Tiglath-pileser III 2003
Obverse | ||
11 | (1) On the life of the god Šamaš, the goddess Ereškigal, (and) the Anunnakū gods, the great gods of the netherworld, the destiny of a (mortal) life took Yabâ, the queen, into death and she went the way of her (text: “his”) ancestors. | |
22 | ||
33 | ||
44 | ||
55 | (5) (As for) anyone in the future — whether (she be) a queen who sits on a throne or a palace lady who is beloved by the king — who removes me from my tomb, or places anybody else with me, and (10) lays her (text: “his”) hand on my jewelry with evil intent (or) opens the seal of that tomb, above (on the earth), under the rays of the sun, may her (text: “his”) ghost roam the open country thirsty, (and) (15) below, in the netherworld, may she (text: “he”) not receive with the Anunnakū gods offerings from the libation of water, the finest beer, wine, (and) flour. | |
66 | ||
77 | ||
88 | ||
99 | ||
1010 | ||
1111 | ||
1212 | ||
1313 | ||
1414 | ||
1515 | ||
1616 | ||
1717 | ||
1818 | (18b) May the gods Ningišzida (and) Piṭuḫ-idugul, the great gods (20) of the netherworld, inflict (her) corpse (and) phantom with sleeplessness forever. | |
1919 | ||
2020 | ||
2121 | ||
2222 |
1GIŠ*.GEŠTIN: The text has BA.GEŠTIN.
2dpí-ṭu-ḫi-du-gul, as suggested by K. Deller (NABU 1991 no. 18 pp. 14–16), is interpreted here as a sandhi writing of Piṭuḫ-idugul, a divine doorkeeper of the netherworld. According to Deller, the first element originates from the imperative of the old Semitic root ptḥ (“to open”) and the second element derives from the Sumerian word ì-du₈-gal (“great doorkeeper”).
Created by Hayim Tadmor, Shigeo Yamada, Jamie Novotny, and the Royal Inscriptions of the Neo-Assyrian Period (RINAP) Project, 2011. Lemmatized by Jamie Novotny, 2010, for the NEH-funded RINAP Project at the University of Pennsylvania. The annotated edition is released under the Creative Commons Attribution Share-Alike license 3.0. Please cite this page as http://oracc.org/rinap/Q003619/.