ru anse ki mu-un-di-ni-ib-tum 71. ur-|d|[nammu] gis-ANSE-DU-ki (mu-un-di-ni-ib-tum) 72. .. .-kalam-ma-ke4 ba-da-bal UR-kalam-ma ba-kiir 73. kaskal-[kur]-ra in-ti su-ga-am 74. Iug[al-e] gi§gigir ba-da-sii har-ra-an im-ma-da-suh su nu-um-ma-nigin 75. [ur-dnammu-ke4] gl5gigir ba-da-su har-ra-an im-ma-da-suh su nu-um-ma-nigin 76. i-dur[ka-gal]-kur-ra imin-bi nig-ba ba-ab-si-mu 77. lugal-mu-tuku ba-ug5-ge-es-a 78. isib-lu-mah-nin-dingir-ug-rga mas-e ba-dfb-ba 79. lugal-gen-na uku mu-un-zu-us kur-ra za-pa-ag mu-un-gar 80. ur-dnammu-gen-na (uku mu-un-zu-us kur-ra za-pa-ag mu-un-gar) 81. lugal-e gu4 im-ma-ab-gaz-e udu im-ma-ab-sar-re 82. ur-dnammu subun-gal-gal-la ba-si-in-dur-ru-ne-es 83. u-kur-ra-SES-am a-kur-ra-SES-na-am 84. sipad-zi garza-kur-ra-ke4 sa-ga-ni mu-un-zu 85. lugal-e nindaba-kur-ra-ke4 gis im-ma-ab-tag-ge 86. ur-dnammu nindaba-kur-ra-ke4 gis im-ma-ab-tag-ge 87. gu4-du7 mas-du7 udu-niga en-na ab-lah5-a 88. ^mittii gi5ban-gal e-mar-uru5 gi5kak-ban-gir-sun-sukud 89. ku5lu-ub-gun-a fb-ba-gal-la-ba 90. dnergal-den-lil-kur-ra-ra 91. sipad-ur-dnammu-ke4 e-gal-a-na gis im-ma-ab-tag-ge 92. gis-gid-da kuilu-ub dag(?)-si me-a tukul(?)-mi-tum-hus-an-na 93. ku5E.IB-urki-us-sa a-nam-ur-sag-ga 94. za-ha-da nig-ki-ag-deres-ki-gal-la 95. dgilgames lugal-kur-ra-ke4 96. sipad-ur-dnammu-ke4 e-gal-la-na gis im-ma-ab-tag-ge 97. lgK|kes-da ia ba-ni-in-de-a bur-sagan-su-du7-a 98. tug-dugud 'igsuluhu '"gpala-nam-nin-a 99. ?-SAR-dalla-me-kur-ra 100. deres-k[i-ga]l ama-dn[in]-a-zu-ra 101. sipad-ur-dnammu-ke4 e-gal-la-na gis im-ma-ab-tag-ge 102. udu-a-lum udu-suluhu mas-gal-kur-ra-ke4 The Death of Ur-Nammu 203 69.....was set up alongside, it was brought into the '"bitter dust." 70. The king-... sits alongside, a donkey was buried there alongside. 71. Ur-Nammu - a .. donkey was buried there alongside. 72. The ... of the land was changed, the dignity of the land was altered, 73. The road of the Nether World being a desolate way, 74. The king - the chariot was held back, the road turned and twisted, he (the king) could not advance, 75. Ur-Nammu - the chariot was held back, the road turned and twisted, he could not advance. 76. He gives gifts to the seven [gatejkeepers of the Netherworld, 77. The famous kings who had died, 78. The isib, the lumah, the nindingir who had been chosen by oracle, 79. Informed the people of the king's coming, a tumult arose in the Netherworld. 80. (Informed the people) of Ur-Nammu's coming, (a tumult arose in the Netherworld.) 81. The king slaughters oxen, multiplies sheep, 82. Ur-Nammu seated them at a huge banquet, - 83. The food of the Netherworld is bitter; the water of the Netherworld is blood - 84. The faithful shepherd - his heart knew the rules of the Netherworld, 85. The king sacrifices the offerings of the Netherworld, 86. Ur-Nammu sacrifices the offerings of the Netherworld: 87. Perfect oxen, perfect sheep, fattened sheep that had been 88. A mace, a large bow, a quiver, an arrow, a .. toothed knife, 89. A varicolored leather-bottle worn at the hip, 90. To Nergal, the Enlil of the Netherworld, 91. The shepherd Ur-Nammu sacrifices in his palace. 92. A long bow, a ... leather-bottle (fit for) battle, an awesome heavenly mace, 93. A ground-pressing siege-shield, the might of heroship, 94. A battle-axe beloved of Ereskigal, 95. To Gilgames, the king of the Netherworld, 96. The shepherd Ur-Nammu sacrifices in his palace. 97. A kesda in which oil has been poured, a sagan-cup of perfect make, 98. A heavy garment, a su/u/iii-garment, a pa/a-garment of queenship, 99. A resplendent ..., the me of the Netherworld, 100. To Ereskigal, the mother of Ninazu, 101. The shepherd Ur-Nammu sacrifices in her palace. 102. «//