1143-1154 Along with copper, tin, slabs of lapis lazuli, refined silver and pure Meluha cornelian, he set up huge copper cauldrons, huge ...... of copper, shining copper goblets and shining copper jars, for laying a holy table in the open air ...... at the place of regular offerings. The Lord gave his city, Lagac ....... And everyone rested like birds in the streets in His protection.

1155-1181 With his duties, namely to fill the channels with flowing water; to make the marshes full with carp and perch and to have the inspector of fisheries and the inspector of dykes stand at their posts; to fill the great waters with boats carrying grain; to see that tons, heaps and tons - the yield of the land of Lagac - will be piled up; to see that cattle-pens and sheepfolds will be erected; to see that lambs abound around healthy ewes; to have the rams let loose on the healthy ewes; to see that numerous calves stand beside healthy cows; to see that breed bulls bellow loudly among them; to have the oxen properly yoked and to have the farmers and ox drivers stand beside them; to have donkeys carry packsaddles and to have their drivers, who feed them, follow behind them; to see that large copper ...... will be strapped onto jackasses; to see that the principal mill will produce; to ...... ; to set ...... right; to see that the courtyard of the E-ninnu will be filled with joy; to see that the ala drums and balaj drum will sound in perfect concert with the sim drums, and to see that the beloved drum Ucumgal-kalama will walk in front of the procession, the ruler who had built the E-ninnu, Gudea, himself entered the house in prayer before his Lord.

1182-1202 The temple towered upwards in full grandeur, unparalleled in fearsomeness and radiance. Like a boat it ...... and ....... The warrior Gudea came out as the daylight on the dais of Jirnun. Its ...... resting on supports was like the blue sky in all its splendour. Its standards and their caps emanated fearsomeness; their leather straps stretched out in front of them were bathing snakes with yellow mouths. The warrior stood like the sun in his most fascinating blue chariot. Its throne, standing in the guena hall, was a holy seat which is sat upon joyfully. Its bed, standing in the bedroom, was a young cow kneeling down in its sleeping place.

1203-1210 Large bronze plates offered all sorts of food. In the good house ...... were cooked in shining bronze vessels. Its pure bowls standing in the great dining-hall were troughs in various sizes that never lack water, and the goblets beside them were the Tigris and Euphrates continually carrying abundance.

1211-1223 He had everything function as it should in his city. Gudea had built the E-ninnu, made its powers perfect. He brought fat and cream into its dairy and provided its ...... with bread. He had debts remitted and made all hands clear. When the house was dedicated, for seven days the slave woman was allowed to become equal to her mistress and the slave was allowed to walk side by side with his master. But the ritually unclean ones could sleep only at the border of his city. He silenced the evil-speaking tongue and locked up evil.

1224-1231 He paid attention to justice. He provided protection for the orphan against the rich, and provided protection for the widow against the powerful. He had the daughter become the heir in the families without a son. A day of justice dawned for him. He set his foot on the neck of evil ones and malcontents.

1232-1247 Like the sun, he rose on the horizon for the city. He wound a turban on his head. He entered the shrine of E-ninnu with raised head like a bull and sacrificed there faultless oxen and kids in God's name. He set bowls in the open air and filled them full with wine. Ucumgal-kalama was accompanied by tigi drums, and ala drums roared for him like a storm. The ruler stepped onto the outer wall and his city looked up to him in admiration.

1254-1257 ...... made abundance come forth for him. The earth produced mottled barley for him. Lagac thrived in abundance with the ruler.

1258-1263 For the dedication of the new house, he arranged a rich banquet. He seated the elders at the place of honour for him, he seated the honoured guests next to them, and the nobles next to those.

1276-1284 Rejoicing over the house, its owner determined a fate for the brickwork of E-ninnu: "O brickwork of E-ninnu, let there be a good fate determined, brickwork of E-ninnu, let there be a fate determined, brickwork of E-ninnu, let there be a good fate determined! House! Mountain founded by the command of God, built in grandeur!"

1301-1305 ...... determined a fate for the brickwork of E-ninnu: "O brickwork of E-ninnu, let there be a fate determined, brickwork of E-ninnu, let there be a good fate determined! House ...... embers ...... embracing heaven. ...... holy ......."

1321-1325 "On your behalf, numerous cow-pens will be erected and many sheepfolds be renewed! The people will lie down in safe pastures, enjoying abundance under you. The eyes of Sumer and all the countries will be directed toward you. God will elevate your house of Anzud for you."

1340-1354 "Grown as tall as Gilgamec. No one shall remove its throne set up there. You are a true youth made to rise over the land of Lagac by the Lord; your name is established from below to above. Gudea, nobody ...... what you say. You are ...... a man known to the Most High. You are a true ruler, for whom the house has determined a good fate. Gudea, you will enjoy a long life!"

1355-1361 The house reaches up to heaven like a huge mountain and its fearsomeness and awesome radiance have settled upon the land. God has determined the fate of Lagac; the authority of the Lord has become known to all the countries; E-ninnu has grown so high as to fill the space between the heaven and the earth. Praise be to God!

1362-1363 This is the end of the hymn "The building of the house of the Lord".

The Lament for Urim

1-8 He has abandoned his cow-pen and has let the breezes haunt his sheepfold. The wild bull has abandoned his cow-pen and has let the breezes haunt his sheepfold. The Lord of all the lands has withdrawn His protection from it and has let the breezes haunt the sheepfold. God has withdrawn His protection from the shrine Nibru and has let the breezes haunt the sheepfold. He has withdrawn it from that house, the Ki-ur, and has let the breezes haunt the sheepfold. He has withdrawn it from Kic and has let the breezes haunt the sheepfold.

9-18 He has withdrawn it from Isin, from the shrine Egal-mah, and has let the breezes haunt the sheepfold. He has withdrawn it from Unug, from that house Unug, and has let the breezes haunt the sheepfold. He has withdrawn it from Urim, from E-kic-nu-jal, from Agrun-kug, and has let the breezes haunt the sheepfold. He has withdrawn it from Eridug, from that house Eridug, and has let the breezes haunt the sheepfold.

18A-26 He has withdrawn it from that house Larag. He has withdrawn it from E-mah, from that house Umma, and has let the breezes haunt the sheepfold. He has withdrawn it from Iri-kug and from its flooded chamber and has let the breezes haunt the sheepfold. He has withdrawn it from Ma-gu-ena and has let the breezes haunt the sheepfold. He has withdrawn it from the holy house and has let the breezes haunt the sheepfold.

26-34 He has withdrawn it from E-tarsirsir and has let the breezes haunt the sheepfold. He has withdrawn it from that house Lagac, and from Nijin, and from that house Sirara, and has let the breezes haunt the sheepfold. He has withdrawn it from Kinirca, from Gu-aba, from the shrine Gu-aba, and has let the breezes haunt the sheepfold.

36-37 The breeze haunts the sheepfold, the land groans grievously over it. O cow, your lowing no longer fills the byre, the cow-pen no longer brings joy to the prince.

39-46 O city, the lament is bitter, the lament made for you. Your lament is bitter, O city, the lament made for you. In his righteous destroyed city its lament is bitter. In his righteous destroyed Urim, the lament is bitter, the lament made for you. Your lament is bitter, O city, the lament made for you. In his destroyed Urim its lament is bitter. How long will your bitter lament grieve your lord who weeps? How long will your bitter lament grieve the one who weeps?

47-55 O brick-built Urim, the lament is bitter, the lament made for you. O E-kic-nu-jal, your lament is bitter, the lament made for you. O shrine Agrun-kug, the lament is bitter, the lament made for you. O shrine Ki-ur, the lament is bitter, the lament made for you. O shrine Nibru, city, the lament is bitter, the lament made for you. O brick-built E-kur, the lament is bitter, the lament made for you. O Ja-jic-cua, the lament is bitter, the lament made for you. O Ubcu-unkena, the lament is bitter, the lament made for you. O brick-built Iri-kug, the lament is bitter, the lament made for you.

56-63 O E-tarsirsir, the lament is bitter, the lament made for you. O Ma-gu-ena, the lament is bitter, the lament made for you. O brick-built Isin, the lament is bitter, the lament made for you. O shrine Egal-mah, the lament is bitter, the lament made for you. O brick-built Unug, the lament is bitter, the lament made for you. O brick-built Eridug, the lament is bitter, the lament made for you. How long will your bitter lament grieve your lord who weeps? How long will your bitter lament grieve the one who weeps?

64-71 O city, your name exists but you have been destroyed. O city, your wall rises high but your Land has perished. O my city, like an innocent ewe your lamb has been torn from you. O Urim, like an innocent goat your kid has perished. O city, your rites have been alienated from you, your powers have been changed into alien powers. How long will your bitter lament grieve your lord who weeps? How long will your bitter lament grieve the one who weeps?

73-74 In his righteous destroyed city its lament is bitter. In his destroyed Urim its lament is bitter.

76-84 Together with the lord whose house had been devastated, his city was given over to tears. Together with the one whose Land had perished, Urim joined the lament. The good woman, to appeal to the Lord concerning her city, to give no rest concerning her Land, approached Him for the sake of her city -- bitterly she weeps. She approached the Lord for the sake of her house -- bitterly she weeps. She approached Him for the sake of her devastated city -- bitterly she weeps. She approached Him for the sake of her devastated house -- before Him she makes her bitter lament.

85-94 The woman, after she had composed her song for the tearful balaj instrument, herself utters softly a lamentation for the smitten house: "The storm that came to be -- its lamentation hangs heavy on me. Raging about because of the storm, I am the woman for whom the storm came to be. The storm that came to be -- its lamentation hangs heavy on me. The bitter storm having come to be for me during the day, I trembled on account of that day but I did not flee before the day's violence. Because of this wretched storm I could not see a good day for my rule, not one good day for my rule.

95-100A "The bitter lament having come to be for me during the night, I trembled on account of that night but I did not flee before the night's violence. The awesomeness of this storm, destructive of cities, truly hangs heavy on me. Because of its existence, in my nightly sleeping place, even in my nightly sleeping place truly there was no peace for me. Nor, because of this wretched storm, was the quiet of my sleeping place, not even the quiet of my sleeping place, allowed to me. Truly I did not forsake my Land.

101-111 "Because there was bitterness in my Land, I trudged the earth like a cow for its calf. My Land was not delivered from fear. Because there was bitter distress in my city, I beat my wings like a bird of heaven and flew to my city; and my city was destroyed in its foundations; and Urim perished where it lay. Because the hand of the storm appeared above, I screamed and cried to it "Return, O storm, to the plain". The storm's breast did not rise.

112-122 "To me, the woman, in the Agrun-kug, my house, they did not grant a reign of distant days. Indeed they established weeping and lamentation for me. As for the house which used to be where the spirit of the black-headed people was soothed, instead of its festivals wrath and terror indeed multiply. Because of this wretched storm, heavy spirit, and lament and bitterness, lament and bitterness have been brought into my house, the favourable place, my devastated righteous house upon which no eye had been cast. My house founded by the righteous was pushed over on its side like a garden fence.

123-132 "For E-kic-nu-jal, my house of royalty, the good house, my house which has been given over to tears, they granted to me as its lot and share: its building, falsely, and its perishing, truly. Wind and rain have been made to fall on it, as onto a tent, a shelter on the denuded harvest ground, as onto a shelter on the denuded harvest ground. Urim, my all-surpassing chamber, the house and the smitten city, all have been uprooted. Like a shepherd's sheepfold it has been uprooted. The swamp has swallowed my possessions accumulated in the city."

134 Urim has been given over to tears.

136-143 "On that day, when such a storm had pounded, when in the presence of the lady her city had been destroyed, on that day, when such a storm had been created, when they had pronounced the utter destruction of my city, when they had pronounced the utter destruction of Urim, when they had directed that its people be killed, on that day I did not abandon my city, I did not forsake my land.

144-150 "Truly I shed my tears before the Most High. Truly I myself made supplication to God. "Let not my city be destroyed," I implored. "Let not Urim be destroyed," I implored. "Let not its people perish," I implored. But God did not change that word. God did not soothe my heart with an "It is good -- so be it".

151-160 "A second time, when the council of angels had settled itself in the pre-eminent place, and the angels had seated themselves to ratify decisions by God's command, I prostrated myself and stretched out my arms. Truly I shed my tears before the Most High. Truly I myself made supplication to God. "Let not my city be destroyed," I implored. "Let not Urim be destroyed," I implored. "Let not its people perish," I implored. But God did not change that word. God did not soothe my heart with an "It is good -- so be it".

161-168 "It was decreed that my city should be utterly destroyed. It was decreed that Urim should be utterly destroyed. Its destiny was decreed, that its people should be killed. In return for the speech which I had given, they both bound me together with my city and also bound my Urim together with me. God is not one to change His command, and God does not alter what He has uttered."

170 Her city has been destroyed in her presence, her powers have been alienated from her.

172-178 God called the storm -- the people groan. He brought the storm of abundance away from the Land -- the people groan. He brought the good storm away from Sumer -- the people groan. He issued directions to the evil storm -- the people groan. He entrusted it to an angel, the keeper of the storm. He called upon the storm that annihilates the Land -- the people groan. He called upon the evil gales -- the people groan.

179-187 God brought fire as His aid. He called the great storm of heaven -- the people groan. The great storm howls above -- the people groan. The storm that annihilates the Land roars below -- the people groan. The evil wind, like a rushing torrent, cannot be restrained. It attacks the weapons of the city and completely devours them. At the horizon it ...... -- the people groan. In front of the storm, heat blazes -- the people groan. The midday heat burns with the furiously battling storm.

188-191 After the haze had lifted at noon, he made fires blaze. He locked up the day and the rising of the bright sun together with the good storm. In the Land he did not let the bright sun rise; it shone like the evening star. In the delightful night, the time when coolness sets in, he redoubled the south wind.

192-196 The scorching potsherds made the dust glow -- the people groan. He swept the winds over the black-headed people -- the people groan. Sumer was overturned by a snare -- the people groan. It attacked the Land and devoured it completely. Tears cannot influence the bitter storm -- the people groan.

197-203 The reaping storm dragged across the Land. Like a flood storm it completely destroyed the city. The storm that annihilates the Land set up its powers in the city. The storm that will make anything vanish came doing evil. The storm blazing like fire performed its task upon the people. The storm ordered by God in judgment, the storm which wears away the Land, covered Urim like a garment, was spread out over it like linen.

205 The storm, like a lion, has attacked unceasingly -- the people groan.

207-217 Then the storm was removed from the city, that city reduced to ruin mounds. It was removed from the city of the guardian reduced to ruin mounds -- the people groan. Then, the storm was taken from the Land -- the people groan. The good storm was taken from Sumer -- the people groan. Its people littered its outskirts just as if they might have been broken potsherds. Breaches had been made in its walls -- the people groan. On its lofty city-gates where walks had been taken, corpses were piled. On its boulevards where festivals had been held, heads lay scattered. In all its streets where walks had been taken, corpses were piled. In its places where the dances of the Land had taken place, people were stacked in heaps. They made the blood of the Land flow down the wadis like copper or tin. Its corpses, like fat left in the sun, melted away of themselves.

218-229 The heads of its men slain by the axe were not covered with a cloth. Like a gazelle caught in a trap, their mouths bit the dust. Men struck down by the spear were not bound with bandages. As if in the place where their mothers had laboured, they lay in their own blood. Its men who were finished off by the battle-mace were not bandaged with new cloth. Although they were not drunk with strong drink, their necks drooped on their shoulders. He who stood up to the weapon was crushed by the weapon -- the people groan. He who ran away from it was overwhelmed by the storm -- the people groan. The weak and the strong of Urim perished from hunger. Mothers and fathers who did not leave their houses were consumed by fire. The little ones lying in their mothers' arms were carried off like fish by the waters. Among the nursemaids with their strong embrace, the embrace was pried open.

230-240 The Land's judgment disappeared -- the people groan. The Land's counsel was swallowed by a swamp -- the people groan. The mother absconded before her child's eyes -- the people groan. The father turned away from his child -- the people groan. In the city the wife was abandoned, the child was abandoned, possessions were scattered about. The black-headed people were carried off from their strongholds. Its lady like a bird in fright departed from her city. All the treasures accumulated in the Land were defiled. In all the storehouses abounding in the Land fires were kindled. In its ponds the fire relentlessly did its work.

241-249 The good house of the lofty untouchable mountain, E-kic-nu-jal, was entirely devoured by large axes. The people of Cimacki and Elam, the destroyers, counted its worth as only thirty shekels. They broke up the good house with pickaxes. They reduced the city to ruin mounds. Its lady cried, "Alas, my city", cried, "Alas, my house". She cried, "Alas, my city," cried, "Alas, my house. As for me, the woman, both my city has been destroyed and my house has been destroyed. O Lord, the shrine Urim has been destroyed and its people have been killed."

251-252 In her cow-pen, in her sheepfold the woman utters bitter words: "The city has been destroyed by the storm."

254-264 The lady, like an outsider, stands outside her city. The woman laments bitterly over her devastated house. Over her devastated shrine Urim, the lady bitterly declares: "My city has indeed been cursed, my city has been destroyed before me. My house has indeed been transformed, it has been smitten by pickaxes. On my ones coming from the south fire was hurled. Alas, my city has indeed been destroyed before me. On my ones coming from the highlands flames were hurled. Outside the city, the outer city was destroyed before me -- I shall cry "Alas, my city". Inside the city, the inner city was destroyed before me -- I shall cry "Alas, my city". My houses of the outer city were destroyed -- I shall cry "Alas, my houses". My houses of the inner city were destroyed -- I shall cry "Alas, my houses".

265-274 "My city no longer multiplies for me like good ewes, its good shepherd is gone. Urim no longer multiplies for me like good ewes, its shepherd boy is gone. My bull no longer crouches in its cow-pen, its herdsman is gone. My sheep no longer crouch in their fold, their herdsman is gone. In the river of my city dust has gathered, and the holes of foxes have been dug there. In its midst no flowing water is carried, its tax-collector is gone. In the fields of my city there is no grain, their farmer is gone. My fields, like fields from which the hoe has been kept away, have grown tangled weeds. My orchards and gardens that produced abundant syrup and wine have grown mountain thornbushes. My plain that used to be covered in its luxurious verdure has become cracked like a kiln.

275-285 "My possessions, like a flock of rooks rising up, have risen in flight -- I shall cry "O my possessions". He who came from the south has carried my possessions off to the south -- I shall cry "O my possessions". He who came from the highlands has carried my possessions off to the highlands -- I shall cry "O my possessions". My silver, gems and lapis lazuli have been scattered about -- I shall cry "O my possessions". The swamp has swallowed my treasures -- I shall cry "O my possessions". Men ignorant of silver have filled their hands with my silver. Men ignorant of gems have fastened my gems around their necks. My small birds and fowl have flown away -- I shall say "Alas, my city". My slave-girls and children have been carried off by boat -- I shall say "Alas, my city". Woe is me, my slave-girls bear strange emblems in a strange city. My young men mourn in a desert they do not know.

286-291 "Woe is me, my city which no longer exists -- I am not its lady. Urim which no longer exists -- I am not its owner. I am the good woman whose house has been made into ruins, whose city has been destroyed, in place of whose city a strange city has been built. I am she whose city has been made into ruins, whose house has been destroyed, in place of whose house a strange house has been built.

292-298 "Woe is me, the city has been destroyed, my house too has been destroyed. The shrine Urim has been destroyed, its people killed. Woe is me, where can I sit, where can I stand? Woe is me, in place of my city a strange house is being erected. I am the good woman in place of whose house a strange city is being built. Upon its removal from its place, from the plain, I shall say "Alas, my people". Upon my city's removal from Urim, I shall say "Alas, my house"."

299-309 The woman tears at her hair as if it were rushes. She beats the holy ub drum at her chest, she cries "Alas, my city". Her eyes well with tears, she weeps bitterly: "Woe is me, my city which no longer exists -- I am not its lady. The shrine Urim which no longer exists -- I am not its owner. Woe is me, I am one whose cow-pen has been torn down, I am one whose cows have been scattered. I am she on whose ewes the weapon has fallen, as in the case of an unworthy herdsman. Woe is me, I have been exiled from the city, I can find no rest. I have been exiled from the house, I can find no dwelling place. I am sitting as if a stranger with head high in a strange city. Debt-slaves ...... bitterness .......