Text: Lamentation over the Destruction of Ur — Ancient Near East / Sumerian
Edition: ETCSL (Electronic Text Corpus of Sumerian Literature) composite; Standard Sumerian transliteration.
• The withdrawal of divine presence from the pastoral heartland
[1] He abandoned his cattle‑pen (tur; tur₃, animal stall/enclosure → center of pastoral production → symbol of settling/wealth), and his sheepfold (amaš; enclosure → community storehouse) he has delivered to the wind (lil; lil₂, wind/breath → phantom/ghost → haunting emptiness) [divine exit precedes physical destruction; wind signifies nullification of substance]. [2] The lord of all lands (en kur-kur-ra; Enlil’s title) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind [sovereign decree initiates the collapse]. [3] Enlil (Enlil; en + lil₂, Lord + Air/Storm → Executive Deity → Determiner of Fates) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind [the agent of the catastrophe is identified]. [4] My master abandoned his cattle‑pen, and his sheepfold he has delivered to the wind [personal relational cry blends with cosmic report]. [5] The lord of all lands (repeating title for emphasis) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind.
• Systematic evacuation of the major cult centers of Sumer
[6] Enlil abandoned Nippur (Nibru; sacred city of Enlil, the cosmic bond) in his shrine Dur‑an‑ki (Dur‑an‑ki; dur + an + ki, bond + heaven + earth → Axis Mundi) [severing the connection between celestial and terrestrial realms]. [7] His wife Ninlil (Ninlil; Lady Air/Wind) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [8] She abandoned the shrine Ki‑ur (Ki‑ur; place + root/foundation → inner sanctuary), and her sheepfold she has delivered to the wind. [9] The queen of Kesh (Ninmah/Ninhursag; Mother Goddess) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [10] Ninmah (Ninmah; Great Lady) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [11] She abandoned the shrine Kesh (Keš; cult center of the birth goddess), and her sheepfold she has delivered to the wind [fertility and birth matrix dissolves].
• The collapse of the brickwork and the southern sanctuaries
[12] The queen of Isin (Ninisina; Lady of Isin, healing goddess) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [13] She abandoned the shrine Egal‑mah (E₂-gal-maḫ; House + Great + Exalted → Palace of Supremacy), and her sheepfold she has delivered to the wind [healing protection withdrawn]. [14] The lord of Uruk (An/Anu; Sky Father) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind. [15] He abandoned the shrine E‑ana (E₂-an-na; House of Heaven), and his sheepfold he has delivered to the wind [authority over the firmament retracted]. [16] The queen of Uruk (Inanna; Lady of Heaven) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind [vitality/war/sexuality force departs]. [17] She abandoned the shrine E‑ana, and her sheepfold she has delivered to the wind.
• The desolation of the coastal and marshland temples
[18] ** The lord of Eridu** (Enki; Lord of Earth/Sweet Water) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind. [19] He abandoned the shrine E‑unir (E₂-u₆-nir; House + Ziggurat/Tower), and his sheepfold he has delivered to the wind [wisdom and magic (me) withdrawn from the deep]. [20] The Mother of Lagash (Gatumdug) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [21] She abandoned the shrine Bagara (Bagara), and her sheepfold she has delivered to the wind. [22] The queen of the E‑ninnu (Baba/Bau) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [23] She abandoned the shrine Iri‑kug (Iri-kug; City + Holy/Pure), and her sheepfold she has delivered to the wind. [24] The Mother of Umma (Šara) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [25] She abandoned the shrine E‑mah (E₂-maḫ; Exalted House), and her sheepfold she has delivered to the wind.
• Nanna’s abandonment of Ur: The climax of the catalogue
[26] The lord of Ur (Nanna; Moon God, patron of Ur) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind. [27] Nanna (Nanna; šeš-ki, brother of the earth → illuminator of the night) abandoned his cattle‑pen, and his sheepfold he has delivered to the wind. [28] He abandoned the shrine E‑kiš‑nu‑gal (E₂-kiš-nu-gal; House + Light + Alabaster → House of Reflected Light), and his sheepfold he has delivered to the wind [the specific locus of the lament’s grief]. [29] His wife Ningal (Ningal; Lady Great) abandoned her cattle‑pen, and her sheepfold she has delivered to the wind. [30] She abandoned the shrine Ge‑par‑ku (Gi₆-par₄-kug; cloister/symbolic dark chamber of the priestess), and her sheepfold she has delivered to the wind.
• The transformation of order into chaos
[31] The terrifying splendor (ni₂; aura of fear/reverence) of the Land was taken away (kar; to take away/flee → strip) [sacred awe replaced by vulnerability]. [32] Its counsel (ad; intelligence/planning) was dissipated (bir; to scatter/wreck) by the enemy. [33] Its divine powers (me; cosmic ordinances/cultural norms) were annulled (šub; cast down/negated) [civilization’s operating system crashes]. [34] Its rites (garza; cultic regulations) were altered (kur₂; to change/become hostile → pervert) [worship becomes impossible or blasphemous]. [35] Ur, the shrine (eš₃; sanctuary), was given over to the wind.
• Refrain: The totality of the reversal
[36] Its songs (šir₃; song/lament) were turned into lamentations (er₂; tears/weeping) [joyous liturgy inverted to dirge]. [37] Its exhausted one (šag₄-ge-guru₇; heart-worn/despairing populace) does not dwell in his home. [38] Its young ones do not sleep in their laps [disruption of basic family security; end of Kirugu 1].
• The irrevocable decree and the summoning of the cosmic storm
[39] Enlil called the storm (u₄; day/light → weather phenomenon → storm-demon) — the people groan (u₃-a; cry of woe) — he carried off the Land from the cattle‑pen. [40] He carried off the Land from the sheepfold — the people groan. [41] The magnitude of the storm (u₄-gal; great storm/radioactive wind) is Enlil’s — the people groan. [42] The storm which is in the heavens (an; sky/high), the storm which rages on earth (ki; earth/place), he called — the people groan. [43] He called the storm which destroys the Land (kalam; the Sumerian heartland) — the people groan. [44] He called the evil gale (tu₁₅-ḫul; wind + evil/bad) — the people groan. [45] An (An; Sky Father) and Enlil issued the command to the storm. [46] The storm which covers the Land like a garment (tug₂; cloth/garment → total envelopment) was ordered [the divine will manifests as an inescapable atmospheric shroud]. [47] The storm which is like a linen sheet (gada; flax/linen) spread over the sheepfold was ordered.
• The inversion of nature: Fire, darkness, and the absence of the sun
[48] The storm which destroys the cities, the storm which destroys the houses (e₂; household/temple) was ordered. [49] The storm which destroys the cattle‑pens, the storm which burns the sheepfolds (tab; to burn/scorch) was ordered. [50] The storm which enters into the holy (kug; pure/sacred) groves was ordered. [51] The storm which is hostile to the faithful man (lu₂-zi; man + true/righteous) was ordered. [52] The storm which makes the wicked man (lu₂-ne-ru) flourish was ordered [moral order is suspended; chaos favors the lawless]. [53] It is a fire (izi; fire) that burns the Land, it is a fire that burns the Land. [54] The sun of the day (u₄-te-en; daylight) was withheld (sub; to rub/erase), the day was overturned. [55] The good storm (u₄-dug₃) was taken away (kar; to flee/be taken), the evil storm was summoned. [56] The storm was an eclipse (u₄-šu₄-uš-ru) covering the moon; the moon did not rise. [57] The stars of heaven were obscured; they did not shine.
• The physical assault on the populace and the loss of agency
[58] The people of the Land are terrified (ni₂; aura/fear) by the storm; it attacked them. [59] The storm, like a flood (a-ma-ru; flood/deluge), swept over the Land. [60] It attacked the city, it attacked the house; the people groan. [61] The storm which does not know the mother (ama; mother), which does not know the father (a-a; father), attacked [total indiscriminate destruction; negation of kinship bonds]. [62] The storm which does not know the wife, which does not know the child (dumu), attacked. [63] The storm which does not know the sister, which does not know the brother (šeš), attacked. [64] The weak and the strong alike perished (ug₇; to die) in the storm. [65] The good man and the wicked man alike perished in the storm [fate is decoupled from merit].
• The silence of the devastated city
[66] In the city, the singing (en₃-du; song/hymn) has ceased. [67] In the house, the speech (inim; word/matter) has ceased. [68] The people of the Land have been finished off (til; to complete/end) by the storm. [69] The storm, like a lion (pirig; lion/feline predator), has attacked the sheepfold. [70] The storm, like a wolf (ur-bar-ra; dog + outside → wolf), has attacked the cattle‑pen. [71] The storm has dispersed the people; the people groan. [72] The city which was built on a foundation (uš₈; foundation/base) was overturned. [73] Its people, like fish (ku₆) in a dried‑up pond, gasped for air. [74] Its people, like birds (mušen) caught in a net, were piled up. [75] The storm has finished its work; the city is destroyed.
• The massacre in the public squares and the ubiquity of death
[76] In its lofty gates (abul; city gate/entrance → liminal space of judgment), where they used to promenade, corpses were piled. [77] In its boulevards (sila-dagal; street + wide → public square), where the festivals were held, their heads lay scattered like potsherds (u₄-šub; brick/rubble/sherd → worthless clay remnants) [humanity reduced to broken debris]. [78] In all its streets, where they used to promenade, corpses were piled. [79] In its places where the dances of the Land took place, people were heaped in piles. [80] They made the blood of the Land flow like copper or tin (urudu-nagga; metaphor of smelting/molten flow) down into the earth; the corpses melted away like fat left in the sun (i₃-nun; dairy fat/ghee) [horrific imagery of decomposition and heat].
• The agonizing death by famine and exposure
[81] Its men who were shut up in the city were finished off by hunger (šag₄-gar; heart/stomach + to place/set → gnawing hunger). [82] Its men who came out of the city were finished off by the weapon (tukul; mace/weapon). [83] In the river (id₂; watercourse), dust accumulated; the people do not drink. [84] In the beer‑hall (eš₂-dam; tavern/social hub), dust accumulated; they do not drink the beer. [85] In the wine‑hall, dust accumulated; they do not drink the wine. [86] In the poor man’s warehouse (ga₂-nun), dust accumulated; he does not search there. [87] Its young men sit in the stocks (kig₂; fetter/shackle); they are not free. [88] Its young women (ki-sikil; place + pure/virgin) are carried off as booty. [89] The father turns away from his son; the mother does not caress her child. [90] The wife is abandoned; the child is abandoned; possessions are scattered.
• The physical dismantling of the E‑kiš‑nu‑gal temple complex
[91] The enemy (erim₂; hostile force/enemy) laid hands on the E‑kiš‑nu‑gal. [92] The enemy entered the Shrine of Ur. [93] He set fire to the trees of the Ge‑par (gi₆-par₄; cloister); he unraveled its plan. [94] He destroyed the E‑kiš‑nu‑gal; he turned it into dust. [95] The pickax (al; agricultural tool/weapon of demolition) attacked its walls; the basket (dus; earth-basket) attacked its brickwork. [96] Inside the Dub‑la‑mah (Dub-la₂-maḫ; gate house/judicial station), he struck down the pivot‑stone. [97] He tore out the door (ig; door) of the E‑nun‑mah (E₂-nun-maḫ; House + Prince + Great) like a rush. [98] Its workmanship (giš-hur; wood + trace → plan/design/divine ordinance) was consumed by fire. [99] Its gold (kug-sig₁₇) and silver (kug-babbar) were looted; its copper was dragged away.
• The desecration of the sacred rites and the flight of Nanna
[100] The statues (alan; image/form) which were in the treasury were shattered. [101] The divine powers (me; cosmic archetypes) were nullified; the rites (garza; cultic regulations) were overturned. [102] The priestly offices (nam-en; en-ship/lordship) were abolished. [103] The lustration rites (šu-luh; hand + wash → ritual cleansing) were defecated upon. [104] The song (šir₃) was turned into a wail. [105] The ox (gud) does not stand in the stable; its fat is not prepared. [106] The sheep (udu) does not stand in the fold; its milk is not poured out. [107] He who slept in the Ge‑par (Nanna) was taken away from his city. [108] Nanna, the Lord of Ur, was taken away from his city. [109] The people groan. [110] Ur is destroyed; its people are dispersed.
• Refrain: The total emptiness of the sanctuary
[111] The House of the Moon (E₂-nanna) is empty; no one approaches it. [112] The scaffoldings are dismantled; the pilasters are stripped. [113] Its king does not sit on the dais (bara₂; throne-dais). [114] Nanna does not sit on the dais. [115] Its queen does not dwell in the bedchamber. [116] Ningal does not dwell in the bedchamber. [117] The city is a ruin (du₆; mound/tell); the Land is a wasteland. [118] Ur is a ruin; the Land is a wasteland.
Text: Lamentation over the Destruction of Ur — Ancient Near East / Sumerian
Segment: Lines 135–169 (Fourth Kirugu)
Edition: ETCSL composite; Standard Sumerian transliteration.
• The agency of the divine word and the shaking of the cosmos
[135] Enlil directed his true eye (igi-zid; eye + right/true → legitimized gaze) toward a foreign land (kur; mountain/foreign land); it is finished. [136] He looked upon the Land (kalam; Sumerian heartland) with hostility (erim₂; enemy/hostile); it is finished. [137] The Word (inim; command/matter) that the Lord spoke concerning the pickax (al; demolition tool) causes trembling. [138] The Word that Enlil spoke concerning the basket (dus; labor basket) causes trembling. [139] The Word of the Lord is a storm that destroys the sheepfold. [140] The Word of Enlil is a storm that destroys the cattle‑pen. [141] His word approaches the heavens (an); the heavens tremble. [142] His word approaches the earth (ki); the earth shakes (sig₃; to shake/quake) [cosmic resonance of the decree].
• The inescapability of the divine decree
[143] The Word of Enlil — who can understand it? (zu; to know) [inscrutability of divine will]. [144] The Word: who can grasp its interior? [145] The Word touches the heavens; it cannot be overturned. [146] The Word touches the earth; it cannot be revoked. [147] It is a heavy sleep (u₃-sa₂; sleep/stupor) laid upon the Land; no one can escape it. [148] The Word is not to be resisted. [149] The Word of Enlil is not to be withstood. [150] It destroys the mother; it destroys the child. [151] It destroys the marshes; the plants wither.
• Nanna’s intercession before the Divine Assembly
[152] Suen (Nanna/Sin) cries out (er₂; weeping) because of his city; he stands before his father. [153] “Father Enlil, my city has been given over to the wind!” (speech-act; plea for reversal). [154] “My city Ur has been given over to the pickax!” [155] “The verdict of the assembly (ukkin; assembly of gods) has been executed against it.” [156] “Let not the city be destroyed! Let not the people perish!” [157] He tore at his chest; he cried out.
• Enlil’s theological rebuttal: The temporality of power
[158] Enlil answered his son Suen (mu-na-ni-ib-gi₄; he answered him): [159] “The verdict of the assembly, once spoken, cannot be revoked.” [160] “The command of An and Enlil remains firm.” [161] “Ur was indeed granted kingship (nam-lugal; status of king), but it was not granted an eternal term (bala; reign/turn/rotation)” [crucial distinction: political dominance is cyclical and finite, not absolute]. [162] “From days of old, when the Land was founded, up to now,” [163] “Who has ever seen a reign of kingship that is eternal?” [rhetorical challenge based on historical precedent]. [164] “Its term (bala) has passed; do not be anxious.”
• The command to depart
[165] “Depart from your city!” [166] “Go out from Ur!” [167] “Nanna, do not exhaust yourself with weeping.” [168] “Leave the city; return to the steppe.” [169] “The verdict is final; the city is ours no longer.” [End of Kirugu 4].
• The manifestation of the storm as military assault
[170] That storm spoke with a roar (gu₃; voice/cry → roar); the people of the Land are diminished (tur; to be small/reduce). [171] Its terrifying radiance (me-lam₂; divine aura/radiance → weaponized splendor) covers the Land like a garment. [172] The storm, like a flood (a-ma-ru; deluge), sweeps over the city. [173] The weapon (tukul; mace/standard weapon) has been raised against the city; the people are piled up. [174] The pickax (al; demolition tool) strikes the city; the walls are demolished. [175] The great storm of Enlil has fallen upon the Land. [176] The storm which destroys the Land has attacked. [177] The storm which destroys the city has attacked.
• The historical agents of destruction: Elam and Gutium
[178] Enlil called upon the storm of the enemy (erim₂); he called upon Elam (Nim; high land/Elam) and Gutium (Gu-ti-um; mountain people) [the cosmic storm historicizes into barbarian invasion]. [179] The people of Gutium, the destroyer of the Land, descended. [180] They made the righteous house (e₂-zid) into a ruin. [181] They made the righteous city (iri-zid) into a ruin. [182] They made the righteous man (lu₂-zid) into a corpse. [183] The storm ordered by Enlil came down. [184] It destroyed the city; it destroyed the house. [185] It destroyed the sheepfold; it destroyed the cattle‑pen. [186] It emptied the storehouse (araḫ; storehouse); it carried off the grain.
• The topography of slaughter: Gates and canals
[187] In the city, the battle was joined (me₃; battle/war); the people were smashed. [188] At the Great Gate (abul-maḫ; gate + great), the dead were piled up. [189] At the Idgal (Id₂-gal; River + Great → Main Canal), the dead were piled up. [190] At the Gate of the exalted quay (kar; harbor/quay), the dead were piled up. [191] At the Gate where the rites are performed, dead bodies were scattered. [192] At the Gate of the place of judgment (ki-di-ku₅; place + decision + cut → judicial court), dead bodies were scattered. [193] On the roads (kaskal; road/expedition) of the city, corpses were left lying. [194] In the open spaces (edin; steppe/open country), the skeletons (ad₆; corpse/carcass) crumbled into dust.
• The desecration of the sacred precinct
[195] The enemy breached the E‑kiš‑nu‑gal. [196] He shattered its lock (si-gar; horn + bolt → gate-lock). [197] He tore down its door. [198] The enemy slaughtered the priests in the shrine. [199] He slaughtered the consecrated ones (nu-eš₃) in the shrine. [200] The gudu‑priests (gudu₄; anointed priest) were killed in the sanctuary. [201] The en‑priest (en) was dragged out of the Ge‑par. [202] The lumah‑priest (lu₂-maḫ; man + great → high priest) was dragged away. [203] The linen‑clad priests (gada-la₂; linen + hang/wear) were taken captive.
• The disintegration of social bonds and memory
[204] The city is a ruin; the Land is a wasteland. [205] Its people are dispersed (bir; to scatter). [206] Ur is like a shattered pot (dug-gaz; pot + smash → broken vessel); its fragments are scattered. [207] Its protective shadow (gissu; shadow/shade → divine protection) is removed. [208] The father screams (u₃-a) for his son. [209] The mother screams for her child. [210] The wife is abandoned; the child is abandoned. [211] The young woman (ki-sikil) has no one to protect her. [212] The young man (guruš; able-bodied male) has no one to guide him. [213] The wet‑nurse (um-me-da) does not sing a lullaby (e-lu-lam; song of joy/quieting). [214] The nursemaid (ga-la₂) does not give the breast.
• Refrain: The silence of the dead city
[215] The music of the tigi‑instrument (tigi; drum/lyre type) has ceased. [216] The song has turned into weeping (er₂). [217] The zamzam‑instrument (zam-zam) is broken. [218] The meze‑drum (me-ze₂) is silenced. [219] The harvest song (al-gar) is not sung. [220] The city is like a bird (mušen) whose nest has been destroyed; it has flown away. [221] Ur is like a bird whose nest has been destroyed; it has flown away. [222] Like a bird chased from its hole, it has fled. [223] The city is destroyed; the people are dispersed. [224] The E‑kiš‑nu‑gal is destroyed. [225] The shrine of Nanna is destroyed. [226] The city is a ruin. [End of Kirugu 5].
• Ningal’s personal lament: The failure of intercession
[227] “I am the woman” (munus; female/woman → the goddess Ningal speaking) — “my city has been destroyed” (gul; to destroy/demolish); “my house has been destroyed.” [228] “Enlil has struck my city with the storm.” [229] “I cried out ‘Woe!’ (u₃-a) for my city, but it was not restored.” [230] “I cried out ‘Woe!’ for my house, but it was not restored.” [231] “Because of my city, I was treated as an enemy (erim₂) in the assembly.” [232] “Although I am not an enemy, I was treated as one.” [233] “I spoke words of supplication (a-ra-zu; prayer/lament) to Enlil.” [234] “I stretched out my hands (šu; hand) in prayer to An.” [235] “I poured out my tears (er₂) before them.” [236] “I said to them: ‘Do not destroy my city!’” [237] “I said to them: ‘Do not destroy the people!’” [238] “But An did not nod his head (sag-ki; forehead/brow → gesture of assent) to me.” [239] “Enlil did not say ‘It is enough’ (dug₃; good/sweet/satisfactory) to me.” [240] “They issued the command for the destruction of the city.”
• The inevitability of the verdict
[241] “The verdict of the assembly cannot be overturned.” [242] “The command of An and Enlil cannot be revoked.” [243] “My heart” (šag₄; heart/womb/center of emotion) “is aggrieved.” [244] “The destruction of my city was ordered; the destruction of my house was ordered.” [245] “Enlil called the storm to destroy the Land.” [246] “He called the storm that annihilates the people.” [247] “The storm that attacks the gates and the walls was summoned.” [248] “Because of this, I fell to the ground in grief.” [249] “I tore my hair; I beat my chest.” [250] “My city is destroyed; my house is destroyed.”
• The physical dismantling of Ningal’s dwelling
[251] “My house, which was built on a firm foundation” (uš₈-gen₆-na; foundation + firm/established), “the pickax has struck it.” [252] “Its brickwork” (sig₄; mud brick) “has been torn down.” [253] “Its timber” (giš) “has been uprooted.” [254] “The place where I used to relax” (ki-nu₂; place + lie down → bedchamber/resting place) “has been filled with dust.” [255] “My dining hall” (un-lu-a; people + multiply → crowded hall) “has been emptied.” [256] “My possessions have been carried off by the wind.” [257] “My treasures were taken by the enemy.” [258] “The birds of my house have flown away.” [259] “The song of my house has ceased.”
• The goddess in exile: Displacement and alienation
[260] “I, the Queen” (nin; lady/queen), “have been exiled from the city.” [261] “I have been forced to leave my dwelling.” [262] “Like a bird whose nest is destroyed, I fly away.” [263] “Like a bat” (su-din) “I fly into the crevices of the rocks.” [264] “I am a stranger” (lu₂-kur₂; person + hostile/strange) “in a strange land.” [265] “I do not know the people; they do not know me.” [266] “My city Ur is a ruin.” [267] “My house E‑kiš‑nu‑gal is a ruin.” [268] “The rites are forgotten; the laws are suspended.” [269] “The festivals are no longer celebrated.” [270] “Silence” (sig₉; to be silent/still) “has fallen upon the city.”
• The desolation of the surrounding lands
[271] “The rivers of my city are empty of water.” [272] “The fields” (a-šag₄) “do not produce grain.” [273] “The palm groves” (giš-nimbar) “have been cut down.” [274] “The date clusters” (zuh-lum) “rot on the ground.” [275] “The sheepfolds are empty; the cattle‑pens are empty.” [276] “The churn” (šakira) “does not produce butter.” [277] “The reed mats” (gi-kid) “are torn.” [278] “The city is given over to wild animals.” [279] “Foxes” (ka₅-a) “roam the ruins.” [280] “Owls hoot in the royal chambers.”
• Refrain: The total collapse of the social order
[281] “The mother does not recognize her child.” [282] “The child does not recognize his father.” [283] “The bond of the family is broken.” [284] “The servant” (arad) “does not obey his master.” [285] “The maidservant” (geme₂) “does not obey her mistress.” [286] “The order of the city is turned into chaos.” [287] “Woe is me! My city is destroyed!” [288] “Woe is me! My house is destroyed!” [289] “Enlil has done this.” [290] “The storm has done this.” [291] “Ur is no more.” [292] “It has been given over to the wind.” [293] “It has been given over to the pickax.” [294] “The verdict is final.” [295] “The word of An is final.” [296] “The word of Enlil is final.” [297] “Who can oppose it?” [298] “Who can turn it back?”
• The direct address to Enlil: Acknowledging the sovereign destroyer
[299] Father Enlil (a-a En-lil₂), you called upon the storm that attacks the Land; the people groan (u₃-a). [300] You brought the storm upon the city; the people groan. [301] The storm that annihilates the Land (kalam; Sumerian heartland) came out from the city. [302] The storm that annihilates the people came out from the city. [303] Enlil, because of your storm, the people are finished (til; to end/complete). [304] Because of your storm, the people of Ur are dispersed. [305] Like a ewe (u₈; female sheep) whose lamb (sila₄) has been torn away, the city weeps. [306] Like a goat (ud₅) whose kid (maš₂) has been torn away, the city weeps [pastoral metaphor highlights the violation of maternal bonds]. [307] Because of the storm, the mother does not embrace her child. [308] Because of the storm, the wife does not embrace her husband.
• The “How long?” complaint (The plea for a limit to wrath)
[309] Oh Enlil, how long (me-na; when/how long) will you stand aside? [310] How long will you keep your heart (šag₄; heart/womb/center of will) hostile to the city? [311] How long will you look upon the city with an angry eye? [312] Enlil, turn your gaze (igi-zu; eye + your) towards the city! [313] Look upon your city Ur! [314] Look upon the E‑kiš‑nu‑gal! [315] Let your heart be soothed (hun; to repose/pacify → divine appeasement) towards it. [316] Let your mind (bar; outside/liver/mood) be reconciled with it. [317] Return the city to its place (ki-bi-še₃ gi₄; place + its + to + return → restoration/normalization)! [318] Return Ur to its place!
• The intercession of the patron deity Nanna
[319] Nanna pleads with you (a-ra-zu; prayer/lament). [320] The Lord of Ur pleads with you. [321] “My father, the city has been destroyed! Turn your gaze!” [322] “Enlil, the city has been destroyed! Turn your gaze!” [323] “Its people have been scattered! Gather them!” [324] “Its walls have been breached! Repair them!” [325] “Let the city be rebuilt! Let the people return!” [326] “Let the rituals (garza) be restored!” [327] “Let the offerings (nindaba; grain offering) be made again!”
• The theological pivot: From destruction to potential renewal
[328] Enlil, the fate (nam) that you decreed is heavy (dugud; heavy/massive). [329] The storm that you called is heavy. [330] But now, let the storm be dispersed. [331] Let the evil wind (tu₁₅-ḫul) depart. [332] Let the good wind (tu₁₅-dug₃) return. [333] Let the sun (u₄) shine upon the Land. [334] Let the dark days (u₄-kukkū) pass away. [335] May your heart be calmed; may your mood be brightened. [336] May Nanna be glad (ḫul₂; to rejoice) in his city. [337] May Ningal be glad in her house.
• The vision of the restored order
[338] Let the Tigris (Idigna) and Euphrates (Buranun) bring their water in abundance (ḫe₂-gal₂; let there be + existence → overflow/plenty). [339] Let the fields produce their grain. [340] Let the marshes produce their fish and birds. [341] Let the orchards produce syrup (lal₃) and wine (geštin). [342] Let the cattle‑pens be filled; let the sheepfolds be filled. [343] Let the sound of the churn (šakira) be heard again. [344] Let the song of joy (e-lu-lam) be sung again. [345] Let the young men and women promenade in the streets. [346] Let the festivals be celebrated in the E‑kiš‑nu‑gal.
• Final appeals to the Divine Assembly
[347] An, king of the gods (lugal dingir-re-ne), look kindly upon the city. [348] Enlil, king of the lands, look kindly upon the city. [349] Let the city live! (ti; to live) Let the people live! [350] Do not destroy the seed (numun) of the Land. [351] Do not end the name (mu) of Ur. [352] Restore the kingship to Ur. [353] Let the shepherd (sipad; shepherd/king) guide the people in righteousness. [354] May the black‑headed people (sag-gig₂-ga; standard epithet for Sumerians) praise you. [355] May they sing your praises forever.
• The submission of the poet
[356] I have recited my lament (er₂-ša₃-ḫun-ga₂; lament + heart + soothe → penitential psalm). [357] I have poured out my heart before you. [358] Accept my prayer. [359] Look upon my tears with mercy (ša₃-la₂-sug₄). [360] Enlil, may your heart be soothed. [361] May the heart of the Great Mountain (kur-gal; title of Enlil) be soothed. [362] May the heart of the Lord of the Lands be soothed. [363] Oh Nanna, make the heart of your father Enlil glad. [364] Speak good words (inim-dug₃) for the city. [365] Speak good words for the Land.
• Liturgical conclusion (Refrain/Antiphon)
[366] The city is destroyed, but you are its Lord. [367] The house is destroyed, but you are its King. [368] Nanna, you are the King of Ur. [369] Restore your city! [370] Rebuild your house! [371] Enlil has spoken; it shall be so. [372] The storm has passed. [373] The lament is finished. [374] Let the singer (nar) chant the glory of Nanna. [375] Let the singer chant the glory of Enlil. [376] Praise be to Nanna. [377] Praise be to Enlil. [378] Praise be to Ningal. [379] The destruction of Ur is a heavy thing. [380] May it never happen again. [381] May the heart of Enlil be at peace. [382] May the heart of An be at peace. [383] Ur, the shrine, is restored (in hope). [384] The people of Ur are restored (in hope). [385] Nanna has returned to his city. [386] Enlil is satisfied.