Tiglath-pileser III 2003

Obverse
11

MU dUTU dereš-ki-gal da-nun-a-ki

(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

DINGIR.MEŠ GAL.MEŠ šá KI-ti fia-ba-a

33

MUNUS.É.GAL ina mu-te NAM ZI-ti

44

ik-šú-da-še-ma ur-ḫu AD.MEŠ-šú ta-lik

55

man-nu EGIR-ú lu MUNUS.É.GAL

(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

šá ina GIŠ.GU.ZA tu-šá-ba lu MUNUS.ERIM.MEŠ É.GAL

77

na-ra-an-te MAN šá ul- KI.MAḪ-ia

88

i-da-ka-in-ni lu mam-ma šá-nu-u-ma

99

it-ti-ia i-šá-kan-nu ù a-na

1010

šu-ku-ti-ia qa-su ina ḪUL-te LAL-ṣu

1111

šá NA₄.KIŠIB šá KI.MAḪ šu-a- BAD-ú

1212

e-le-nu ina šu-ru-ru dšam-ši

1313

e-ṭé-ma-šú ina ṣu-me-e ka-ma-te

1414

li-ir-pu-du

1515

šap-la-nu ina KI-tim ina na-qa me-e

1616

KAŠ SAG GIŠ*.GEŠTIN ú-pu-un-tu1

1717

it-ti da-nun-na-ki ta-kal-li-mu

1818

la i-ma-ḫar dnin-giš-zi-da

(18b) May the gods Ningišzida (and) Piṭuḫ-idugul, the great gods (20) of the netherworld, inflict (her) corpse (and) phantom with sleeplessness forever.

1919

d-ṭu-ḫi-du-gul DINGIR.MEŠ GAL.MEŠ2

2020

šá KI-tim ša-lam-di zi-qi-qi

2121

la ṣa-la-lum li--du

2222

a-na du-ri da-ri-

1GIŠ*.GEŠTIN: The text has BA.GEŠTIN.

2d-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/.