Archive for the ‘Anunnaki’ Category

Sumerian Vampires

Posted: February 10, 2013 by noxprognatus in Anunnaki, Occult, Spirituality

Sumerian Vampires
Vampires are a subject that has fascinated many people through the centuries. This is particularly true among people interested in ancient Sumer. A number of books have touched upon the topic, but none have gone greatly into depth on the subject. The reason for this is that vampires are not a particularly dignified subject for Assyriologists to focus upon. Neo-pagans on the other hand have the interest, but tend not to be qualified to write much on the subject.

The Sumerians obviously did not have the word vampire. This would come much later in a region somewhat to the north that would have had no contact with the Sumerians, but who might have had contact with the descendants of the Sumerians. They did however have the concept of demonic creatures that consumed the blood of the living.

The concept of a vampire is a vague one. It is agreed in some circles that a mythological creature is a vampire if they drink blood. On the other hand a lion will readily drink blood. Sometimes cannibalistic creatures are lumped in with vampires. The main difference here is that these drink the blood of the dead rather than the living.

Confusingly it is not agreed upon in all circles that a vampire needs to drink blood. Some creatures that draw energy from individuals are also categorized as vampires.

In form, this god is strong and powerful. He is sometimes described as a warrior, and other times described as a dragon. He is always described as having horns, but this is universal across all middle eastern gods, not just Nergal in particular. Being an underworld god he has some bird like characteristics. These would chiefly include claws.

Nergal is best known as an underworld god, but he worked his way slowly up to that point. He started out as a guardian of the underworld standing next to his twin brother. The image of Nergal and his brother was remembered when the Babylonians developed astronomy, and is still remembered today as the Greek constellation of Gemini.

The chief duty of the twins would have been to cut to pieces any, be they mortal, ghost, demon or god, who attempted to force their way into the underworld. They would likely have stood in front of the gates of the fortress of Ganzer.

Interestingly this might not be the only time that the Greeks adopted Nergal for their astronomy. After Nergal’s time as a guardian of the gates of the underworld he became a war god. Here he led demons and mortals in battle against their enemies. As such he was a god of disease and plagues, leading his demons in bloody battles just as he led mortal leaders.

It is as a war god that we have some of our best evidence of blood offerings. Here he is described as being a dragon covered in gore who drinks the blood of the living. Elsewhere in the texts he is said to be offered secret blood rituals.

He is perhaps better known as a war god by his Akkadian / Babylonian name Erra. There are strong arguments that he might have inspired the Greek Aries, though there is no doubt that the Greek god was a rather different god from the Mesopotamian one. For their star charts, the Greeks adopted the Babylonian star charts almost whole cloth. As such the constellation of Aries at least peripherally remembers Nergal.

After the death of the bull of heaven, Ereshkigal, queen of the underworld, took Nergal as her husband. There is obviously more to this story, an entire myth in fact, but from a vampiric point of view what matters is that Nergal refused to bow down before death, and that he became the second most powerful individual in the underworld. What this means is that it is he who leads the undead and blood drinking ghosts.

The Dead
When a mortal dies they are placed in a grave along with several statues. The grave provides a gate for the dead and these statues to physically enter Kur, the underworld. Once in the Kur the statues and the dead are given motion and substance.

The dead must pass through seven gates as they travel into the underworld. Once there they can be granted residence in the great city of Urugal, reside in the wasteland like areas, or anywhere in between. The underworld was not considered the ideal place to be. The worst parts could be very bad indeed. The Greek idea of Hades can be linked to the Sumerian underworld.

Don’t think of this as heaven and hell. The worst areas are not set aside for evil doers, but are rather set aside for those who did not properly prepare themselves for the afterlife. This area was not a punishment, but rather a bad place to be. Likewise the city of Urugal was the home of Ereshkigal and those who worked diligently in the service of the gods. Unlike the link between Hades and Kur, there is no evidence of any connection between the Elysian Fields and the great city of Urugal.

Once in the underworld, the dead could, through extraordinary circumstances, return to the living. Should this happen, they will be returned to life as vampires. There are a small handful of myths involving the underworld where the gates of Ganzer are threatened from within or without. It is from here that we learn something of the vampiric nature of the dead.

The true threat of this is that the dead would pour out in numbers greater than the living. This number would be increased by the statuary servants buried along with them. They would consume the blood of the living and, with the gates open, increase their numbers this way.

The thirst for blood here is a way to retain a link to the land of the living. The dead of the poorer portions of the underworld are also said to consume dirt. This is likely a link to the grave, and the eternal sustenance of the dead.

Occasionally the dead are not able to make it into the underworld. A demon might cause the body to fail, but it might fail in its effort kill them. This now presents a body in a grave that is not truly dead. It has a trapped soul and a trapped demon.

This would be the perfect recipe for a Sumerian vampire. They might feed upon blood to retain a connection to the living. They might also seek to possess and kill a victim in order to hitch a ride into the underworld when they are buried. They might even have unfinished business with the living world.

Their name can be translated to encroaching darkness, hungry ghost, demon, or a hand full of other similar titles. The specifics are different, but the general points are the same. These are spirits who have the ability to consume the living in some way.

Not all dead who return to drink the blood of the living do so as a physical being. Gidim are walking shadows that consume the living leaving bruising upon the neck. They can possess a mortal by entering the ear, and so powerful charms are occasionally placed upon earrings to protect against them.

Gidim are ghostly demons who are often prevented from entering the land of the dead for one reason or another. This might be simply because they cannot offer gifts to each of the gate keepers, or be something far worse such as a profound hatred of some or all of the living. The journey back to the land of the living is difficult, but it can be done by a determined spirit, or on certain sacred days.

Not all Gidim are hostile towards the living. In the month of Ne Izi Gar ghosts return to the land of the living to visit their departed loved ones. They are welcomed with a number of festivals at this time. Also at this time the Gidim of hostile sorcerers are said to return. These ghosts can take the living and cause them several kinds of harm.

Two things seem to separate good Gidim from harmful ones. The harmful ones drink blood, and stay around longer. This makes sense when you consider that the dead need blood, the essence of life, to retain a link to the world of the living.

A final thing that should be remembered when looking at the Gidim are the sorcerers. These fall under those capable of great harm. They are certainly considered to have powerful spirits, but they can’t be considered to be universally harmful. In their way they typify all Mesopotamian demons. They are not good or evil by nature, but rather do what they do because of who they are as individuals.

These demons were never alive. Not in the same way as mortals that is to say. They have no concept of mercy, and cannot be bribed. They do have a concept of justice however. Their goal seems to be to get as many dead for the underworld as they can by whatever means they can.

This form of demon may not have a concept of mercy, but they do know the meaning of justice. Their duty is to maintain the laws of the underworld by whatever means they can. It is their duty to prevent physical escapes from the underworld, to maintain the laws protecting the rights of the dead in the underworld, and carry out the will of Ereshkigal.

Initially it would seem that these demons would be against anything vampiric, however according to at least one professional Sumerian linguist they do exhibit vampiric characteristics. This is backed up by their behavior in the myth of the death of the god Ningishzida. Also, as underworld demons, they are going to gain vampiric characteristics simply by association.

Galla have been described as manifestations of the underworld itself. Being pieces of Kur would, in a way, make them undead. This interpretation is debatable however, as the Sumerians didn’t share the Hindu concept of aspects.

The Galla demons are occasionally rebellious. They were breaking the law of the gods in the aforementioned Ningishzida myth. They were promptly punished for their transgression. Even so, when they were doing their job, they were valued members of the community.

Galla demons were not considered to be lesser demons in any way. They were dangerous, and occasionally rebellious. In a way they were something like bounty hunters. Even so, they were one of a few types of demon that were welcome to eat at the table of Enlil.

Maskim [Mashkimu]
Like the Galla, Maskim were underworld demons. Like the Galla, they were integral in the upkeep of the laws of the underworld. Unlike the Galla, they were tied more closely to the laws of the underworld than to the underworld itself.

Maskim is not actually their proper name. It was an early translation used, presumably by Simon, in modern necromantic texts. Their name would more properly be pronounced Mashkimu. They are not Lovecraftian, but they would be at home in the Cthulhu mythos.

Unlike many other vampiric creatures, the Maskim do not need to resort to sneaking up on their prey. Maskim can simply rip down the walls of a house and consume all that they find inside. They are demons of a much higher order than their underworld kinsmen.

The word Maskim literally translates to ‘inspector’, referring to their duty as netherworld overseers. It is their job to make sure that the laws of the underworld are obeyed even by other demons. The Galla have been known from time to time to do things that serve the will of the underworld itself above the proper order of the universe as set forth by its ruler and the other gods.

Like anything else with too close a relation to the underworld, they came to have vampiric traits. It should be noted that they were only mentioned as drinkers of blood in the later Babylonian texts. This means that their blood drinking characteristics might have actually been a blurring of the lines between Galla demons and the Mashkimu.

As with the Galla, the Mashkimu were welcome to eat at the table of Enlil. This is interesting as Enlil was the head of the pantheon and not an underworld demon at all. He was in fact a wind god associated more with spirits of the air.

Lilith and Lilitu demons
Lilith is perhaps the most famous of the Mesopotamian demons. She is presently associated with white wolf games, an all female rock concert, immorality among Jewish women, and a few other things here and there. The Lilith we have any evidence of is something more.

Lilith is the Babylonian name simply identifying her as a specific Lilitu demon. Lilitu demons first show up in the Gilgamesh myths. In the Sumerian version of these myths no specific demoness is mentioned, but in the later Babylonian versions she is always called Lilith.

She is a Lilitu demon, but what is a Lilitu demon? Lilitu demons tell us a lot simply in their name. “Lil” means wind, “itu” means moon. Moon wind together, however, means owl. The Mesopotamian screech owl is a creature that glides silently on the wind with a moon like, disturbingly human, face. They are disturbingly large and carry off the young of various creatures.

In Gilgamesh, the Liltu demoness was living in a tree and acting much like a harpy. This type of wind spirit is a female who preys upon the lives of babies and expecting mothers. Gilgamesh frightened it away with his enchanted Ax of the Road after killing a snake monster.

Lilitu were one group of a triumvirate of demons. Lilitu and Ardat Lili, meaning maiden lilu, are female groups of demons, and Lilu are male. Each of them preys upon a select type of victim. The shared lil prefix in each of their names tells that they are each wind demons.

When Abraham left the city of Ur in the eighteenth century BCE or potentially slightly earlier, he took some of these myths with him. Lilith became known as the first wife of Adam in this version. She wished to be dominant over him in the bedroom and was punished.

In this version, Lilith was told that she would have her demon children killed in mass numbers. By kidnapping human children and letting them be killed instead, she can protect her children. This story had a moral in it. It told women that terrible things can happen if they weren’t so submissive to their men. It also encouraged protection of children from Lilith.

So what does all this have to do with vampires? Nothing actually. In Assyriology there is one name that comes to the top of any work on Assyriology, and that name is Kramer. In his early work he translated Lilith as being a vampire. It is an easy mistake to make, as there were quite a few vampire demons in Mesopotamia. This translation was proven false by the only translator who was better than the early work of Kramer. The later work of Kramer corrected the mistake in translation.

Assyriology is a relatively obscure field, so how did Lilith get associated with vampires? It happened with the publishing of the world of darkness role playing games by Whitewolf™. You know the “No role play” rule in most vampire communities? Same thing. Someone must have read the obscure little line in one of Kramer’s books.

In white wolf’s game books Lilith was the supernatural creature that cried blood and turned Cane brother of Able into a vampire. There are any number of things wrong with this from the point of view of biblical theology, but white wolf produced games and not theology text books. This last fact is sadly news to some people. [editors note: Most role play manuals make poor source material for any mythology – so please, consult actual mythological source books.]

Lamashtu and Pazuzu
For the most part demons are not inherently evil. They usually serve a valuable place in the order of the universe. A demon of the underworld might serve to cause people to die, but also serve to usher them into the underworld, or protect the rights of the dead.

Lamashtu was different. She was not doing harmful things because they needed to be done. She also did not do helpful things. She did what she did because she wanted to do harmful and destructive things. She didn’t act on the behest of the gods, but acted on her own initiative. Although the Sumerians did not have the concept of individuals who were evil by their very nature, she would have come close.

Lamashtu was not strictly a vampire. Like Lilith, she was primarily a being who attacked women and infants. There is one text amongst the early incantations that mentioned the drinking of the blood of infants. On the other hand she also strangles babies and causes chaos.

She was not specifically a demon either, but more of a particularly old goddess associated with causing destruction. She was the daughter of An, making her a sister to the head of the pantheon. She even had children of her own in the underworld.

Her nemesis was the protective demon like god Pazuzu. He was a fearsome looking demon with claws and wings who protected pregnant women and their babies. He was one of many protective demons, and one of the more powerful ones.

Pregnant women would wear images of him around their necks above their wombs to protect against Lamashtu. For some reason the creators of the Exorcist films decided to use him for their intrinsically evil demon. Bad research strikes again.

Montague Summers’ Muttaliku
The word Muttaliku, according to Montague Summers roughly a hundred years ago, is an interesting word that means wanderer. He mentions it once in his entire book on Vampires. Thanks to his single mentioning of the word, it has shown up on many lists of vampires with just as oblique a reference. Usually something along the lines of Muttaliku, an Assyrian form of vampire.

The trouble is Summers did not list his source text. Modern scholarly texts would have done this and as such be a better resource for those who would have more information later. That is the nature of scholarly sources. They are only useful if they build upon what has come before and help those who will come after.

The late nineteenth and early twentieth century was a different era for the study of ancient near eastern texts. Muttaliku might actually be vampiric in nature, but it is nearly imposable to tell because the word Muttaliku itself is a bad translation.

Let us take the term Akhkharu. This is another word that tends to be translated as a type of vampire. It’s supposed to be a middle eastern word, but it sounds rather Egyptian. Akh is ancient Egyptian for a sort of spirit, and kharu is similar to an Egyptian word for one of their neighbors. This might make it an Egyptian word for foreign ghosts or demons. The trouble is that there is no basis for this interpretation.

Ahhazu might be a much better translation of the word. Even that translation might be a misinterpretation. Ahhazu is an obscure Mesopotamian demon or type of demon that may or may not have consumed blood.

The trouble with using old texts is that there is a difference between an ancient text, and an outdated translation of an ancient text. Even a good translation of a confusing text might be hard to understand.

Sometimes old sources are the only things that are available. When they aren’t it is important to get up to date translations and to look in scholarly sources. They might be a little dry to read at times, but they are far more rewarding to read if you are seeking information.

The Month of Ghosts
In the Sumerian calendar there is one month where the dead have another shot at visiting the land of the living. This is Ne Izi Gar, the Month of Ghosts, the month when torches are lit. It is an important festival month when a special gate opens up to allow the dead to visit the living.

Traditionally a meal would be prepared with an empty chair for the dead to come to visit. This would be a happy occasion. The dead would be honored and given a feast, and there would be other little events that would occur through the month.

There was also a down side to having a vast number of ghosts around. Not all those that die are missed. Some of the dead were feared and dreaded in life. Some of those who were feared and dreaded retained a measure of this power in death. They had enemies who still walked among the living and the ability to do them harm.

Once a year, roughly in August according to the Nippurian calendar, these dead would be released to do harm to the living. There were special precautions that could be taken at this time to prevent the harmful effects of ghosts. Special ear jewelry was used to ward off possession, and special spells could be used to banish ghosts that were more feared.

A word on the laws of hospitality
The Sumerian pantheon is rather unique in that there is a highly organized social structure among the gods and demons. There is even a code of laws that are punishable with various levels of severity. One of the most important of these laws is hospitality. This is the law that protects a mortal and their guests within their own home from various forms of harm.

In the mortal world hospitality means that a host must provide for their guest, and that the guest must behave themselves in the home of the host. Typically the host must feed and protect their guest, and the guest must never ask for anything. Interestingly a host who has granted hospitality to a hated enemy will protect them from any kind of harm.

Gods and demons also observe this in various ways. Demons, including vampires, must ask permission to enter a home. If they offer hospitality they will not be able to harm their guest so long as the guest observes the rules.

The laws of the gods and the demons are strictly enforced with various checks and balances. This ties in to the most famous bane of vampires: Sunlight. Utu was the patron god of the sun. This doesn’t mean that the Sumerians thought that he was the sun, simply the god of it. Utu, Shamash in Akkadian, was also the god of law and justice.

Not all undead, blood drinking ghosts, and blood drinking demons, are breaking the laws set forth by the gods, but many are. If they come out during the day and are hit by a beam of sunlight, then they will be seen by Utu. It should also be noted that Utu is one of the seven who decree fate, and as such one of the seven most powerful gods in the entire pantheon.

As such it has nothing to do with good or evil per say, more something to do with legal violations. Should a demonic creature be given what they want, let us say blood, legally, then there will be no problem at all. If on the other hand a Galla demon were to try to take someone’s life who wasn’t supposed to die, then they might be punished in kind.

“Gods, Demons, and Symbols of Ancient Mesopotamia” J Black, and A Green
“The Sumerians” SN Kramer
“Vampires, their Kith and Kin” M Summers
“Early Incantations and Rituals” Van DiJk and Hussey
“The Image of the Netherworld in the Sumerian Sources” D Katz
“Myths From Mesopotamia” Edited by S Dalley

Further reading
“Forerunners to Udug Hul, Sumerian Exorcistic Incantations” MJ Geller (If you can FIND it!)


“The Seven Sermons to the Dead,” Septem Sermones ad Mortuos, might best be described as the “summary revelation of the Red Book.” It is the only portion of the imaginative material contained in the Red Book manuscripts that C.G. Jung shared more or less publicly during his lifetime. To comprehend the importance of the Septem Sermones, one must understand the events behind the writing of the Red Book itself — a task ultimately facilitated by the epochal publication of Jung’s Red Book in October of 2009 (C. G. Jung, The Red Book: Liber Novus, ed. Sonu Shamdasani, Norton, 2009). Dr. Shamdasani’s extensive introduction and notes on the text of the Red Book provide a wealth of previously unavailable primary documentation on this crucial period of Jung’s life.

In November of 1913 Carl Jung commenced an extraordinary exploration of the psyche, or “soul.” He called it his “confrontation with the unconscious.” During this period Jung willfully entered imaginative or “visionary” states of consciousness. The visions continued intensely from the end of 1913 until about 1917 and then abated by around 1923. Jung carefully recorded this imaginative journey in six black-covered personal journals (referred to as the “Black Books”); these notebooks provide a dated chronological ledger of his visions and dialogues with his Soul.

The Red Book on the desk of C.G. Jung

The Red Book – Liber Novus
Click to order at

Beginning in late 1914, Jung began transcribing from the Black Book journals the draft manuscript of his legendary Red Book, the folio-sized leather bound illuminated volume he created to contain the formal record of his journey. Jung repeatedly stated that the visions and imaginative experiences recorded in the Red Book contained the nucleus of all his later works.

Jung kept the Red Book private during his lifetime, allowing only a few of his family and associates to read from it. The only part of this visionary material that Jung choose to release in limited circulation was the Septem Sermones, which he had privately printed in 1916. (Click to see a page from the original printing) Throughout his life Jung occasionally gave copies of this small book to friends and students, but it was available only as a gift from Jung himself and never offered for public sale or distribution. When Jung’s autobiographical memoir Memories, Dreams, Reflections was published in 1962, the Septem Sermones ad Mortuos was included as an appendix.

It remained unclear until very recently exactly how the Septem Sermones ad Mortuos related to the hidden Red Book materials. After Jung’s death in 1961, all access to the Red Book was denied by his heirs. Finally in October of 2009, nearly fifty years after Jung’s death, the family of C. G. Jung release the Red Book for publication in a beautiful facsimile edition, edited by Sonu Shamdasani. With this central work of Jung’s now in hand, we discover that the Seven Sermons to the Dead actually compose the closing pages of the Red Book draft manuscripts; the version transcribed for the Red Book varies only slightly from the text published in 1916, however the Red Book includes after each of the sermons an additional amplifying homily by Philemon (Jung’s spirit guide). [The Red Book, p346-54]

Base on their context, voice, content, and history, I suggest the Septem Sermones ad Mortuos might now properly be described as the “summary revelation of the Red Book.” Seen in this light, it becomes understandable why Jung chose this one section of his “revelations” for printing and distribution among his disciples.

Near the end of his life, Jung spoke to Aniela Jaffe about the Septem Sermones and explained “that the discussions with the dead [in the Seven Sermons] formed the prelude to what he would subsequently communicate to the world, and that their content anticipated his later books. ‘From that time on, the dead have become ever more distinct for me as the voices of the unanswered. unresolved and unredeemed.’ ” [The Red Book, p346 n78] Jung’s decision in 1916 to publish this single summary statement from the Red Book writings gives evidence of the importance he ascribed to the Seven Sermons. In this same context, Jung remarked to Aniela Jaffe:

The years … when I pursued the inner images were the most important time of my life. Everything else is to be derived from this. It began at that time, and the later details hardly matter anymore. My entire life consisted in elaborating what had burst forth from the unconscious and flooded me like an enigmatic stream and threatened to break me. That was the stuff and material for more than only one life.

Everything later was merely the outer classification, the scientific elaboration, and the integration into life. But the numinous beginning, which contained everything, was then.”

In Memories, Dreams, Reflections Jung gives one account of how the Septem Sermones came to be written (the Sunday referred to below is probably Sunday, 30 January 1916):

It began with a restlessness, but I did not know what it meant or what “they” wanted of me. There was an ominous atmosphere all around me. I had the strange feeling that the air was filled with ghostly entities. Then it was as if my house began to be haunted….

Around five o’clock in the afternoon on Sunday the front doorbell began ringing frantically…but there was no one in sight. I was sitting near the doorbell, and not only heard it but saw it moving. We all simply stared at one another. The atmosphere was thick, believe me! Then I knew that something had to happen. The whole house was filled as if there were a crowd present, crammed full of spirits. They were packed deep right up to the door, and the air was so thick it was scarcely possible to breathe. As for myself, I was all a-quiver with the question: “For God’s sake, what in the world is this?” Then they cried out in chorus, “We have come back from Jerusalem where we found not what we sought/’ That is the beginning of the Septem Sermones. (Memories, Dreams, Reflections, p190-1)

A careful reading of The Red Book (including the abundant notes provided by the editor, Sonu Shamdasani) provides further contextual information. Shamdasani includes in the appendix a crucial journal entry from Jung’s Black Book 5, dated 16 January 1916 [The Red Book, Appendix C, p370-1]. In this entry, Jung’s Soul reveals to him the cosmological vision that will be more fully developed two weeks later in the Seven Sermons to the Dead. During these weeks Jung sketched in his journal the outlines of his first “mandala”, the Systema Munditotius, which forms a schema to the vision conveyed in the Sermons [The Red Book, Appendix A, p363-4]. The Seven Sermons are recorded in journal entries in Black Book 6, dated 31 January to 8 February 1916.

In the original journal account of the revelation (Black Book 6) Jung himself is the voice speaking the Seven Sermons to the Dead. In the version transcribed into the Red Book manuscript, Jung gives Philemon as the voice speaking the Sermons. Interestingly, a few pages later, on the last page of the Red Book manuscript, Philemon is identified with the historical Gnostic prophet Simon Magus. When Jung subsequently transcribed the Sermons for printing as an independent text, the Sermons were attributed pseudepigraphically to yet another historical second century Gnostic teacher, Basilides of Alexandria. Thus Jung, Philemon, Simon Magus, and Basilides are all finally conflated together in the voice of the Gnostic prophet who speaks the Septem Sermones ad Mortuos.


Jung and Gnostic Tradition

For a further introduction to Jung and Gnostic tradition, read the introductory excerpt from The Gnostic Jung and the Seven Sermons to the Dead by Stephan A. Hoeller: The Gnosis of C. G. Jung.



Two English translations of the text are available in our library. The first translation (below) by H. G Baynes is the version published as an appendix in Memories, Dreams, Reflections. The second translation was made by Stephan A. Hoeller based on his transcription of a private copy of the Septem Sermones ad Mortuos which came to him in 1949. It is found in his book, The Gnostic Jung and the Seven Sermons to the Dead, and is included here by permission of the author.

The translation by Dr. Hoeller is recommended to readers — Click here for the Hoeller translation of The Seven Sermons to the Dead.

The most compete version of the material surrounding the Septem Sermones is found in C. G. Jung, The Red Book: Liber Novus. It should be remembered, however, that this primary version remained hidden and largely unknown until very recently. Students of Jung are encouraged to again consider the text of the Septem Sermones as published and shared by Jung — this is the signal revelation of Jung’s hidden vision.

– Lance S. Owens


VII Sermones ad Mortuos

(Seven Sermons to the Dead)

C.G. Jung, 1916
(Translation by H. G. Baynes)




Sermo I

The dead came back from Jerusalem, where they found not what they sought. They prayed me let them in and besought my word, and thus I began my teaching.

Harken: I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full. As well might ye say anything else of nothingness, as for instance, white is it, or black, or again, it is not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities.

This nothingness or fullness we name the PLEROMA. Therein both thinking and being cease, since the eternal and infinite possess no qualities. In it no being is, for he then would be distinct from the pleroma, and would possess qualities which would distinguish him as something distinct from the pleroma.

In the pleroma there is nothing and everything. It is quite fruitless to think about the pleroma, for this would mean self-dissolution.

CREATURA is not in the pleroma, but in itself. The pleroma is both beginning and end of created beings. It pervadeth them, as the light of the sun everywhere pervadeth the air. Although the pleroma pervadeth altogether, yet hath created being no share thereof, just as a wholly transparent body becometh neither light nor dark through the light which pervadeth it. We are, however, the pleroma itself, for we are a part of the eternal and infinite. But we have no share thereof, as we are from the pleroma infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the pleroma in our essence as creatura, which is confined within time and space.

Yet because we are parts of the pleroma, the pleroma is also in us. Even in the smallest point is the pleroma endless, eternal, and entire, since small and great are qualities which are contained in it. It is that nothingness which is everywhere whole and continuous. Only figuratively, therefore, do I speak of created being as a part of the pleroma. Because, actually, the pleroma is nowhere divided, since it is nothingness. We are also the whole pleroma, because, figuratively, the pleroma is the smallest point (assumed only, not existing) in us and the boundless firmament about us. But wherefore, then, do we speak of the pleroma at all, since it is thus everything and nothing?

I speak of it to make a beginning somewhere, and also to free you from the delusion that somewhere, either without or within, there standeth something fixed, or in some way established, from the beginning. Every so-called fixed and certain thing is only relative. That alone is fixed and certain which is subject to change.

What is changeable, however, is creatura. Therefore is it the one thing which is fixed and certain; because it hath qualities: it is even quality itself.

The question ariseth: How did creatura originate? Created beings came to pass, not creatura; since created being is the very quality of the pleroma, as much as non-creation which is the eternal death. In all times and places is creation, in all times and places is death. The pleroma hath all, distinctiveness and non-distinctiveness.

Distinctiveness is creatura. It is distinct. Distinctiveness is its essence, and therefore it distinguisheth. Therefore man discriminateth because his nature is distinctiveness. Wherefore also he distinguisheth qualities of the pleroma which are not. He distinguisheth them out of his own nature. Therefore must he speak of qualities of the pleroma which are not.

What use, say ye, to speak of it? Saidst thou not thyself, there is no profit in thinking upon the pleroma?

That said I unto you, to free you from the delusion that we are able to think about the pleroma. When we distinguish qualities of the pleroma, we are speaking from the ground of our own distinctiveness and concerning our own distinctiveness. But we have said nothing concerning the pleroma. Concerning our own distinctiveness, however, it is needful to speak, whereby we may distinguish ourselves enough. Our very nature is distinctiveness. If we are not true to this nature we do not distinguish ourselves enough. Therefore must we make distinctions of qualities.

What is the harm, ye ask, in not distinguishing oneself? If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness, which is the other quality of the pleroma. We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in the nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the principium individuationis. This principle is the essence of the creature. From this you can see why indistinctiveness and non-distinction are a great danger for the creature.

We must, therefore, distinguish the qualities of the pleroma. The qualities are pairs of opposites, such as—

The Effective and the Ineffective.
Fullness and Emptiness.
Living and Dead.
Difference and Sameness.
Light and Darkness.
The Hot and the Cold.
Force and Matter.
Time and Space.
Good and Evil.
Beauty and Ugliness.
The One and the Many. etc.

The pairs of opposites are qualities of the pleroma which are not, because each balanceth each. As we are the pleroma itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, therefore we have these qualities in the name and sign of distinctiveness, which meaneth—

1. These qualities are distinct and separate in us one from the other; therefore they are not balanced and void, but are effective. Thus are we the victims of the pairs of opposites. The pleroma is rent in us.
2. The qualities belong to the pleroma, and only in the name and sign of distinctiveness can and must we possess or live them. We must distinguish ourselves from qualities. In the pleroma they are balanced and void; in us not. Being distinguished from them delivereth us.

When we strive after the good or the beautiful, we thereby forget our own nature, which is distinctiveness, and we are delivered over to the qualities of the pleroma, which are pairs of opposites. We labor to attain to the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the pleroma these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, and, therefore, at the same time, from the evil and the ugly. And thus we fall not into the pleroma, namely, into nothingness and dissolution.

Thou sayest, ye object, that difference and sameness are also qualities of the pleroma. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to sameness when we strive after difference?

Ye must not forget that the pleroma hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness, or any qualities whatsoever, ye pursue thoughts which flow to you out of the pleroma; thoughts, namely, concerning non-existing qualities of the pleroma. Inasmuch as ye run after these thoughts, ye fall again into the pleroma, and reach difference and sameness at the same time. Not your thinking, but your being, is distinctiveness. Therefore not after difference, as ye think it, must ye strive; but after your own being. At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving ye would not need to know anything about the pleroma and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I teach you wherewith ye may be able to hold your thought in leash.


Sermo II

In the night the dead stood along the wall and cried:

We would have knowledge of god. Where is god? Is god dead?

God is not dead. Now, as ever, he liveth. God is creatura, for he is something definite, and therefore distinct from the pleroma. God is quality of the pleroma, and everything which I said of creatura also is true concerning him.

He is distinguished, however, from created beings through this, that he is more indefinite and indeterminable than they. He is less distinct than created beings, since the ground of his being is effective fullness. Only in so far as he is definite and distinct is he creatura, and in like measure is he the manifestation of the effective fullness of the pleroma.

Everything which we do not distinguish falleth into the pleroma and is made void by its opposite. If, therefore, we do not distinguish god, effective fullness is for us extinguished.

Moreover god is the pleroma itself, as likewise each smallest point in the created and uncreated is the pleroma itself.

Effective void is the nature of the devil. God and devil are the first manifestations of nothingness, which we call the pleroma. It is indifferent whether the pleroma is or is not, since in everything it is balanced and void. Not so creatura. In so far as god and devil are creatura they do not extinguish each other, but stand one against the other as effective opposites. We need no proof of their existence. It is enough that we must always be speaking of them. Even if both were not, creatura, of its own essential distinctiveness, would forever distinguish them anew out of the pleroma.

Everything that discrimination taketh out of the pleroma is a pair of opposites. To god, therefore, always belongeth the devil.

This inseparability is as close and, as your own life hath made you see, as indissoluble as the pleroma itself. Thus it is that both stand very close to the pleroma, in which all opposites are extinguished and joined.

God and devil are distinguished by the qualities fullness and emptiness, generation and destruction. Effectiveness is common to both. Effectiveness joineth them. Effectiveness, therefore, standeth above both; is a god above god, since in its effect it uniteth fullness and emptiness.

This is a god whom ye knew not, for mankind forgot it. We name it by its name Abraxas. It is more indefinite still than god and devil.

That god may be distinguished from it, we name god Helios or Sun. Abraxas is effect. Nothing standeth opposed to it but the ineffective; hence its effective nature freely unfoldeth itself. The ineffective is not, therefore resisteth not. Abraxas standeth above the sun and above the devil. It is improbable probability, unreal reality. Had the pleroma a being, Abraxas would be its manifestation. It is the effective itself, not any particular effect, but effect in general.

It is unreal reality, because it hath no definite effect.

It is also creatura, because it is distinct from the pleroma.

The sun hath a definite effect, and so hath the devil. Wherefore do they appear to us more effective than indefinite Abraxas.

It is force, duration, change.

The dead now raised a great tumult, for they were Christians.


Sermo III

Like mists arising from a marsh, the dead came near and cried: Speak further unto us concerning the supreme god.

Hard to know is the deity of Abraxas. Its power is the greatest, because man perceiveth it not. From the sun he draweth the summum bonum; from the devil the infimum malum; but from Abraxas life, altogether indefinite, the mother of good and evil.

Smaller and weaker life seemeth to be than the summum bonum; wherefore is it also hard to conceive that Abraxas transcendeth even the sun in power, who is himself the radiant source of all the force of life.

Abraxas is the sun, and at the same time the eternally sucking gorge of the void, the belittling and dismembering devil.

The power of Abraxas is twofold; but ye see it not, because for your eyes the warring opposites of this power are extinguished.

What the god-sun speaketh is life.

What the devil speaketh is death.

But Abraxas speaketh that hallowed and accursed word which is life and death at the same time.

Abraxas begetteth truth and lying, good and evil, light and darkness, in the same word and in the same act. Wherefore is Abraxas terrible.

It is splendid as the lion in the instant he striketh down his victim. It is beautiful as a day of spring. It is the great Pan himself and also the small one. It is Priapos.

It is the monster of the under-world, a thousand-armed polyp, coiled knot of winged serpents, frenzy.

It is the hermaphrodite of the earliest beginning.

It is the lord of the toads and frogs, which live in the water and go up on the land, whose chorus ascendeth at noon and at midnight.

It is abundance that seeketh union with emptiness.

It is holy begetting.

It is love and love’s murder.

It is the saint and his betrayer.

It is the brightest light of day and the darkest night of madness.

To look upon it, is blindness.

To know it, is sickness.

To worship it, is death.

To fear it, is wisdom.

To resist it not, is redemption.

God dwelleth behind the sun, the devil behind the night. What god bringeth forth out of the light the devil sucketh into the night. But Abraxas is the world, its becoming and its passing. Upon every gift that cometh from the god-sun the devil layeth his curse.

Everything that ye entreat from the god-sun begetteth a deed of the devil.

Everything that ye create with the god-sun giveth effective power to the devil.

That is terrible Abraxas.

It is the mightiest creature, and in it the creature is afraid of itself.

It is the manifest opposition of creatura to the pleroma and its nothingness.

It is the son’s horror of the mother.

It is the mother’s love for the son.

It is the delight of the earth and the cruelty of the heavens.

Before its countenance man becometh like stone.

Before it there is no question and no reply.

It is the life of creatura.

It is the operation of distinctiveness.

It is the love of man.

It is the speech of man.

It is the appearance and the shadow of man.

It is illusory reality.

Now the dead howled and raged, for they were unperfected.


Sermo IV

The dead filled the place murmuring and said:

Tell us of gods and devils, accursed one!

The god-sun is the highest good; the devil is the opposite. Thus have ye two gods. But there are many high and good things and many great evils. Among these are two god-devils; the one is the burning one, the other the growing one.

The burning one is eros, who hath the form of flame. Flame giveth light because it consumeth.

The growing one is the tree of life. It buddeth, as in growing it heapeth up living stuff.

Eros flameth up and dieth. But the tree of life groweth with slow and constant increase through unmeasured time.

Good and evil are united in the flame.

Good and evil are united in the increase of the tree. In their divinity stand life and love opposed.

Innumerable as the host of the stars is the number of gods and devils.

Each star is a god, and each space that a star filleth is a devil. But the empty-fullness of the whole is the pleroma.

The operation of the whole is Abraxas, to whom only the ineffective standeth opposed.

Four is the number of the principal gods, as four is the number of the world’s measurements.

One is the beginning, the god-sun.

Two is Eros; for he bindeth twain together and outspreadeth himself in brightness.

Three is the Tree of Life, for it filleth space with bodily forms.

Four is the devil, for he openeth all that is closed. All that is formed of bodily nature doth he dissolve; he is the destroyer in whom everything is brought to nothing.

For me, to whom knowledge hath been given of the multiplicity and diversity of the gods, it is well. But woe unto you, who replace these incompatible many by a single god. For in so doing ye beget the torment which is bred from not understanding, and ye mutilate the creature whose nature and aim is distinctiveness. How can ye be true to your own nature when ye try to change the many into one? What ye do unto the gods is done likewise unto you. Ye all become equal and thus is your nature maimed.

Equality shall prevail not for god, but only for the sake of man. For the gods are many, whilst men are few. The gods are mighty and can endure their manifoldness. For like the stars they abide in solitude, parted one from the other by immense distances. But men are weak and cannot endure their manifold nature. Therefore they dwell together and need communion, that they may bear their separateness. For redemption’s sake I teach you the rejected truth, for the sake of which I was rejected.

The multiplicity of the gods correspondeth to the multiplicity of man.

Numberless gods await the human state. Numberless gods have been men. Man shareth in the nature of the gods. He cometh from the gods and goeth unto god.

Thus, just as it serveth not to reflect upon the pleroma, it availeth not to worship the multiplicity of the gods. Least of all availeth it to worship the first god, the effective abundance and the summum bonum. By our prayer we can add to it nothing, and from it nothing take; because the effective void swalloweth all.

The bright gods form the celestial world. It is manifold and infinitely spreading and increasing. The god-sun is the supreme lord of that world.

The dark gods form the earth-world. They are simple and infinitely diminishing and declining. The devil is the earth-world’s lowest lord, the moon-spirit, satellite of the earth, smaller, colder, and more dead than the earth.

There is no difference between the might of the celestial gods and those of the earth. The celestial gods magnify, the earth-gods diminish. Measureless is the movement of both.


Sermo V

The dead mocked and cried: Teach us, fool, of the church and holy communion.

The world of the gods is made manifest in spirituality and in sexuality. The celestial ones appear in spirituality, the earthly in sexuality.

Spirituality conceiveth and embraceth. It is womanlike and therefore we call it mater coelestis, the celestial mother. Sexuality engendereth and createth. It is manlike, and therefore we call it phallos, the earthly father.

The sexuality of man is more of the earth, the sexuality of woman is more of the spirit.

The spirituality of man is more of heaven, it goeth to the greater.

The spirituality of woman is more of the earth, it goeth to the smaller.

Lying and devilish is the spirituality of the man which goeth to the smaller.

Lying and devilish is the spirituality of the woman which goeth to the greater.

Each must go to its own place.

Man and woman become devils one to the other when they divide not their spiritual ways, for the nature of creatura is distinctiveness.

The sexuality of man hath an earthward course, the sexuality of woman a spiritual. Man and woman become devils one to the other if they distinguish not their sexuality.

Man shall know of the smaller, woman the greater.

Man shall distinguish himself both from spirituality and from sexuality. He shall call spirituality Mother, and set her between heaven and earth. He shall call sexuality Phallos, and set him between himself and earth. For the Mother and the Phallos are super-human daemons which reveal the world of the gods. They are for us more effective than the gods, because they are closely akin to our own nature. Should ye not distinguish yourselves from sexuality and from spirituality, and not regard them as of a nature both above you and beyond, then are ye delivered over to them as qualities of the pleroma. Spirituality and sexuality are not your qualities, not things which ye possess and contain. But they possess and contain you; for they are powerful daemons, manifestations of the gods, and are, therefore, things which reach beyond you, existing in themselves. No man hath a spirituality unto himself, or a sexuality unto himself. But he standeth under the law of spirituality and of sexuality.

No man, therefore, escapeth these daemons. Ye shall look upon them as daemons, and as a common task and danger, a common burden which life hath laid upon you. Thus is life for you also a common task and danger, as are the gods, and first of all terrible Abraxas.

Man is weak, therefore is communion indispensable. If your communion be not under the sign of the Mother, then is it under the sign of the Phallos. No communion is suffering and sickness. Communion in everything is dismemberment and dissolution.

Distinctiveness leadeth to singleness. Singleness is opposed to communion. But because of man’s weakness over against the gods and daemons and their invincible law is communion needful. Therefore shall there be as much communion as is needful, not for man’s sake, but because of the gods. The gods force you to communion. As much as they force you, so much is communion needed, more is evil.

In communion let every man submit to others, that communion be maintained; for ye need it.

In singleness the one man shall be superior to the others, that every man may come to himself and avoid slavery.

In communion there shall be continence.

In singleness there shall be prodigality.

Communion is depth.

Singleness is height.

Right measure in communion purifieth and preserveth.

Right measure in singleness purifieth and increaseth.

Communion giveth us warmth, singleness giveth us light.


Sermo VI

The daemon of sexuality approacheth our soul as a serpent. It is half human and appeareth as thought-desire.

The daemon of spirituality descendeth into our soul as the white bird. It is half human and appeareth as desire-thought.

The serpent is an earthy soul, half daemonic, a spirit, and akin to the spirits of the dead. Thus too, like these, she swarmeth around in the things of earth, making us either to fear them or pricking us with intemperate desires. The serpent hath a nature like unto woman. She seeketh ever the company of the dead who are held by the spell of the earth, they who found not the way beyond that leadeth to singleness. The serpent is a whore. She wantoneth with the devil and with evil spirits; a mischievous tyrant and tormentor, ever seducing to evilest company. The white bird is a half-celestial soul of man. He bideth with the Mother, from time to time descending. The bird hath a nature like unto man, and is effective thought. He is chaste and solitary, a messenger of the Mother. He flieth high above earth. He commandeth singleness. He bringeth knowledge from the distant ones who went before and are perfected. He beareth our word above to the Mother. She intercedeth, she warneth, but against the gods she hath no power. She is a vessel of the sun. The serpent goeth below and with her cunning she lameth the phallic daemon, or else goadeth him on. She yieldeth up the too crafty thoughts of the earthy one, those thoughts which creep through every hole and cleave to all things with desirousness. The serpent, doubtless, willeth it not, yet she must be of use to us. She fleeth our grasp, thus showing us the way, which with our human wits we could not find.

With disdainful glance the dead spake: Cease this talk of gods and daemons and souls. At bottom this hath long been known to us.


Sermo VII

Yet when night was come the dead again approached with lamentable mien and said: There is yet one matter we forgot to mention. Teach us about man.

Man is a gateway, through which from the outer world of gods, daemons, and souls ye pass into the inner world; out of the greater into the smaller world. Small and transitory is man. Already is he behind you, and once again ye find yourselves in endless space, in the smaller or innermost infinity. At immeasurable distance standeth one single Star in the zenith.

This is the one god of this one man. This is his world, his pleroma, his divinity.

In this world is man Abraxas, the creator and the destroyer of his own world.

This Star is the god and the goal of man.

This is his one guiding god. In him goeth man to his rest. Toward him goeth the long journey of the soul after death. In him shineth forth as light all that man bringeth back from the greater world. To this one god man shall pray.

Prayer increaseth the light of the Star. It casteth a bridge over death. It prepareth life for the smaller world and assuageth the hopeless desires of the greater.

When the greater world waxeth cold, burneth the Star.

Between man and his one god there standeth nothing, so long as man can turn away his eyes from the flaming spectacle of Abraxas.

Man here, god there.

Weakness and nothingness here, there eternally creative power.

Here nothing but darkness and chilling moisture.

There wholly sun.

Whereupon the dead were silent and ascended like the smoke above the herdsman’s fire, who through the night kept watch over his flock.



Freemasonry- “Apprentice”

Posted: December 3, 2012 by noxprognatus in Occult, Texts

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Seven Freemasons, viz., six Entered Apprentices and one Master Mason, acting under a charter or dispensation from some Grand Lodge, is the requisite number to constitute a Lodge of Masons, and to initiate a candidate to the First Degree of Masonry.

They assemble in a room well guarded from all cowans and eaves-droppers, in the second or third story (as the case may be) of some building suitably prepared and furnished for Lodge purposes, which is, by Masons, termed “the Ground Floor of King Solomon’s Temple.”

The officers take their seats, as represented in the Plate. Lodge-meetings are arranged as follows, viz.: a “regular” is held but once a month (i.e. every month on, or preceding, the full of the moon in each month); special meetings are held as often as the exigency of the case may seem to demand, if every night in the week, Sunday excepted. If Tuesday should be Lodge night, by Masons it would be termed, “Tuesday evening on or before the full of the moon, a regular night =”LODGE OF ENTERED APPRENTICES, FELLOW CRAFTS, OR MASTER MASONS.” src=”tn/00800.jpg” /> Click to enlarge LODGE OF ENTERED APPRENTICES, FELLOW CRAFTS, OR MASTER MASONS.href=”; rel=”attachment wp-att-744″>01000<a

1. Candidate prays. 2. First stop. 3. Second stop. 4. Third stop. 5. Room where candidates are prepared. 6. Ante-room where members enter the lodge. 7. Hall. 8. Doors. 9. Door through which candidates are admitted into the lodge. 10. Door through which members enter. 11. Altar. 12. Treasurer. 13. Secretary. 14. Senior Deacon. 15. Worshipful Master. 16. Junior Warden. 17 and 18. Stewards. 19. Senior Warden. 20. Junior Deacon. 21. Tyler.


All business relative to Masonry is done at a “regular,” and in the Third, or Master Mason Degree. None but Master Masons are allowed to be present at such meetings; balloting for candidates is generally done on a “regular,” also receiving petitions, committee reports, &c., &c.

A petition for the degrees of Masonry is generally received at a “regular” (though, as a common thing, Grand Lodges of each State make such arrangements as they may deem best for the regulation of their several subordinate Lodges).

At the time of receiving a petition for the degrees of Masonry, the Master appoints a committee of three, whose duty it is to make inquiry after the character of the applicant, and report good or bad, as the case may be, at the next regular meeting, when it is acted upon by the Lodge.

Upon reception of the committee’s report, a ballot is had: if no black balls appear, the candidate is declared duly elected; but if one black ball or more appear, he is declared rejected.

No business is done in a Lodge of Entered Apprentices, except to initiate a candidate to the First Degree in Masonry, nor is any business done in a Fellow Crafts’ Lodge, except to pass a Fellow Craft from the first to the second degree. To explain more thoroughly: when a candidate is initiated to the First Degree, he is styled as “entered;” when he has taken the Second Degree, “passed.” and when he has taken the Third, “raised” to the sublime Degree of a Master Mason. No one is allowed to be present, in any degree of Masonry, except he be one of that same degree or higher. The Master always wears his hat when presiding as such, but no other officer, in a “Blue Lodge” (a “Blue Lodge” is a Lodge of Master Masons, where only three degrees are conferred, viz.: Entered Apprentice, 1st; Fellow Craft, 2d; Master Mason, 3d. Country Lodges are mostly all “Blue Lodges“).

A Lodge of Fellow Craft Masons consists of five, viz.: Worshipful Master, Senior and Junior Wardens, Senior and Junior Dear hens; yet seven besides the Tyler generally assist, and take their seats as in the Entered Apprentice’s Degree. The Fellow Craft Lodge is styled by Masons “the Middle Chamber of King Solomon’s Temple.”

Three Master Masons is the requisite number to constitute a Masters’ Lodge, which is called by Masons “the Sanctum Sanctorum, or, Holy of Holies of King Solomon’s Temple.” Although three are all that is required by “Masonic Law” to open a Third Degree Lodge, there are generally seven besides the Tyler, as in the other degrees.

All the Lodges meet in one room, alike furnished, for the conferring


of the different degrees (E. A., F. C., and M. M.); but they are masonically styled by the Craft as the Ground Floor, Middle Chamber, and Sanctum Sanctorum.

A person being in the room, while open on the First Degree, would not see any difference in the appearance of the room from a Master Masons’ Lodge. It is the duty of the Tyler to inform all the brethren on what degree the Lodge is at work, especially those that arrive too late (i.e., after the Lodge has been opened). so that none will be liable to give the wrong sign to the Worshipful Master when he enters. If the Lodge is opened on the First Degree, there might he present those who had taken only one degree, and, if the brother arriving late should be ignorant of this fact, and make


a Third Degree sign, they would see it; consequently, caution on this point should always be given to such brethren by the Tyler, before entering the Lodge.


Usual way: Brethren that arrive too late come up to the ante-room, which they find occupied by the Tyler, sword in hand; after inquiring of the Tyler on what degree the Lodge is at work (opened), they put on an apron, and request the Tyler to let them in; the Tyler steps to the door, gives one rap (•), i.e. if opened on the First Degree; two raps (• •), if Second Degree; three raps (• • •), if the Third Degree; which being heard by the Junior Deacon, on the inside, he reports to the Master the alarm, as follows, viz.:

J. D.–Worshipful Master, there is an alarm at the inner door of our Lodge.

W. M.–Attend to the alarm, Brother Junior, and ascertain the cause.

Junior Deacon opens the door and inquires of the Tyler the cause of the alarm; when the Tyler will report the brethren’s

names (which we will suppose to be Jones, Brown, and Smith).

J. D. (to the Master)–Brothers Jones, Brown, and Smith are without, and wish admission.

If they are known to the Master, he will say, “Admit them.”

Deacon opens the door, and says, in an under tone of voice, “Come in.” These brothers advance to the centre of the Lodge, at the altar make the duegard, and sign of the degree on which the Lodge is opened, which is responded to by the Master, and then take their seats among the brethren. No brother is allowed to take his seat until he has saluted the Worshipful Master on entering a Lodge; and if one omits his duty in this respect, he is immediately reminded of it by either the Master or some one of the brethren present. The Tyler generally cautions the brethren, before entering the Lodge, about giving the sign, before passing them through the door; the Junior Deacon the same, as soon as they are in. This officer’s station is at the inner door, and it is his duty to attend to all alarms from the outside, to report the same to the Master, and get his permission before admitting any one.

The author remembers seeing the duegard and sign of a Master Mason given, while yet an Entered Apprentice Mason: he was sitting one evening in the Lodge, when a brother of the Third Degree came in, and very carelessly saluted the Master with the Master’s duegard and sign, undoubtedly supposing the Lodge open on that degree–a very common error among Masons.

In large cities there are often more than one Lodge. Some cities have ten or twenty, and even more; in the cities of New York and Brooklyn there are one hundred and thirty-five Lodges, besides Chapters, Councils, Commanderies, &c., &c. Consequently, there are Lodge-meetings of some sort every night in the week, excepting Sunday, and of course much visiting is going on between the different Lodges. The visitors are not all known to the Masters personally; but the brethren are, generally, acquainted with each other, and of course have often to be vouched for in some of the Lodges, or pass an examination; and for the purpose of giving the reader an idea of the manner in which they are admitted, the author will suppose a case, in order to illustrate it. Jones, Smith, and Brown, belonging to Amity Lodge, No. 323, in Broadway, New York, wish to visit Hiram Lodge, No. 449, of Twenty-fifth Street, and for that purpose go on Lodge night to the hall of Hiram Lodge, No. 449, and ask the Tyler for admission. The Tyler, perhaps, will say–Brothers, are you acquainted with our Master, or any of the brethren in the Lodge? Smith, Jones, and Brown will say, perhaps, Yes; or, We can’t tell, but pass our names in, and if there are any acquainted with


us, they will vouch for our masonic standing. The Tyler does so, in the manner already described; and, if they are vouched for by either Master or any brother, they are admitted, the Tyler telling them on what degree the Lodge is opened, besides furnishing them with aprons.

On the evening of a Lodge-meeting, brethren generally get together at an early hour at the Lodge-room, which has been opened and cleaned out by the Tyler. On arrival of the Master, and the hour of meeting, the Master repairs to his seat in the east, puts on his hat, 1 sash, yoke, and apron, with gavel in hand, and says: “Brethren will he properly clothed and in order; officers repair to their stations for the purpose of opening.”

At this announcement the brethren put on their aprons, and seat themselves around the Lodge-room, while the officers invest themselves with their yokes and aprons, and take their stations as represented in Plate , viz.: Senior Warden in the west; Junior Warden in the south; Senior Deacon in front of the Worshipful Master in the east, and a little to his right hand, with a long rod in hand; Junior Deacon at the right hand of the Senior Warden in the west, guarding the inner door of the Lodge, with rod in hand; Secretary at the left of the Worshipful Master, and Treasurer at the right; and, generally, two Stewards on the right and left of the Junior Warden in the south, with rods in hand. After all are thus seated, the Worshipful Master says: “Is the Tyler present? If so, let him approach the east.”

At this command, the Tyler, who is all this time near the outer door of the Lodge, approaches the Worshipful Master’s seat in the east, with yoke and apron on.<img src="" alt="01900" width="302" height="250" class="alignnone size-full wp-image-

W. M.–Brother Tyler, your place in the Lodge?

Tyler–Without the inner door.

W. M.–Your duty there?

Tyler–To keep off all cowans and eavesdroppers, and not to pass or repass any but such as are duly qualified and have the Worshipful Master’s permission.

W. M.–You will receive the implement of your office (handing him the sword). Repair to your post, and be in the active discharge of your duty.

The Tyler retires to the inside of the outer door of the ante-room, and all Lodge-doors are closed after him.

W. M. (gives one rap with his gavel, Junior Deacon rises up)–Brother


[paragraph continues] Junior Deacon, the first and constant care of Masons when convened?

Junior Deacon–To see that the Lodge is duly tyled.

W. M.–You will attend to that part of your duty, and inform the Tyler that we are about to open a Lodge of Entered Apprentice Masons (Fellow Crafts, or Master Masons, as the case may be), and direct him to tyle accordingly.

The Deacon opens the door, and says to the Tyler–Brother Tyler, it is the orders of the Worshipful Master that you tyle this Lodge as an Entered Apprentice (Fellow Crafts, or Master Mason, as the case may be); then closes the door, gives one rap (two, if a Fellow Crafts’, or three, if a Masters’ Lodge), which is responded to by the Tyler.

J. D.–Worshipful Master, the Lodge is tyled.

W. M.–How tyled?

J. D.–By a brother of this degree, without the inner door, invested with the proper implement of his office (the sword). W. M.–His duty there?

J. D.–To keep off all cowans 1 and eavesdroppers; suffer none to pass or repass, except such as are duly qualified, and have the Worshipful Master’s permission. (Sits down.)

W. M. (one rap, Warden rises to his feet.)–Brother Senior Warden, are you sure that all present are Entered Apprentice Masons (Fellow Crafts, or Master Masons? as the case may be).

S. W.–I am sure, Worshipful Master, that all present are Entered Apprentice Masons (or as the case may be).

W. M.–Are you an Entered Apprentice Mason?

S. W.–I am so taken and accepted among all brothers and fellows.

W. M.–Where were you first prepared to be made an Entered Apprentice Mason?

S. W.–In my heart.

W. M.–Where secondly?

S. W.–In a room adjacent to a legally constituted Lodge of such, duly assembled in a place representing the Ground Floor of King Solomon’s Temple.

W. M.–What makes you an Entered Apprentice Mason?

S. W.–My obligation.



W. M: How many constitute a Lodge of Entered Apprentice Masons?

S. W.–Seven or more, consisting of the Worshipful Master, Senior and Junior Wardens, Senior and Junior Deacons, Secretary, and Treasurer.

W. M.–The Junior Deacon’s place?

S. W.–At the right hand of the Senior Warden in the west.

W. M. (two raps with his gavel, when all the officers of the Lodge rise to their feet.)–Your duty there, brother Junior Deacon?

J. D. (makes the sign of an Entered Apprentice Mason, see Fig. 2, )–To carry orders from the Senior Warden in the west to the Junior Warden in the south, and elsewhere around the Lodge, as he may direct, and see that the Lodge is tyled.

W. M.–The Senior Deacon’s place in the Lodge?

J. D.–At the right hand of the Worshipful Master in the east.

W. M.–Your duty there, brother Senior?

S. D.–To carry orders from the Worshipful Master in the east to the Senior Warden in the west, and elsewhere around the Lodge, as he may direct; to introduce and clothe all visiting brethren; to receive and conduct candidates.

W. M.–The Secretary’s place in the Lodge?

S. D.–At the left hand of the Worshipful Master in the east.

W. M.–Your duty, brother Secretary?

Sec.–To observe the Worshipful Master’s will and pleasure, record the proceedings of the Lodge, transmit a copy of the same to the Grand Lodge, if required, receive all moneys paid into the Lodge by the hands of the brethren, pass the same over to the Treasurer, and take his receipt for the same.

W. M.–The Treasurer’s place in the Lodge?

Sec.–At the right hand of the Worshipful Master in the east.

W. M.–Your duty there, brother Treasurer?

Treas.–To receive all moneys paid into the Lodge from the hands of the Secretary, keep a regular and just account of the same, and pay it out by the order of the Worshipful Master and the consent of the Lodge.

W. M.–The Junior Warden’s station in the Lodge?

Treas.–In the south, Worshipful.

W. M.–Your duty there, brother Junior Warden?

J. W.–As the sun in the south, at high meridian, is the beauty and glory of the day, so stands the Junior Warden in the south, the better to observe the time, call the craft from labor to


refreshment, superintend them during the hours thereof, and see that the means of refreshment be not converted into intemperance or excess; and call them on to labor again, that they may have pleasure and profit thereby.

W. M.–The Senior Warden’s station in the Lodge?

J. W.–In the west, Worshipful.

W. M.–Why in the west, brother Senior, and your duty there?

S. W.–To assist the Worshipful Master in opening and closing his Lodge, pay the craft their wages, if any be due, and see that none go away dissatisfied, if in my power to prevent, harmony being the strength of all institutions, more especially of this of ours.

W. M.–The Worshipful Master’s station in the Lodge?

S. W.–In the east, Worshipful.

W. M.–Why in the east, and his duty there?

S. W.–As the sun rises in the east, to open and govern the day, so rises the Worshipful Master in the east (here he gives three raps with his gavel, when all the brethren of the Lodge rise, and himself), to open and govern his Lodge, set the craft to work, and give them proper instructions.

W. M.–Brother Senior Warden, it is my orders that this Lodge be opened on the First Degree of Masonry (or Second, or Third Degree, as the case may be). For the dispatch of business during which time, all private committees, and other improper, unmasonic conduct, tending to destroy the peace of the same while engaged in the lawful pursuits of Masonry, are strictly forbidden, under no less penalty than a majority of the brethren present, acting under the by-laws of this Lodge, may see fit to inflict: this you will communicate to the Junior Warden in the south, and he to the brethren around the Lodge, that they, having due and timely notice, may govern themselves accordingly. 1

S. W. (turning to the Junior Warden in the south.)–Brother Junior Warden, you have heard the orders of the Worshipful Master, as communicated to me from the Worshipful Master in the east. You will take notice, and govern yourself accordingly.)



J. W. (to the Lodge.)–Brethren, you have heard the orders of the Worshipful Master, as communicated to me through the Senior Warden in the west. You will please take notice, and govern yourselves accordingly.

W. M.–Brethren, together on the signs. (The signs of the three degrees are given, if opening on the Third Degree; but if only on the First Degree, Entered Apprentice, the Master would say, Together on the sign, and not signs. The Master always leads off in giving the sign or signs. The Master first makes the “duegard” of the First Degree, representing the position of the hands when taking the oath of an Entered Apprentice Mason, which is called the “duegard” of an Entered Apprentice, viz.: “My left hand supporting the Bible, and my right hand resting




After which the Master makes the sign of an Entered Apprentice Mason, which alludes to the penalty of the Entered Apprentice’s obligation, which is imitated by all the brethren present.

[Explanation of Fig. 2.–Draw the right hand rapidly across the neck, as represented in the cut, and drop the arm to the side.–Remember that the duegards and signs are all made with right angles, horizontals, and perpendiculars, with very slight, but marked pauses between each motion or part of the sign.]

The Master then makes the duegard of a Fellow Craft, which alludes to the position of the hands when taking the oath of a Fellow Craft Mason.

[Explanation of Fig. 3.–The left arm, as far as the elbow, should be held in a horizontal position, and the rest of the arm in a vertical position, forming a square. The right hand detached from the stomach, fingers extending outward.]

After which he gives the sign of a Fellow Craft. which alludes to the penalty of the Fellow Craft obligation.

[.–In making the duegard and sign of the Fellow Craft, or Second Degree, care must be taken to drop the left arm suddenly and with spirit, as soon as the two motions are accomplished.]

Next is the duegard of a Master Mason, which alludes to the position of the hands when taking the oath of a Master Mason, both hands resting on the Holy Bible, square, and compasses.












And then (Fig. 6) the sign of a Master Mason, which alludes to the penalty of the obligation of a Master Mason.

[Explanation of Fig. 6.–In making this sign, draw the right hand (thumb in) across the stomach as low down as the vest, then drop the hand suddenly.]

The last sign given (Fig. 7) is the “grand hailing sign of distress.”

[Explanation of Fig. 7.–Raise the hands as represented in the cut, and drop them with spirit. Repeat this three times.]

The words accompanying this sign in the night, or dark, when the sign cannot be seen, are, viz.: “O Lord my God! is there no help for the widow’s son?” This sign is given by the Master, at the grave of our “Grand Master Hiram Abiff.”

Master gives one rap with his gavel; Senior Warden, one;



[paragraph continues] Junior Warden, one. Master one the second time, which is responded to by the wardens a second time, in the west and south, when the master makes the third gavel sound, which is responded to by the Wardens. These three raps are made, when opening the Lodge on the Third Degree; if opening on the Second, two raps only are used; First Degree, one rap each, first given by the Master, then Senior Warden, lastly Junior Warden. After which the Master takes off his hat, and repeats the following passage of Scripture:–

“Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard; that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forever more.” Amen!

Responded to by all the brethren present: “Amen! So mote it be!”

W. M.–I now declare this Lodge opened on the First (or, as the case may be) Degree of Masonry. Brother Junior Deacon, you will inform the Tyler. (Deacon opens the Lodge-door, and delivers his message to the Tyler.)

W. M.–Brother Senior Deacon, you will attend at the altar. (Here the Senior Deacon steps to the altar, places the square above the compasses, if opened


on the First Degree, viz.:)


W. M. (gives one sound of the gavel.)–All are seated and ready for business.

If the Lodge is opened on the Third Degree, and at a regular meeting of the Lodge, the following would be the order of business; but as the reader may be a little anxious, besides curious, about the way and manner of raising the Lodge from the First to the Third Degree, the author will suppose the Lodge open on the First Degree, and, it being a regular Lodge-night, and business to transact, the Lodge must be raised to the Third or Masters’ Degree, as no business except that of initiation can be done on the


[paragraph continues] First Degree. The following manner is generally adopted among Masons at the present day, though there are two or three ways.

W. M. (gives one rap with his gavel.)–Brother Senior Warden, are you sure that all present are Master Masons? (or Fellow Crafts, as the case may be.)

S. W.–I am not sure that all present are Master Masons, but will ascertain through my proper officers, and report.

S. W.–Deacons will approach the west (Deacons, both Junior and Senior, repair to the Warden’s station in the west); first the Senior Deacon whispers the password of a Master Mason in the ear of the Junior Deacon (Tubal Cain), and the Senior Deacon whispers the same in the Senior Warden’s ear, when one Deacon passes up one side of the Lodge, and the other the other side, and, as they go, stop at each brother present for the pass-word, which each brother rises up and whispers in the ear of the Deacon (Tubal Cain); if there are any present that cannot give it, the Deacons pass them by, especially if they are lower degree members (Entered Apprentices or Fellow Crafts), and after the Deacons have gone through the entire Lodge, they meet before the Worshipful Master in the east; the Senior Deacon gets the pass again from the Junior Deacon, and passes it up to the Master, and then they return to the Senior Warden in the west, and pass the same up to him in the same way, and take their seats again, as in . The Warden then rises and says–All present are not Master Masons, Worshipful.

W. M.–All below the degree of Master Mason will please retire while we raise the Lodge. The Junior Deacon says to those below Master Mason, “Brothers, please retire,” and he sees that they do so. After they are out, and the door is closed by the Junior Deacon, the Senior Warden says: “All present are Master Masons, Worshipful, and makes the sign of a Master Mason.”

W. M.–If you are satisfied that all present are Master Masons, you will have them come to order as such, reserving yourself for the last.

S. W. (gives three raps with his gavel, when all in the Lodge rise to their feet.)–Brethren, you will come to order as Master Masons.

Brethren all place their hands in the form of a duegard of a Master Mason. (See Fig. 5, ~)

S. W.–In order, Worshipful.

W. M.–Together on the sign, brethren; and makes the sign of a Master Mason (see Fig. 6,), which is imitated by the officers and brethren, and lastly the Senior Warden. The Master gives one rap, Senior Warden one, Junior Warden one, and then


the Master again one rap, followed up by the Wardens, until they have rapped three times each.

W. M.–I now declare this Lodge open on the Third Degree of Masonry. Brother Junior Deacon, inform the Tyler. Brother Senior Deacon attend to the altar. (Raps once, and the officers and brethren take their seats.) (See Note  D, Appendix.)

Order of business as follows, viz.:–

W. M.–Brother Secretary, you will please read the minutes of our last regular communication.

The Secretary reads as follows, viz.:–

MASONIC HALL, New YORK, December 8, A. L. 5860.

A regular communication of St. John’s Lodge, No. 222, of Free and Accepted Masons, was holden at New York, Wednesday, the 10th of November, A. L. 5860.






A. B., Worshipful Master.


Luke Cozzans.

B. C., Senior Warden.

John Hart.

C. D., Junior Warden.

Peter Lewis.

D. E., Treasurer.

George Fox.

E. F., Secretary.

Robert Onion.

F. G., Senior Deacon.

Frank Luckey.

G. H., Junior Deacon.

Samuel Slick.

H. I., Stewards.

Solomon Wise.

I. J.,     “

Henry Wisdom.

K. L., Tyler.

Truman Swift.


Brother James B. Young, of Union Lodge, No. 16, Broadway, New York.

Brother George J. Jones, Rochester Lodge, No. 28, Rochester, New York.

Brother Benjamin Scribble, of Hiram Lodge, No. 37, New Orleans, Louisiana.

Brother Stephen Swift, of Cleveland Lodge, No. 99, Cleveland, Ohio.

Brother Robert Morris, of Lexington Lodge, No. 7, Lexington, Kentucky.

Lodge was opened in due form on the Third Degree of Masonry. The minutes of the last communication of St. John’s Lodge were read and confirmed.

The committee on the petition of John B. Crockerberry, a candidate for initiation, reported favorably, whereupon he was balloted for, and duly elected.


The committee on the application of D. C. Woolevert, a candidate for initiation, reported favorably; whereupon he was balloted for, and the box appearing foul, he was declared rejected.

The committee on the application of William S. Anderson, a candidate for initiation, having reported unfavorably, he was declared rejected, without a ballot.

A petition for initiation from Robert Chase, of Jersey City, accompanied by the usual fee of ten dollars ($10), and recommended by Brothers Hart, Lewis, and Onion, was referred to a committee of investigation, consisting of Brothers Slick, Wise, and Swift.

Brother Samuel Brevoort, an Entered Apprentice, having applied for advancement, was duly elected to the Second Degree; and Brother Thomas Jansen, a Fellow Craft, was, on his application for advancement, duly elected to the Third Degree in Masonry.

Lodge of Master Masons was then closed, and a Lodge of Entered Apprentices opened in due form.

Mr. Charles Fronde, a candidate for initiation, being in waiting, was duly prepared, brought forward, and initiated as an Entered Apprentice Mason in due and ancient form, he paying the further sum of five dollars ($5).

Lodge of Entered Apprentices closed, and a Lodge of Fellow Crafts opened in due form.

Brother Stephen Currie, an Entered Apprentice, being in waiting, was duly prepared, brought forward, and passed to the degree of a Fellow Craft, he paying the further sum of five dollars ($5).

Lodge of Fellow Crafts closed, and a Lodge of Master Masons opened in due form.

Brother John Smith, a Fellow Craft, being in waiting, was duly prepared, brought forward, and raised to the sublime degree of a Master Mason, he paying the further sum of five dollars ($5).

Amount received this evening, as follows:–

Petition of Robert Chase


Fellow Craft Charles Fronde


Fellow Craft Stephen Currie


Master Mason John Smith




All of which was paid over to the Treasurer.


There being no further business, the Lodge was closed in due form and harmony.

SAMUEL SLICK, Secretary.     




Such is the form which has been adopted as the most convenient mode of recording the transactions of a Lodge at the present day.

The minutes of a Lodge should be read at the close of each meeting, that the brethren may suggest any necessary alterations or additions, and then at the beginning of the next regular meeting, that they may be confirmed.

W. M.–Brother Senior Warden, have you any alterations to propose?

S. W. (makes the sign of a Master Mason, see Fig. 6, )–I have none, Worshipful.

W. M.–Have you any, Brother Junior Warden?

J. W. (sign, Fig. 6.)–None, Worshipful.

W. M.–Has any brother around the Lodge any alterations to propose? (None offering) W. M.–Then, brethren, the motion is on the confirmation of the minutes of our last communication; all that are in favor of their confirmation will make it known by the usual sign of a Mason (see Fig 6–raise the right hand); those opposed, by the same sign, which is called the usual sign of a Mason. The question of confirmation is simply a question whether the secretary has faithfully and correctly recorded the transactions of the Lodge.

If it can be satisfactorily shown by any brother that there are any omissions or misentries, this is the time to correct them.


W. M. (reading and referring petitions.)–If the secretary has any petitions on his table, he will report to the Lodge, as follows: Worshipful Master, there are two petitions for membership, which are as follows, viz.:–


To the Worshipful Master, Wardens, and Brethren of St. John’s Lodge, No. 222, of Free and Accepted Masons:

The petition of the subscriber respectfully showeth, that, entertaining a favorable opinion of your ancient institution, he is


desirous of being admitted a member thereof, if found worthy. His place of residence is New York City, his age thirty-eight years, his occupation a bookseller. (Signed) ABNER CRUFF.

Recommended by Brothers Jones, Carson, and Fox.

      NEW YORK, December 1, 1860.

Sec.–The next petition is from Peter Locke, recommended by Brothers Derby and Jackson. Both these petitions are accompanied by the usual fee of ten dollars each.

W. NI.–Brethren, what is your pleasure respecting these petitions of Gruff and Locke?

Brother Hand–I would move that they be received, and a committee of investigation be appointed.

Brother Fast–I second that motion, Worshipful.

W. M.–Brethren, you have heard the motion. All those in favor of the motion, make it known by the usual sign; all to the contrary, the same.

W. M.–The petitions are received, and I would appoint, on the application of Mr. Cruff, Brothers Brevoort, Gore, and Acker-man; and, on the petition of Mr. Locke, Brothers Derby, Hart, and Barnes.


W. M. (receiving reports of committees.)–Brother Secretary, are there any committee reports due on your desk?

Sec.–There are two reports, Worshipful. One on the application of Mr. Robert Granger, and one on the application of Mr. Brady.

W. AL–Are the chairmen of those committees present?

Brother Pepper–Worshipful, as chairman of the committee to whom was referred the application of Mr. Robert Granger, I would say to the Lodge that I have examined into his character and find it good, and, consequently, report on it favorably. I think he will make a good Mason. In his younger days, he was rather wild; but now he is considered very steady, and a good member of society. (Here, sometimes, great and lengthy discussion arises. Some very conscientious and discreet brother thinks more thorough inquiry should have been made respecting Mr. Robert Granger’s early history, the result of which is that he is not balloted for until the next regular meeting. This is no common thing, though.)

W. M.–Is the chairman of the committee to whom was referred the application of Peter Locke present?

Brother Melville–Worshipful, I am chairman of that committee,


and report favorably. He is recommended as one of the best of men.

W. M.–Brethren, what’s your pleasure with the petition of Mr. Locke?

Brother Jones–I move, Worshipful, that the report be received, committee discharged, and the candidate balloted for. Brother Jackson–I second that motion.

W. M.–Brethren, you have heard the motion. All in favor of it, make it known by the usual sign; the contrary, the same.


W. M. (balloting for candidates, or admission.)–Brother Secretary, are there any candidates to be balloted for?

Sec.–There are, Worshipful, two, viz.: Joseph Locker and Reuben Bruce.

W. M.–Brethren, we are about to ballot for two applicants for the First Degree in Masonry. The first is the petition of Mr. Joseph Locker. Any thing for or against this gentleman is now in order. (Here, if any brother has any thing against or for Mr. Locker, he is privileged to speak on the subject.) If nothing is offered, the Master says:

W. M.–If there is nothing to offer, we will proceed to ballot. Brother Senior Deacon, you will prepare the ballot-box.

Senior Deacon takes the ballot-box (which is a small box, five or six inches square, with two drawers in it, and a small hopper in the top, a hole from which passes down into the first drawer, which is empty and shoved in, while the lower one is drawn out and nearly full of both black and white balls), places the box on the altar in the middle of the Lodge, and takes his seat again.

W. M.–Brethren, you will proceed to ballot.

The balloting is done as follows, viz.: Master first; Secretary calls the names, commencing with the Senior Warden down to the Tyler, and, as their names are called, each Mason steps up to the box at the altar, makes the sign of Master Mason to the Master, and then takes from the lower drawer of the ballot-box a ball (white or black, as he sees fit), deposits it in the hopper above, and retires to his seat. So all vote.

W M.–Have all voted? If so, Brother Senior Deacon, you wild close the ballot.

Senior Deacon closes the drawer, and carries the box to the Junior Warden in the south He nulls out the top drawer, looks to see if the drawer is “clear” or not, and then closes it and


hands it to the Deacon, who carries it to the Senior Warden in the west for his examination. As the Deacon leaves the Junior Warden’s station, the Master says to him:

W. M.–Brother Junior Warden, how stands the ballot in the south?

J. W. (makes the sign of a Master Mason, see Fig. 6)–Clear in the south, Worshipful. (If not clear, and there should be a black ball or two, he would say–Not clear in the south, Worshipful.)

By this time the Senior Warden has examined, and the Master inquires of him:

W. M.–Brother Senior Warden, how stands the ballot in the west?

S. W.–Clear (or not) in the west, Worshipful. (Making the sign.)

By this time the Deacon has arrived at the Worshipful Master’s station in the east. He looks in the box, and says:

W. M.–And clear (or not clear) in the east. Brethren, you have elected (or not) Mr. Joseph Locker to the First Degree in Masonry.

The other candidate is balloted for in the same manner.


W. M. (conferring Degrees.)–Brother Junior Deacon, you will ascertain whether there are any candidates in waiting, and for what Degree, and report at once.

The Junior Deacon inquires of the Tyler and brethren generally, and reports some one will name a candidate who has been previously balloted for, who will probably be waiting in the ante-room.

J. D.–There is one, or two (as the ease may be) now in waiting for the First Degree, Mr. Peter Gabe and Mr. John Milke.

W. M.–Brethren, there seems to be a good deal of business on hand this evening; but my business engagements are such as to render it impossible for me to be present very late, consequently we will confer the Degree upon Mr. Gabe only, and will call a special communication next week to attend to Mr. Milke’s wants. You will inform Mr. Milke, Brother Junior Deacon, of our decision, and not keep him any longer in waiting. You will also say to Mr. Gabe, that as soon as we finish the regular business of the Lodge, he can have the First Degree conferred on him.

Junior Deacon does his duty.



W. M. (considering unfinished business.)–No unfinished business.


W. M. (disposing of such other business as may lawfully come before the Lodge.)–Brethren, if there is no further business before this Lodge of Master Masons, we will proceed to close the same, and open an Entered Apprentices’ Lodge, for the purpose of initiation.

Here Lodges differ, in the mode of lowering from a Masters’ to an Entered Apprentices’ Lodge. Some close entirely, and open on the First; but we will adopt a short way, that Lodges have at the present day.

W. M.–Brother Senior Warden, are you sure all present are Entered Apprentice Masons?

S. W.–I am sure, Worshipful, all present are Entered Apprentice Masons.

W. M.–If you are sure all present are Entered Apprentice Masons, you will have them come to order as such, reserving yourself for the last.

S. W. (gives three raps with his gavel, all rise to their feet.)–Brethren, you will come to order as Entered Apprentice Masons.

The members place their hands in the position of a duegard of an Entered Apprentice. (See Plate1.) When the Master makes “the sign, by drawing his hand across his throat, all follow suit; Worshipful then makes one rap with the gavel, Senior Warden one, and the Junior Warden one.

W. M.–I now declare this Lodge of Master Masons closed, and an Entered Apprentice in its stead. Brother Junior Deacon, inform the Tyler; Brother Senior Deacon, attend at the altar (which is placing both points of the compasses under the square). (Worshipful Master gives one rap, which seats the whole Lodge.) Brother Junior Deacon, you will take with you the necessary assistants (the two Stewards), repair to the ante-room, where there is a candidate in waiting (Mr. Gabe, for the First Degree in Masonry), and, when duly prepared, you will make it known by the usual sign (one rap).

The Junior Deacon and his assistants retire to the ante-room, but before they leave the Lodge-room they step to the altar, and Blake the sign of the First Degree to the Master. It is the duty of the Secretary to go out into the ante-room with them, and


before the candidate is required to strip, the Secretary gets his assent to the following interrogations, viz. (Monitorial):–

Do you seriously declare, upon your honor, that, unbiassed by friends, and uninfluenced by mercenary motives, you freely and voluntarily offer yourself a candidate for the mysteries of Masonry?

Yes (or, I do).

Do you seriously declare, upon your honor, that you are prompted to solicit the privileges of Masonry by a favorable opinion of the institution, a desire for knowledge, and a sincere wish of being serviceable to your fellow-creatures?


Do you seriously declare, upon your honor, that you will con-form to all the ancient established usages of the Order?


The Secretary returns to the Lodge, and reports that the candidate has given his assent to the interrogations.


The candidate is now requested to strip.

J. D.–Mr. Gabe, you will take oft your coat, shoes, and stockings, also your vest and cravat; and now your pantaloons; here is a pair of drawers for you. You will now slip your left arm out of your shirt-sleeve, and put it through the bosom of your shirt, that your arm and breast may be naked. The Deacon now ties a handkerchief or hoodwink over his eyes, places a slipper on his right foot, and after-wards puts a rope, called a cable-tow, once round his neck, letting it drag behind. 1

The figure is a representation of the candidate duly and truly prepared for the First Degree in Masonry.

The Junior Deacon now takes the candidate by the arm and leads him forward to the door of the Lodge, and gives three distinct knocks, when the Senior Deacon. on the inside, rises to his feet, makes the sign of an Entered Apprentice to the Master, and says:

S. D.–Worshipful Master, there is an alarm at the inner door of our Lodge. W. M.–You will attend to the alarm,



and ascertain the cause. (The Deacon repairs to the door, gives three distinct knocks, and then opens it.)

S. D.–Who comes here?

J. D. (who always responds for the candidate.)–Mr. Peter Gabe, who has long been in darkness, and now seeks to be brought to light, and to receive a part in the rights and benefits of this worshipful Lodge, erected to God, and dedicated to the holy Sts. John, as all brothers and fellows have clone before.

S. D.–Mr. Gabe, is it of your own free-will and accord?

Mr. G.–It is.

S. D.–Brother Junior Deacon, is he worthy, and well qualified?

J. D.–He is.

S. D.–Duly and truly prepared?

J. D.–He is.

S. D.–Of lawful age, and properly vouched for?

J. D.–He is.

S. D.–By what further right or benefit does he expect to gain admission?

J. D.–By being a man, free born, of good repute, and well recommended.

S. D.–Is he such?

J. D.–He is.

S. D.–Since he is in possession of all these necessary qualifications, you will wait with patience until the Worshipful Master is informed of his request, and his answer returned.

Deacon closes the door and repairs to the altar before the Worshipful Master, raps once on the floor with his rod, which is


responded to by the Master with his gavel, when the same thing is passed through with as at the door, and the Master says:

W. M.–Let him enter, and be received in due form.

The Senior Deacon takes the compasses from off the altar, re-pairs to the door, opens it, and says:

S. D.–Let him enter, and be received in due form.

Senior Deacon steps back, while the Junior Deacon, with candidate, enters the Lodge, followed by the two Stewards. As they advance they are stopped by the Senior Deacon, who presents one point of the compasses to the candidate’s naked left breast, and says:

S. D.–Mr. Gabe, on entering this Lodge for the first time, I receive you on the point of a sharp instrument pressing your naked left breast, which is to teach you, as it is a torture to your flesh, so should the recollection of it ever be to your mind and conscience, should you attempt to reveal the secrets of Masonry unlawfully.

The Junior Deacon now leaves the candidate in the hands of the Senior Deacon, and takes his seat at the right hand of the Senior Warden in the west; while the Senior Deacon, followed by the two Stewards, proceeds to travel once regularly around the Lodge-room, as follows, viz.: Senior Deacon takes the candidate by the right arm, advances a step or two, when the Master gives one rap with his gavel. (Deacon and candidate stop.)

W. M.–Let no one enter on so important a duty without first invoking the blessing of the Deity. Brother Senior Deacon, you will conduct the candidate to the centre of the Lodge, and cause him to kneel for the benefit of prayer.

S. D.–Mr. Gabe, you will kneel. (Candidate kneels.)

Worshipful Master now leaves his seat in the east, approaches candidate, kneels by his side, and repeats the following prayer, viz.:–

W. M.–Vouchsafe Thine aid, Almighty Father of the Universe, to this our present convention; and grant that this candidate for Masonry may dedicate and devote his life to Thy service, and become a true and faithful brother among us! Endue him with a competency of Thy divine wisdom, that, by the secrets of our art, he may be better enabled to display the beauties of brotherly love, relief, and truth, to the honor of Thy Holy Name. Amen.

Responded to by all, “So mote it be.”

W. M. (rising to his feet, taking candidate by the right hand, placing his left on his head.)–Mr. “Gabe” (sometimes Masters say, “Stranger!”), in whom do you put your trust?

Candidate (prompted.)–In God. 1



W. M.–Since in God you put your trust, your faith is well founded. Arise (assists candidate to rise), follow your conductor and fear no danger.

The Master retires to his seat in the east, and while the conductor (S. D.) is attending the candidate once around the Lodge-room, he repeats the following passage:–

“Behold, how good and how pleasant it is for brethren to dwell together in unity!” &c., &c. (See opening, or Monitor’s.) The reading is so timed as to be concluded when they have passed once around the Lodge-room to the Junior Warden’s station in the south; as they pass each  1


officer’s station, east, south, and west, they give one sound with their gavels, viz.: first the Master, one (•): J. W., one (•); S. W., one (•); which has a good effect on the candidate, the sounds being near his ears as he passes by (his conductor generally passing close up). Having passed once around the Lodge, they halt at the Junior Warden’s station in the south.


J. W. (gives one rap; conductor one.)–Who comes here?

Conductor (S. D.)–Mr. Peter Gabe. who has long been in darkness, and now seeks to be brought to light, and to receive a part in the rights and benefits of this Worshipful Lodge, erected to God, and dedicated to the holy St. John, as all brothers and fellows have done before.

J. W.–Mr. Gabe, is it of your own free will and accord?

Mr. Gabe–It is.

J. W.–Brother Senior Deacon, is he worthy and well qualified? S. D.–He is.

J. Ws–Duly and truly prepared? S. D.–Re is.



J. W.–Of lawful age, and properly vouched for?

S. D.–He is.

J. W.–By what further right or benefit does he expect to gain admission?

S. D.–By being a man, free born, of good repute, and well recommended.

J. W.–Since he is in possession of all these necessary qualifications, I will suffer him to pass on to the Senior Warden’s station in the west.

Senior Warden, disposing of him in the same manner as the Junior Warden, suffers him to pass on to the Worshipful Master in the east, who makes the same inquiries as did the Wardens in the south and west, after which the Master says:

W. M.–From whence come you, and whither are you travelling?

S. D.–From the west, and travelling toward the east.

W. M.–Why leave you the west and travel toward the east?

S. D.–In search of light.

W. M.–Since light is the object of your search, you will reconduct the candidate, and place him in charge of the Senior Warden in the west, with my orders that he teach this candidate to approach the east, the place of light, by advancing with one upright, regular step to the first stop, the heel of his right placed in the hollow of his left foot, his body erect at the altar (see Fig. 14), before the Worshipful Master in the east.

Senior Deacon conducts candidate back to the Senior Warden in the west, and says:

S. D.–Brother Senior Warden, it is the orders of the Worshipful Master, that you teach this candidate to approach the east, the place of light, by advancing on one regular upright step to the first stop; the heel of his right foot in the hollow of his left (see Fig. 14, ), his body erect at the altar before the Worshipful Master in the east.

Senior Warden leaves his seat, comes down to the candidate, faces him towards the Worshipful Master, and requests him to step off with his left foot, bringing the heel of his right in the hollow of his left (see step 1, Fig. 14–before the candidate is requested to do this, he is led by the Warden within one pace of the altar). Senior Warden reports to the Worshipful Master.

S. W.–The candidate is in order, and awaits your further will and pleasure.


The Master now leaves his seat in the east, and, approaching (in front of the altar) the candidate, says:

W. M.–Mr. Gabe, before you can be permitted to advance any farther in Masonry, it becomes my duty to inform you, that you must take upon yourself a solemn oath or obligation, appertaining to this degree, which I, as Master of this Lodge, assure you will not materially interfere with the duty that you owe to your God, yourself, family, country, or neighbor. Are you willing to take such an oath?

Candidate–I am.

W. M.–Brother Senior Warden, you will place the candidate in due form, which is by kneeling on his naked left knee, his right forming the angle of a square, his left hand supporting the Holy Bible, square, and compasses, his right hand resting thereon.

The Warden now places, or causes the candidate to be placed, in the position commanded by the Worshipful Master, as shown in Figure 8.

W. M.–Mr. Gabe, you are now in position for taking upon



(left to right: Master. Altar. Candidate. Conductor.)

“Kneeling on my naked left knee, my right forming a square; my left supporting the Holy Bible, square, and compasses, my right resting thereon



yourself the solemn oath of an Entered Apprentice Mason, and, if you have no objections still, you will say I, and repeat your name after me.

Master gives one rap with his gavel which is the signal for all present to assemble around the altar.


I, Peter Gabe, of my own free will and accord, in the presence of Almighty God, and this Worshipful Lodge, erected to Him, and dedicated to the holy Sts. John, 1 do hereby and hereon (Master presses his gavel on candidate’s knuckles) most solemnly and sincerely promise and swear, that I will always hail, 2 ever conceal, and never reveal, any of the arts, parts, or points of the hidden mysteries of Ancient Free Masonry, which may have been, or hereafter shall be, at this time, or any future period, communicated to me, as such, to any person or persons whomsoever, except it be to a true and lawful brother Mason, or in a regularly constituted Lodge of Masons; nor unto him or them until, by strict trial, due examination, or lawful information, I shall have found him, or them, as lawfully entitled to the same as I am myself. I furthermore promise and swear that I will not print, paint, stamp, stain, cut, carve, mark, or engrave them, or cause the same to be done, on any thing movable or immovable, capable of receiving the least impression of a word, syllable, letter, or character, whereby the same may become legible or intelligible to any person under the canopy of heaven, and the secrets of Masonry thereby unlawfully obtained through my unworthiness.

All this I most solemnly, sincerely promise and swear, with a firm and steadfast resolution to perform the same, without any mental reservation or secret evasion of mind whatever, binding



myself under no less penalty than that of having my throat cut across, 1 my tongue torn out by its roots, and my body buried in the rough sands of the sea, at low-water mark, 2 where the tide ebbs and flows twice in twenty-four hours, should I ever knowingly violate this my Entered Apprentice obligation. So help me God, and keep me steadfast in the due performance of the same.

W. M.–In token of your sincerity, you will now detach your hands, and kiss the book on which your hands rest, which is the Holy Bible.

After the candidate has kissed the Bible, he is asked by the Master:

W. M.–In your present condition, what do you most desire? Candidate (prompted.)–Light.

W. M.–Brethren, you will stretch forth your hands, and assist me in bringing our newly made brother to light.

Here the brethren surrounding the altar place their hands in form of duegard of an Entered Apprenticed Mason (see Fig. 1,).

W. M.–“In the beginning God created the heavens and the earth. And the earth was without form, and void; and darkness was upon the face of the waters. And God said, Let there be light, and there was light.” (In some Lodges, at the last word, “light,” the brethren stamp their feet and clap their hands once; but this is nearly done away with now-a-days. Too much “Morganry” about it, as it is styled by Masons.)

Worshipful Master now gives one rap which is the signal for all to be seated but himself, he remaining at the altar. I should remark here, that at the word “light,” the conductor





strips off the hoodwink from the candidate’s eyes, but keeps him yet kneeling at the altar.

W. M.–Brother Senior Deacon, I will now thank you to remove the cable-tow. (Rope is taken off candidate’s neck.)

Some Masters say–As we now hold the brother by a stronger tie.

W. M.–My brother, on being brought to light in this degree, you discover both points of the compasses hid by the square, which is to signify that you are yet in darkness as respects Masonry, you having only received the degree of an Entered Apprentice. You also discover the three great lights of Masonry, by the help of the three lesser. The three great lights in Masonry are the Holy Bible, square, and compasses, which are thus explained: the Holy Bible is the rule and guide of our faith and practice; the square, to square our actions; the compasses, to circumscribe and keep us within bounds with all mankind, but more especially with a brother Mason. The three lesser lights are the three burning tapers which you see placed in a triangular form about this altar. They represent the sun, moon, and Master of the Lodge; and as the sun rules the day, and the moon governs the night, so ought the Worshipful Master to endeavor to rule and govern his Lodge, with equal regularity.

W. M. (taking a step back from the altar.)–You next discover me as the Master of this Lodge, approaching you from the east, under the duegard, sign, and step of an Entered Apprentice Mason (Master making the duegard, sign, and step, as represented and explained in Figs. 1, 2, and 14, ), and, in

FIG. 9 THE GRIP OF AN ENTERED APPRENTICE. FIG. 9 THE GRIP OF AN ENTERED APPRENTICE.<img src="" alt="03600" width="322" height="125" class="alignnone size-full wp-image-

token of my brotherly love and favor, present you my right hand (takes the candidate by the right hand, who is yet kneeling at the altar), and with it the grip and word of an Entered Apprentice. (W. M. to candidate.) Grip me, brother, as I grip you. As you are yet uninformed, your conductor will answer for you. (Senior Deacon.)


W. M. (looking the Deacon in the eye, while holding candidate by the right hand.)–I hail.

S. D.–I conceal.

W. M.–What do you conceal?

S. D.–All the secrets of Masons, in Masons, to which this


[paragraph continues] (here presses his thumb-nail on the joint) token alludes.

W. M.–What is that?

S. D.–A grip.

W. M.–Of what?

S. D.–Of an Entered Apprentice Mason.

W. M.–Has it a name?

S. D.–It has.

W. M.–Will you give it me?

S. D.–I did not so receive it; neither can I so impart it.

W. M.–How will you dispose of it?

S. D.–I will letter it, or halve it.

W. M.–Letter it, and begin.

S. D.–No, you begin.

W. M.–Begin you.

S. D.–A.

W. M.–B.

S. D.–O.

W. M.–Z.

S. D.–Bo.

W. M.–Az.

S. D. (pronouncing)–Boaz. (The old way of spelling this word, as represented by Morgan, Craft, Allyn, Richardson, and Barnard, was by syllabling it. See those books.)

W. M. (helping candidate to rise from the altar, by the right hand.)–Rise, my brother, and salute the Junior and Senior Wardens as an obligated Entered Apprentice.

Here Lodges differ; some only pass candidate once around the room, and, as he passes the officers’ stations, he gives the duegard and sign of an Entered Apprentice; while other Lodges require him to halt at the Wardens’ stations, and pass through with the following ceremony, viz.: The Deacon takes candidate by the right arm, and passes around the altar to the Junior Warden’s station in the south, stops, gives one rap with his rod on the floor, which is responded to by the Junior Warden with his gavel, once.

J. W.–Who comes here?

S. D.–An obligated Entered Apprentice.

J. W.–How shall I know him to be such?

S. D.–By signs and tokens.

J. W–What are signs?

S. D.–Right angles, horizontals, and perpendiculars ( , , ).

J. W.–What are tokens?

S. D.–Certain friendly or brotherly grips, by which one Mason may know another, in the dark as well as in the light,


J. W.–Give me a sign.

Senior Deacon gives the duegard, and directs the candidate to do likewise. (See duegard, Fig. 1, .)

J. W.–What is that?

S. D.–A duegard.

J. W.–Has it an allusion?

S. D.–It has; it alludes to the manner in which my hands were placed when I took upon myself the obligation of an Entered Apprentice Mason.

J. W.–Have you any further sign?

S. D.–I have. (Makes the sign of an Entered Apprentice. See Fig. 2, p. 17.)

J W.–What is that?

S. D.–Sign of an Entered Apprentice Mason.

J. W.–Has it an allusion?

S. D.–It has, to the penalty of my obligation. 1

J. W.–Have you any further sign?

S. D.–I have not; but I have a token.

J. W.–Advance your token.

Senior Deacon makes candidate take the Junior Warden by the right hand.

J. W.–I hail.

S. D.–I conceal.

J. W.–What do you conceal?

S. D.–All the secrets of Masons, in Masons, to which this (here presses his thumb-nail on the joint) token alludes.

J. W.–What is that?

S. D.–A grip.

J. W–Of what?

S. D.- Of an Entered Apprentice Mason.

J. W.–Has it a name?

S. D.–It has.

J. W.–Will you give it me?

S. D.–I did not so receive it, neither will I so impart it.

J. W.–How will you dispose of it?

S. D.–I will letter it, or halve it,

J. W.–Letter it, and begin.

S. D.–No, you begin.

J. W.–Begin you.



S. D.–A.

J. W.–B.

S. D–O.

J. W.–Z.

S. D.–Bo.

J. W–Az.

S. D. (pronounces)–Boaz. In spelling this word–Boaz–always begin with the letter “A.” This is one way that Masons detect impostors, i.e., Morgan or book Masons.–See Note  E, Appendix.)

J. W.–I am satisfied, and will suffer you to pass on to the Senior Warden in the west for his examination.

The conductor and candidate pass on to the Senior Warden’s station, where the same ceremony is gone through with, and suffers them to pass on to the Worshipful Master in the east. As they leave the west, and are nearly to the Master’s station in the east, he gives one rap with his gavel, when they halt. The Master takes a white linen apron (sometimes a lambskin, which is kept for such purposes), approaches the candidate, hands it to him rolled up, and says:

W. M.–Brother, I now present you with a lambskin or white


apron, which is an emblem of innocence and the badge of a Mason, more ancient than the Golden Fleece or Roman Eagle, and, when worthily worn, more honorable than the Star and Garter, or any other order that can be conferred on you at this time, or any future period, by kings, princes, and potentates, or any other persons, except it be by Masons. I trust that you will wear it with equal pleasure to yourself and honor to the fraternity. You will carry it to the Senior Warden in the west, who will teach you how to wear it as an Entered Apprentice.


Deacon conducts candidate back to the west, and says:

S. D.–Brother Senior Warden, it is the order of the Worshipful Master, that you teach this new-made brother how to wear his apron as an Entered Apprentice.

The Senior Warden takes the apron and ties it on the candidate, with the flap turned up, remarking to the candidate as he does so: This is the way, Brother Gabe, that Entered Apprentices wore their aprons at the building of King Solomon’s Temple, and so you will wear yours until further advanced. Senior Deacon now reconducts the candidate to the Worshipful Master in the east.


W. M.–Brother Gabe, agreeably to an ancient custom, adopted among Masons, it is necessary that you should be requested to deposit something of a metallic kind or nature, not for its intrinsic valuation, but that it may be laid up among the relics in the archives of this Lodge, as a memento that you were herein made a Mason. Anything, brother that you may have about you, of a metallic nature, will be thankfully received–a button, pin, five or ten cent piece–anything, my brother.

Candidate feels for something–becomes quite confused. On examination, or reflection, finds himself very destitute, not being able to contribute one pin, his conductor having been careful to take every thing from him, in the ante-room, before he entered the Lodge;–finally stammers out that he has nothing of the kind with him, but if permitted to pass out into the ante-room, where his clothes are, he will contribute. This the Master refuses to do, of course, which only helps confuse the candidate more and more. After the Master has kept the candidate in this suspense some moments, he says:

W. M.–Brother Gabe, you are indeed an object of charity–almost naked, not one cent, no, not even a button or pin to bestow on this Lodge. Let this ever have, my brother, a lasting effect on your mind and conscience; and remember, should you ever see a friend, but more especially a brother, in a like destitute condition, you will contribute as liberally to his support and relief as his necessities may seem to demand and your ability permit, without any material injury to yourself or family. 1

W. M.–Brother Senior Deacon, you will now reconduct this candidate to the place from whence he came, and reinvest him with that which he has been divested of, and return him to the Lodge for further instruction.

Senior Deacon takes candidate by the arm, leads him to the centre of the Lodge, at the altar before the Worshipful Master in the east, makes duegard and sign of an Entered Apprentice, and then retires to the ante-room.

After candidate is clothed, the deacon ties on his apron, and, returning to the Lodge, conducts him to the Worshipful Master in the east, who orders the Deacon to place him in the northeast corner of the Lodge, which is at the Master’s right.

W. M.–Brother Gabe, you now stand in the northeast corner of this Lodge, as the youngest Entered Apprentice, an upright man and Mason, and I give it to you strictly in charge as such ever to walk and act. (Some Masters preach great sermons to candidate on this occasion.) Brother, as you are clothed as an



[paragraph continues] Entered Apprentice, it is necessary you should have the working-tools of an Entered Apprentice, which are the twenty-four-inch gauge and common gavel.

W. M.–The twenty-four-inch gauge is an instrument made use of by operative masons to measure and lay out their work; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of dividing our time. It being divided into twenty-four equal parts, is emblematical of the twenty-four hours of the day which we are taught to divide

the twenty-four inch gauge

into three parts, whereby we find a portion for the service of God and the relief of a distressed worthy brother, a portion for our usual avocations, and a portion for refreshment and sleep.

W. M.–The common gavel is an instrument made use of by operative masons to break off the superfluous corners of rough stones, the better to fit them

the gavel

for the builder’s use; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of divesting our minds and consciences of all the vices and superfluities of life, thereby fitting us, as living stones, for that spiritual building, that house not made with hands, eternal in the heavens.


W. M.–Brother Gabe, there is a lecture to this Degree, consisting of three sections, which you will at your earliest opportunity commit to memory. 1 The first section treats of the manner of your initiation; the second section, the reasons wily, &c.; the third section, the form, furniture, lights, &c., &c. This lecture commences as follows:


Q. From whence came you? (Some say, As an Entered Apprentice Mason.)



A. From a Lodge of the Sts. John of Jerusalem.

Q. What came you here to do?

A. To learn to subdue my passions and improve myself in Masonry.

Q. Then I presume you are a Mason?

A. I am so taken and accepted among all brothers and fellows. (See Note  F, Appendix.)

Q. How do you know yourself to be a Mason?

A. By having been often tried, never denied, and willing to be tried again.

Q. How shall I know you to be a Mason?

A. By certain signs, a token, a word, and the perfect points of my entrance.

Q. What are signs?

A. Right angles, horizontals, and perpendiculars ( , , ).

Q. What are tokens?

A. Certain friendly or brotherly grips, by which one Mason may know another in the dark as well as in the light. Q. Give me a sign.

Here give sign of Entered Apprentice. (See Fig 2, .)

Q. Has that an allusion?

A. It has; to the penalty of my obligation.

Q. Give me a token.

Here give sign of Entered Apprentice. (See Fig. 2,.)

Q. I hail.

A. I conceal.

Q. What do you conceal?

A. All the secrets of Masons, in Masons, to which this (here press with thumb-nail the first joint hard) token alludes.

Q. What is that?

A. A grip.

Q. Of what?

A. Of an Entered Apprentice Mason.

Q. Has it a name?

A. It has.

Q. Will you give it me?

A. I did not so receive it, neither will I so impart it.

Q. How will you dispose of it?

A. I will letter it or halve it.

Q. Letter it, and begin.

A. No, you begin.

Q. Begin you. (Some say, No, you begin.)

A. A.

Q. B.

A. O.


Q. Z.

A. Bo.

Q. Az.

A. Boaz.

Q. Where were you first prepared to be made a Mason?

A. In my heart.

Q. Where were you next prepared?

A. In a room adjacent to a regularly constituted Lodge of Free and Accepted Masons. (

Q. How were you prepared?

A. By being divested of all metals, neither naked nor clothed; barefoot nor shod, hoodwinked, with a cable-tow around my neck; in which condition I was conducted to the door of a Lodge by a friend, whom I afterward found to be a brother. 1

Q. How did you know it to be a door, being hoodwinked?

A. By first meeting with resistance, afterward gaining admission.

Q. How gained you admission?

A. By three distinct knocks.

Q. What were said to you from within?

A. Who comes here?

Q. Your answer?

A. Mr ——, who has long been in darkness, and now seeks to be brought to light, and to receive a part in the rights and benefits of this worshipful Lodge, erected to God, and dedicated to the holy Ste. John, as all brothers and fellows have done before.

Q. What were you then asked?

A. If it was of my own free will and accord; if I was worthy and well qualified; duly and truly prepared; of lawful age and properly vouched for. All of which being answered in the affirmative, I was asked by what further right or benefit I expected to gain admission.

Q. Your answer?

A. By being a man, free born, of good repute, and well recommended.

Q. What followed?

A. I was directed to wait with patience until the Worshipful Master should be informed of my request, and his answer returned.

Q. What answer did he return?



A. Let him enter, and be received in due form.

Q. How were you received?

A. On the point of a sharp instrument pressing my naked left breast.

Q. How were you then disposed of?

A. I was conducted to the centre of the Lodge, caused to kneel, and attend at prayer.

Q. After attending at prayer, what were you then asked?

A. In whom I put my trust.

Q. Your answer?

A. In God.

Q. What followed?

A. My trust being in God, I was taken by the right hand, and informed that my faith was well founded; ordered to arise, follow my conductor, and fear no danger.

Q. Where did you follow your conductor?

A. Once around the Lodge, to the Junior Warden’s station in the south, where the same questions and like answers were asked and returned as at the door. (See Note  H, Appendix.)

Q. How did the Junior Warden dispose of you?

A. He bid me be conducted to the Senior Warden in the west, and he to the Worshipful Master in the east, where the same questions were asked and like answers returned as before.

Q. How did the Worshipful Master dispose of you?

A. He ordered me to be reconducted to the Senior Warden in the west, who taught me to approach the east by one upright, regular step, my feet forming an angle of an oblong square, my body erect, at the altar before the Worshipful Master in the east. 1

Q. What did the Worshipful Master then do with you?

A. He made me a Mason in due form.

Q. What was that due form?

A. Kneeling on my naked left knee, my right forming a square, my left hand supporting the Holy Bible, square, and compasses, my right resting thereon, in which due form I took the solemn oath of an Entered Apprentice, which is as follows, viz.; (some Lodges require the obligation repeated, but not as a general thing).

Q. After the obligation, what were you then asked?



A. What I most desired.

Q. Your answer?

A. Light.

Q. Did you receive light?

A. I did, by the order of the Worshipful Master and the assistance of the brethren.

Q. On being brought to light, what did you first discover?

A. The three great lights in Masonry, by the help of the three lesser.

Q. What are the three great lights in Masonry?

A. The Holy Bible, square, and compasses.

Q. What are their Masonic use?

A. The Holy Bible is the rule and guide to our faith and practice; the square, to square our actions; and the compasses, to circumscribe and keep us within bounds with all mankind, but more especially with a brother Mason.

Q. What are the three lesser lights?

A. Three burning tapers, in a triangular position.

Q. What do they represent?

A. The sun, moon, and Master of the Lodge.

Q. Why so?

A. Because, as the sun rules the day, and the moon governs the night, so ought the Worshipful Master to endeavor to rule and govern his Lodge, with equal regularity.

Q. What did you then discover?

A. The Worshipful Master approaching me from the east, under the duegard and sign of an Entered Apprentice; who, in token of his brotherly love and favor, presented me with his right hand, and with it the grip and word of an Entered Apprentice and ordered me to arise and salute the Junior and Senior Wardens as an Entered Apprentice.

Q. After saluting the Wardens, what did you then discover?

A. The Worshipful Master approaching me from the east a second time, who presented me with a lambskin or white linen apron which he informed me was an emblem of innocence and the badge of a Mason; that it had been worn by kings, princes, and potentates of the earth; that it was more ancient than the Golden Fleece or Roman Eagle; more honorable than the Star or Garter, or any other order that could be conferred on me at that or any time thereafter by king, prince, potentate, or any other person, except he be a Mason; and hoped that I would wear it with equal Praise to myself and honor to the fraternity; and ordered me to carry it to the Senior Warden in the west, who taught me how to wear it as an Entered Apprentice.

Q. How should an Entered Apprentice wear his apron?


A. With the flap turned up.

Q. After being taught to wear your apron as an Entered Apprentice, what were you then informed?

A. That, agreeably to an ancient custom, adopted in every regulated and well-governed Lodge it was necessary that I should be requested to deposit something of a metallic kind, not from its intrinsic valuation, but that it might be laid up, among the relics in the archives of the Lodge, as a memorial that I was therein made a Mason; but, on strict examination, I found myself entirely destitute.

Q. How were you then disposed of?

A. I was ordered to be returned to the place from whence I came, and reinvested of what I had been divested of, and returned to the Lodge for further instructions.

Q. On your return to the Lodge, where were you placed, as the youngest Entered Apprentice?

A. In the northeast corner, my feet forming a right angle, my body erect, at the right hand of the Worshipful Master in the east, an upright man and Mason, and it was given me strictly in charge ever to walk and act as such.

Q. What did the Worshipful Master then present you with?

A. The working-tools of an Entered Apprentice Mason, which are the twenty-four-inch gauge and common gavel.

Q. What is their use?

A. The twenty-four-inch gauge is an instrument made use of by operative masons, to measure and lay out their work; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of dividing our time. It being divided into twenty-four equal parts is emblematical of the twenty-four hours of the day, which we are taught to divide into three parts, whereby we find a portion for the service of God and the relief of a distressed worthy brother, a portion for our usual avocations, and a portion for refreshment and sleep.

The common gavel is an instrument made use of by operative masons, to break off the superfluous corners of rough stones, the better to fit them for the builder’s use; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of divesting our minds and consciences of all the vices and superfluities of life, thereby fitting us, as living stones of that spiritual building, that house not made with hands, eternal in the heavens.

This generally ends the first section of the lecture as given in Lodges at the present day; but as some Lodges persist still in keeping up the old lecture as revealed by William Morgan, in


[paragraph continues] 1826, and by Bernard, Allyn, Richardson, and others, the author will give it, that it may go to the world a complete Masonic lecture.

Q. What were you next presented with?

A. A new name.

Q. What was that?

A. Caution.

Q. What does it teach?

A. It teaches me, as I was barely instructed in the rudiments of Masonry, that I should be cautious over all my words and actions, especially when before its enemies.

Q. What were you next presented with?

A. Three precious jewels.

Q. What were they?

A. A listening ear, a silent tongue, and a faithful heart.

Q. What do they teach?

A. A listening ear teaches me to listen to the instructions of the Worshipful Master, but more especially to the cries of a worthy distressed brother. A silent tongue teaches me to be silent in the Lodge, that the peace and harmony thereof may not be disturbed, but more especially before the enemies of Masonry. A faithful heart, that I should be faithful and keep and conceal the secrets of Masonry and those of a brother when delivered to me in charge as such, that they may remain as secure and inviolable in my breast as in his own, before being communicated to me.

Q. What were you next presented with?

A. The Grand Master’s check-word.

Q. What was that?

A. Truth.

Q. How explained?

A. Truth is a divine attribute, and the foundation of every virtue. To be good and true are the first lessons we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct; hence while influenced by this principle, hypocrisy and deceit are unknown among us, sincerity and plain-dealing distinguish us, and the heart and tongue join in promoting each other’s welfare, and rejoicing in each other’s prosperity.

With a few other interrogations and answers the old lecture ends. These interrogations and answers are embodied in the new-fangled lecture as already given; they relate only to the demand for something of a metallic kind, reinvestment of candidate’s clothing, northeast corner of the Lodge, &c., &c.



Q. Why were you divested of all metals when made a Mason?

A. For the reason, first, that I should carry nothing offensive or defensive into the Lodge; second, at the building of King Solomon’s Temple, there was not heard the sound of an axe, hammer, or any tool of iron.

Q. How could a building of that stupendous magnitude be erected without the aid of some iron tool?

A. Because the stones were hewed, squared, and numbered at the quarries where they were raised; the trees felled and prepared in the forests of Lebanon, carried by sea in floats to Joppa, and from thence by land to Jerusalem, where they were set up with wooden mauls, prepared for that purpose; and, when the building was completed, its several parts fitted with such exact nicety, that it had more the resemblance of the handy workmanship of the Supreme Architect of the universe than of that of human hands.

Q. Why were you neither naked nor clothed?

A. Because Masonry regards no one for his worldly wealth or honors; it is the internal, and not the external qualifications of a man that should recommend him to be made a Mason.

Q. Why were you neither barefoot nor shod?

A. It was in conformity to an ancient Israelitish custom: we read in the book of Ruth, that it was their manner of changing and redeeming; and to confirm all things, a Mason plucked off his shoe and gave it to his neighbor, and that was testimony in Israel. This then we do in confirmation of a token, and as a pledge of our fidelity; thereby signifying that we will renounce our own will in all things, and become obedient to the laws of our ancient institution. 1

Q. Why were you hoodwinked, and a cable-tow put about your neck?

A. For the reason, first, as I was then in darkness, 2 so I should keep the whole world in darkness so far as it related to the secrets of Free-Masonry. Secondly: in case I had not submitted




to the manner and mode of my initiation, that I might have been led out of the Lodge, without seeing the form and beauty thereof.

Q. Why were you caused to give three distinct knocks?

A. To alarm the Lodge, and inform the Worshipful Master that I was prepared for Masonry, and, in accordance to our ancient custom, that I should ask. “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you.”

Q. How did you apply this to your then situation in Masonry?

A. I asked the recommendation of a friend to become a Mason; through his recommendation I sought admission; I knocked at the door of the Lodge and it was opened unto me.

Q. Why were you received on the point of a sharp instrument pressing your naked left breast?

A. As that was an instrument of torture to my flesh, so might the recollection of it be to my conscience, should I ever presume to reveal the secrets of Free-Masonry.

Q. Why were you caused to kneel and attend at prayer?

A. Because no man should ever enter upon a great and important undertaking without first imploring the blessings of Deity.

Q. Why were you asked in whom you put your trust?

A. Because, agreeably to our most ancient institution, no Atheist could be made a Mason; it was therefore necessary that I should put my trust in Deity, or no oath would have been considered binding among Masons.

Q. Why were you taken by the right hand, ordered to arise, follow your conductor, and fear no danger?

A. It was to assure me, as I could not foresee nor avoid danger, that I was in the hands of a true and trusty friend, in whose fidelity I might with safety confide.

Q. Why were you conducted once around the Lodge?

A. That the brethren might see that I was duly and truly prepared.

Q. Why were you caused to meet with the several obstructions on your passage?

A. Because there were guards placed at the south, west, and east gates of the courts of King Solomon’s Temple, to see that none passed or repassed but such as were duly and truly prepared and had permission; it was therefore necessary that I should meet with these several obstructions, that I might be duly examined before I could be made a Mason.

Q. Why were you caused to kneel on your naked left knee?

A. Because the left side is considered to be the weakest part


of man; it was therefore to show that it was the weaker part of Masonry I was then entering upon, being that of an Entered Apprentice.

Q. Why were you caused to rest your right hand on the Holy Bible, square, and compasses?

A. Because the right hand was supposed by our ancient brethren to be the seat of fidelity, and so they worshipped Deity under the name of Fides, which was supposed to be represented by the right hands joined, and by two human figures holding each other by the right hand; the right hand, therefore, we masonically use to signify in the strongest manner possible the sincerity of our intentions in the business in which we are engaged.

Q. Why were you presented with a lambskin or white linen apron, which is the badge of a Mason?

A. Because the lamb, in all ages, has been deemed an emblem of innocence; he, therefore, who wears the lambskin as a badge of a Mason is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into that celestial Lodge above, where the Supreme Architect of the universe presides.

Q. Why were you requested to deposit something of a metallic kind?

A. To remind me of my extremely poor and penniless state, and that, should I ever meet with a friend, more especially with a brother, in like destitute circumstances, I should contribute as liberally to his relief as his circumstances demanded, without any material injury to myself.

Q. Why were you conducted to the northeast corner of the Lodge, as the youngest Entered Apprentice, and there caused to stand upright like a man, your feet forming a square–receiving at the same time a solemn charge ever to walk and act uprightly before God and man? 1

A. Because the first stone of a building is usually laid in the northeast corner. I was therefore placed there to receive my first instructions where to build my future Masonic and moral edifice.


Q. What is a Lodge?

A. A certain number of Masons duly assembled, with the



[paragraph continues] Holy Bible, square, and compasses, and charter, or warrant empowering them to work.

Q. Where did our ancient brethren usually meet?

A. On a high hill or in a low valley.

Q. Why so?

A. The better to observe the approach of cowans, or eaves-droppers, ascending or descending.

Q. What is the form and covering of a Lodge?

A. An oblong square, extending from east to west, between the north and south, from the earth to the heavens, and from the surface to the centre.

Q. Why of such vast dimension?

A. To signify the universality of Masonry, and that a Mason’s charity should be equally extensive.

Q. What supports this vast fabric?

A. Three great pillars, constituting Wisdom, Strength, and Beauty.

Q. Why are they so called?

A. Because it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings.

Q. By whom are they represented?

A. By the Worshipful Master, and the Senior and Junior Wardens.

Q. Why are they said to represent them?

A. The Worshipful Master represents the pillar of Wisdom, because he should have wisdom to open his Lodge, set the craft at work, and give them proper instructions. The Senior Warden represents the pillar of Strength, it being his duty to assist the Worshipful Master in opening and closing his Lodge, to pay the craft their wages, if any be due, and see that none go away dissatisfied, harmony being the strength of all institutions, more especially of ours. The Junior Warden represents the pillar of Beauty, it being his duty at all times to observe the sun at high meridian, which is the glory and beauty of the day.

Q. What covering has a Lodge?

A.. A clouded canopy, or starry-decked heavens, where all good Masons hope to arrive, &c., &c.

Q. What furniture has a Lodge?

A. The Holy Bible, square, and compasses.

Q. To whom are they dedicated?

A. The Bible is dedicated to God, the square to the Master, and the compasses to the craft.


Q. Why are they thus dedicated?

A. The Bible is dedicated to God, because it is the inestimable gift of God to man, &c., &c.

Q. What are the ornaments of a Lodge?

A. The mosaic pavement, the indented tessel, and the blazing star.

Q. What are they?

A. The mosaic pavement is a representation of the Ground Floor of King Solomon’s Temple, with a blazing star in the centre; the indented tessel, that beautiful tessellated border which surrounds it.

Q. Of what are they emblematical?

A. The mosaic pavement represents this world, which, though checkered over with good and evil, yet brethren may walk to-ether thereon, and not stumble. (See Monitor.)

Q. How many lights has a Lodge?

A. Three.

Q. How are they situated?

A. East, west, and south.

Q. None in the north?

A. No.

Q. Why none in the north?

A. Because this and every other Lodge is, or ought to be, a true representation of King Solomon’s Temple, which was situated north of the ecliptic; the sun and moon, therefore, darting their rays from the south, no light was to be expected from the north. We therefore, masonically, term the north a place of darkness.

Q. How many jewels has a Lodge?

A. Six: three movable, and three immovable. 1

Q. What are the movable jewels?

A. The rough ashler, the perfect ashler, and the trestle-board.

Q. What are they?

A. Rough ashler is a stone in its rough and natural state; the perfect ashler is also a stone, made ready by the working-tools of the fellow craft, to be adjusted in the building; and the trestle-board is for the master workman to draw his plans and designs upon.

Q. Of what do they remind us?



A. By the rough ashler we are reminded of our rude and imperfect state by nature; by the perfect ashler of that state of perfection at which we hope to arrive by a virtuous education, our own endeavors, and the blessing of God; and by the trestle-board we are also reminded that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the Master on his trestle-board, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the Supreme Architect of the universe, in the great book of Revelation, which is our spiritual, moral, and Masonic trestle-board.

Q. What are the three immovable jewels?

A. The square, level, and plumb.

Q. What do they masonically teach us?

A. The square teaches morality; the level, equality: and the plumb teaches rectitude of life.

Q. How should a Lodge be situated?

A. Due east and west.

Q. Why so?

A. Because, after Moses had safely conducted the children of Israel through the Red Sea, by Divine command he erected a tabernacle to God, and placed it due east and west, which was to commemorate to the latest posterity that miraculous east wind that wrought their mighty deliverance–this was an exact model of Solomon’s Temple; since which time every well regulated and governed Lodge is, or ought to be, so situated.

Q. To whom were Lodges dedicated in ancient times?

A. To King Solomon.

Q. Why so?

A. Because it was said he was our most ancient Grand Master, or the founder of our present system.

Q. To whom in modern times?

A. To St. John the Baptist and St. John the Evangelist, who were two eminent Christian patrons of Masonry; and since their time there is, or ought to be, represented in every

regular and well-governed Lodge a certain “point within a circle,” the point representing an individual brother, the circle the boundary-line of his conduct beyond which he is never to suffer his prejudices or passions to betray him. This circle is embodied by two perpendicular parallel lines, representing St. John the Baptist and St. John the Evangelist; and upon the top rest the Holy Scriptures. In going round this circle, we necessarily touch upon these two lines, as well upon the Holy Scriptures, and while



a Mason keeps himself circumscribed within their precepts it is impossible that he should materially err.

This ends the lecture 1 on the Entered Apprentices’ Degree. But very few Masons are sufficiently posted in these lectures to answer every inquiry respecting then. Not one in a hundred ever gets them perfect, none but a few aspiring members seeking after office take the trouble to commit them to memory, and some of these do so very imperfectly. Most Masters, at the present day, qualify themselves for the office of Master by purchasing Richardson’s or Avery Allyn’s Masonic exposures. These works have, of course, to be amended. On perusing the present work the reader will be greatly surprised at the striking resemblance it bears to the works just mentioned, especially in the lectures; but let him mark the alterations, principally at the commencement of each lecture

In some Lodges the following lecture is used, especially in the Northwestern States:

Q. What are the points of your profession?

A. Brotherly love, relief, and truth.

Q. Why so?

Q. Brother. you informed me that I should know you by certain signs, and tokens, and words, and the points of your en-trance. You have already satisfied me as to the signs and words. I now require you to explain to me the points of your entrance: how many, and what are they?

A. They are four: the Guttural, the Pectoral, the Manual, and the Pedestal, which allude to the four cardinal virtues, viz.; Temperance, Fortitude, Prudence, and Justice.

Temperance is that due restraint upon our affections and passions which renders the body tame and governable and frees the mind from the allurements of vice. This virtue should be the constant practice of every Mason, as he is thereby taught to avoid excess, or contracting any licentious or vicious habit, the indulgence of which might lead him to disclose some of those valuable secrets which he has promised to conceal and never



reveal, and which would consequently subject him to the contempt and detestation of all good Masons. See “Guttural,”

This virtue alludes to the Mason’s obligation, which is the Guttural.

Fortitude is that noble and steady purpose of the mind, whereby we are enabled to undergo any pain, peril, or danger, when prudentially deemed expedient. This virtue is equally distant from rashness and cowardice; and, like the former, should he deeply impressed upon the mind of every Mason, as a safeguard or security against any illegal attack that may be made, by force or otherwise, to extort from him any of those secrets with which he has been so solemnly intrusted; and which virtue was emblematically represented upon his first admission into the Lodge, on the point of a sharp instrument pressing his naked left breast. This alludes to the Pectoral. 1

Prudence teaches us to regulate our lives and actions agreeably to the dictates of our reason, and is that habit by which we wisely judge, and prudentially determine, on all things relative to our present, as well as to our future happiness. This virtue should it be the invariable practice of every Mason never to for the government of his conduct while in the Lodge, but also when abroad in the world. It should be particularly attended to in all strange and mixed companies, never to let fall the least sign, token, or word, whereby the secrets of Masonry might be unlawfully obtained. Especially, brother in Masonry, you should always remember your oath as an Entered Apprentice, while kneeling at the altar, on your naked left knee, your left hand supporting the Holy Bible, square, and compasses, your right resting thereon, which alludes to the Manual.

Justice is that standard or boundary of right which enables us to render to every man without distinction his just due. This virtue is not only consistent with Divine and human laws, but is the very cement and support of civil society; and as Justice in. a great measure constitutes the real good man, so should it be the invariable practice of every Mason never to deviate from the minutest principles thereof.

The charge you received while standing in the northeast corner of the Lodge, your feet forming a right angle, was an allusion to the Pedestal.

Q. How did Entered Apprentices serve their Master in ancient times, and how should they in modern?

A. With freedom, fervency, and zeal.



Q How were they represented?

A. By Chalk, Charcoal, and Clay.

Q. Why were they said to represent them?

A. Because it was said there was nothing more free than chalk, which, under the slightest touch, leaves a trace behind; nothing more fervent than charcoal to melt–when well lit, the most obdurate metals will yield; nothing more zealous than clay, or our mother earth, to bring forth.


BROTHER: As you are now introduced into the first principles of Masonry, I congratulate you on being accepted into this ancient and honorable order; ancient, as having existed from time immemorial; and honorable, as tending in every particular so to render all men who will conform to its precepts. No human institution was ever raised on a better principle, or more solid foundation; nor were ever more excellent rules and useful maxims laid down than are inculcated in the several Masonic lectures The greatest and best of men in all ages have been encouragers and promoters of the art, and have never deemed it derogatory to their dignity to level themselves with the fraternity, extend their privileges, and patronize their assemblies.

There are three great duties, which, as a Mason, you are strictly to observe and inculcate–to God, your neighbor, and yourself. To God, in never mentioning His name but with that reverential awe which is due from a creature to his Creator; to implore His aid in all your laudable undertakings, and to esteem Him as your chief good. To your neighbor, in acting upon the square, and doing unto him as you would he should do unto you: and to yourself, in avoiding all irregularity and intemperance, which may impair your facilities or debase the dignity of your profession. A zealous attachment to these duties will insure public and private esteem.

In the State you are to be a quiet and peaceable citizen, true to your government, and just to your country; you are not to countenance disloyalty or rebellion, but patiently submit to legal authority, and conform with cheerfulness to the government of the country in which you live.

In your outward demeanor be particularly careful to avoid censure or reproach. Let not interest, favor, or prejudice bias your integrity, or influence you to be guilty of a dishonorable action. And although your frequent appearance at our regular meetings is earnestly solicited, yet it is not meant that Masonry should interfere with your necessary avocations, for these are on no account to be neglected; neither are you to suffer your zeal


for the institution to lead you into arguments with those who, through ignorance, may ridicule it. But, at your leisure hours, that you may improve in Masonic knowledge, you are to converse with well-informed brethren, who will be always as ready to give as you will be ready to receive instruction.

Finally, keep sacred and inviolable the mysteries of the Order, as these are to distinguish you from the rest of the community, and mark your consequence among Masons. If, in the circle of your acquaintance, you find a person desirous of being initiated into Masonry, be particularly careful not to recommend him, unless you are convinced he will conform to our rules; that the honor, glory, and reputation of the institution may be firmly established, and the world at large convinced of its good effects.

[If the candidate be a clergyman, add the following:]

You, brother, are a preacher of that religion, of which the distinguishing characteristics are universal benevolence and unbounded charity. You cannot, therefore, but be fond of the Order, and zealous for the interests of Freemasonry, which, in the strongest manner, inculcates the same charity and benevolence, and which, like that religion, encourages every moral and social virtue; which introduces peace and good-will among man. kind, and is the centre of union to those who otherwise might have remained at a perpetual distance. So that whoever is warmed with the spirit of Christianity, must esteem, must love Freemasonry. Such is the nature of our institution, that, in all our Lodges, union is cemented by sincere attachment, hypocrisy and deceit are unknown, and pleasure is reciprocally communicated by the cheerful observance of every obliging office. Virtue, the grand object in view, luminous as the meridian sun, shines refulgent on the mind, enlivens the heart, and converts cool approbation into warm sympathy and cordial affection.

Though every man, who carefully listens to the dictates of reason, may arrive at a clear persuasion of the beauty and necessity of virtue, both public and private. yet it is a full recommendation of a society to have these pursuits continually in view, as the sole objects of their association; and these are the laudable bonds which unite us in one indissoluble fraternity

The Legends of the Garden of Eden and The Angels

Posted: December 2, 2012 by phaedrap1 in Anunnaki, Occult
Tags: ,
Such stories as the creation, the garden of Eden, the flood and the angels of the Bible and other related religions, may have been derived from the earliest literature of mankind. These stories were first written down by the earliest literate civilization of man, the Sumerian civilization over 5,500 years ago. Their nation was located in southern Mesopotamia, but their influence spread from Eastern Europe to India and Egypt. Most languages today have traces of Sumerian loan words in them, even when not related to them.
Their language belonged to the “Ural-Altaian” language family of Eurasia, which is unlike the Semitic, Indo-European or Indo-Chinese in grammar and is more like Hungarian, Turkish, Finnish, and Dravidian (of India). These languages share the largest amount of vocabulary and what is much more important, a similar agglutinative grammatical structure. Because of the very special place the Sumerians have in human history, the Indo-European and Semitic scholars have tried vainly to isolate them into a special category, after they couldn’t force them into their own language families. A few enlightened Western European scholars however have stated that, of all the living languages of the world, Hungarian has the most in common with this ancient dead tongue.
In Sumerian mythology the “sons” of heaven, were categorized into three main groups. The main group was capable of creating life and able to have off- spring of their own. These were called the DINGIR.
The eunuch like second group was originally the servants of the main group and was called the ANU-NAKI. The third group was known as the EGIGI or IGIGI, which often had some specific task and outpost on the planet. All of them may have came from beyond this planet and lived it seemed to the locals for eternity. The book of ENOCH also talks of a group, which came as reinforcement later and were racially different from the others, and these were to perform some basic work for the “angels” among the human population. Their governor according to ENOCH, was called SATANAIL. They are the ones who broke the laws of heaven and took the daughters of men to be their wives, and from them they had children. The punishment for this was the flood, which was to allow a new start and to destroy the mistakes of these fallen angels.
From the scanty literature available to us, such as the ancient Sumerian and Babylonian literature, the Bible and the Book of Enoch, some people have generalized the basic characteristics of the 7 leading, archangels and their names. Christian O’Brian in his book “The Genius of the Few”, has used this method and has hit the nail right on the head. The reason I believe that he is correct is because I have tried a different approach, using ancient Sumerian and Hungarian as a reference, and was able to substantiate his claims. The definitions of the meaning of the titles of the archangels which I define at the beginning of each name, all derive from Christian O’Brians evaluation, based on ancient religious literature and is followed by my linguistic analysis.
In our literature concerning the seven archangels the following names are often listed:
Michael -A militaristic guardian angel (NIN-URTA)
Gabriel -The governor of Eden (NIN-LIL)
Uriel -Ruler of all, surrounding Eden (EN-LIL)
Raphael -Healing arts. (EN-KI)
Raguel -Judging and monitoring
Sariel -Punishment of crimes (Ner-gal/Ninurta)
Remiel -Responsible for spreading the word & news
As is readily apparent, all these names end with EL, which was the title of the “angels”, just like the “gods” of the Hebrews, the Elohim. I have included some of the Sumerian equivalents of the names in brackets, known to us from their mythology. The most detailed account of the activities of the angels, is given by Enoch, who supposedly lived before the flood. He was recruited by the angels to perform such duties as being a go between, or messenger, between angels and men, and to be a scribe or keeper of records. His accounts were written down and have been passed on for thousands of years. His stories are very unusual, and are the stories of a simple primitive man in the bewildering and amazing world technically incomprehensible to man until recently.
At this point let us dispense with the religious view of what an angel is and simply try to understand what the earliest civilization of man handed down to us, without any preconceived bias. In the words of the Sumerians, what we call angels, were called by them ANU_NAKI meaning, “from or of the sky”. AN meant “sky, heaven, high and chief god” and NAK was the genitive & locative suffix which we write separately as “OF”. Similarly in Hungarian the Sumerian AN word is found as MENY, while the NAK suffix is also the genitive/locative and means OF, or relationship. Variations of this suffix are found in most Ural-Altaic languages to which Hungarian belongs. However there is another unusual use of the Hungarian suffix NAK, reserved for the highest administrative positions, which originally served the king. That is why prime minister (EL-NOK), spokesman (SZO-NOK), treasurer (TAR-NOK), engineer (MER-NOK).. used such titles. In ancient Sumerian city states, these most important positions were held by the second rate angels, the ANU-NAKI. The eastern neighbors of the Sumerians, the Elamites also used the NAK title for the king. Only after the ANUNAKI finally left was the government handed over to the first human king, who was recorded to be ETANA of the city of KISH. This same ETANA is in Hungarian mythology as the father of the first empire builder, the great hunter NIMROD, rather than the Biblical Kush. It is interesting that certain eastern Scythian traditions call the ancestor of their people Kush-Tana, a combination of the two. In Sumerian mythology, unlike the Bible version, it was ETANA and not Nimrod, who wished to visit heaven the home of the “gods”, and he succeeded with the help of an “eagle”.
Returning to the meaning of the titles of the seven archangels, who were the ruling council which directed the activities of the “angels”. If we remove the suffix EL, then we are left with their functional title, when using the Sumerian language as our guide. Sumerian IL, Akkadian ELI means “high, above,highness”. Hungarian fel=upward, fen=above, on=upon.
MICHA, MISH or MASH (Michael) refers to heroes/prince in ancient Sumerian, as it does in Dravidian, Ugrian, and ancient Scythian tongues. In Hungarian stories the “heroes” are often called MISKA and hero tales are also called MESHE. The heroic name refers to the military position of Michael as the guardian and protector. The symbol of the hero is a serpent in Sumerian, since it had a similar name, called MUSH.
In ancient cultures the serpent was often the symbol of rejuvenation, rebirth, healing as well as service and wisdom. That is why the earliest Mesopotamian art represented the mother goddess with a female body and a serpent-like head. This tradition can be traced also in Scythian legends. Hungarian tradition claims that they are also a Scythian race. In the east, the dragon was also the title of heroes as well as a symbol of fertility and wisdom. For these reasons in Hungarian traditions the MISKA mug is in the shape of the upper torso of a traditional Hungarian soldier, the hussar, with the serpent on its belly. It was drunk in celebration of heroes and in remembrance of family members, who have passed away.
GABR, GAVR (Gabriel), was the female governor of Eden. If we observe that the original Latin word for governor, was “GUBERnator”, then again the ancient GABR title is recognized. Like many languages the B became V or was then deleted altogether, leaving KOR to be the root word for government in Hungarian. According to Sumerian tradition, the governor of Eden was often called Nin-Ti, “lady of life” who was responsible for “genetic engineering” in our modern vernacular. She was the Baudug-Gasan “great bountiful queen” and Nin-Mah “great mother” or as the wife of lord En-Lil she was called Nin-LIL, who helped create 7 prototypes of Homo Sapiens from combining genetic material from wild primitive man and a compatible angel. She was also called the lady of the mountain “Nin-Hursag”, since Eden was supposed to be located in a mountain valley. Since in the Sumerian word Nin-Ti, “TI” also meant rib, the later Babylonian translations of the “Lady of Life” became “Lady of the Rib”. It was this corruption of her name which lead in time to the Biblical Eve to be created from Adam’s “rib”. While other angels were prone to have work in and out of their colony, Nin-Lil’s main responsibilities were in Eden. The GUB root word in Sumerian means to stand or stay, while GUBA meant to stand firm. (Hungarian Guba-szt). Similar to her name “hursag”, the Sumerian word “uru-zag” was also a synonym for kingdom/territory as is “ursag/orszag” in Hungarian. The name of Eden in Sumerian accounts was called “kar-sag”. While the Sumerian word “Edin”, which remained as the name of EDEN could mean several things in Sumerian, such as “edin” (uncultivated highlands, borderlands), or “e’-din” (the house of creation). The great queen goddess in the Emegir Sumerian dialect was NIN, similar to Magyar “Neni”, while the “mother language” Emesu/Subar dialect called the queen “Gasan”, which is the source of the Hungarian/Sabir? “Aszony”, which up to the Middle Ages also meant queen. In early Mesopotamia, east of Sumeria, the Elamites also called the queen-goddess “ASAN”, which is even more like modern Hungarian. No wonder that early Hungarians called their beloved Great-Queen mother goddess Nagy-Aszony or Boldog Aszony, which in Sumerian was also called BAU or BAU-DUG GASZAN. Today all titles have lost their original meaning, just as in English. Everyone has become a Sir and a Lady, no matter how undeserving they are.
UR or AR (Uriel) was the chief guardian and ruler of earth. In Sumerian accounts he was normally called EN-LIL, the chief “god” of earth and represented by the atmosphere and air. In later ages the title UR was passed on to kings, whose chief function came from their responsibilities as guardians of their territories and their people. That is why the UR name means guardian in Sumerian as well as hero and lord. In the ancient Hurrian language of norther Mesopotamia, the UR name became IUR meaning “king”. The Hurrians also spoke a Ural-Altaic like agglutinative language, just as the Sumerians and the Elamites. Similarly in ancient Egyptian UR also meant king and kings were considered by them to be of divine origin. In Hungarian the lords or kings are also known as UR, while guards are also called similarly OR. This is also similar to the Old Bulgar word “Ur-ugh”, from their original Hunnish language, before they were absorbed by their Slavic subjects. Besides the title UR the name of EN-LIL is completely understandable in Hungarian, since En was a title of lords, as in the Hungarian pronoun ON today is the first person pronoun of special respect. The word LIL refers to air and breath in Sumerian as it does today in Hungarian Lel-ek, Lelk, Lehel and so on. This is a common word in the western Ural-Altaic languages.
The term LI in Sumerian however had another different meaning, which refered to life, and was symbolized by a potted plant. That is why he was the father of life and the soul/breath which animates the material body. In Hungarian “Lelek”, refers to soul and “el” refers to life, while “lehel” the breath. Lel was also a name of one of the great lords, during the Hungarian settlement in the 9th century. Several Hungarian rulers of the seven tribes/nations also had ancient Mesopotamian GOD names. Arpad/Egyptian Erpat, Huba/Elamite Huba, Tohotom/Tehemtem -ancient Iran, On-d/Sumerian An, Kende/Keykendi of ancient Baktria the ancestor of the Hungarian Szemere clan.
RAPH or RAB or RAV (Raphael) is known as the archangel responsible with the healing arts. In ancient times the shaman was responsible with the healing arts. In Sumerian he was called TAL-TAL, which in Hungarian is TAL-TOS. His method often required communication with the spirits, who could heal the sick and remove the evil spirits from the body. The Sumerian shaman was no primitive, like many shamans in primitive societies are. He knew and utilized hundreds of complex medicines, whose ingredients scientists are studying today from their old medicinal books. The Hungarian term REV, pronounced just like the English RAVE, means the ecstatic trance in which the shaman enters the other dimensions. In Sumerian ARA also meant the raving, howling sound made. The REV also means the “ferry” boat which crosses a river. The other dimension (heaven or hell) was often reached by crossing a symbolic river. In modern Hungarian the medical doctor is called ORV-os, which is derived from the ancient eastern word ARB-is, who were one of the seven priestly casts of the old Magian religion of the Hungarians. They were responsible with healing and were especially competent doctors. Many early Hungarian skulls have been found showing surgical marks, with the patients surviving the operation. The Hungarian name for doctor uses the RAB or ARB variation of the root-word found as part of the RAPH-ael name.
RAG (from RAGUEL) was responsible with sentencing or bringing to justice those who broke the laws. In ancient Babylonian “RAGUMU” was the suit brought against the defendant. Similarly in Hungarian “RAGA-lom” is the suit against the defendant. The “lom” is just a suffix of abstract concepts. In Sumerian the RIG word, which is the source of RAGUEL, simply meant to talk or speech, with which a case is typically presented to a council. Similarly REGE in Hungarian is a story given in speech like sing song fashion, like a saga. It is also related to the qualities of the voice (rikkan,rekedt). In old Hungarian the REGOS were the bards who sang or told stories of heroes and religion. The council of elders, and the subject of knowledge they represented in Sumerian is called TAN, just as in Hungarian and several other Ural-Altaian languages, including even Japanese. The decision which they brought forward, based on deliberation by a judge, is called BAR in Sumerian as it is in Hungarian BIRO=judge. The word is also found in a close eastern relative of the Hungarian language, the Chuvash, as BAR. The word was also adopted into English, through the influence of the Huns. Even the remnant of the early Akkadian-Babylonian word for lawyer UGIDU is found in modern Hungarian Ugyved.
SAR (from SARIEL) is responsible with the punishment of the guilty, the guardian of their imprisonment who isolates the criminals and “encloses” them in a penal holding area. In Sumerian the SAR word also means to enclose. Similarly SA means inner, while SAG means inside. Sar also meant 3600 in Sumerian, which was the closing of the circle and is related to the somewhat idealized period of 360 days in a year. It was the Sumerians who first divided the circle into 360 degrees. Similarly in Hungarian ZAR means lock or enclose, while EZER also means a thousand. The old Ural-Altaic number system, unlike any others in the world, was based on 6 and 60, like Sumerian, in which the decimal places were in multiples of 6 or 60. That is why Hungarians still say “hatvany”, when expressing the idea of multiplying the effectiveness of something. This word is derived from 60 (hatvan), the ancient multiplier.
There is a controversy of who or what ZARA-THUSTRA the founder of the Magian religion was and when he actually lived. Some mistakenly associate him with the early history of the Persians, who were rather latecomers to the region of present Iran/Persia. In the Bible it is the MAGI, who visited the newborn Christ child in Bethlehem, since they prophesied his coming beforehand. Indeed Christ was often called a Magian by the Jews, due to his mother’s Parthian ancestry. The earliest mention of the MAGI was as one of the six ethnic tribes of the Madja (Mede) confederacy of northern Mesopotamia, which was later conquered and absorbed by the Persians. The Magi also settled in the eastern part of the Persian Empire. The ancient and classical historians claim that Zarathustra lived long before the coming of the ancestors of the Persians around 500BC to Iran. The early Greeks claim that he was none other that Nimrod of the Bible, or Ninurta of the Sumerians. This of course is impossible to substantiate now because of all the legends which grew up around him over time. The Biblical stories of Nimrod and Abraham, for example occurred millenniums after the flood, long after the original Nimrod supposedly ruled. According to the Babilonians 131 years after the flood, while Hungarian Chronicles state 201 years. The Hungarian number must be recalculated to compensate for the ancient 60 based system, which results in 121. Could he be the same as the archangel Sariel? Perhaps. It would explain the many miraculous things that Zoroaster or Nimrod did, who was the mythical father of the Scythians and Magyars.
REM,REV (from REMIEL) is the most difficult of functions to really characterize. He was supposed to be the messenger and bringer of news and information. However the root word REM is normally associated with welcome, gladness, happiness which is RU and DUG in Sumerian. RA-GABA however means courier. In English there is a wonderful parallel word to this association, since REVEL is to enjoy something but REVEAL is to disclose hidden information. Both of these words are related to REM. These also associate with the definition of Raphael discussed before. In Hungarian O-ROM is also happiness, as in ancient Persian RAMA. However ROV and IR in Hungarian is to inscribe and write, which is important for sending messages. The same word in Sumerian is SAR and their scribes were called DUB-SAR. The bringing of tidings and good news, was a cause of celebration and good times it seems. Perhaps the following root words are also part of the name of SAR; IR=to bring, RI=traverse (Hungarian Yar), MU=a ship or vessel (Hungarian yar-MU).
The Sumerian “angels” were greatly revered before and after their disappearance and in later ages were thought to be “gods”. Early Mesopotamia was populated by a host of non-semitic people like the Sumerians, Subarians, Hurrians, Kasites, Elamites and Medes who spoke similar languages. Every Sumerian city was supposedly founded by one of these “angels”, who lived for many human lifetimes amongst the people. They however did eat, drink and had children like humans and some even made serious mistakes and broke the law. That is why many old religions gave such human-like characteristics to these false “gods”. The “angels” themselves however believed in only one heavenly father, who was called AN in Sumerian, and who lived in the sky or heaven, from whence they also came. However not necessarily from the highest “heaven” of AN. Perhaps this is why some of the ancient religions of the Greeks, Babylonians, Egyptians had such a multitude of “gods”, who often were too human like for us to consider them to be godlike.
In Sumerian the name of the highest god was called AN. However there was another expression which often described him, as the single, one and only god, with the term Isten. (Hungarian isten) This term is often described to mean one, but was never used for mathematics. In many central Asian languages the god of heaven and sky was called TEN, or TENGRI, a word much like the Sumerian DINGIR, meaning god or angel. The best description of the meaning of ISTEN is found in the ancient book from Persia called the DAB-ISTAN (book of god), written by a people before the coming of the Persians. It talks of the perfect unity, the uncreated creator, the ONE god of the universe as being ISTEN or YSTEN. This same word was used by the Babylonians to mean ONE and only. In Sumerian ASH=one, first and TEN= creator. The chief creator of the gods was called lord of the Earth “en-ki”, who was also called Daramah, which has also been translated as great stagg, but which also means creator in Hungarian as “terem-tö”. His name perhaps explains the origin of the Hungarian myth of origin, called the legend of the stagg, which is often called a totemic origin myth, but may in fact be just a symbolic legend, whose story is recreated yearly as the movements of the constellation ursa major and the birth and death of the seasons. That is described in articles dealing with the Legend of the Stagg.
Alfred Hamori, 1995

The Kybalion

Posted: November 10, 2012 by phaedrap1 in Occult, Texts, videos

Freemasonry: an overview

Posted: November 5, 2012 by noxprognatus in Occult, Texts

Freemasonry is the generic name given to a variety of occult groups accredited to the secret fraternal order of Free and Accepted FreemasonsFreemasonry teaches that it evolved from the medieval guilds of stonemasons and cathedral builders, but continually hint at far older origins. The medieval guilds were fraternal societies of Gothic cathedral builders who were itinerant and moved freely about feudal Europe hawking their unique skills.

Gothic BuildersTo safeguard the singular knowledge of masonry, including its secret tradition originating in the ancient Near East, , medieval masons banded themselves together in Guilds. Members who were accepted into it learned the peculiar secret signs and passwords that made their status and station within the Guild known to others of their ilk. Each of the Guilds formed a Lodge with three levels of membership. The first, or lowest form of members, was the “apprentice” or “bearer of burdens.” The second form was “craftsman” or “fellow,” the skilled workman on the cathedrals. The third and highest form was the “master,” who was the overseer and superintendent of the building project. Before a man could pass from one degree to the next, a certain degree of proficiency was demanded. Furthermore, the Guilds all taught and required of their membership certain qualities of moral conduct. The spectacular cathedral building activity declined in the sixteenth century and with it a decline in the strength of the Guild Lodges. Consequently, some lodges of Operative Masons began to accept honorary members to bolster their declining membership. These non-working masons were referred to as “Accepted” Freemasons and later as “Speculative” Freemasons. Eventually the Guild Lodges came to be known as “Speculative Lodges.” Modern Symbolicor Speculative Freemasonry claims descent from a few of these diluted lodges.

As Gothic construction declined in the seventeenth century, the Masonic Guilds faced oblivion. To preserve themselves, four Lodges in London met together, in 1717, and decided to form a Grand Lodge. On June 24, 1717, three men met at the Goose and Gridiron Ale House and negotiated the unification of the four Lodges in London into aGrand Lodge, sometimes called the Grand Mother Lodge, which initiated the era of modern Freemasonry.

Grand  LodgeA certain Anthony Sayer, Gentleman, was the first Grand Master. Using Dr John Anderson’s Book of Constitutions, often regarded as the first Freemasonic text, the rituals and practices of Freemasonry were standardised in the newly instituted Grand Lodge. The Freemasonic tales of Hiram Abiff, King Solomon’s Master Builder, along with the pyramid hierarchic structure dates from, this reorganisation. Anderson’s book also maintained that members of any religion could become Freemasons, “leaving their particular opinions [about god] to themselves. The Grand Lodge had over 100 lodges in England and Wales under its control by 1730 and had begun to spread Freemasonry abroad, warranting lodges to meet in Europe, the West Indies, North America and India.

By 1723, they adopted a constitution to govern themselves and their success led to the establishment of other Grand Lodges in similar fashion. In 1725, some of the Lodges in Ireland formed a Grand Lodge for that island, and a similar body was instituted in Scotland in 1736. The original Grand Lodge of England was not without rivals in its own country, and at one time in the eighteenth century there existed in England three Grand Lodges in addition to the one organised in 1717. Two of these atrophied without influencing the history of Freemasonry, but the third played a major part in the dissemination of Freemasonry throughout the world. In the 1740s, Irishmen in London, many of whom had become Freemasons before leaving Ireland found it difficult to gain entrance into Lodges in London, so in 1751 a group of them formed a rival Grand Lodge. While it called itself the Antients Grand Lodge, the 1717 Lodge called itself the”Modern” Grand Lodge.

Although the two Grand Lodges were vigorous rivals, they sought to reconcile differences. The rival Grand Lodges appointed Commissioners in 1809 to negotiate unification, which finally occurred amidst great ceremony on 27 December 1813 at Freemasons’ Hall, London. The two combined to form the United Grand Lodge of England with HRH the Duke of Sussex (younger son of King George III) as Grand Master. Henceforth, the English stream of Freemasonry became pre-eminent in the British Isles and from it arose the largest secret society in the world, spread by the advance of the British Empire. This is sometimes called English Freemasonry or Anglo-Saxon Freemasonry in contrast to that variant arising in Europe called Continental Freemasonry.

By the 19th centuries Anglo-Saxon Freemasonry was operating in the Mid and Far East, Australasia, Africa and South America; that is, in most places that comprised the British Empire. many of the lodges formed independent local Grand Lodges when those areas eventually achieved nation status. However, at least 750 lodges overseas, principally in Commonwealth countries, have remained within the United Grand Lodge of England. Masonry also spread slowly throughout the world not under the sway of the British Crown: France (1718-25), Ireland (1725-26), Spain (1726-27), Holland (1731), Germany (1730-33), Africa (1735), Scotland (l736), Portugal (1736), Switzerland (1737), Italy (1733-37), Russia (1731-40), Canada (1745), Sweden (1735-48), Prussia (1738-40), Austria (l742), Poland (1784), and Mexico (1825).

Public interest in the nature, the ceremonies and intentions of Freemasonry developed considerably through the eighteenth century. So in addition did the number of aristocrats, landed gentry and professional men who began to seek admission into the Lodges. The first Royal Freemason to be “made” was Frederick Lewis, Prince of Wales, son of King George II in 1737. The tumultuous period during the French Revolution in which all governments in Europe shuddered, Freemasonry in Britain almost came to a halt. Acts of Parliament were passed in an attempt to curb trade unions, political clubs and other subversive organisations that threatened the social order. The Unlawful Societies Act of 1799 banned any meetings of groups, which required their members to take an oath or obligation. Organised Freemasonry acted swiftly to meliorate the effects of this rational and prudent act on its operations.pitT-younger

The Acting Grand Master of the premier Grand Lodge, Earl of Moira, and the Grand Master of the Antients Grand Lodge, the Duke of Atholl visited the Prime Minister, William Pitt (1759-1806), who was not a Freemason, to plead their case. They managed to perpetuate the fraud that Freemasonry was a supporter of the law and lawfully constituted authority and Christian to boot. Moreover, they told Premier Pitt that Freemasonry was much involved in charitable work. Consequently, Freemasonry was let off the hook and specifically exempted from the terms of the Act. However, each Lodge secretary was required to give an annual account to the local Clerk of the Peace of the members of his Lodge together with their ages, professions and addresses. A provision that was only rescinded by Parliament in 1967.

Most general accounts of Freemasonry cite the formation of the archetypal Grand Lodgein 1717 in London as the start of its inexorable rise to prominence. There is incredible speculation concerning the myths surrounding the origins of “the Craft,” however, there are four main traditions current in Freemasonry that purport to give a thorough account of its origins. The first claims that Freemasonry is the apotheosis of some simple Mystery within the old building Guilds. The second, that the terminology of architecture was used symbolically by occult philosophers and that the eighteenth century Craft Rituals were the epitome of this development. Thirdly, that the medieval Builders Guilds were heir to an ancient tradition that can be traced back to the architectural builders in antiquity who were initiates of the old Instituted Mysteries. Therefore, this account claims that there has always been a “speculative” component within Freemasonry. Masonic writers have sought to implicate Akhenaten, the Druids, the Culdees, pre-Christian Jewish monks, the Essenes, and the Rosicrucians in their genealogy. The fourth account asserts that the Knights Templars, heir to the esoteric traditions of the ancient Near East, created Speculative Freemasonry after their suppression.

Within the third tradition, the Freemasons have a custom that places their origins in a more remote distant era; in fact, they are quit ambitious in their claims to pedigree. Some elements within Freemasonry claim that its origins can be traced back to Adam, who not only was the First Man but also was the first Freemason. The infamous apron of Freemasonry is, they claim, merely symbolic of the fig leaves worn by Adam and Eve in the Garden of Eden.

UssherThis claim of great antiquity is reflected in the Freemasonic calendar which was founded on that dating of Creation made by James Ussher (1581-1656), Archbishop of Armagh, Primate of All Ireland, and Vice-Chancellor of Trinity College in Dublin.Ussher concluded after an exhaustive correlation of Middle Eastern and Mediterranean histories and Holy writ that the first day of Creation was Sunday 23 October 4004 BC. Moreover, the good Bishop calculated the dates of other biblical events. For example, he concluded that Adam and Eve were driven from Paradise on Monday 10 November 4004 BC, and that the Ark touched down on Mt Ararat on 5 May 1491 BC “on a Wednesday.”For apparent convenience, Freemasonry ignores the odd four years in the Ussher date of 4004 and Anno Lucis (in the Year of Light, when Freemasonry is deemed to have begun) is thus four thousand years ahead of Anno Domini. Therefore, Freemasonic dating is four millennia in advance of the Christian calendar inferring that Freemasonry arose with Adam. Thus, 2015 AD (Anno Domini) is in the Freemasonic calendar 6015 AL (Anno Lucis).

Noah had three sons, Ham, Shem, and Japheth. Ham had a son by the name of Cush, and Cush’s son was called Nimrod, and was known as the “mighty hunter.” Freemasonic myth declares that the gnosisreceived by Adam after eating from the forbidden Tree of Knowledge was transmitted to his son Seth. Nimrod, the eldest son of Cush and the great-grandson of Noah also received this wisdom. Nimrod (literally, in Hebrew, “Harad,” “we will rebel” or “let us rebel”) was the legendary biblical figure, described as “the first on earth to be a mighty man. He was a mighty hunter before the Lord”(Gen. 10:8–12). Genesis states that his kingdom was Babel, Erech, and Akkad in the land of Shinar, and that he built Nineveh, Calah (modern Nimrud), Rehoboth-Ir, and Resen. In Micah 5:5 the “land of Nimrod” is a synonym for Assyria. Nimrod and the Mesopotamian epic hero Gilgamesh have been identified as the same personality by some authors aware of the mytho-poetic nature of both. Others claim that Nimrod’s name is a distortion of Ninurta the Mesopotamian who was a great hunter and warrior, a culture hero who in some texts is called the ruler of the universe.

towerbabelIn Freemasonic myth, not only was Nimrod the founder of the Babylonian monarchy, he was also the Grand Master of all Freemasons and the builder of many wondrous cities in the land of Shinar. He was also the  genius behind the Tower of Babel, a tower that would reach to Heaven: which was the first co-ordinated assault on Heaven by the incipient five thousand year old Luciferian Conspiracy for World Government, according to conspiracy.  God confounded this attempt at World Empire by confusing the common language so people could not understand each other, causing the creation of different races and inter racial tensions and rivalries. The newly created races were eventually scattered over the face of the Earth. It is interesting to remember in ancient texts such as the story of Atrahasis, it is Enki who saves mankind.

Nimrod with the help of his mother, Semiramis and father, Cush, also established a religious system whereby the people, the masses, were controlled by political methods. The fundamental tenet of this organised religion was the worship of the god Baal, which included human sacrifice, especially infants. . Nimrod’s activities so enraged his great-uncle Shem that he killed the “great hunter” with the help of a group of Egyptians. Nimrod’s body was chopped up into little pieces, and parts sent to different cities as a warning to those who practised the occult.(we should not here Baal and Bel are synonymous, and in Assyrian text Bel is associated with Enlil…why would Nimrod bow to Enlil??as opposed to Enki?)

Semiramis, who was wife as well as mother to Nimrod, for, she had married her son, took command of the religion and proclaimed Nimrod a god. She collected all of Nimrod’s body parts except for his penis, which she could not find, and created the symbol of the obelisk and established phallus worship. This mother-wife also claimed that an evergreen tree sprang forth from a dead tree stump, which symbolised springing forth into new life of the dead Nimrod. Semiramis further claimed that every year on the anniversary of Nimrod’s birth, said to be on December 25th, he would visit the evergreen tree and leave gifts upon it. This tradition is the real origin of the Christmas tree. Semiramis was an adroit schemer who manoeuvred herself into prominence in the religion founded by Nimrod. Through her scheming she became the Babylonian “Queen of Heaven” whilst Nimrod, under various names, became the “divine son of heaven.” Nimrod was later refashioned as a messiah figure, son of Baal the Sun-god, thereby creating the archetypal motifs: the World Redeemer and the”Mother and Child.”

Isis Nursing HorusThus, Semiramis and Nimrod reborn became chief objects of worship within the cults of the ancient world. The worship of the “mother and child” spread throughout the ancient world appearing in different cultures in different names. In Egypt, the pair was called Isis and Horus,in Asia Minor, they were Cybele and Attis, in Rome, they were Fortuna and Jupiterpuer. The figure of Nimrod as the dying and resurrecting man-god is at the heart of the Ancient Mysteries but under different names. In Egypt, he was Osiris, in Greece Dionysus, in Asia Minor, Attis, in Syria, Adonis, in Persia, Mithras, in Rome, Bacchus. It is also the motif of theMessiah Tradition in Judaism and Christianity. Hence, throughout the ancient world the idea of the World Saviour, the incarnation of a god into the body of a man, was a perennial theme. The”mother and child” motif also appears in other religious systems throughout the world. In the seventeenth century, for instance, Jesuit missionaries to Tibet, China, and Japan were astonished to find the counterpart of Madonna and her Child was devoutly worshipped in the lands as in papal Rome itself.

A well known writer on Freemasonry, Albert Mackey (a 33° Mason and Secretary General of theSupreme Council of the thirty third degree Scottish Rite), alludes to two manuscripts, the “York manuscript, No. 1” and the “Cooke Manuscript” in justification of this ancient lineage. The first manuscript apparently contained information from a parchment that dated back to the year 1560 that identified Babylon as the originator of Freemasonry. Whilst the second relates a legend in which Nimrod taught the craft of Freemasonry to the workers at the Tower of Babel. These secrets were said to be lost when God broke up the ancient common language. Freemasonry was revived centuries later when King Solomon was building the Temple in Jerusalem. The “Masonic Lodges,” wrote Mackey,”were initially dedicated to King Solomon, because he was our first Most Excellent Grand Master.”

Two Hirams & King  SolomonA story central to the Freemasonic tradition concerns the two master temple builders,Hiram of Tyre and Hiram Abiff. These are the Old Testament personages that King Solomon commanded to build his temple:

“Send me now therefore a man cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that can skill to grave” (2 Chron. 2:7).

“And king Solomon sent and fetched Hiram out of Tyre” (1 Kings 7:13).

Solomons TempleHiram of Tyre was of the tribe of Naphatali, a son of a man from Tyre and of a woman of the daughters of the tribe of Dan, and a worker in brass, filled with wisdom and understanding to the work of metal. This Hiram made the two pillars of brass known asJachin and Boaz.  The other temple builder, Hiram Abiff, is the “widow’s son” of Freemasonic myth. Tragedy stalked Hiram Abiff for he was murdered by three Fellow-Craftsmen when he would not reveal the secret Freemasonic word, the “Master’s Word,”which was engraved on a gold triangle he wore around his neck. Solomon found the triangle, and had it placed in a secret vault under the Temple. The retribution Solomon extracted from the fleeing murderers is the inspiration for the unholy blood oaths of entry into the first three degrees of Freemasonry.

In Freemasonic legend, the names of these murderers are Jubelo, Jubela and Jubelum, collectively described as the “Juwes.” The weapons used to murder Hiram Abiff, so legend relates, were a variety of temple-building tools, including a heavy maul. His body also went missing after the murder and the corpse of the Master Mason was sought by fifteen trusty Fellow Crafts. Forming themselves into three classes, or Fellow Craft Lodges, they departed the Temple and spent many fruitless days in their search for their beloved Master. Eventually, the second class uncovered the hastily made grave in which the body of Hiram was indecently interred. Solomon was told of the discovery and ordered the return of Hiram Abiff so that his body could be accorded proper respect due to one of his rank and exalted talents. According to Freemasonic lore, the three Juwes were hunted down and executed;

Hiram Abiff“… by the breast being torn open and the heart and vitals taken out and thrown over the left shoulder.”

Freemasonry exalts Abiff as a near Christ-like figure. Mackey wrote:

“Hiram represents a popular Syrian god against whom the champions of Jehovah [the Jews] strove ceaselessly.”

According to other Freemasonic writers, Abiff personifies all of the pagan sun gods of antiquity. The symbolism behind this statement is that the Freemasons believe that the sun god was the builder of the Temple. Therefore, the Temple in this context, is itself symbolic, and should not be confused with the physical Temple built by the Israelites in Jerusalem. Albert Pike (1809-91) wrote in Morals and Dogma, that the:

“Temple of Solomon presented a symbolic image of the Universe; and resembled, in its arrangements and furniture, all the temples of the ancient nations that practised the mysteries.”

The concept of the Lodge is derived from the Classical World in which the builders of the wonders of antiquity organised themselves into groups, or guilds of mutual self-interest. For instance, in ancient Greece, they were called the “Dionysiacs,” and in Rome, the “Collegium Muriorum,” In the medieval world, these artisans who constructed the immense Gothic cathedrals, castles, abbeys and churches were called “masons.” Because they lived or “lodged” together in a fraternal way during the construction process, the term “Masonic lodge” was used to denote a meeting place of kindred souls. Another tradition in Freemasonry, arising from Irish Freemasons living in London, informs us that theFirst Grand Lodge of England met at York in 926 and there developed the hand signs and passwords with which to identify themselves. In 1751, a group of Irish Freemasons formed a rival Grand Lodgedue to a difficulty gaining entrance into Lodges in London. They claimed to be working “according to the old institutions granted by Prince Edwin at York in AD 926” and thus became known as theAntients Grand Lodge whilst referring to their older rival, the Grand Lodge formed in 1717, as”Moderns.”

The Irish Freemasons also asserted that the concept of the Lodge, wherein the initiations, rites, rituals, and ceremonies took place, was also formulated at the York conference. In this account,  the occult group invested with “Institutions by Edwin at York” had, by the 13th century, grown to be an association that was centred at Cologne, with Lodges at Strasbourg, Vienna, and Zurich. Moreover, by this time, it had ceremonies for initiation and had started calling themselves Freemasons. By the seventeenth century, the non-workers called the “Accepted” Freemasons joined the artisans and soon outnumbered them in the Lodges. These “Accepted” Freemasons were usually distinguished members of the community, including the aristocrat, who joined for a variety of reasons, but the reinforcement of power and personal position within general society was the primary reason for most. The decline of Operative Masonry was reciprocated by the rise of the symbolic, Speculative element that caused most working masons and builders to leave. Soon even the well-healed Accepted Freemasons, these men of fashion, left the lodges set-up by the working men and formed their own gentlemen’s Lodges. This was the start of Freemasonry.

The Rosicrucian, Francis Bacon (1561-1626), was, in this account, recognised as the founder of Freemasonry bequeathing to it the secrets of the Rosicrucian Order of which he was the guiding light. These secrets were none other than the true universal knowledge, the Secret Doctrine of the Ages, which the Rosicrucians had safeguarded during the ravages of the Middle Ages and from the cruel eyes of the Roman Church. A secret society of intellectuals dedicated to civil and religious freedom had initiated Bacon who propagandised this agenda in several of his books. His book New Atlantis(1627) sets out the Ancient Agenda of the Secret Societies that had been working for thousands of years to achieve what it believed was the the ideal form of government for the nations of the world.

Lucifer atop of New World Order.

Francis Bacon was an initiate into the Ancient Mysteries and charged by his Secret Masters to prepare the way for those who followed. They commanded him to lay the philosophical groundwork for the reordering of society .. InInstauratio Magna, Bacon revealed the Humanist Agenda to reorganise the sciences into thoroughly materialistic disciplines that would subdue Nature and extract her secrets thereby restoring man to the mastery over Nature that he lost following the Fall of Adam. In the Freemasonic tradition, Bacon was said to have written an unpublished sequel to New Atlantis which included details and timetables of how this “Great Plan” was to be accomplished. This sensitive document was kept secret by those aware of its importance. However, in 1653, his descendant Nathaniel Bacon transported it across the Atlantic Ocean, to the “New Atlantis” in North America, to Jamestown, where it was buried in Williamsburg, Virginia. Its resting place is supposedly in a great vault beneath the tower centre of the first brick church in Bruton Parish, now known as the Bruton Vault. The last person to view the contents of this vault and the secret document within was, according to legend, Thomas Jefferson

Elias AshmoleBlue LodgeBy the time Inigo Jones (1573-1652) had reorganised the English Lodges according to the genius of the Enlightenment, by introducing Descartean rationalism, “the Craft” had become known as the Free and Accepted Freemasons. The first record of the”making” of a Freemason in England is the Rosicrucian and antiquarian Elias Ashmole(1617-92), founder of Oxford’s Ashmolean Museum. He recorded in his diary that a Lodge met at his father-in-law’s house in Warrington, Cheshire on 16 October 1646 to make him a Freemason. None of those involved was a stonemason, which is evidence that at this time Freemasonry was a separate organisation unrelated to groups controlling the stonemason’s craft. In other words, at this time, Freemasonry was not directly related or associated with the ancient Guild of Masons: i.eFreemasons are not or related to Craftmasons.

Ashmole established the three basic degrees of Freemasonry: the Entered Apprentice, the Fellow-Craft and the Master Mason. These entry grades were later called the Blue Lodge or Symbolic Lodge of Freemasonry. From here, this account of the origins of Freemason joins the three men at the Goose and Gridiron Ale House and thereby the orthodox version favoured by conservative gentlemen and publicists of the Lodge. Many myths swirl around the founding of Freemasonry some deliberately made opaque others distortions of the truth. We will now broach the Truth.

Freemasonry remains most popular in the British Isles, in other countries originally within the British Empire, and other nominally Protestant nations. Freemasonry’s avowed goals are to promote brotherhood amongst the diverse tribes of humankind. A laudable aim indeed, but it is not the only aim of Freemasonry. There is much hidden behind the aphorism beloved of Freemasons that their Craft is “a system of morality, veiled in allegory and illustrated by symbols.” The quaint symbolism of Freemasonry and the fraternal posturing of Freemasons masque the Luciferian roots and Dark secrets of Freemasonry. The “Grand Lodge Era” of English Freemasonry or Anglo-Saxon Freemasonry was deistic and politically conservative and Protestant by inclination. Many Lodge members were Protestant clergy and the bulk of Freemasons were predisposed toward the Hanoverian dynasty, which ruled the country, and antagonistic towards Catholicism. Anderson had stipulated in his Constitution that:

“A Mason is obliged, by his tenure, to obey the Moral Law: and if he rightly understands the Art, he will never be a stupid Atheist nor an irreligious libertine ….”

Therefore, in early Freemasonry outright Atheism was ostensibly taboo. The streams of consciousness that were commingled into Freemasonry came from very different sources. The ancient gnosis concerning the celestial hierarchies, which had been nurtured in the Orient and transmitted into Europe during the ninth century, was subsumed into a dogma  that was eventually called Freemasonry. The demise of ancient Craftmasonry occurred in the beginning of the eighteenth century when their patrons among the aristocracy joined in the rituals in the lodges and underwent initiation themselves. Craftmasonry was a vehicle that carried ancient knowledge and the capacity for spiritual vision that the majority of humanity had lost. .

NIcholas 'the Great'The Roman Church had effectively ruled that man did not possess a spirit, but merely consisted of body and soul. This pronouncement eradicated the conception of the individual spirit from the entelechy of man and anticipated the contraction of human consciousness that confined waking men to the terrestrial world. That is, the ancient picture consciousness had atrophied and the rational part of the brain had subsumed all into itself thereby presenting an arid dry sterile picture of reality to the waking self. The rejection of the individual spirit and the immersion in gross materialism that followed had literally closed the gates to the spiritual world for the mass of humanity. Vestiges of the ancient ways were retained in some occult Orders but the group that brought the traditions of initiation into modern times was Craftmasonry. Especially the New Dispensation founded upon the sacrifice of Christ on the Cross at Cavalry.

The LodgeIn 1727, the aristocrats who had poured into the lodges changed the passwords and thereby excluded Operative Freemasons from their own lodges. This act of theft was the moment when Freemasonry was born. The Craftmasons who worked raw stone into sublime structures, who encoded the ancient knowledge of Creation into their designs, and who left to future generations the secrets of evolution in the cathedrals they had built, were ousted from the Lodge. The dilettante, the gentleman, the aristocrat, the parvenu, the thief, the murderer and the idler ejected them. By this grave act, an unbroken line stretching back to the building of the Temple of King Solomon in Jerusalem was broken. The pristine nature and purpose of the original Craft lodges had been perverted by the new regime that had taken control of the Order.

The new Freemasonry offered its aristocratic members means to obtain spiritual knowledge and spiritual faculties, which exposed them to the workings of earthly power structures. This privileged class of men had witnessed their temporal power and prestige wither in the modern world as thepetite bourgeoisie rose up to snatch political control away from them. Exiled from real power, the aristocrat idled as landowners and courtiers. However, these new spiritual insights into the workings of the physical and supersensible world opened latent possibilities of great opportunity for political manipulation and power.

Freemasonry_LodgeThe inevitable occurred and men who had access to power became corrupted by the very power they craved. The spiritual faculties that had been guarded by the initiates of Craftmasonry, which they preserved for moral reasons, and intended to benefit all humanity, became the preserve of a privileged group. This group jealously guarded this new knowledge, the source of their power, and ruthlessly pursued political power and commercial gain for themselves. The Craft of Masonry had existed since the building of Solomon’s Temple c.960 BC and an unbroken line of skilled adepts had guided and trained their novices through every degree in the path of perceptive knowledgeThis continuity was severed by the act of treachery by the first Freemasons who stole the rituals and observances from the Operative Freemasons, and excluded them from the Lodges. Ancient rituals that had served generations of initiates were refashioned and their true meaning and effects were lost. Sacred Rituals that were intended to guide the initiate into higher states of consciousness were devalued and abused by men who undertook them, knowing nothing of them and reciting them parrot-like, all for self-serving and selfish reasons.

The story continues….

Sumerian Language

Posted: October 31, 2012 by noxprognatus in Anunnaki, Texts


Sumerian was spoken in Sumer in southern Mesopotamia (part of modern Iraq) from perhaps the 4th millennium BC until about 2,000 BC, when it was replaced by Akkadian as a spoken language, though continued to be used in writing for religious, artistic and scholarly purposes until about the 1st century AD. Sumerian is not related to any other known language so is classified as a language isolate.

Sumerian cuneiform
Sumerian cuneiform is the earliest known writing system. Its origins can be traced back to about 8,000 BC and it developed from the pictographs and other symbols used to represent trade goods and livestock on clay tablets. Originally the Sumerians made small tokens out of clay to represent the items. The tokens were kept together in sealed clay envelopes, and in order to show what was inside the envelopes, they press the tokens into the clay in the outside.

Examples of the clay tokens

Over time they realised that the tokens were not needed as they could make the symbols in the clay. They also developed a numeral system to represent mutiple instances of the same symbol rather than just inscribing them all. The symbols became stylised over time and eventually evolved into a complete writing system. The earliest texts come from the cities of Uruk and Jamdat Nasr and date back to 3,300BC.

The name ‘cuneiform’ means ‘wedge-shaped’ and comes from the Latin cuneus (wedge). It is based on the appearance of the strokes, which were made by pressing reed a stylus into clay. These type of symbol emerged in 3,000 BC.

By about 2,800 BC some of the Sumerian glyphs were being used to represent sounds using the rebus principle. For example, the symbol for arrow, pronounced ‘ti’, was used to represent the word for life (til). There were also many glyphs which were pronounced the same but represented different words. Later a system of determinatives, which gave you a hint at the category a word belonged to, and of phonetic components, which indiciated how to pronounce a word, developed, and helped disambiguate the meanings of glyphs.

Here are some examples of how glyphs changed over time:


Notable features
Type of writing system: semanto-phonetic – the symbols consist of phonograms, representing spoken syllables, determinatives, which indicate the category a word belonged to and logograms, which represent words.
Direction of writing: variable – early texts were written vertically from top to bottom, but by about 3,000 BC the direction had changed to left to right in horizontal rows. At the same time the signs were rotated 90° anticlockwise and started to be made up mainly of wedges.
Number of symbols: between about 1,000 in older texts to 400 in later texts.
Many of the symbols had multiple pronunciations.
Used to write: Sumerian
Sumerian syllabic glyphs

Brotherhood of the Snake

Posted: October 15, 2012 by noxprognatus in Anunnaki, Conspiracy, Occult


 Brotherhood of the Snake
2680 BCThe symbol for Enki was a snake.Enki had founded the Brotherhood of the Snake. It sought to give humans advancedspiritual knowledge that would liberate them from spiritual bondage on Earth.When we look to discover who founded the Brotherhood, Mesopotamian texts point right back to Prince Enki.
Enki was described as good-hearted in regard to human beings. Heopposed the cruelties that other Anunnaki rulers, such as Enlil, inflicted upon humans.

 Brotherhood of the Snake symbolThe teachings of the Brotherhood in ancient Egypt were carried out in Mystery Schools.The Mystery Schools provided the priests and pharaohs with their spiritual education.The first temple built for use by the Mystery Schools was erected by Pharaoh Cheops in2680 BC.Brotherhood teachings were arranged as a step-by-step process. A student was required tocomplete one level of instruction before proceeding to the next higher one. Pupils took anoath of secrecy to not reveal the teachings of a level to anyone who had not yet graduatedup to that level.Despite all of their reported good intentions, Enki and the early Brotherhood clearlyfailed to free the human race. Mesopotamian, Egyptian, and biblical texts relate that the”snake” was quickly defeated by other Anunnaki factions.Enki was banished to Earth and was villainized by his opponents to ensure that he couldnever again secure a widespread following among humans. Enki’s title was changed from”Prince of Earth” to “Prince of Darkness”. He was labeled other horrible names: Satan,the Devil, Evil Incarnate, Monarch of Hell, Lord of Vermin, Prince of Liars, and more.He was portrayed as the mortal enemy of the Supreme Being and as the keeper of Hell.The early Brotherhood of the Snake, after its reported defeat, came under the dominationof the very Anunnaki factions that Enki and the original Brotherhood opposed.The Brotherhood of the Snake was taken over and its teachings were corrupted by theAnunnaki who wanted to keep humans in a slave state and under their control.The Gods of Eden by William Bramley Note:The author, William Bramley is not giving specifics here. What specific Mesopotamianand Egyptian texts state that Enki started the Brotherhood of the Snake? In order to sayits teachings were corrupted, you would have to know what the original teachings were.Bramley does not say what the original teachings were.

 Note:The Emerald Tablets of Thoth reveal data promoted by the Brotherhood. See Doreal atthe 1930 AD time track entry.2680 BCBrotherhood of the SnakeSatanism predates Christianity and all other religionsSatan is our True Creator God. Satan is the Anunnaki God Enki.The Magnum Opus (Great Work) is what Satanism is about – humanity reaching physicaland spiritual perfection. Satanism is about elevating humanity to reach equality with theGods, which was Satan’s intention.Enki’s symbol is the serpent.There has been a war over humanity in which Satan wishes to give us the knowledge toelevate ourselves to physical and spiritual perfection, while the enemy wants to keep usspiritually ignorant. Satan is depicted below, intervening to assist chained humans

 An old painting by Edward Burney from Paradise LostAnother name for Enki is Lucifer. Lucifer brings light – he is the bringer of knowledge.The morning sun brings men awake from the darkness of sleep. In order to be victimized,one must be unknowing. Lucifer brings knowledge and enlightenment.Lucifer is the liberator of humanity. He does not fear humans having spiritual power andknowledge. Lucifer gives us the knowledge to become independent and free. He directsus to be masters of our own lives.Lucifer stands for freedom, strength, power, and justice. He shows us that we aredeserving of happiness and a better life.Enki/Lucifer/Satan established the Ancient Egyptian Order of the Serpent, also known asthe Brotherhood of the Snake. This Order was to bring humanity godly knowledge and power and to complete the Great Work of transforming our souls.Another Anunnaki God (Enlil) is attempting to prevent Enki from finishing his work onhumanity – the attainment of physical and spiritual perfection.Through the millennia, the teachings have been corrupted and no longer resemble theoriginal doctrines.Enlil introduced monotheistic religions, such as the Jewish and Christian religions. These

introduced the lie that there is only one Annunaki god and attacked the Brotherhood. Theintention is to keep humans spiritually ignorant and in servitude as a slave race.Judeaism, Christianity, and other monotheistic religions stand for servitude and slaveryand program humanity to be the perfect slaves in a new world order.Christians rant concerning the “one world order” where all liberties will be lost and allhumanity will be in a one-world slave state. They fail to see how their own monotheisticreligion has always been the roots of and blueprint for this regime.The Lost Book of Enki; Memoires of an Extra-Terrestrial God by Zecharia SitchinCassel Dictionary of Witchcraft by David PickeringSatan Wants You by Arthur LyonsThe Biography of Satan by Kersey GravesJoy of Satan Ministry  Note:Enki was not called Satan at this point in time. The word Satan was invented much later.

 Pyramid of the MoonQuetzalcoatl and his followers abandoned Teotihuacan around 200 BC.The Earth Chronicles by Zecharia Sitchin
 Brotherhood of the Snake Further Corrupted;
1379 BCThe Hebrews were camped near the Jordan River facing Jericho. It was time for theHebrews to enter Canaan and take over the Promised Land.Moses died and Yahweh told Joshua to lead the Hebrews into Canaan. As Joshua led theHebrews in their attack on Canaan, Yahweh helped by toppling the walls of Jericho.The children of Isra-el took over Canaan and established Kingdoms there in 1379 BC. 

 The tribe of Judah created the Kingdom of Judah. North of it was the Kingdom of Israel. The Earth Chronicles by Zecharia SitchinEncyclopedia of the Orient 1379 BCIn 1379 B.C., just as the Hebrews were entering Canaan, a new Pharaoh changed hisname to Akhenaten and began to worship one god – Aten.
The Israelites in Egypt called their God Adon. The Egyptian name for Adon was Aten -from which derived the name of Pharaoh Akhenaten (Servant of Aten).Egyptian tradition was the worship of many Annunnaki “gods”. Akhenaten accepted theworship of only one god, Aten. Aten was the god of the Hebrews – Enlil/Yahweh.
 Akhenaten was particularly interested in suppressing the worship of Amen-Ra (Marduk
After Akhenaten died the priests of Amen-Ra demolished the temples of Aten and Egyptreturned to the worship of its traditional Anunnaki “gods”.
 Akhenaton had relocated the main temple of the Brotherhood to the city of El Amarna.There, corruption of the spiritual knowledge of the Brotherhood of the Snake continued.Akhenaton transformed Brotherhood teachings into mystical symbols. The intention wasto create a secret code to make spiritual knowledge unattainable to everyone except thoseadmitted into the increasingly elite Brotherhood.The Mystery Schools not only twisted spiritual knowledge, they restricted public accessto any theological truths still surviving. Only the pharoahs, priests, and a few othersdeemed worthy were accepted into the Mystery Schools.The corrupted Brotherhood of the Snake expanded by sending out from Egyptmissionaries who established Brotherhood branches throughout the civilized world.These Brotherhood emissaries widely disseminated the Brotherhood’s new “one God”religion and eventually made monotheism the dominant theology throughout the world.History records that they used extraordinary violence to make humans believe the fictionof Brotherhood monotheism. The purpose of this fiction was to enforce human obedienceand to maintain control over the human population.To maintain Homo sapiens as a slave race, the corrupted Brotherhood of the Snake has bred never-ending conflict between human beings, has promoted human spiritual decay,and has created conditions on Earth to make physical survival an all-consuming chore.
Akhenaton(Note: put in wikipedia data on Akhenaton worshipping the sun)The Earth Chronicles by Zecharia Sitchin
Website of historian and author Laurence Gardner 
The Gods of Eden by William Bramley

 Note:Monotheism introduced a lie. It preached that there was only one Anunnaki “God” andthat he was the Creator of All. The truth was that there were many Anunnaki Lords andnone of them are the Creator of All.1336 BCPharaoh Tut-Ankh-Amen was king of Egypt from 1336 – 1327 BC. Under Tutankhamenthe temples of Aten were demolished and Egypt returned to the worship of its traditionalAnunnaki gods.Tutankhamun – Cairo Museum
The tomb of Tutankhamun has a depiction in vivid colors of a rocket ship.Encyclopedia of the OrientThe Earth Chronicles by Zecharia Sitchinc. 1300 BCAround 1300 BC the idea of just worshiping one god had been presented to the Hebrews but there was still an acceptance of the gods of other peoples.Encyclopedia of the Orient.

Out of the original Brotherhood came Freemasonry, the Rosicrucians, The Knight Templars, Ordo Templi Orientis, Knights of Malta and more. They all knew, on the highest grades, the truth about the origin of man and that we all are spiritual beings and thus immortal. They know God is the REAL and only source, but they distorted that power as we let them deceive us and used the power of God that we have inside of us for their evil purposes. This knowledge is a very well kept secret and they have done everything in their power to hide the truth from people, and one must say they succeeded quite well. People who for some reason or another have stumbled upon the road to truth has either been ridiculed, slandered or even killed. 


Adam Weishaupt (1748-1811) basically a Jew, converted to become a Catholic Priest and ended up starting a “new” secret society called the Illuminati. Actually it was not new at the time; it’s been there long before then, but during Weishaupt’s lifetime this organization was revealed publicly. It’s unclear if he was the master-mind behind it, but most researchers, including me, are more or less certain that Weishaupt was just a puppet for the Elite of the Freemasons

The Freemasons had recently started a new branch of Freemasonry – Freemasonry of the Scottish Rite with its 33 degrees of initiation. It’s still today one of the most powerful secret societies, including members within high politics, religious leaders, businessmen and other “useful” persons. Things point in the direction that Weishaupt was sponsored by the Rothschilds, who then were (and are) the heads of Freemasonry. 

The Illuminati had its own grades ABOVE (or rather beside) the 33 degrees of Freemasonry. Even persons who were initiated to the higher degrees of Freemasonry had no knowledge of the Illuminati grades – it was that secret. Up there Weishaupt planned the take-over of the planet, and he made up distinct targets for a One World Government and a New World Order. All this was written down in something called the “Protocols of the Elders of Zion“, with an evil purpose to put the blame on the Jews(!) if something would leak. 

And it did leak! A courier for the Illuminati was struck by lightning when he rode over a field and the Protocols were found, where the takeover was carefully written down. This was in The 1770’s. Weishaupt and hisIlluminati “Brothers” had to flee and work underground, as their organization was banned. It was decided that the name Illuminati should never be used officially again, but front groups should be used to fulfill the purpose of world domination, with the rest of the population made into slaves. One of the front groups were the Freemasons, who had a better reputation … 

It is believed that Weishaupt was killed by his Freemason Brothers, as he was unable to keep his mouth and still continued to use the name Illuminati. There could also have been other reasons. 

The secret goal, however, survived Weishaupt and the Rothschilds were now heads of the Illuminati (and still are today, together with David Rockefeller). A good help to reach the goal came from the Freemason Cecil Rhodes, who in the 19th Century tried to build a One World Government with the British Empire on the top. This was of course sponsored by the Rothschilds and it was also Rhodes who created the Round Table, a secret society in itself, named after King Arthur’s Round Table, where the Brotherhood Elite are gathering up to this day. 

World War I and II were both attempts to take over. After the Second World War people were so tired of all this killing that they welcomed the United Nations, when it was founded. The official policy of the UN was to safeguard the peace, so nothing like WW II would ever happen again. But indeed the UN was another important front organization for the Illuminati, to unite the countries of the world into one. This led to the EU project, which anyone, with his eyes open, can see goes right into the direction of the biggest fascist state known to man, where each country gets less and less power and sovereignty. 

By galloping inflation the International Bankers (read the Illuminati) have succeeded in making us believe that the only solution is a One Currency – the EMU. When that project is safeguarded, the Central European Bank (Illuminati) has all the power over the economy in Europe and can lead us in whatever direction they want. Some politicians are just stupid and ignorant, others are aware of facts and work for and with the Illuminati. The innocent people, being deceived, are the ones who will suffer the most. This is a betrayal beyond comprehension. 

The EU then will expand into the United Nations of Africa, Asia and South America and the end phenomenon will be that all those United States will be united into one big fascist state, which will last in a thousand years, regarding to their occult belief. It’s the Golden Age – the Age of AntiChrist

The secret societies and the Illuminati believe in the power of symbols. The world is full of their magical and black magic symbols. The problem is, we are so used to seeing them all over the place, that we don’t even think about it. The Illuminati believe that the more symbols around, the more magical power to them. The insignia of the Illuminati and the New World Order is the “Pyramid with the All-Seeing- Eye”, which you can study on the back of the US One Dollar Bill(!)


A few years ago this symbol was also on a series of stamps coming from the Vatican(!) The All-Seeing-Eye is the Eye of Horus, which is the Eye of Lucifer, and goes back to the Egyptian era. Other common symbols are the pentagram (five-pointed star), the hexagram (six-pointed star – The Star of David), the Swastika reversed (the way Hitler used it) and the pyramid in general. 

In summary, the original Brotherhood did not work out. And now warring factions of the original Brotherhood have very different agendas. What would be interesting is, if the original teachings before they were put into symbols could be found. It is my belief that original texts, spread throught religion, and in tomes souch as the Emerald tablets of Thoth, Egyptian Book of the Dead, could be translated. The original meaning and school of Enki will once again find the light of day.

All that remains to be added is do your own research, and the teachings may come to light. 


Cylinders of Gudea

Posted: September 20, 2012 by noxprognatus in Anunnaki, Texts

 These two cylinders were commissioned by King Gudea of Lagash, who ruled in around 2100 BC, as a literary and historical record of the construction of the temple of Ningirsu and the enthronement of the divine king and queen of Lagash during the ceremony to mark the new year. Cylinder A: The principal phases of the construction of the temple of Ningirsu

The decoration of Cylinder A refers both to human and divine involvement in the construction. It records the god Enlil’s order to Ningirsu “to build a temple in our city [Girsu]” and that “a prince of great understanding will apply his understanding” to the project. Ningirsu immediately appeared to Gudea in a dream to inform him about the temple, describing how it should look, and telling him of his future glory: “I will spread the respect for my temple over the whole world, the whole universe from the far horizon will gather there in my name, and even [the distant lands of] Magan and Meluhha will leave their mountains and come to it” (cylinder A, IX). As Sumer was rich in farmland but poor in building materials, Gudea ordered wood, metal, bitumen, and blocks of stone for the temple from as far away as the shores of the Mediterranean and the Indus valley. When the materials were finally all delivered to Lagash, Gudea ordered a purification ceremony for the city and its inhabitants, and then set to work to build a majestic temple to the god. Cylinder A should be read in parallel with the inscription on the statue of Gudea known as the Architect with a Plan (AO2).


Cylinder B: The enthronement of the divine couple in the temple and the ceremony of the sacred marriage

Cylinder B records the episodes after the completion of the temple, when the god and his paredra, the goddess Bau, were officially invited to take possession of the temple. The major rite led up to the hierogamy, or sacred marriage, of the divine couple. This was a fertility rite which guaranteed the renewal of life in all its forms – human, animals, and plants. When the goddess married her paredra, the sun returned to Sumer, providing abundant crops for the following year. Gudea provided Ningirsu with divine and human servants responsible for food, war, agriculture, fishing, and building, giving them powers as far as the borders of his state, including the plains, swamps, and fields. The wedding scene, shrouded in mystery, is mentioned in just a few brief lines. Next comes the ritual meal, after which “the rites have been completed and the decrees fulfilled.” Thanks to the prince’s actions, his kingdom will enjoy a time of plenty, all inequalities between master and slave, the weak and the strong, will be done away with, widows and orphans will be protected, and justice will be done.
The rite of the sacred marriage was practised throughout the Mesopotamian era. It was celebrated at the new year – in other words, in the springtime – so that the wedding was renewed annually, bringing life back to the parched land. At the ritual wedding, the king represented the dead god brought back to life. The Sumerians called the god Dumuzi and the Akkadians Tammuz.

The ETCSL Translation;

The building of Ninĝirsu’s temple (Gudea, cylinders A and B)


1-4. On the day when in heaven and earth the fates had been decided, Lagaš raised its head high in full grandeur, and Enlil looked at Lord Ninĝirsu with approval. In our city there was perfection.

5-9. The heart overflowed with joy, Enlil’s heart, a river in flood, overflowed with joy. The heart overflowed with joy, and just as the Tigris brings sweet water, so Enlil, whose will is an enormous flood, sparkling and awe-inspiring, came to a sweet decision:

10-16. “The lord called for his house and I intend to make the grandeur of E-ninnu known everywhere. Using his wisdom, the ruler (i.e. Gudea) will achieve great things. He will direct faultless cattle and kids for offering. It is for him the fated brick is waiting. It is by him that the building of the holy house is to be done.”

17-23. On that day, in a nocturnal vision Gudea saw his master, Lord Ninĝirsu. Ninĝirsu spoke to him of his house, of its building. He showed him an E-ninnu with full grandeur. Outstanding though his mind was, the message remained to be understood for him.

24-32. “Well, I have to tell her about this! Well, I have to tell her about this! I will ask her to stand by me in this matter. Profound things (?) came suddenly to me, the shepherd, but the meaning of what the nocturnal vision brought to me I do not understand. So I will take my dream to my mother and I will ask my dream-interpreter, an expert on her own, my divine sister from Sirara, Nanše, to reveal its meaning to me.”

33-38. He stepped aboard his boat, directed it on the canal Id-Niĝin-dua towards her city Niĝin, and merrily cut through the waves of the river. After he had reached Bagara, the house extending as far as the river, he offered bread, poured cold water and went to the master of Bagara to pray to him.

39-51. “Warrior, rampant lion, who has no opponent! Ninĝirsu, important in the abzu, respected inNibru! Warrior, I want to carry out faithfully what you have commanded me; Ninĝirsu, I want to build up your house for you, I want to make it perfect for you, so I will ask your sister, the child born ofEridug, an authority on her own, the lady, the dream-interpreter among the gods, my divine sister from Sirara, Nanše, to show me the way.” His call was heard; his master, Lord Ninĝirsu, accepted from Gudea his prayer and supplication.

52-63. Gudea celebrated the ešeš festival in the house of Bagara. The ruler set up his bed near to Ĝatumdug. He offered bread and poured cold water and went to holy Ĝatumdug to pray to her: “My lady, child begotten by holy An, an authority on her own, proud goddess, living in the Land, …… of her city! Lady, mother, you who founded Lagaš, if you but look upon your people, it brings abundance; the worthy young man on whom you look will enjoy a long life.”

64-67. “For me, who has no mother, you are my mother; for me, who has no father, you are my father. You implanted my semen in the womb, gave birth to me in the sanctuary, Ĝatumdug, sweet is your holy name!”

68-79. “Tonight I shall lie down here (?). You are my great dagger (?), being attached to my side; you are a …… planted in great waters, providing me with life; you are a broad sunshade; let me cool off in your shade. May the favourable, right-hand palm of your lofty hands, my lady Ĝatumdug, lend me protection! I am going to the city, may my sign be favourable! May your friendly guardian go before me, and may your friendly protecting genius walk with me on the way towards Niĝin, the mountain rising from the water.”

80-89. “Well, I have to tell her about this! Well, I have to tell her about this! I will ask her to stand by me in this matter. I will take my dream to my mother and I will ask my dream-interpreter, an expert on her own, my divine sister from Sirara, Nanše, to reveal its meaning to me.” His call was heard; his lady, holy Ĝatumdug, accepted from Gudea his prayer and supplication.

90-100. He stepped aboard his boat, directed it towards her city Niĝin, mooring it at the quay ofNiĝin. The ruler raised his head high in the courtyard of the goddess from Sirara. He offered bread, poured cold water and went to Nanše to pray to her: “Nanše, mighty lady, lady of most precious (?) powers, lady who like Enlil determine fates, my Nanše, what you say is trustworthy and takes precedence. You are the interpreter of dreams among the gods, you are the lady of all the lands. Mother, my matter today is a dream:”

101-109. “In the dream there was someone who was as enormous as the heavens, who was as enormous as the earth. His head was like that of a god, his wings were like those of the Anzud bird, his lower body was like a flood storm. Lions were lying at his right and his left. He spoke to me about building his house, but I could not understand what he exactly meant, then daylight rose for me on the horizon.”

110-114. “Then there was a woman — whoever she was. She …… sheaves. She held a stylus of refined silver in her hand, and placed it on a tablet with propitious stars, and was consulting it.”

115-123. “There was, furthermore, a warrior. His arm was bent, holding a lapis lazuli tablet in his hand, and he was setting down the plan of the house. The holy basket stood in front of me, the holy brick mould was ready and the fated brick was placed in the mould for me. In a fine ildag tree standing before me tigidlu birds were spending the day twittering. My master’s right-side donkey stallion was pawing the ground for me.”

124-131. His mother Nanše answered the ruler: “My shepherd, I will explain your dream for you in every detail. The person who, as you said, was as enormous as the heavens, who was as enormous as the earth, whose head was like that of a god, whose wings, as you said, were like those of the Anzud bird, and whose lower body was, as you said, like a flood storm, at whose right and left lions were lying, was in fact my brother Ninĝirsu. He spoke to you about the building of his shrine, the E-ninnu.”

132-133. “The daylight that had risen for you on the horizon is your personal god Ninĝišzida, who will rise for you as the daylight on the horizon.”

134-140. “The young woman …… sheaves, who held a stylus of refined silver in her hand, who had placed it on a tablet with propitious stars and was consulting it, was in fact my sister Nisaba. She announced to you the holy stars auguring the building of the house.”

141-143. “The second one, who was a warrior and whose arm was bent, holding a lapis lazuli tablet in his hand, was Nindub, putting the plan of the house on the tablet.”

144-146. “As regards the holy basket standing in front of you, the holy brick mould which was ready and the fated brick placed in the mould, this part of the dream concerns the good brick of the E-ninnu.”

147-149. “As regards the fine ildag tree standing before you, in which, as you said, tigidlu birds were spending the day twittering, this means that the building of the house will not let sweet sleep come into your eyes.”

150-151. “As regards that part when the right-side donkey stallion of your master, as you said, pawed the ground for you; this refers to you, who will paw the ground for the E-ninnu like a choice steed.”

152-172. “Let me advise you and may my advice be taken. Direct your steps to Ĝirsu, the foremost house of the land of Lagaš, open your storehouse up and take out wood from it; build (?) a chariot for your master and harness a donkey stallion to it; decorate this chariot with refined silver and lapis lazuli and equip it with arrows that will fly out from the quiver like sunbeams, and with the an-kar weapon, the strength of heroism; fashion for him his beloved standard and write your name on it, and then enter before the warrior who loves gifts, before your master LordNinĝirsu in E-ninnu-the-white-Anzud-bird, together with his beloved balaĝ drum Ušumgal-kalama, his famous instrument to which he keeps listening. Your requests will then be taken as if they were commands; and the drum will make the inclination of the lord — which is as inconceivable as the heavens — will make the inclination of Ninĝirsu, the son of Enlil, favourable for you so that he will reveal the design of his house to you in every detail. With his powers, which are the greatest, the warrior will make the house thrive (?) for you.”

173-195. The true shepherd Gudea is wise, and able too to realise things. Accepting what Nanšehad told him, he opened his storehouse up and took out wood from it. Gudea checked (?) the wood piece by piece, taking great care of the wood. He smoothed meš wood, split ḫalub wood with an axe and built (?) a blue chariot from them for him. He harnessed to it the stallion Piriĝ-kaše-pada. He fashioned for him his beloved standard, wrote his name on it, and then entered before the warrior who loves gifts, before his master Lord Ninĝirsu in E-ninnu-the-white-Anzud-bird, together with his beloved balaĝ drum Ušumgal-kalama, his famous instrument to which he keeps listening. He joyfully brought the drum to him in the temple. Gudea came out of the shrine E-ninnu with a radiant face.

196-206. Thereafter the house was the concern of all the days and all the nights that he made pass by. He levelled what was high, rejected chance utterances (?), he removed the sorcerers’ spittle (?) from the roads. Facing Šu-galam, the fearful place, the place of making judgments, from where Ninĝirsu keeps an eye on all lands, the ruler had a fattened sheep, a fat-tail sheep, and a grain-fed kid rest on hides of a virgin kid. He put juniper, the mountains’ pure plant, onto the fire, and raised smoke with cedar resin, the scent of gods.

207-216. He rose to his master in public and prayed to him; he went to him in the Ubšu-unkenaand saluted him: “My master Ninĝirsu, lord who has turned back the fierce waters, true lord, semen ejaculated by the Great Mountain, noble young hero who has no opponent! Ninĝirsu, I am going to build up your house for you, but I lack an ominous sign. Warrior, you asked for perfection, but, son of Enlil, Lord Ninĝirsu, you did not let me know your will as to how to achieve it.”

217-225. “Your will, ever-rising as the sea, crashing down as a destructive flood, roaring like gushing waters, destroying cities (?) like a flood-wave, battering against the rebel lands like a storm; my master, your will, gushing water that no one can stem; warrior, your will inconceivable as the heavens — can I learn anything about it from you, son of Enlil, Lord Ninĝirsu?”

226-231. Afterwards, Ninĝirsu stepped up to the head of the sleeper, briefly touching him: “You who are going to build it for me, you who are going to build it for me, ruler, you who are going to build my house for me, Gudea, let me tell you the ominous sign for building my house, let me tell you the pure stars of heaven indicating my regulations (?).”

232-240. “As if at the roaring of the Anzud bird, the heavens tremble at my house, the E-ninnufounded by An, the powers of which are the greatest, surpassing all other powers, at the house whose owner looks out over a great distance. Its fierce halo reaches up to heaven, the great fearsomeness of my house settles upon all the lands. In response to its fame all lands will gather from as far as heaven’s borders, even Magan and Meluḫa will come down from their mountains.”

241-247. “I am Ninĝirsu who has turned back the fierce waters, the great warrior of Enlil’s realm, a lord without opponent. My house the E-ninnu, a crown, is bigger than the mountains; my weapon the Šar-ur subdues all the lands. No country can bear my fierce stare, nobody escapes my outstretched arms.”

248-253. “Because of his great love, my father who begot me called me “King, Enlil’s flood, whose fierce stare is never lifted from the mountains, Ninĝirsu, warrior of Enlil”, and endowed me with fifty powers.”

254-261. “I lay the ritual table and perform correctly the hand-washing rites. My outstretched hands wake holy An from sleep. My father who begot me receives the very best food from my hands. An, king of the gods, called me therefore “Ninĝirsu, king, lustration priest of An”.”

262-265. “I founded the Tiraš shrine with as much majesty as the abzu. Each month at the new moon the great rites (?), my “Festival of An”, are performed for me perfectly in it.”

266-270. “Like a fierce snake, I built E-ḫuš, my fierce place, in a dread location. When my heart gets angry at a land that rebels against me — unutterable idea (?) — it will produce venom for me like a snake that dribbles poison.”

271-276. “In the E-babbar, where I issue orders, where I shine like Utu, there I justly decide the lawsuits of my city like Ištaran. In the E-bagara, my dining place, the great gods of Lagaš gather around me.”

277-285. “When you, true shepherd Gudea, really set to work for me on my house, the foremost house of all lands, the right arm of Lagaš, the Anzud bird roaring on the horizon, the E-ninnu, my royal house, I will call up to heaven for humid winds so that plenty comes down to you from heaven and the land will thrive under your reign in abundance.”

286-293. “Laying the foundations of my temple will bring immediate abundance: the great fields will grow rich for you, the levees and ditches will be full to the brim for you, the water will rise for you to heights never reached by the water before. Under you more oil than ever will be poured and more wool than ever will weighed in Sumer.”

294-305. “When you drive in my foundation pegs for me, when you really set to work for me on my house, I shall direct my steps to the mountains where the north wind dwells and make the man with enormous wings, the north wind, bring you wind from the mountains, the pure place, so that this will give vigour to the Land, and thus one man will be able to do as much work as two. At night the moonlight, at noon the sun will send plentiful light for you so the day will build the house for you and the night will make it rise for you.”

306-314. “I will bring ḫalub and neḫan trees up from the south, and cedar, cypress andzabalumwood together will be brought for you from the uplands. From the ebony mountains I will have ebony trees brought for you, in the mountains of stones I will have the great stones of the mountain ranges cut in slabs for you. On that day I will touch your arm with fire and you will know my sign.”

315-322. Gudea rose — it was sleep; he shuddered — it was a dream. Accepting Ninĝirsu’swords, he went to perform extispicy on a white kid. He performed it on the kid and his omen was favourable. Ninĝirsu’s intention became as clear as daylight to Gudea.

323-329. He is wise, and able too to realise things. The ruler gave instructions to his city as to one man. The land of Lagaš became of one accord for him, like children of one mother. He opened manacles, removed fetters; established ……, rejected legal complaints, and locked up (?) those guilty of capital offences (instead of executing them).

330-344. He undid the tongue of the goad and the whip, replacing them with wool from lamb-bearing sheep. No mother shouted at her child. No child answered its mother back. No slave who …… was hit on the head by his master, no misbehaving slave girl was slapped on the face by her mistress. Nobody could make the ruler building the E-ninnu, Gudea, let fall a chance utterance. The ruler cleansed the city, he let purifying fire loose over it. He expelled the persons ritually unclean, unpleasant to look at, and …… from the city.

345-352. In respect of the …… of the brick-mould he had a kid lie down, and he requested from the kid an omen about the brick. He looked at the excavated earth (?) approvingly, and the shepherd, called by his name by Nanše, …… it with majesty. After making a drawing on the …… of the brick mould and …… the excavated earth with majesty, he made the Anzud bird, the standard of his master, glisten there as a banner.

353-364. The citizens were purifying an area of 24 iku for him, they were cleansing that area for him. He put juniper, the mountains’ pure plant, onto the fire and raised smoke with cedar resin, the scent of gods. For him the day was for praying, and the night passed for him in supplications. In order to build the house of Ninĝirsu, the Anuna gods of the land of Lagaš stood by Gudea in prayer and supplication, and all this made the true shepherd Gudea extremely happy.

365-371. Now the ruler imposed a levy on his Land. He imposed a levy on his realm of abundant ……, on Ninĝirsu’s Gu-edina. He imposed a levy on his built-up cities and settlements, onNanše’s Gu-ĝišbara.

372-376. There was a levy for him on the clans of Ninĝirsu “Rampant fierce bull which has no opponent” and “White cedars surrounding their master”, and he placed Lugal-kur-dub, their magnificent standard, in front of them.

377-381. There was a levy for him on the clan of Nanše “Both river banks and shores rising out of the waters, the huge river, full of water, which spreads its abundance everywhere”, and he placed the holy pelican (?), the standard of Nanše, in front of them.

382-385. There was a levy for him on the clans of Inana “The net suspended for catching the beasts of the steppe” and “Choice steeds, famous team, the team beloved by Utu”, and he placed the rosette, the standard of Inana, in front of them.

386-391. In order to build the house of Ninĝirsu, 
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392-396. The Elamites came to him from Elam, the Susians came to him from Susa. Magan andMeluḫa loaded wood from their mountains upon their shoulders for him, and to build the house ofNinĝirsu, they gathered for Gudea at his city Ĝirsu.

397-404. Ninzaga was commanded and he made his copper, as much as if it were a huge grain transport, reach Gudea, the man in charge of building the house. Ninsikila was also instructed and she made large ḫalub logs, ebony, and aba wood reach the ruler building the E-ninnu.

405-411. Lord Ninĝirsu directed Gudea into the impenetrable mountain of cedars and he cut down its cedars with great axes and carved the Šar-ur, the right arm of Lagaš, his master’s flood-storm weapon, out of it.

412-423. It was like a giant serpent floating on the water as, for Lord Ninĝirsu, Gudea had the long rafts floating downstream moor at the main quay of Kan-sura: logs of cedar wood from the cedar hills, logs of cypress wood from the cypress hills, logs of zabalum wood from the zabalumhills, tall spruce trees, plane trees, and eranum trees.

424-433. Lord Ninĝirsu directed Gudea into the impenetrable mountains of stones and he brought back great stones in the form of slabs. For Lord Ninĝirsu, Gudea had ships with ḫaunadock there, and ships with gravel, with dried bitumen, …… bitumen, and gypsum from the hills ofMadga, cargoes like boats bringing grain from the fields.

434-445. Great things came to the succour of the ruler building the E-ninnu: a copper mountain inKimaš revealed itself to him. He mined its copper onto rafts. To the man in charge of building his master’s house, the ruler, gold was brought in dust form from its mountains. For Gudea refined silver was brought down from its mountains. Translucent cornelian from Meluḫa was spread before him. From the alabaster mountains alabaster was brought down to him.

446-451. The shepherd was going to build the house with silver, so he sat together with silversmiths. He was going to build the E-ninnu with precious stone, so he sat with jewellers. He was going to build it with copper and tin, so the mother-goddess of the Land directed before him the chief of the smiths.

452-456. The heavy hammer-stones roared for him like a storm. The dolerite, the light hammer-stones, …… two …… three. …… like a huge mass of water gushing forth, 
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458-462. He …… the days (?). Gudea prolonged the nights (?) for Ninĝirsu. Because of building the house for his master, he neither slept at night, nor did he rest his head during the siesta.

463-470. For the one looked on with favour by Nanše, for the favourite of Enlil, for the ruler …… byNinĝirsu, for Gudea, born in the august sanctuary by Ĝatumdug, Nisaba opened the house of understanding and Enki put right the design of the house.

471-481. Towards the house whose halo reaches to heaven, whose powers embrace heaven and earth, whose owner is a lord with a fierce stare, whose warrior Ninĝirsu is expert at battle, towards E-ninnu-the-white-Anzud-bird, Gudea went from the south and admired it northwards. From the north he went towards it and admired it southwards. He measured out with rope exactly one iku. He drove in pegs at its sides and personally verified them. This made him extremely happy.

482-491. When the night fell, he went to the old temple to pray, so that the inclination of the one from the dais of Ĝir-nun (i.e. Ninĝirsu) would become favourable for Gudea. When day broke, he took a bath and arranged his outfit correctly. Utu let abundance come forth for him. Gudea left Iri-kug a second time; he sacrificed a perfect bull and a perfect kid. He went to the house and saluted it.

492-498. He …… the holy basket and true fated brick mould …… the E-ninnu. As he …… and walked proudly, Lugal-kur-dub walked in front of him, Ig-alim directed him and Ninĝišzida, his personal god, held him by the hand throughout the time.

499-512. He poured clear water into the …… of the brick mould — adab, sim and ala drums were playing for the ruler. He prepared the excavated earth for making (?) the brick, and hoed honey, ghee and precious oil into it. He worked balsam (?) and essences from all kinds of trees into the paste. He lifted up the holy carrying-basket and put it next to the brick mould. Gudea placed the clay into the brick mould and acted exactly as prescribed, bringing the first brick of the house into existence in it, while all the bystanders sprinkled oil or cedar perfume. His city and the land ofLagaš spent the day with him in joy.

513-522. He shook the brick mould and left the brick to dry. He looked at the …… with satisfaction. He anointed it with cypress essence and balsam (?). Utu rejoiced over the brick put into the mould by Gudea, and King Enki …… the …… rising like a great river. …… and Gudeawent into the house.

523-542. He raised the brick out of the …… of the mould, and it looked as a holy crown worn byAn. He lifted up the brick and went around among his people: it was like Utu’s holy team tossing (?) their heads. The brick lifting its head toward the house was as if Nanna’s cows were eager to be tethered in their pen. He put down the brick, entered the house and as if he himself wereNisaba knowing the inmost secrets (?) of numbers, he started setting down (?) the ground plan of the house. As if he were a young man building a house for the first time, sweet sleep never came into his eyes. Like a cow keeping an eye on its calf, he went in constant worry to the house. Like a man who takes but little food into his mouth, he went around untiringly. The intention of his master had become clear for him, the words of Ninĝirsu had become as conspicuous as a banner toGudea. In (?) his heart beating loudly because of building the house, someone …… a propitious ominous remark. This made him extremely happy.

543-550. He performed extispicy on a kid and his omen was favourable. He cast grain on to …… and its appearance was right. Gudea lay down for a dream oracle, and while he was sleeping a message came to him: in the vision he saw his master’s house already built, the E-ninnuseparating heaven and earth. This made him extremely happy.

551-561. He stretched out lines in the most perfect way; he set up (?) a sanctuary in the holy uzga. In the house, Enki drove in the foundation pegs, while Nanše, the daughter of Eridug, took care of the oracular messages. The mother of Lagaš, holy Ĝatumdug, gave birth to its bricks amid cries (?), and Bau, the lady, first-born daughter of An, sprinkled them with oil and cedar essence. Enand lagar priests were detailed to the house to provide maintenance for it. The Anuna gods stood there full of admiration.

562-577. Gudea, in charge of building the house, placed on his head the carrying-basket for the house, as if it were a holy crown. He laid the foundation, set the walls on the ground. He marked out a square, aligned the bricks with a string. He marked out a second square on the site of the temple, saying, “It is the line-mark for a topped-off jar of 1 ban capacity (?).” He marked out a third square on the site of the temple, saying, “It is the Anzud bird enveloping its fledgling with its wings.” He marked out a fourth square on the site of the temple, saying, “It is a panther embracing a fierce lion.” He marked out a fifth square on the site of the temple, saying, “It is the blue sky in all its splendour.” He marked out a sixth square on the site of the temple, saying, “It is the day of supply, full of luxuriance.” He marked out a seventh square on the site of the temple, saying, “It is the E-ninnu bathing the Land with moonlight at dawn.”

578-590. They inserted the wooden door frames, which were like a crown worn in the blue sky. AsGudea sat down at a wooden door frame, from there it was like a huge house embracing heaven. As he built the house and laid wooden scaffolding against it, it was like Nanna’s lagoon attended by Enki. They made the house grow as high as the hills, they mad it float in the midst of heaven as a cloud, they made it lift its horns as a bull and they made it raise its head above all the lands, like the ĝišgana tree over the abzu. As the house had been made to lift its head so high as to fill the space between heaven and earth like the hills, it was like a luxuriant cedar growing among high grass (?); E-ninnu was decorated most alluringly among Sumer’s buildings.

591-601. As they placed wooden beams on the house, they looked like dragons of the abzucoming out all together, they were like …… of heaven ……, they were like huge serpents of the foothills ……. The reeds cut for the house were like mountain snakes sleeping together. Its upper parts were covered with luxuriant cedar and cypress, and they put white cedars in its inner room of cedar, marvellous to behold. They treated them with good perfume and precious oil. The mud-wall of the house was covered with the abundance (?) of the abzu and they tied its …… to it. The shrine of E-ninnu was thus placed in the …… hand of An.

602-616. The ruler built the house, he made it high, high as a great mountain. Its abzu foundation pegs, big mooring stakes, he drove into the ground so deep they could take counsel with Enki in the E-engura. He had heavenly foundation pegs surround the house like warriors, so that each one was drinking water at the libation place of the gods. He fixed the E-ninnu, the mooring stake, he drove in its pegs shaped like praying wizards. He planted the pleasant poplars of his city so that they cast their shadow. He embedded its Šar-ur weapon beside Lagaš like a big standard, placed it in its dreadful place, the Šu-galam, and made it emanate fearsome radiance. On the dais of Ĝir-nun, on the place of making judgments, the provider of Lagaš lifted his horns like a mighty bull.

617-624. It took one year to bring the great stones in slabs and it took another year to fashion them, although not even two or three days did he let pass idly. Then it needed a day’s work to set up each one but by the seventh day he had set them all up around the house. He laid down the trimmings from the slabs as stairs, or fashioned basins from them, and had them stand in the house.

625-629. The stela which he set up in the great courtyard he named as “The king who …… the courtyard, Lord Ninĝirsu, has recognised Gudea from the Ĝir-nun”.

630-635. The stela which he set up at the Kan-sura gate he named as “The king, Enlil’s flood storm, who has no opponent, Lord Ninĝirsu, has looked with favour at Gudea”.

636-641. The stela which he set up facing the rising sun he named as “The king, the roaring storm of Enlil, the lord without rival, Lord Ninĝirsu, has chosen Gudea with his holy heart”.

642-646. The stela which he set up facing Šu-galam he named as “The king, at whose name the foreign countries tremble, Lord Ninĝirsu, has made Gudea’s throne firm”.

647-650. The stela which he set up facing E-uru-ga he named as “Lord Ninĝirsu has decided a good fate for Gudea”.

651-654. The stela which he set up by the inner room (?) of Bau he named as “The eyes of Anknow the E-ninnu, and Bau is the life source of Gudea”.

655-664. He built his master’s house exactly as he had been told to. The true shepherd Gudeamade it grow so high as to fill the space between heaven and earth, had it wear a tiara shaped like the new moon, and had its fame spread as far as the heart of the highlands. Gudea madeNinĝirsu’s house come out like the sun from the clouds, had it grow to be like hills of lapis lazuli and had it stand to be marvelled at like hills of white alabaster.

665-672. He made its door-sockets stand like wild bulls and he flanked them with dragons crouching on their paws like lions. He had its terraced tower (?) grow on a place as pure as theabzu. He made the metal tops of its standards twinkle as the horns of the holy stags of the abzu.Gudea made the house of Ninĝirsu stand to be marvelled at like the new moon in the skies.

673-687. The built-in door-sockets of the house are laḫama deities standing by the abzu. Its timber store (?) looks like waves (?) of an enormous lagoon where snakes have dived (?) into the water. Its …… is …… full of fearsomeness. Its …… is a light floating in the midst of heaven. On the Gate where the King Enters an eagle is raising its eyes toward a wild bull. Its curved wooden posts joining above the gate are a rainbow stretching over the sky. Its upper lintel of the gate like (?) the E-ninnu stands among rumbling, roaring storms. Its awe-inspiring eyebrow-shaped arch (?) meets the admiring eyes of the gods. His white dais …… of the house is a firmly founded lapis lazuli mountain connecting heaven and earth.

688-695. They installed the great dining hall for the evening meals: it was as if An himself were setting out golden bowls filled with honey and wine. They built the bedchamber: it is the abzu’s fruit-bearing holy meš tree among innumerable mountains. He finished with the building, which made the hearts of the gods overflow with joy.

696-721. The true shepherd Gudea is wise, and able too to realise things. In the inner room (?) where the weapons hang, at the Gate of Battle he had the warriors Six-headed wild ram and …… head take their stand. Facing the city, its place laden with awe, he had the Seven-headed serpent take its stand. In Šu-galam, its awesome gate, he had the Dragon and the Date palm take their stand. Facing the sunrise, where the fates are decided, he erected the standard of Utu, the Bison head, beside others already there. At the Kan-sura gate, at its lookout post, he had the Lion, the terror of the gods, take its stand. In the Tar-sirsir, where the orders are issued, he had the Fish-man and the Copper take their stand. In Bau’s inner room (?), where the heart can be soothed, he had the Magilum boat and the Bison take their stand. Because these were warriors slain byNinĝirsu, he set their mouths towards libation places. Gudea, the ruler of Lagaš, made their names appear among those of the gods.

722-729. The cedar doors installed in the house are Iškur roaring above. The locks of the E-ninnuare bisons, its door-pivots are lions, from its bolts horned vipers and fierce snakes are hissing at wild bulls. Its jambs, against which the door leaves close, are young lions and panthers lying on their paws.

730-737. The shining roof-beam nails hammered into the house are dragons gripping a victim. The shining ropes attached to the doors are holy Niraḫ parting the abzu. Its …… is pure like Kešand Aratta, its …… is a fierce lion keeping an eye on the Land; nobody going alone can pass in front of it.

738-758. The fearsomeness of the E-ninnu covers all the lands like a garment. The house! It is founded by An on refined silver, it is painted with kohl, and comes out as the moonlight with heavenly splendour. The house! Its front is a great mountain firmly grounded, its inside resounds with incantations and harmonious hymns, its exterior is the sky, a great house rising in abundance, its outer assembly hall is the Anuna gods’ place of rendering judgments, from its …… words of prayer can be heard, its food supply is the abundance of the gods, its standards erected around the house are the Anzud bird spreading its wings over the bright mountain. E-ninnu’s clay plaster, harmoniously blended clay taken from the Edin canal, has been chosen by its master Lord Ninĝirsu with his holy heart, and was painted by Gudea with the splendours of heaven as if kohl were being poured all over it.

759-769. From its cow-pen butter and milk are brought in. From its huge oven, great cakes and croissants come. Its …… feeds cattle and sheep. Its house of food rations …… an uzga shrine. Its wine-cellar (?) is a mountain oozing wine, from its brewery as much beer comes as the Tigrisat high water.

770-780. Its storehouse is full of gems, silver and tin. Its coach-house is a mountain set on the ground. Its drum hall is a roaring bull. Its courtyard resounds with holy prayers, sim and ala drums. Its stone stairs, laid before the house, are like a mountain range lying down in princely joy. Its upper stairs leading (?) to the roof are like a light clearly visible as far as the mountains. Its vineyard “Black garden in the steppe”, planted near the house, is a mountain oozing wine and grows in a place with fearsomeness and radiance.

781-798. The seven stones surrounding the house are there to take counsel with its owner. Its chapel for funerary offerings is as pure as the clean abzu. The stone basins set up in the house are like the holy room of the lustration priest where water never ceases to flow. Its high battlements where pigeons live is …… Eridug ……. E-ninnu offers rest to pigeons, it is a protective cover with large branches and a pleasant shade, with swallows and other birds chirping loudly there. It is Enlil’s E-kur when a festival takes place in it. The house’s great awesomeness settles upon the whole Land, its praise reaches to the highlands, the awesomeness of the E-ninnucovers all lands like a garment.

799-803. The house has been built most sumptuously by its lord. It was built on a pedestal byNinĝišzida. Its foundation pegs were driven in by Gudea, the ruler of Lagaš.

804-812. For the restoration of E-ninnu, the house that rises like the sun over the Land, stands like a great bull in the …… sand, illuminates the assembly like delightful moonlight, is as sumptuous as lush green foothills, and stands to be marvelled at, praise be to Ninĝirsu!

813-814. This is the middle of the hymn “The building of Ninĝirsu’s house”.

815-819. House, mooring post of the Land, grown so high as to fill the space between heaven and earth, E-ninnu, the true brickwork, for which Enlil determined a good fate, green hill standing to be marvelled at, standing out above all the lands!

820-823. The house is a great mountain reaching up to the skies. It is Utu filling the midst of the heavens; E-ninnu is the white Anzud bird spreading its talons upon the mountain land.

824-829. All the people were placed (?) before it, the whole Land was detailed (?) to it. TheAnuna gods stood there in admiration. The ruler, who is wise, who is knowledgeable, kissed the ground before that godly company. He touched the ground in prostration (?), with supplications and prayers; the ruler, the god of his city prayed.

830-833. For the bread-consuming house he added more and more bread, for the suppers in need of mutton he added sheep. In front of the house he lined up bowls like …… abundance …….

834-841. He went to the Anuna gods and prayed to them: “O all you Anuna gods, admired by the land of Lagaš, protectors of all the countries, whose command, a massive breach in a dam, carries away any who try to stop it. The worthy young man on whom you have looked will enjoy a long life. I, the shepherd, built the house, and now I will let my master enter his house. O Anunagods, may you pray on my behalf!”

842-850. The true shepherd Gudea is wise, and able too to realise things. His friendly guardian went before him and his friendly protecting genius followed him. For his master, Lord Ninĝirsu,Gudea gave numerous gifts to the house of yore, the old house, his dwelling place. He went into the E-ninnu to the lord, and prayed to him:

851-862. “My master Ninĝirsu, lord who has turned back the fierce waters, lord whose commands take precedence, male child of Enlil, warrior, I have carried out faithfully what you have ordered me to do. Ninĝirsu, I have built up your house for you; now I shall let you enter it in joy! My goddessBau, I have set up your E-mi quarters for you: take up pleasant residence in them.” His call was heard, his hero Lord Ninĝirsu accepted from Gudea his prayer and supplication.

863-870. The year ended and the month was completed. A new year started, a month began and three days elapsed in that month. As Ninĝirsu arrived from Eridug, beautiful moonlight shone illuminating the Land, and the E-ninnu competed with the new-born Suen.

871-882. Gudea made a paste with cornelian and lapis lazuli and applied it to the corners. He sprinkled the floor with precious oil. He made the ……, who worked there (?), leave the house. Syrup, ghee, wine, sour milk, ĝipar fruit, fig-cakes topped with cheese, dates, …… and small grapes, things untouched by fire, were the foods for the gods which he prepared with syrup and ghee.

883-891. On the day when the true god was to arrive, Gudea was busy with the evening meal from early morning. Asari cared for the maintenance of the house. Ninmada took care of its cleaning. King Enki gave oracular pronouncements concerning it. Nindub, the chief purification priest ofEridug, filled it with the smoke of incense. The lady of precious rites, Nanše, versed in singing holy songs, sang songs for the house.

892-906. They sheared the black ewes and milked the udder of the cow of heaven. They cleaned the E-ninnu, they polished it with brooms of tamarisk and ……. The ruler made the whole city kneel down, made the whole land prostrate itself. He levelled what was high, rejected chance utterances (?); the sorcerers’ spittle (?) was removed from the roads. In the city only the mother of a sick person administered a potion. The wild animals, creatures of the steppe, all had crouched together. The lions and the dragons of the steppe were lying asleep.

907-909. The day was for supplication, the night was for prayer. The moonlight …… early morning. Its master …….

910-924. Warrior Ninĝirsu entered the house, the owner of the house had arrived. He was an eagle raising its eyes toward a wild bull. The warrior’s entering his house was a storm roaring into battle. Ninĝirsu entered his house and it became the shrine of the abzu when there is a festival. The owner came out of his house and he was Utu rising over the land of Lagaš. Bau’s going to herE-mi quarters was a true woman’s taking her house in hand. Her entering her bedroom was theTigris at high water. When she sat down beside her ……, she was the lady, the daughter of holyAn, a green garden bearing fruit.

925-928. The daylight came out, the fate had been decided. Bau entered her E-mi quarters, and there was abundance for the land of Lagaš. The day dawned. Utu of Lagaš lifted his head over the Land.

929-933. The house received fattened oxen and sheep. Bowls were set up in the open air and were filled with wine. The Anuna gods of the land of Lagaš gathered around Lord Ninĝirsu. In the house the purification had been completed, the oracular pronouncements had been taken care of.

934-943. Wine was poured from big jars while …… was heaped up in the E-ninnu. Nindubcaused the sanctuary to be filled with clatter and noise (?) and with fresh bread and hind’s milk available day and night; he woke from sleep the noble one, the beloved son of Enlil, the warriorNinĝirsu. Ninĝirsu raised his head with all the great powers, and …… rituals, …… for (?) the sanctuary E-ninnu.

944-956. With his divine duties, namely to guide the hand of the righteous one; to force the evil-doer’s neck into a neck stock; to keep the house safe; to keep the house pleasant; to instruct his city and the sanctuaries of Ĝirsu; to set up an auspicous throne; to hold the sceptre of never-ending days; to raise high the head of the shepherd called by Ninĝirsu, as if he wore a blue crown; and to appoint to their offices in the courtyard of E-ninnu the skin-clad ones, the linen-clad ones and those whose head is covered, Gudea introduced Ig-alim, the Great Door (ig gal), the Pole (dim) of Ĝir-nun, the chief bailiff of Ĝirsu, his beloved son, to Lord Ninĝirsu.

957-970. With his divine duties, namely to keep the house clean; to let hands always be washed; to serve water to the lord with holy hands; to pour beer into bowls; to pour wine into jars; to make emmer beer in the brewery, the house of pure strength, fizz like the water of the Papsir canal; to make certain that faultless cattle and goats, grain-fed sheep, fresh bread and hind’s milk are available day and night; to wake from sleep the noble one, Enlil’s beloved son, the warriorNinĝirsu, by offering (?) food and drink, Gudea introduced Šul-šaga, the lord of the pure hand-washings (šu-luḫ), the first-born son of E-ninnu, to Ninĝirsu.

971-982. With his divine duties, namely to carry the seven-headed mace; to open the door of thean-kar house, the Gate of Battle; to hit exactly with the dagger blades, with the mitum mace, with the “floodstorm” weapon and with the marratum club, its battle tools; to inundate Enlil’s enemy land, Gudea introduced Lugal-kur-dub, the warrior Šar-ur, who in battle subdues all the foreign lands, the mighty general of the E-ninnu, a falcon against the rebel lands, his general, to LordNinĝirsu.

983-989. After the heavenly mitum mace had roared against the foreign lands like a fierce storm — the Šar-ur, the flood storm in battle, the cudgel for the rebel lands — after the lord had frowned at the rebellious land, the foreign country, hurled at it his furious words, driven it insane (the text here seems to be corrupt, and there may be some lines missing) ,

990-992. With his divine duties, Gudea introduced the lord’s second general, Kur-šuna-buruam, to the son of Enlil.

993-1005. With his divine duties, namely to send entreaties on behalf of the land of Lagaš; to perform supplications and prayers for it, propitious ones; to greet pleasantly the warrior departing for Eridug; and until (?) Ninĝirsu comes from Eridug, to keep the throne of the built-up city firm; to pray, with hand placed before the nose, together with Gudea, for the life of the true shepherd,Gudea introduced his adviser, Lugal-si-sa, to Lord Ninĝirsu.

1006-1014. With his divine duties, namely to request; to command; to co-operate with the one speaking straightforwardly; to …… the one speaking evil; to inform Ninĝirsu, the warrior sitting on a holy dais in the E-ninnu, Gudea introduced Šakkan, the wild ram, the minister of the E-duga, his ……, to Lord Ninĝirsu.

1015-1023. With his divine duties, namely to clean with water; to clean with soap; to …… with oil from white bowls and with (?) soap; to urge him to sweet sleep on his bed strewn with fresh herbs; to let him enter the E-duga, his bed chamber, from outside (?) and to make him not wish to leave it, Gudea introduced Kinda-zid, the man in charge of the E-duga, to Lord Ninĝirsu.

1024-1034. With his divine duties, namely to yoke up the holy chariot decorated with stars; to harness the donkey stallion, Piriĝ-kaše-pada, before it; to …… a slender donkey from Eridug with the stallion; to have them joyfully transport their owner Ninĝirsu, Gudea introduced En-šeg-nun, who roars like a lion, who rises like a flood storm, Ninĝirsu’s hurrying bailiff, his donkey herdsman, to Lord Ninĝirsu.

1035-1040. With his divine duties, namely, to make the butter abundant; to make the cream abundant; to see that the butter and the milk of the holy goats, the milking goats, and the hind, the mother of Ninĝirsu, do not cease to flow in the E-ninnu sanctuary, Gudea introduced En-lulim, the herdsman of the hinds, to Lord Ninĝirsu.

1041-1047. With his divine duties, namely to tune properly the sweet-toned tigi instrument; to fill the courtyard of E-ninnu with joy; to make the alĝar and miritum, instruments of the E-duga, offer their best in the E-ninnu to Ninĝirsu, the warrior with an ear for music, Gudea introduced his beloved musician, Ušumgal-kalama, to Lord Ninĝirsu.

1048-1057. With his divine duties, namely to soothe the heart, to soothe the spirits; to dry weeping eyes; to banish mourning from the mourning heart; to …… the heart of the lord that rises like the sea, that washes away like the Euphrates, that hits like a flood storm, that has overflowed with joy after inundating a land which is Enlil’s enemy, Gudea introduced his balaĝ drum, Lugal-igi-ḫuš, to Lord Ninĝirsu.

1058-1069. Zazaru, Iškur-pa-e, Ur-agrunta-ea, Ḫe-Ĝir-nuna, Ḫe-šaga, Zurĝu and Zarĝu, who areBau’s septuplets, the offspring of Lord Ninĝirsu, his beloved lukur maidens, who create plenty for the myriads, stepped forward to Lord Ninĝirsu with friendly entreaties on behalf of Gudea.

1070-1081. With his divine duties, namely to see that the great fields grow rich; to see that the levees and ditches of Lagaš will be full to the brim; to see that Ezina-Kusu, the pure stalk, will raise its head high in the furrows in Gu-edina, the plain befitting its owner; to see that after the good fields have provided wheat, emmer and all kinds of pulses, numerous grain heaps — the yield of the land of Lagaš — will be heaped up, Gudea introduced Ĝišbar-e, Enlil’s surveyor, the farmer of Gu-edina, to Lord Ninĝirsu.

1082-1087. With his divine duties, namely to make sure that Imin-šatam, the messenger of Gu-edina, informs Ninĝirsu in the E-ninnu about the amount of carp and perch (?) yielded by the marshes, and about the quantity of new shoots of reed yielded by the green reedbeds, Gudeaintroduced Lama, the inspector of the fisheries of Gu-edina, to Lord Ninĝirsu.

1088-1099. With his divine duties, namely to administer the open country, the pleasant place; to give directions concerning the Gu-edina, the pleasant open country; to make its birds propagate (?); to have them lay their eggs in nests (?); to have them rear their young; to see that the multiplication of the beasts of Ninĝirsu’s beloved countryside does not diminish, Gudeaintroduced Dim-gal-abzu, the herald of Gu-edina, to Lord Ninĝirsu.

1100-1106. With his divine duties, namely to erect cities; to found settlements; to build guard-houses for the wall of the Iri-kug; to have its divine resident constable, the mace of white cedar with its enormous head, patrol around the house, Gudea introduced Lugal-ennu-iri-kugakam to Lord Ninĝirsu.

1107-1117. Holy An made the location appropriate. Enlil wound (?) a turban (?) round its top.Ninḫursaĝa looked at it approvingly. Enki, the king of Eridug, drove in its foundation pegs. The true lord with a pure heart, Suen, made its powers the largest in heaven and on earth. Ninĝirsuchose it among shrines of sprouting seeds with his heart. Mother Nanše cared for it especially among the buildings of the land of Lagaš. But it was the god of most reliable progeny who built the house and made its name famous.

1118-1124. The mighty steward of Nanše, the accomplished shepherd of Ninĝirsu, is wise, and able too to realise things; the man in charge of building the house, Gudea the ruler of Lagaš, was to make presents for the house.

1125-1142. Gudea, the ruler in charge of building the house, the ruler of Lagaš, presented it with the chariot “It makes the mountains bow down”, which carries awesome radiance and on which great fearsomeness rides and with its donkey stallion, Ud-gu-dugduga, to serve before it; with the seven-headed mace, the fierce battle weapon, the weapon unbearable both for the North and for the South, with a battle cudgel, with the mitum mace, with the lion-headed weapon made from nirstone, which never turns back before the highlands, with dagger blades, with nine standards, with the “strength of heroism”, with his bow which twangs like a meš forest, with his angry arrows which whizz like lightning flashes in battle, and with his quiver, which is like a lion, a piriĝ lion, or a fierce snake sticking out its tongue — strengths of battle imbued with the power of kingship.

1143-1154. Along with copper, tin, slabs of lapis lazuli, refined silver and pure Meluḫa cornelian, he set up (?) huge copper cauldrons, huge …… of copper, shining copper goblets and shining copper jars worthy of An, for laying (?) a holy table in the open air …… at the place of regular offerings (?). Ninĝirsu gave his city, Lagaš ……. He set up his bed within the bedchamber, the house’s resting place; and everyone (?) rested like birds in the streets with the son of Enlil.

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 Lagaš — 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 …… the house of Ninĝirsu’s young slave women; to set …… right; to see that the courtyard of the E-ninnu will be filled with joy; to see that the ala drums andbalaĝ drum will sound in perfect concert with the sim drums, and to see that his beloved drumUšumgal-kalama will walk in front of the procession, the ruler who had built the E-ninnu, Gudea, himself entered before Lord Ninĝirsu.

1182-1202. The temple towered upwards in full grandeur, unparallelled in fearsomeness and radiance. Like a boat it …… and ……. Its owner, the warrior Ninĝirsu, came out as the daylight on the dais of Ĝir-nun. Its …… resting on supports was like the blue sky in all its splendour. Its standards and their caps (?) were Ninĝirsu himself emanating fearsomeness; their leather straps stretched out in front of them were green snake-eater birds bathing. Its owner, the warriorNinĝirsu, stood like Utu in his most fascinating blue chariot. Its throne, standing in the guena hall, was An’s holy seat which is sat upon joyfully. Its bed, standing in the bedroom, was a young cow kneeling down in its sleeping place. On its holy quilt (?), strewn with fresh herbs, Mother Bau was resting comfortably with Lord Ninĝirsu.

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 Euphratescontinually 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 butter and cream into its dairy and provided its …… with bread (?). He had debts remitted and made all hands clear. When his master entered the house, for seven days the slave woman was allowed to became 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 the justice of Nanše and Ninĝirsu. 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 Utu, he rose on the horizon for the city. He wound (?) a turban (?) on his head. He made himself known by the eyes of holy An. He entered the shrine of E-ninnu with raised head like a bull and sacrificed there faultless oxen and kids. He set bowls in the open air and filled them full with wine. Ušumgal-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.Gudea ……. 
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1254-1257. …… made abundance come forth for him. The earth produced mottled barley for him.Lagaš thrived in abundance with the ruler.

1258-1276. For the warrior who entered his new house, for Lord Ninĝirsu, he arranged a rich banquet. He seated An at the place of honour for him, he seated Enlil next to An and Ninmaḫ next to Enlil. 
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1277-1284. Rejoicing over the house, the 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, let there be a good fate determined! House! Mountain founded by An, built in grandeur!” 
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1301-1320. …… determined a fate for the brickwork of E-ninnu: “O brickwork, let there be a fate determined, brickwork of E-ninnu, let there be a good fate determined! House …… embers (?) …… embracing heaven. …… holy …….” 
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1321-1325. “On your behalf, numerous cow-pens will be erected and many sheepfolds 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. An will elevate your house of Anzud for you.” 
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3 lines fragmentary “…… grown as tall as Gilgameš. No one shall remove its throne set up there. Your god, Lord Ninĝišzida, is the grandson of An; your divine mother is Ninsumun, the bearing mother of good offspring, who loves her offspring; you are a child born by the true cow. You are a true youth made to rise over the land of Lagaš by Ninĝirsu; your name is established from below to above. Gudea, nobody …… what you say. You are …… a man known to An. You are a true ruler, for whom the house has determined a good fate. Gudea, son of Ninĝišzida, you will enjoy a long life!”

1355-1361. The house reaches up to heaven like a huge mountain and its fearsomeness and radiance have settled upon the Land. An and Enlil have determined the fate of Lagaš; Ninĝirsu’sauthority has become known to all the countries; E-ninnu has grown so high as to fill the space between heaven and earth. Ninĝirsu be praised!

1362-1363. This is the end of the hymn “The building of Ninĝirsu’s house”.

For the serious student, the untranslated text…

1. (A1.1) ud /an ki\-a nam tar-[re]-/da\
2. (A1.2) /lagac\[ki]-e me gal-la [saj] an-ce3 mi-ni-ib2-il2
3. (A1.3) den-lil2-e en dnin-jir2-su2-ce3 igi zid mu-ci-bar
4. (A1.4) iri-me-a nij2-du7 pa nam-e3
5. (A1.5) cag4 gu2-bi nam-gi4
6. (A1.6) cag4 den-lil2-la2 gu2-bi nam-gi4
7. (A1.7) cag4 gu2-bi nam-gi4
8. (A1.8) a-ji6 uru16 nam-mul ni2 il2-il2
9. (A1.9) cag4 den-lil2-la2-ke4 id2idigna-am3 a dug3-ga nam-de6
10. (A1.10) e2-e lugal-bi gu3 ba-de2
11. (A1.11) e2-ninnu me-bi an ki-a pa e3 mu-ak-ke4
12. (A1.12) ensi2 lu2 jectug3 dajal-kam jectug3 i3-ja2-ja2
13. (A1.13) nij2 gal-gal-la cu mi-ni-mu2-mu2
14. (A1.14) gud du7 /mac2\ du7-re6 si im-sa2-sa2-e
15. (A1.15) ceg12 nam tar-ra saj mu-ci-ib2-il2
16. (A1.16) e2 kug du3-de3 gu2-bi mu-ci-ib2-zig3
17. (A1.17) lugal-ni-ir ud ne mac-ji6-ka
18. (A1.18) gu3-de2-a en dnin-jir2-su2-ra igi mu-ni-du8-am3
19. (A1.19) e2-a-ni du3-ba mu-na-dug4
20. (A1.20) e2-ninnu me-bi gal-gal-la-am3
21. (A1.21) igi mu-na-ni-jar
22. (A1.22) gu3-de2-a cag4-ga-ni su3-ra2-am3
23. (A1.23) inim-e mi-ni-kuc2-u3
24. (A1.24) ga-na ga-na-ab-dug4 ga-na ga-na-ab-dug4
25. (A1.25) inim-ba ha-mu-da-gub
26. (A1.26) sipad-me nam-nun-ne2 saj ma-ab-cum2-cum2
27. (A1.27) nij2 mac-ji6-ke4 ma-ab-de6-a-ja2
28. (A1.28) cag4-bi nu-zu
29. (A1.29) ama-ju10 ma-mu-ju10 ga-na-de6
30. (A2.1) ensi kug-zu me-te-na-ju10
31. (A2.2) dnance nin9 dijir sirara6-ta-ju10
32. (A2.3) cag4-bi ha-ma-pad3-de3
33. (A2.4) ma2-gur8-ra-na jiri3 nam-mi-gub
34. (A2.5) iri-ni nijin6ki-ce3 id2-nijin6ki-du-a ma2 mu-ni-ri
35. (A2.6) id2-de3 hul2-la-e kur-ku4 i3-si-il-e
36. (A2.7) ba-gara2 e2 id2-de3 la2-a-e im-ti-a-ta
37. (A2.8) ninda jic bi2-tag a sed6 i3-de2
38. (A2.9) lugal ba-gara2-ra mu-na-jen cudu3 mu-na-ca4
39. (A2.10) ur-saj pirij zig3-ga gaba-cu-jar nu-tuku
40. (A2.11) dnin-jir2-su2 abzu-a /gal-di\
41. (A2.12) nibruki-a nir-/jal2\
42. (A2.13) ur-saj /ma\-a-dug4 cu zid ga-mu-ra-ab-jar
43. (A2.14) dnin-jir2-su e2-zu ga-mu-ra-du3
44. (A2.15) me cu ga-mu-ra-ab-du7
45. (A2.16) nin9-zu dumu eridugki-ge tud-da
46. (A2.17) nir-jal2 me-te-na nin ensi3 dijir-re-ne-ke4
47. (A2.18) dnance nin9 dijir sirara6-ta-ju10
48. (A2.19) jiri3-bi ha-ma-ja2-ja2
49. (A2.20) gu3 de2-a-ni jic ba-tuku-am3
50. (A2.21) lugal-a-ni sizkur2 ra2-zu-ni gu3-de2-a-ac2
51. (A2.22) en dnin-jir2-su-ke4 cu ba-ci-ti
52. (A2.23) e2 ba-gara2!-ka ec3-ec3 i3-ak
53. (A2.24) ensi2-ke4 dja2-tum3-dug3-ce3 ki-nu2-a-ni ba-gub
54. (A2.25) ninda jic bi2-tag a sed6 i3-de2
55. (A2.26) kug dja2-tum3-dug3-ra mu-na-jen
56. (A2.27) sizkur2 mu-na-be2
57. (A2.28) nin-ju10 dumu an kug-ge tud-da
58. (A2.29) nir-jal2 me-te-na dijir saj zig3
59. (A3.1) kalam-ma til3-la
60. (A3.2) nu-du-zu iri-na
61. (A3.3) nin ama lagacki ki jar-ra-me
62. (A3.4) igi uj3-ce3 u3-ci-bar-ra-zu ni2-a he2-jal2-la-am3
63. (A3.5) cul zid lu2 igi mu-bar-ra-zu nam-til3 mu-na-sud
64. (A3.6) ama nu-tuku-me ama-ju10 ze2-me
65. (A3.7) a nu-tuku-me a-ju10 ze2-me
66. (A3.8) a-ju10 cag4-ga cu ba-ni-dug4 unu6-a i3-tud-e
67. (A3.9) dja2-tum3-dug3 mu kug-zu dug3-ga-am3
68. (A3.10) ji6-a ma-ni-nu2
69. (A3.11) jicjiri2 gal-ju10-me zag-ju10 mu-us2
70. (A3.12) NE.GI.BAR a gal-la du3-a-me
71. (A3.13) zi cag4 mu-ci-ni-jal2
72. (A3.14) an-dul3 dajal-me jissu-zu-ce3
73. (A3.15) ni2 ga-ma-ci-ib2-te
74. (A3.16) /cu mah\-za sa-ga a2 zid-da-bi
75. (A3.17) nin-ju10 dja2-tum3-dug3 ja2-ra ha-mu-u3-ru
76. (A3.18) iri-ce3 i3-du-e jickim-ju10 he2-sag9
77. (A3.19) kur a-ta il2-la nijin6ki-ce3
78. (A3.20) u2(source: sukkal)-dug4 sag9-ga-zu igi-ce3 ha-ma-jen
79. (A3.21) dlamma sag9-ga-zu jiri3-a ha-mu-da-jen
80. (A3.22) ga-na ga-na-ab-dug4
81. (A3.23) ga-na ga-na-ab-dug4
82. (A3.24) inim-ba ha-mu-da-gub
83. (A3.25) ama-ju10 ma-mu-ju10 ga-na-de6
84. (A3.26) ensi3 kug-zu me-te-na-ju10
85. (A3.27) dnance nin9 dijir sirara6-ta-ju10
86. (A3.28) cag4-bi ha-ma-pad3-de3
87. (A3.29) gu3 de2-a-ni jic ba-tuku-am3
88. (A4.1) nin-a-ni sizkur2 ra2-zu-ni
89. (A4.2) gu3-de2-a-ac2 kug dja2-tum3-dug3-ge cu ba-ci-ti
90. (A4.3) ma2-gur8-ra-na jiri3 nam-mi-gub
91. (A4.4) iri-ni nijin6ki-ce3 kar nijin6ki-na-ke4 ma2 bi2-us2
92. (A4.5) ensi2-ke4 kisal dijir sirara6-ta-ka saj an-ce3 mi-ni-il2
93. (A4.6) ninda jic bi2-tag a sed6 i3-de2
94. (A4.7) dnance mu-na-jen cudu3 mu-na-ca4
95. (A4.8) dnance nin uru16 nin me dkal-dkal-la
96. (A4.9) nin den-lil2-gin7 nam tar-tar-re
97. (A4.10) dnance-ju10 dug4-ga-zu zid-dam
98. (A4.11) saj-bi-ce3 e3-a-am3
99. (A4.12) ensi dijir-re-ne-me
100. (A4.13) nin kur-kur-ra-me ama inim-ju10 ud-da ma-mu-da
101. (A4.14) cag4 ma-mu-da-ka lu2 1(DIC)-am3 an-gin7 ri-ba-ni
102. (A4.15) ki-gin7 ri-ba-ni
103. (A4.16) a-ne saj-ja2-ni-ce3 dijir-ra-am3
104. (A4.17) a2-ni-ce3 anzud2mucen-dam
105. (A4.18) sig-ba-a(source: ni)-ni(source: a)-ce3 a-ma-ru-kam
106. (A4.19) zid-da gabu2-na pirij i3-nu2-nu2
107. (A4.20) e2-a-ni du3-da ma-an-dug4
108. (A4.21) cag4-ga-ni nu-mu-zu
109. (A4.22) ud ki-car2-ra ma-ta-e3
110. (A4.23) munus 1(DIC)-am3 a-ba me-a nu a-ba me-a-ni
111. (A4.24) saj-ja2 e3 ki garadin9 mu-ak
112. (A4.25) gi-dub-ba kug NE-a cu im-mi-du8
113. (A4.26) dub mul-an dug3-ga im-mi-jal2
114. (A5.1) ad im-dab6-gi4-gi4
115. (A5.2) 2(MAN)-kam ur-saj-ja2-am3
116. (A5.3) a2 mu-gur le-um za-gin3 cu im-mi-du8
117. (A5.4) e2-a jic-hur-bi im-ja2-ja2
118. (A5.5) igi-ju10-ce3 dusu kug i3-gub
119. (A5.6) jicu3-cub kug / si\ ib2-sa2
120. (A5.7) ceg12 nam tar-ra jicu3-cub-ba ma-an-jal2
121. (A5.8) ildag2 zid-da igi-ju10 gub-ba
122. (A5.9) ti-gid2mucen-lu2 a ud mi-ni-ib2-zal-zal-e
123. (A5.10) dur3 a2 zid-da lugal-ja2-ke4 ki ma-hur-hur-e
124. (A5.11) ensi2-ra ama-ni dnance mu-na-ni-ib2-gi4-gi4
125. (A5.12) sipad-ju10 ma-mu-zu je26 ga-mu-ra-bur2-bur2
126. (A5.13) lu2 an-gin7 ri-ba ki-gin7 ri-ba-ece2
127. (A5.14) saj-ja2–ce3 dijir a2-ni-ce3
128. (A5.15) anzud2mucen-ece2 sig-ba-a-ni-ce3 a-ma-ru-ece2
129. (A5.16) zid-da gabu2-na pirij i3-nu2-nu2(source: SA4-SA4)-a
130. (A5.17) cec-ju10 dnin-jir2-su2 ga-nam me-am3
131. (A5.18) ec3 e2-ninnu-na du3-ba za-ra ma-ra-an-dug4
132. (A5.19) ud ki-car2-ra ma-ra-ta-e3-a
133. (A5.20) dijir-zu dnin-jic-zid-da ud-gin7 ki-ca-ra ma-«ra-da»-ra-ta-e3
134. (A5.21) ki-sikil saj-ja2 e3 ki garadin9 mu-ak
135. (A5.22) gi-dub-ba kug NE cu bi2-du8-a
136. (A5.23) dub mul dug3-ga bi2-jal2-la-a
137. (A5.24) ad im-da-gi4-a
138. (A5.25) nin9-ju10 dnisaba ga-nam me-am3
139. (A6.1) e2-a du3-ba mul kug-ba
140. (A6.2) gu3 ma-ra-a-de2
141. (A6.3) 2(MAN)-kam-ma ur-saj-am3 a2 mu-gur8
142. (A6.4) le-um za-gin3 cu bi2-du8-a
143. (A6.5) dnin-dub-kam e2-a jic-hur-ba im-mi-sig10-sig10-ge
144. (A6.6) igi-zu-ce3 dusu kug gub-ba u3-cub kug si sa2-a
145. (A6.7) ceg12 nam tar-ra u3-cub-ba jal2-la
146. (A6.8) ceg12 zid e2-ninnu ga-nam me-am3
147. (A6.9) ildag2 zid-da igi-zu gub-ba
148. (A6.10) ti-gid2mucen-lu2 a ud mi-ni-ib2-zal-a-ece2
149. (A6.11) e2 du3-de3 igi-zu u3 dug3-ga nu-ci-ku4-ku4
150. (A6.12) ancedur9 a2 zid-da lugal-zak-ke4 ki ma-ra-hur-hur-a-ece2
151. (A6.13) ze2-me e2-ninnu-/uc2?\ ni-is-ku-gin7 ki im-ci-hur-e
152. (A6.14) na ga-de5 na de5-ju10 he2-dab5
153. (A6.15) jir2-suki e2 saj ki lagacki-ce3 jiri3-zu ki i3-bi2-us2
154. (A6.16) e2 nij2-gur11–za kicib u3-mi-kur2 jic u3-ma-ta-jar
155. (A6.17) lugal-zu jicgigir u3-mu-DI
156. (A6.18) ancedur9ur3 u3-ci-la2
157. (A6.19) jicgigir-bi kug NE za-gin3-na cu u3-ma-ni-tag
158. (A6.20) ti mar-uru5-a ud-gin7 i3-e3
159. (A6.21) an-kar2 a2 nam-ur-saj-ka mi2 u3-ma-ni-dug4
160. (A6.22) cu-nir ki aj2-ni u3-mu-na-dim2
161. (A6.23) mu-zu u3-mi-sar
162. (A6.24) balaj ki aj2-ni ucumgal kalam-ma
163. (A6.25) jic-gu3-di mu tuku nij2 ad gi4-gi4-ni
164. (A6.26) ur-saj nij2-ba-e ki aj2-ra
165. (A7.1) lugal-zu en dnin-jir2-su2
166. (A7.2) e2-ninnu anzud2mucen babbar2-ra u3-mu-na-da-kur9-re
167. (A7.3) tur dug4-ga-zu mah dug4-ga-am3 cu ba-a-ci-ib2-ti
168. (A7.4) en-na cag4 an-gin7 su3-ra2-ni
169. (A7.5) dnin-jir2-su2 dumu den-lil2-la2-ka za-ra ma-ra-huj-je26-e
170. (A7.6) jic-hur e2-a-na ma-ra-pad3-pad3-de3
171. (A7.7) ur-saj-e me-ni gal-gal-la-am3
172. (A7.8) cu ma-ra-ni-ib2-mu2-mu2
173. (A7.9) sipad zid gu3-de2-a
174. (A7.10) gal mu-zu gal i3-ga-tum2-mu
175. (A7.11) inim dnance-e mu-na-dug4-ga-ac
176. (A7.12) saj sig ba-ci-jar
177. (A7.13) e2 nij2-gur11-ra-na kicib bi2-kur2
178. (A7.14) jic im-ma-ta-jar
179. (A7.15) gu3-de2-a jic-a mu-DU.DU
180. (A7.16) jic-e mi2 im-e
181. (A7.17) jicmec3-e saj bi2-sag9
182. (A7.18) jicha-lu-ub2-ba tun3 bi2-bar
183. (A7.19) jicgigir za-gin3-ce3 mu-na-a-DI
184. (A7.20) dur9ur3-bi pirij-kac4-e-pad3-da
185. (A7.21) im-ma-ci-la2-la2
186. (A7.22) cu-nir ki aj2-ni mu-na-dim2
187. (A7.23) mu-ni im-mi-sar
188. (A7.24) balaj ki aj2-e ucumgal kalam-ma
189. (A7.25) jic-gu3-di mu tuku nij2 ad gi4-gi4-ni
190. (A7.26) ur-saj nij2-ba-e ki aj2-ra
191. (A7.27) lugal-ni en dnin-jir2-su-ra
192. (A7.28) e2-ninnu anzud2mucen babbar2-ra
193. (A7.29) mu-na-da-ku4-ku4
194. (A7.30) e2-a hul2-la i3-na-ni-kur9
195. (A8.1) gu3-de2-a ec3 e2-ninnu-ta zalag-ga nam-ta-e3
196. (A8.2) 2(MIN)-kam-ma e2-ce3 ud-u3-de3 bi2-dib
197. (A8.3) ji6-ji6 ba-an-dib
198. (A8.4) du6-du6 mu-si-ig inim-jar mu-gi4
199. (A8.5) ah dug4-ga jiri2-ta im-ta-jar
200. (A8.6) cu-ga-lam ki huc ki di kud-de3
201. (A8.7) ki dnin-jir2-su-ke4 kur-kur-ra igi mi-ni-jal2-la-ce3
202. (A8.8) udu-i3 gukkal mac2 niga ensi2-ke4
203. (A8.9) fecgar jic nu-zu kuc-ba mi-ni-durunx(KU.KU)
204. (A8.10) lijic u2 sikil kur-ra-kam izi-a bi2-si-si
205. (A8.11) cim erin ir-sim dijir-ra-kam
206. (A8.12) i3-bi2-bi mu-du3
207. (A8.13) lugal–ir uj3-ja2 mu-na-zig3 cudu3 mu-na-ca4
208. (A8.14) ub-cu-kin-na-ka mu-na-jen giri17 cu mu-na-jal2
209. (A8.15) lugal-ju10 dnin-jir2-su2 en a huc gi4-a
210. (A8.16) en zid a kur gal-e ri-a
211. (A8.17) cul ka tar nu-tuku
212. (A8.18) dnin-jir2-su e2-zu ma-ra-du3-e
213. (A8.19) jickim-ju10 nu-ju10
214. (A8.20) ur-saj nij2-du7-e gu3 ba-a-de2
215. (A8.21) dumu den-lil2-la2 en dnin-jir2-su
216. (A8.22) cag4-bi nu-mu-u3-da-zu
217. (A8.23) cag4 ab-gin7 zi-zi-zu
218. (A8.24) iz-zi8-gin7 ja2-ja2-zu
219. (A8.25) a e3-a-gin7 gu3 nun di-zu
220. (A8.26) a-ma-ru12-gin7 u2-uru18 gul-gul-zu
221. (A8.27) ud-gin7 ki-bal-ce3 du7-du7-zu
222. (A9.1) lugal-ju10 cag4-zu a e3-a u2 nu-la2-zu
223. (A9.2) ur-saj cag4 an-gin7 su3-ra2-zu
224. (A9.3) dumu den-lil2-la2 en dnin-jir2-su
225. (A9.4) je26 a-na mu-u3-da-zu
226. (A9.5) 2(MIN)-kam-ma-ce3 nu2-a-ra nu2-a-ra
227. (A9.6) saj-ja2 mu-na-gub ul4 mu-tag-tag-e
228. (A9.7) ma-du3-na ma-du3-na
229. (A9.8) ensi2 e2-ju10 ma-du3-na
230. (A9.9) gu3-de2-a e2-ju10 du3-da jickim-bi ga-ra-ab-cum2
231. (A9.10) jarza-ja2 mul-an kug-ba gu3 ga-mu-ra-a-de2
232. (A9.11) e2-ju10 e2-ninnu an-ne2 ki jar-ra
233. (A9.12) me-bi me gal-gal me-me-a dirig-ga
234. (A9.13) e2 lugal-bi igi sud il2-il2
235. (A9.14) anzud2mucen-gin7 ceg12 gi4-a-bi-ce3
236. (A9.15) an im-ci-dub2-dub2
237. (A9.16) me-lem4 huc-bi an-ne2 im-us2
238. (A9.17) e2-ja2 ni2 gal-bi kur-kur-ra mu-ri
239. (A9.18) mu-bi-e an-zag-ta kur-kur-re gu2 im-ma-si-si
240. (A9.19) ma2-gan me-luh-ha kur-bi-ta im-ma-ta-ed3-de3
241. (A9.20) je26 dnin-jir2-su a huc gi4-a
242. (A9.21) ur-saj gal ki den-lil2-la2-ka
243. (A9.22) en gaba-ri nu-tuku
244. (A9.23) e2-ju10 e2-ninnu je26-en kur-ra ab-dirig
245. (A9.24) tukul-ju10 car2-ur3 kur cu-ce3 jar-jar
246. (A9.25) igi huc-a-ju10 kur-re nu-um-il2
247. (A9.26) a2(source: DA) bad-a-ju10 lu2 la-ba-ta-e3
248. (A10.1) a ugu4-ju10 nam gal ki aj2-da
249. (A10.2) lugal a-ma-ru den-lil2-la2
250. (A10.3) igi huc-a-ni kur-da nu-il2
251. (A10.4) dnin-jir2-su ur-saj den-lil2-la2
252. (A10.5) mu-ce3 mu-sa4
253. (A10.6) me 50-a zag mi-ni-kece2
254. (A10.7) jicbancur mu-il2
255. (A10.8) cu-luh si bi2-sa2
256. (A10.9) cu si sa2-a-ju10 an kug-ge u3-a ba-zig3-ge
257. (A10.10) nij2 cu-ja2 dug3-ga-am3
258. (A10.11) a ugu4-ju10 dug3-ga-bi mu-gu7
259. (A10.12) an lugal dijir-re-ne-ke4
260. (A10.13) dnin-jir2-su lugal icib an-na
261. (A10.14) mu-ce3 mu-sa4
262. (A10.15) ti-ra-ac2 abzu-gin7
263. (A10.16) nam-nun-na ki im-ma-ni-jar
264. (A10.17) cag4-bi-a /itid\-da ud-sakar-ra
265. (A10.18) me gal-gal ezen an-na-ju10 cu gal ma-du7-du7
266. (A10.19) e2-huc ki huc-ju10
267. (A10.20) muc-huc-gin7 ki sumur-ra bi2-du3
268. (A10.21) ki-bal-ja2 nu-mi-ib2-dug4-ga
269. (A10.22) ud cag4-ju10 um-ci-mi-ri2-a
270. (A10.23) muc ze2 guru5-a-gin7 uc ma-a-u3-ku-e
271. (A10.24) e2-babbar2 ki a2 aj2-ja2-ja2
272. (A10.25) ki dutu-gin7 dalla-a-ja2
273. (A10.26) ki-ba dictaran-gin7 di iri-ja2 si ba-ni-ib2-sa2-e
274. (A10.27) e2-ba-gara2 ki bancur-ra-ju10
275. (A10.28) dijir gal-gal lagacki-a-ke4-ne
276. (A10.29) gu2 ma-si-si-ne
277. (A11.1) e2-ju10 e2 saj-kal kur-kur-ra
278. (A11.2) a2 zid-da lagacki
279. (A11.3) anzud2mucen an-car2-ra ceg12 gi4-gi4
280. (A11.4) e2-ninnu e2 nam-lugal-ju10
281. (A11.5) sipad zid gu3-de2-a
282. (A11.6) ud cu zid ma-ci-tum3-da
283. (A11.7) an-ce3 tum9 duru5-e gu3 ba-de2
284. (A11.8) an-ta he2-jal2 ha-mu-ra-ta-du
285. (A11.9) kalam-e he2-jal2-la cu he2-a-da-pec-e
286. (A11.10) e2-ja2 uc ki jar-ra-bi-da
287. (A11.11) he2-jal2 he2-da-jen
288. (A11.12) gana2 gal-gal-e cu ma-ra-ab-il2-e
289. (A11.13) eg2 pa5 gu2-bi ma-ra-ab-zi-zi
290. (A11.14) du6-du6 ki a nu-ed3-da
291. (A11.15) a ma-ra-ed3-de3
292. (A11.16) ki-en-gi-ra2 i3 dirig mu-da-de2
293. (A11.17) siki dirig mu-da-la2
294. (A11.18) ud temen-ju10 ma-sig9-ge4-na
295. (A11.19) e2-ju10 ud cu zid ma-ci-tum3-da
296. (A11.20) hur-saj ki tum9mir tuc-a-ce3
297. (A11.21) jiri3-ju10 ki i3-bi2-us2
298. (A11.22) nitah a2 dirig-ke4 tum9mir-e hur-saj ki sikil-ta
299. (A11.23) tum9 si ma-ra-ab-sa2-e
300. (A11.24) kalam-e zi-cag4-jal2 u3-ma-cum2
301. (A11.25) lu2 dili lu2 2(MIN)-da kij2 mu-da-ak-ke4
302. (A11.26) ji6-a-na i3-ti ma-ra-e3-e3
303. (A11.27) e-bar7-gana2 ud-«ma»-dam ma-ra-e3-e3
304. (A12.1) e2 ud-de3 ma-ra-du3-e
305. (A12.2) ji6-e ma-ra-ab-mu2-mu2
306. (A12.3) sig-ta jicha-lu-ub2
307. (A12.4) jicNE-ha-an! mu-ra-ta-ed3-de3
308. (A12.5) igi-nim-ta jicerin jiccu-ur2-men2 jicza-ba-lum ni2-bi-a ma-ra-an-tum3
309. (A12.6) kur jicesi-a-ka
310. (A12.7) jicesi ma-ra-ni-tum3
311. (A12.8) kur na-ka na gal hur-saj-ja2
312. (A12.9) lagab-ba ma-ra-kud-e
313. (A12.10) ud-bi-a a2-zu izi bi2-tag
314. (A12.11) jickim-ju10 ha-mu-u3-zu
315. (A12.12) gu3-de2-a i3-zig3 u3-sa-ga-am3
316. (A12.13) i3-ha-luh ma-mu-dam
317. (A12.14) inim dug4-ga dnin-jir2-su-ka-ce3
318. (A12.15) saj sig ba-ci-jar
319. (A12.16) mac2 babbar2-ra cu mu-gid2-de3
320. (A12.17) mac2-a cu i3-gid2 mac2-a-ni i3-sag9
321. (A12.18) gu3-de2-a cag4 dnin-jir2-su-ka
322. (A12.19) ud-dam mu-na-e3
323. (A12.20) gal mu-zu gal i3-ga-tum2-mu
324. (A12.21) ensi2-ke4 iri-na lu2 dili-gin7
325. (A12.22) na de5 ba-ni-jar
326. (A12.23) ki lagacki-e dumu ama dili-a-gin7 cag4 mu-na-AC-e
327. (A12.24) jic-cu mu-du8 jic-jiri2 mu-zig3
328. (A12.25) u2-guru5 mu-jar inim dug4-ga bi2-gi4
329. (A12.26) cer7-da e2-ba im-ma-an-gi4
330. (A13.1) u3-sa-an bar-us2-sa eme i3-du8
331. (A13.2) siki udu gan-na-kam cu-a mi-ni-jar-jar
332. (A13.3) ama-a dumu-da gu3 nu-ma-da-de2
333. (A13.4) dumu-u3 ama-ni-ra ka du3-a
334. (A13.5) nu-ma-na-dug4
335. (A13.6) arad2 a2 jic tag tuku-ra
336. (A13.7) lugal-a-ni saj nu-ma-da-dub2
337. (A13.8) geme2 lu2 nam-ra2 hul mu-na-ak
338. (A13.9) nin-a-ni igi-na nij2 nu-mu-na-ni-ra
339. (A13.10) ensi2 e2-ninnu du3-ra
340. (A13.11) gu3-de2-a-ar inim-jar-bi lu2-u3 nu-ma-ni-jar
341. (A13.12) ensi2-ke4 iri mu-kug
342. (A13.13) izi im-ma-ta-la2
343. (A13.14) uzug3-ga ni2-jal2 lu2-GI.AN
344. (A13.15) iri-ta ba-ta-e3
345. (A13.16) pisaj u3-cub-ba-ce3 mac2 ba-ci-nu2
346. (A13.17) ceg12 mac2-e bi2-pad3
347. (A13.18) ka-al-bi-ce3 igi zid ba-ci-bar
348. (A13.19) sipad mu pad3-da dnance-ke4 nam-nun-na i3-jar
349. (A13.20) pisaj u3-cub-ba- jic bi2-hur-ra-ni
350. (A13.21) ka-al nam-nun-na mu-ni-jar-ra-ni
351. (A13.22) anzud2mucen cu-nir lugal-la-na-kam
352. (A13.23) urin-ce3 bi2-mul
353. (A13.24) u5 bur3 ece3-ce3 iri mu-na-kug-ge
354. (A13.25) u5 mu-na-sikil-e
355. (A13.26) lijic u2 sikil kur-ra-kam izi-a bi2-si-si
356. (A13.27) cim erin ir-sim dijir-ra-kam i3-bi2-bi mu-du3
357. (A13.28) ud sizkur2-ra mu-na-a-jal2
358. (A13.29) ji6 cudu3-de3 mu-na-zal-e
359. (A14.1) da-[nun-na] ki lagacki
360. (A14.2) e2 dnin-jir2-su-ka du3-de3
361. (A14.3) gu3-de2-a sizkur2 ra2-/zu\-[(X)]
362. (A14.4) mu-da-an-cu4-cu4-ge-ec2
363. (A14.5) sipad zid gu3-de2-a hul2-la-gin7
364. (A14.6) im-ma-na-ni-ib2-jar
365. (A14.7) ud-ba ensi2-ke4 kalam-ma-na zig3-ga ba-ni-jar
366. (A14.8) ma-da gu2-saj car2-car2-ra-na
367. (A14.9) gu2-edin-na dnin-jir2-su-ka-ka
368. (A14.10) zig3-ga ba-ni-jar
369. (A14.11) iri du3-a a2-dam jar-ra-na
370. (A14.12) gu2-jic-bar-ra dnance-ka
371. (A14.13) zig3-ga ba-ni-jar
372. (A14.14) gud huc zig3-ga gaba gi4 nu-tuku
373. (A14.15) jicerin babbar2-ra lugal-bi-ir dab6-ba
374. (A14.16) im-ru-a dnin-jir2-su-ka-ka
375. (A14.17) zig3-ga mu-na-jal2
376. (A14.18) cu-nir mah-bi lugal-kur-dub2 saj-bi-a mu-gub
377. (A14.19) pec10-jal2 gaba-jal2 a-ta e3-a
378. (A14.20) id2 mah a dirig he2-jal2-bi barag2-barag2
379. (A14.21) im-ru-a dnance-ka
380. (A14.22) zig3-ga mu-na-jal2
381. (A14.23) u5 kug cu-nir dnance-kam saj-bi-a mu-gub
382. (A14.24) gu mac2-ance edin-na la2-a
383. (A14.25) ni-is-ku erin2 mu tuku erin2 dutu ki aj2
384. (A14.26) im-ru-a dinana-ka zig3-ga mu-na-jal2
385. (A14.27) ac-me cu-nir dinana-kam saj-bi-a mu-gub
386. (A14.28) e2 dnin-jir2-su-ka du3-de3
3 lines missing
390. (A15.4) […] TE […]
391. (A15.5) cu /NI\ […] /UC\ […] jar
392. (A15.6) elam elam-ta mu-na-jen
393. (A15.7) cucin ki cucin-ta mu-na-jen
394. (A15.8) ma2-gan me-luh-ha kur-bi-ta gu2 jic mu-na-ab-jal2
395. (A15.9) e2 dnin-jir2-su-ka du3-de3
396. (A15.10) gu3-de2-a iri-ni jir2-suki-ce3 gu2 mu-na-si-si
397. (A15.11) dnin-zag-ga-da a2 mu-da-aj2
398. (A15.12) urud-da-ni ce mah de6-a-gin7
399. (A15.13) gu3-de2-a lu2 e2 du3-a-ra
400. (A15.14) mu-na-ab-us2-e
401. (A15.15) dnin-sikil-a-da a2 mu-da-aj2
402. (A15.16) jicha-lu-ub2 gal-gal jicesi jic-ab-ba-bi
403. (A15.17) ensi2 e2-ninnu du3-ra
404. (A15.18) mu-na-ab-us2-e
405. (A15.19) kur jicerin-na lu2 nu-ku4-ku4-da
406. (A15.20) gu3-de2-a en dnin-jir2-su-ke4
407. (A15.21) jiri2 mu-na-ni-jar
408. (A15.22) jicerin-bi tun3 gal-e im-mi-kud
409. (A15.23) car2-ur3 a2 zid-da lagacki-a
410. (A15.24) tukul a-ma-ru lugal-la-na-ce3
411. (A15.25) tun3 im-ma-bar
412. (A15.26) muc-mah-am3 a-e im-dirig-ga-am3
413. (A15.27) hur-saj jicerin- ad jicerin-na
414. (A15.28) hur-saj jiccu-ur2-men2-ta
415. (A15.29) ad jiccu-ur2-men2
416. (A15.30) hur-saj jicza-ba-lum-ma-ta
417. (A15.31) ad jicza-ba-lum
418. (A15.32) jicu3- gal-gal jictu-lu-bu-um
419. (A15.33) jice-ra-num2
420. (A15.34) ad gal-gal-bi dirig-dirig-ga-bi
421. (A15.35) kar mah kan4-sur-ra-ke4
422. (A16.1) [gu3-de2-a en dnin-jir2-su-ra]
423. (A16.2) [im-ma-na-us2]
424. (A16.3) [kur na lu2 nu-ku4-ku4-da]
425. (A16.4) [gu3-de2-a] en [dnin-jir2]-su-[ke4]
426. (A16.5) jiri2 mu-[na-ni-jar]
427. (A16.6) na gal-gal-bi lagab-ba mi-ni-de6
428. (A16.7) ma2 ha-u3-na ma2 na-lu-a
429. (A16.8) esir2 a-ba-al esir2 igi-esir2 im-babbar2-ra
430. (A16.9) hur-saj ma2-ad-ga-ta
431. (A16.10) nij2-gur11 ma2 ce gana2 de6-a-gin7
432. (A16.11) gu3-de2-a en dnin-jir2-su-ra
433. (A16.12) im-ma-na-us2
434. (A16.13) ensi2 e2-ninnu du3-ra
435. (A16.14) nij2 gal-gal-e cu mu-na-ab-il2
436. (A16.15) hur-saj urud-ke4 ki-mac-ta
437. (A16.16) ni2-bi mu-na-ab-pad3
438. (A16.17) urud-bi gi-dirig-ba mu-ni-ba-al
439. (A16.18) lu2 e2 lugal-na du3-dam
440. (A16.19) ensi2-ra kug-sig17 kur-bi-ta
441. (A16.20) sahar-ba mu-na-tum3
442. (A16.21) gu3-de2-a kug NE-a kur-bi-ta mu-na-ta-ed3-de3
443. (A16.22) gug gi-rin-e me-luh-ha-ta
444. (A16.23) cu mu-na-pec-e
445. (A16.24) kur nu11-ta nu11 mu-na-ta-ed3-de3
446. (A16.25) sipad-de3 e2 kug-ga mu-du3-e
447. (A16.26) kug-dim2 im-da-tuc
448. (A16.27) e2-ninnu za mu-du3-e zadim im-da-tuc
449. (A16.28) urud nagga-a mu-du3-e
450. (A16.29) sajja-simug dnin-tur5 kalam-ma-ke4
451. (A16.30) igi-ni-ce3 si im–sa2
452. (A16.31) na4cu-min-e ud-da-am3 ceg12 mu-na-ab-gi4
453. (A16.32) na4esi na4 cu-ke4
454. (A17.1) […] 2(MIN) […] pec
455. (A17.2) […] X TI [X] X NAM [X] /a\ mah [X] /DU\-a-gin7
456. (A17.3) […] /MU\ […] X
1 line missing
458. (A17.5) /UD\ […] MU […]
459. (A17.6) ji25-/ji25\ mu-na-gid2
460. (A17.7) nam e2 du3-da lugal-la-na-ce3
461. (A17.8) u3 ji6 an-na nu-um-ku4-ku4
462. (A17.9) u3 an-ba-ra saj nu-mi-ib2-du3-e
463. (A17.10) igi zid bar-ra dnance-kam
464. (A17.11) den-lil2-la2 lu2 cag4-ga-na-kam
465. (A17.12) ensi2 [X] X X [(X)] dnin-jir2-su-ka-kam
466. (A17.13) gu3-de2-a unu6 mah-a tud-da
467. (A17.14) dja2-tum3-dug3-ga-kam
468. (A17.15) dnisaba-ke4 e2 jectug2-ke4
469. (A17.16) jal2 mu-na-taka4
470. (A17.17) e2-a den-ki-ke4 jic-hur-bi si mu-na-sa2
471. (A17.18) e2 me-lem4-bi an-ne2 us2-sa
472. (A17.19) me-bi an ki-da gu2 la2-a
473. (A17.20) lugal-bi en igi huc il2-il2
474. (A17.21) ur-saj dnin-jir2-su me3 gal-zu-bi
475. (A17.22) e2-ninnu anzud2mucen babbar2-ce3
476. (A17.23) gu3-de2-a sig-ta ba-ci-jen
477. (A17.24) nim-ce3 u5 bi2-dug4
478. (A17.25) nim-ta ba-ci-jen sig-ce3 u5 bi2-dug4
479. (A17.26) iku zid-dam ec2 i3-jar-jar
480. (A17.27) a2-ba jic bi2-jar ni2-te-ni mu-zu
481. (A17.28) hul2-la-gin7 im-ma-na-ni-ib2-jar
482. (A17.29) u3-te-am3 e2 libir-ra-ac2 ra2-zu-a ba-jen
483. (A18.1) gu3-de2-a barag jir2-nun-na-ta
484. (A18.2) cag4 mu-na-huj-je26-e
485. (A18.3) ud im-zal a mu-tu17
486. (A18.4) me-te-ni mu-gi
487. (A18.5) dutu he2-jal2 mu-na-ta-e3
488. (A18.6) gu3-de2-a [2(MIN)]-kam-ac2 iri-kug-[ta] im-ma-[ta]-/e3\
489. (A18.7) gud du7 mac2 du7-re6 jic bi2-tag
490. (A18.8) e2-e im-ma-jen
491. (A18.9) giri17 cu im-ma-jal2
492. (A18.10) dusu kug jicu3-cub zid nam tar-ra
493. (A18.11) e2-/ninnu\ /mu\-[…]
494. (A18.12) X […] mu-la2 saj il2 mu-jen
495. (A18.13) dlugal-kur-dub2 igi-ce3 mu-na-jen
496. (A18.14) dig-alim-ke4 jiri2 mu-na-ja2-ja2
497. (A18.15) dnin-jic-zid-da dijir-ra-ni
498. (A18.16) cu mu-da-jal2-jal2
499. (A18.17) pisaj u3-cub-ka a sa-ga i3-ak
500. (A18.18) ensi2-ra a-dab6 si-im a2-la2 mu-na-du12-am3
501. (A18.19) ka-al ceg12-bi saj im-mi-du8
502. (A18.20) lal3 i3-nun i3-he-nun-na al im-ma-ni-tag
503. (A18.21) cembulugx(CIMxUH3) CIMxPI jic hi-a
504. (A18.22) ah-ce3 im-mi-ak
505. (A18.23) dusu kug mu-il2 u3-cub-e im-ma-gub
506. (A18.24) gu3-de2-a im u3-cub-ba i3-jar
507. (A18.25) nij2-du7 pa bi2-e3
508. (A18.26) e2-a ceg12-bi pa e3 mu-ni-ja2-ja2
509. (A18.27) kur-kur-re i3 mu-da-sud-e
510. (A18.28) erin mu-da-sud-e
511. (A19.1) iri-ni ki lagacki-e si11-le2-a
512. (A19.2) ud mu-di3-ni-ib2-zal-e
513. (A19.3) u3-cub mu-dub2 ceg12 had2-de3 ba-cub
514. (A19.4) ka-al im aga3-ri2-na-ba-ce3
515. (A19.5) igi zid ba-ci-bar
516. (A19.6) CIMxPI ha-cu-ur2 cembulugx(CIMxUH3)-a
517. (A19.7) saj im–ni-du8
518. (A19.8) ceg12 u3-cub-ba mi-ni-jar-ra-ni
519. (A19.9) dutu im-da-hul2
520. (A19.10) aga3-ri2 id2 mah-gin7 zig3-ga-na
521. (A19.11) lugal den-/ki\ /nam?\ mu-[X]-/tar\
522. (A19.12) [X] mu-/jar u3-cub-ba?\ e2-a i3-kur9
523. (A19.13) pisaj u3-cub-ba-ta ceg12 ba-ta-il2
524. (A19.14) men kug an-ne2 il2-la
525. (A19.15) ceg12 mu-il2 uj3-ja2-na mu-jen
526. (A19.16) erin2 kug dutu saj bal-e-dam
527. (A19.17) ceg12-e e2-ce3 saj il2-la-bi
528. (A19.18) ab2 dnanna tur3-ba erin2-erin2-dam
529. (A19.19) ceg12 mu-jar e2-a mu-kux(DU)-kux(DU)
530. (A19.20) e2-a jic-hur-bi im-ja2-ja2
531. (A19.21) dnisaba cag4 cid zu-am3
532. (A19.22) lu2-tur gibil-bi e2 du3-gin7
533. (A19.23) igi-ni u3 dug3-ga nu-ci-ku4-ku4
534. (A19.24) ab2 amar-bi-ce3 igi jal2-la-gin7
535. (A19.25) e2-ce3 te-te-ma im-ci-jen
536. (A19.26) lu2 ninda tur ka-a gub-ba-gin7
537. (A19.27) du-du-e nu-ci-kuc2-u3
538. (A19.28) cag4 lugal-na ud-dam mu–e3
539. (A20.1) gu3-de2-a-ar inim dnin-jir2-su-ka urin-am3 mu-du3
540. (A20.2) cag4 gu3 di e2 du3-da-ka-na
541. (A20.3) inim-jar sag9-ga-a lu2 ma-a-jar
542. (A20.4) hul2-la-gin7 im-ma-na-ni-ib2-jar
543. (A20.5) mac-a cu i3-gid2 mac-a-ni i3-sag9
544. (A20.6) a-MIR-e ce ba-cum2 igi-bi si ib2-sa2
545. (A20.7) gu3-de2-a saj-ce3 nu2
546. (A20.8) mu-nu2 inim mu-na-ta-e3
547. (A20.9) e2 lugal-na-ka du3-bi
548. (A20.10) e2-ninnu an ki-ta bad-bi
549. (A20.11) /igi\-a mu-na-a-jal2
550. (A20.12) hul2-la-gin7 im-[ma-na]-/ni-ib2-jar\
551. (A20.13) gu mu-ba-ra me cu im-du7-du7
552. (A20.14) uz-ga kug-ge ec3 mu-ja2-ja2
553. (A20.15) e2-a den-ki-ke4 temen mu-sig9-ge
554. (A20.16) dnance dumu eridugki-ke4 ec-bar kij2-je26 mi2 ba-ni-dug4
555. (A20.17) ama lagacki kug dja2-tum3-dug3-ke4
556. (A20.18) ceg12-bi kur-ku4-a mu-ni-tud
557. (A20.19) dba-u2 nin dumu-saj an-na-ke4
558. (A20.20) i3 cim erin-na ba-ni-sud
559. (A20.21) e2-e en ba-gub la-gal ba-gub
560. (A20.22) me-e cu si im-ma-sa2
561. (A20.23) da-nun-na u3 di-de3 im-ma-cu4-cu4-ge-ec2
562. (A20.24) gu3-de2-a lu2 e2 du3-a-ke4
563. (A20.25) e2-a dusu-bi men kug saj-ja2 mu-ni-jal2
564. (A20.26) uc mu-jar a2-jar ki im-mi-tag
565. (A20.27) sa2 mu-sig10 ceg12-ga gu bi2-dub2
566. (A21.1) e2-a sa2 2-nam nam-mi-sig10
567. (A21.2) gu dugba saj jal2-la-am3
568. (A21.3) e2-a sa2 3-am3 nam-mi-sig10
569. (A21.4) anzud2mucen amar-a a2 pag-am3
570. (A21.5) e2-a sa2 4 nam(source: RI)-mi-sig10
571. (A21.6) nemurx(PIRIJ.TUR) pirij huc-a gu2-da la2-am3
572. (A21.7) e2-a sa2 5-am3 nam-mi-sig10
573. (A21.8) an nisig su-lim il2-la-am3
574. (A21.9) e2-a sa2 6-am3 nam-mi-sig10
575. (A21.10) ud sa2-dug4-ga hi-li guru3-am3
576. (A21.11) e2-a sa2 7 nam-mi-sig10
577. (A21.12) e2-ninnu i3-ti ud zal-la kalam si-am3
578. (A21.13) jic-kan4-na im-ja2-ja2-ne
579. (A21.14) an nisig-ga men il2-la-am3
580. (A21.15) jic-kan4-na-ta ba-ta-tuc
581. (A21.16) e2 mah an-da gu2 la2-am3
582. (A21.17) e2 mu-du3 jic-e im-ma-cub
583. (A21.18) ambar dnanna saj kece2 den-ki-ka-kam
584. (A21.19) e2 hur-saj-gin7 im-mu2-mu2-ne
585. (A21.20) dugud-gin7 an-cag4-ge im-mi-ni-ib2-dirig-dirig-ne
586. (A21.21) gud-gin7 si im-mi-ib2-il2-il2-ne
587. (A21.22) jic-gana2 abzu-gin7 kur-kur-ra saj ba-ni-ib2-il2-ne
588. (A21.23) e2-e hur-saj-gin7 an ki-a saj an-ce3 mi-ni-ib2-il2
589. (A21.24) erin duru5 ki u2 rib mu2-a-am3
590. (A21.25) e2-ninnu ceg12 ki-en-gi-ra2-ka hi-li mu-ni-ib2-du8-du8
591. (A21.26) e2-a jic im-ja2-ja2-ne
592. (A21.27) ucum abzu tec2-ba ed2-de3-dam
593. (A21.28) KA an-na im-mi-ib2-u3-u3-dam
594. (A22.1) muc-mah hur-saj-ja2 nam ak-am3
595. (A22.2) e2 gi guru5-bi muc kur-ra tec2-ba nu2-am3
596. (A22.3) sa-tu-/bi\ erin duru5 ha-/cu\-ur2-ra cu he2-tag-ga-am3
597. (A22.4) aga3 erin igi u6 di-bi-a erin babbar2 im-ja2-ja2-ne
598. (A22.5) cim zid i3-he-nun-ka mi2 ba-ni-ib2-e-ne
599. (A22.6) e2 im-du8-a-bi he-nun abzu cu tag-ga-am3
600. (A22.7) A.JAR.KA-bi im-ci-ib2-suru5-ne
601. (A22.8) ec3 e2-ninnu cu E2xBAD? an-na-ka jar-jar-a-am3
602. (A22.9) ensi2-ke4 e2 mu-du3 mu-mu2
603. (A22.10) kur gal-gin7 mu-mu2
604. (A22.11) temen abzu-bi dim gal-gal ki-a mi-ni-sig9-sig9
605. (A22.12) den-ki-da e2-an-gur4-ra-ka
606. (A22.13) cag4 mu-di3-ni-ib2-kuc2-u3
607. (A22.14) temen an-na ur-saj-am3 e2-e im-mi-dab6
608. (A22.15) ki-a-naj dijir-re–ka a im-na8-na8-a
609. (A22.16) e2-ninnu dim gal mu-gen6
610. (A22.17) abgal2-bi mu-du3
611. (A22.18) iri-na jicasal2 dug3-bi mu-du3
612. (A22.19) jissu-bi mu-la2
613. (A22.20) jiccar2-ur3-bi urin gal-gin7 lagacki-da im-da-sig9
614. (A22.21) cu-ga-lam ki huc-ba im-mi-ni-jar
615. (A22.22) su zig3 bi2-du8-du8 barag jir2-nun-na ki di kud-ba
616. (A22.23) u2-a lagacki gud gal-gin7 a2 ba-il2-il2
617. (A22.24) na gal-gal lagab-ba mi-ni-de6-a
618. (A23.1) mu 1-a mu-de6 mu 1-a mu-ak
619. (A23.2) ud 2 ud 3 nu-ma-da-ab-zal
620. (A23.3) a2 ud-da 1-ta mu-du3
621. (A23.4) ud 7-kam-ma-ka e2-e im-mi-dab6
622. (A23.5) na da-bi kun-ce3 mu-nu2
623. (A23.6) /cim\-ce3 mu-dim2-dim2
624. (A23.7) e2-a mi-ni-cu4-cu4
625. (A23.8) na kisal mah-a -mi-du3-a-na
626. (A23.9) na-du3-a lugal kisal si
627. (A23.10) gu3-de2-a en dnin-jir2-su-ke4
628. (A23.11) jir2-nun-ta mu-zu
629. (A23.12) na-ba mu-ce3 im-ma-sa4
630. (A23.13) na kan4-sur-ra bi2-du3-a
631. (A23.14) lugal a-ma-ru den-lil2-la2
632. (A23.15) gaba-cu-jar nu-tuku
633. (A23.16) gu3-de2-a en dnin-jir2-su-ke4
634. (A23.17) igi zid mu-ci-bar
635. (A23.18) na-ba mu-ce3 im-ma-sa4
636. (A23.19) na igi ud e3-a- bi2-du3-a
637. (A23.20) lugal ud gu3 di den-lil2-la2
638. (A23.21) en gaba-ri nu-tuku
639. (A23.22) gu3-de2-a en dnin-jir2-su-ke4
640. (A23.23) cag4 kug-ge bi2-pad3
641. (A23.24) na-ba mu-ce3 im-ma-sa4
642. (A23.25) na igi cu-ga-lam-ma-ka bi2-du3-a
643. (A23.26) lugal mu-ni-ce3 kur tuku2-tuku2-e
644. (A23.27) gu3-de2-a en dnin-jir2-su-ke4
645. (A23.28) gu-za-ni mu-gen6
646. (A23.29) na-ba mu-ce3 im-ma-sa4
647. (A23.30) na igi e2-uru18-ga-ka bi2-du3-a
648. (A24.1) gu3-de2-a en dnin-jir2-su-ke4
649. (A24.2) nam dug3 mu-ni-tar
650. (A24.3) na-ba mu-ce3 im-ma-sa4
651. (A24.4) na a-ga dba-u2-ka bi2-du3-a
652. (A24.5) e2-ninnu igi an-na-ke4 zu
653. (A24.6) dba-u2 zi-cag4-jal2 gu3-de2-a
654. (A24.7) na-ba mu-ce3 im-ma-sa4
655. (A24.8) e2 lugal-na zid-de3-ec2 mu-du3
656. (A24.9) sipad zid gu3-de2-a an ki im-da-mu2
657. (A24.10) ud-sakar gibil-gin7 men bi2-il2
658. (A24.11) mu-bi kur-cag4-ce3
659. (A24.12) pa bi2-e3
660. (A24.13) gu3-de2-a e2 dnin-jir2-su-ka
661. (A24.14) dutu-gin7 dugud-ta ba-ta-e3
662. (A24.15) hur-saj za-gin3-na-gin7 mu-mu2
663. (A24.16) hur-saj nu11 babbar2-ra-gin7
664. (A24.17) u6 di-de3 ba-gub
665. (A24.18) dub-la2-bi am-gin7 mu-cu4-cu4
666. (A24.19) ucum-bi ur-mah-gin7 cu-ba bi2-nu2-nu2
667. (A24.20) gi-gun4-bi ab-zu-gin7 ki sikil-e bi2-mu2
668. (A24.21) urin-bi tarah kug abzu-gin7
669. (A24.22) si ba-mul-mul
670. (A24.23) ud-sakar gibil an-na gub-ba-gin7
671. (A24.24) gu3-de2-a e2 dnin-jir2-su-ka
672. (A24.25) u6 di-de3 ba-gub
673. (A24.26) e2-a dub-la2-bi cu4-cu4-ga-bi
674. (A24.27) la-ha-ma abzu-da cu4-ga-am3
675. (A25.1) e2 jic jar-ra-bi a-ji6 ambar mah muc a sig-ga-am3
676. (A25.2) e2 KA gid2-da-bi
677. (A25.3) an bar-bar-ra ni2-jal2-la-am3
678. (A25.4) e2 e2-dul4-la-bi nu11 an-cag4-ge dirig-ga-am3
679. (A25.5) kan4 ki lugal kur9-bi-ta
680. (A25.6) hu-ri2-in am-ce3 igi il2-il2-dam
681. (A25.7) jicti kan4-e us2-sa-bi
682. (A25.8) tirx(NIR)-an-na an-ne2 us2-sa-am3
683. (A25.9) jic-kan4 an-na-bi e2-ninnu ud gu3-ba gu3 di tec2-ba gub-ba-am3
684. (A25.10) sig7-igi-bi ni2 il2-il2-a-bi
685. (A25.11) igi u6 di dijir-re-ne-kam
686. (A25.12) e2-a barag babbar2 mu-ru-gu2-ni
687. (A25.13) hur-saj za-gin3-na an ki-a ki he2-us2-sa-am3
688. (A25.14) kij2-sig17 unu6 gal mu-ja2-ja2-ne
689. (A25.15) bur kug-sig17 lal3 jectin de2-a
690. (A25.16) an-ne2 cu4-ga-am3
691. (A25.17) e2-nu2-da mu-du3-ne
692. (A25.18) kur car2-da mec3 kug abzu-a
693. (A25.19) gurun7 il2-la-am3
694. (A25.20) mu-du3 cu im-ta-jar-ra-ta
695. (A25.21) cag4 dijir-re-ne gu2-bi gi4-a-am3
696. (A25.22) sipad zid gu3-de2-a gal mu-zu
697. (A25.23) gal i3-ga-tum2-mu
698. (A25.24) a-ga tukul la2 kan4 me3-ba
699. (A25.25) ur-saj ceg9-saj-6 saj-ar-bi
700. (A25.26) im-ma-ab-dab5-be2
701. (A25.27) igi iriki-ce3 ki ni2 guru3-ba
702. (A25.28) muc(source: ur)-saj-7-am3 im-ma-ab-dab5-e
703. (A26.1) cu-ga-lam kan4 me-lem4-ba
704. (A26.2) ucum jicnimbar-bi im-ma-ab-dab5-be2
705. (A26.3) igi ud e3 ki nam tar-re-ba
706. (A26.4) cu-nir dutu saj-alim-ma
707. (A26.5) im-ma-da-sig9-ge
708. (A26.6) kan4-sur-ra igi u6 di-ba
709. (A26.7) ur-mah ni2 dijir-re-ne-kam
710. (A26.8) im-ma-ab-dab5-e
711. (A26.9) tar-sir2-sir2 ki a2 aj2-ba
712. (A26.10) ku-li-an-na urud-bi
713. (A26.11) im-ma-ab-dab5-e
714. (A26.12) a-ga dba-u2 ki cag4 kuc2-ba
715. (A26.13) ma2-gi4-lum gud-alim-bi-da
716. (A26.14) im-ma-ab-dab5-e
717. (A26.15) ur-saj ug5-ga i3-me-ca-ke4-ec2
718. (A26.16) ka-bi ki a naj-ce3 mu-jar
719. (A26.17) mu-bi mu-ru dijir-re-ne-ka
720. (A26.18) gu3-de2-a ensi2 lagacki-ke4
721. (A26.19) pa e3 ba-ni-a
722. (A26.20) ig jicerin-na e2-a cu4-ga-bi
723. (A26.21) dickur an-ta gu3 nun di-da-am3
724. (A26.22) e2-ninnu saj-kul-bi idim
725. (A26.23) jicnu-kucu4-bi ur-mah
726. (A26.24) si-jar-bi-ta muc-cag4-tur3 muc-huc
727. (A26.25) am-ce3 eme ed2-de3
728. (A26.26) ga-du ig-e u5 us2-sa-bi
729. (A26.27) ug nemurx(PIRIJ.TUR) tur-tur cu-ba du2-ru-na-am3
730. (A26.28) e2-a gag jic-ur3 kug mu-sig9-ge4-ne
731. (A26.29) ucum lu2-ce3 cu ib2-jar-ra-am3
732. (A26.30) ig-ba ec2 kug im-suru5-ne
733. (A27.1) dnirah kug abzu dar-a-am3
734. (A27.2) e2-sa-la2-a-bi kec3ki arattaki na de5-ga-am3
735. (A27.3) e2-sa-du8-a-bi pirij huc-am3
736. (A27.4) kalam-ma igi mi-ni-ib2-jal2
737. (A27.5) dili du igi-bi nu-ma-dib-be2
738. (A27.6) e2-ninnu ni2-bi kur-kur-ra
739. (A27.7) tug2-gin7 im-dul4
740. (A27.8) e2 kug NE-a an-ne2 ki jar-ra
741. (A27.9) cembi2-zid-da cu tag dug4-ga
742. (A27.10) ce-er-zid an-na-ka i3-ti-gin7 e3-a
743. (A27.11) e2 igi-bi kur gal ki us2-sa
744. (A27.12) cag4-bi nam-cub cir3 ha-mun
745. (A27.13) bar-bi an e2 mah he2-jal2-la zig3-ga
746. (A27.14) gu2-en bar-ra-bi
747. (A27.15) ki di kud da-nun-ke4-ne
748. (A27.16) a-lal3-bi-ta inim cudu3-da
749. (A27.17) cukur2-bi-da he2-jal2 dijir-re-ne-kam
750. (A27.18) urin e2-da sig9-sig9-ga-bi
751. (A27.19) anzud2mucen kur cubax(MUC)-a a2(source: DA) he2-ba9-ra2-am3
752. (A27.20) e2-ninnu im-bi im ha-mun
753. (A27.21) id2edin-ta ed3-da
754. (A27.22) lugal-bi en dnin-jir2-su-ke4
755. (A27.23) cag4 kug-ge bi2-pad3
756. (A27.24) cembi2-zid-gin7 saj-ja2 mi-ni-ib2-de2
757. (A28.1) gu3-de2-a ce-er-zid an-na-ka
758. (A28.2) cu tag ba-ni-dug4
759. (A28.3) e2 gud-bi-ta
760. (A28.4) i3 kur9 ga kur9
761. (A28.5) udun-mah-bi-ta
762. (A28.6) gug2 gal si gal
763. (A28.7) jiri2-PA-na-bi
764. (A28.8) gud gu7 udu gu7
765. (A28.9) e2 ki cukur2-bi uz-ga ec3 ja2-ja2
766. (A28.10) ne-saj-bi
767. (A28.11) kur jectin biz-biz-ze2
768. (A28.12) e2-lunga3-bi-ta
769. (A28.13) id2idigna a-u3-ba jal2-la-am3
770. (A28.14) e2 nij2-gur11–bi-a za kug nagga
771. (A28.15) e2 jicgigir-ra-bi
772. (A28.16) kur ki-a gub-ba
773. (A28.17) a-ga balaj-a-bi gud gu3 nun di
774. (A28.18) kisal-bi cudu3 kug si-im a2-la2
775. (A28.19) kun na4 e2-a nu2-a-bi
776. (A28.20) hur-saj ul nun-ne2-ec2 nu2-am3
777. (A28.21) kun an-na ur3-ce3 da-a-bi
778. (A28.22) nu11 kur-ce3 igi sud il2-dam
779. (A28.23) jickiri6 gig2 edin e2-ce3 sig9-ga-bi
780. (A28.24) kur jectin biz-biz-ze2 ki ni2 -lem4-e mu2-am3
781. (A29.1) na 7 e2-e dab6-ba-bi
782. (A29.2) nij2 lugal-bi-da cag4 kuc2-kuc2-dam
783. (A29.3) e2-ninda-ki-sig10-bi
784. (A29.4) nij2 sikil abzu na de5-ga-am3
785. (A29.5) cim na4 e2-a cu4-ga-bi
786. (A29.6) e2 gudug kug a nu-silig5-ge-dam
787. (A29.7) bad3-si an-na
788. (A29.8) tum12mucen du2-ru-na-bi
789. (A29.9) eridugki nam HI A du3-X-am3
790. (A29.10) e2-ninnu tum12mucen-e ni2 bi2-ne
791. (A29.11) an-dul3 pa gal-gal jissu dug3-ga-kam
792. (A29.12) simmucen mucen-e ceg12 mu-gi4-gi4
793. (A29.13) e2-kur den-lil2-la2 ezen jal2-la-am3
794. (A29.14) e2-a ni2 gal-bi
795. (A29.15) kalam-ma mu-ri
796. (A29.16) ka tar-ra-bi
797. (A29.17) kur-re ba-ti
798. (A29.18) e2-ninnu ni2-bi kur-kur-ra tug2-gin7 im-dul4
799. (A30.1) e2 lugal-bi hi-li-a i3-du3
800. (A30.2) dnin-jic-zid-da-ke4
801. (A30.3) ki gal-la bi2-du3
802. (A30.4) gu3-de2-a ensi2 lagacki-ke4
803. (A30.5) temen-bi mu-sig9
804. (A30.6) e2 dutu-gin7 kalam-ma e3-a
805. (A30.7) gud gal-gin7 sahar bar-ra gub-ba
806. (A30.8) i3-ti giri17-zal-gin7
807. (A30.9) unken-ne2 si-a
808. (A30.10) hur-saj sig7-ga-gin7
809. (A30.11) hi-li guru3-a
810. (A30.12) u6 di-de3 gub-ba
811. (A30.13) e2-ninnu ki-bi gi4-a-ba
812. (A30.14) dnin-jir2-su za3-mi2
813. (A30.15) e2 dnin-jir2-su-ka du3-a
814. (A30.16) za3-mi2 mu-ru-bi-im
815. (B1.1) e2 dim gal kalam-ma
816. (B1.2) an ki-da mu2-a
817. (B1.3) e2-ninnu ceg12 zid den-lil2-e nam dug3-ga tar-ra
818. (B1.4) hur-saj nisig-ga u6-e gub-ba
819. (B1.5) kur-kur-ta e3-a
820. (B1.6) e2 kur gal-am3 an-ne2 im-us2
821. (B1.7) dutu-am3 an-cag4-ge im-si
822. (B1.8) e2-ninnu anzud2mucen babbar2-ra-am3
823. (B1.9) kur-ra dub3 mi-ni-ib2-bad
824. (B1.10) uj3 ba-jar-jar kalam ba-gub-gub
825. (B1.11) da-nun-na u6 di-de3 im-ma-cu4-cu4-ge-ec2
826. (B1.12) ensi2 kug-zu-am3 inim zu-am3
827. (B1.13) nam-dijir-re giri17 ki im-mi-su2-su2
828. (B1.14) sizkur2 ra-zu-a nij2-dun-a ki im-mi-us2-us2
829. (B1.15) ensi2-ke4 dijir iri-na-ke4 ra2-zu im-ma-be2
830. (B1.16) e2 ninda gu7-bi ninda ba-an-tah
831. (B1.17) kij2-sigx(SAR) udu dab5-bi udu im-ma-a-tah
832. (B1.18) bur he2-jal2 an-cag4 NE-ca-gin7
833. (B1.19) gaba-ba si bi2-sa2
834. (B1.20) a-nun-na-ke4–er mu-ne-gub
835. (B1.21) cudu3 mu-ne-ca4 da-nun-na-da-nun-na u6 di-de3 ki lagacki
836. (B2.1) dlamma kur-kur-ra dug4-ga-ne-ne a mah e3-a
837. (B2.2) lu2 u2 la2 ba-ab-la2-e
838. (B2.3) cul zid lu2 igi mu-ci-bar-ra-ne
839. (B2.4) nam-til3 mu-na-sud
840. (B2.5) sipad-me e2 mu-du3 lugal-ju10 e2-a-na mi-ni-ku4-ku4
841. (B2.6) a-nun-na bar-ju10-a cudu3 he2-mi-sa4-za
842. (B2.7) sipad zid gu3-de2-a
843. (B2.8) gal mu-zu gal i3-ga-tum2-mu
844. (B2.9) u2-dug4 sag9–ni igi-ce3 mu-na-jen
845. (B2.10) dlamma sag9-ga-ni ejer-ni im-us2
846. (B2.11) lugal-ni e2 ul e2 libir ki-tuc-na-ce3
847. (B2.12) gu3-de2-a en dnin-jir2-su-ra
848. (B2.13) nij2-ba na-gu-ul-gu-ul
849. (B2.14) en-ra e2-ninnu-a mu-na-kurx(DU)
850. (B2.15) cudu3 mu-na-ca4
851. (B2.16) lugal-ju10 dnin-jir2-su
852. (B2.17) en a huc gi4-a
853. (B2.18) en dug4-ga-ni saj-bic e3-a
854. (B2.19) dumu-nitah2 den-lil2-la2 ur-saj ma-a-dug4
855. (B2.20) cu zid ma-ra-a-jar
856. (B2.21) dnin-jir2-su e2-zu mu-ra-du3
857. (B2.22) hul2-/la ha-ni\-ku4-ku4
858. (B2.23) dba-u2-ju10 a2-mi-zu ma-ra-jar
859. (B3.1) ki-tuc dug3-ga-ma-ni-ib2
860. (B3.2) gu3 de2-a-ni jic ba-tuku-am3
861. (B3.3) ur-saj-e sizkur2 ra2–ni
862. (B3.4) gu3-de2-a-ac2 en dnin-jir2-su-ke4 cu ba-ci-ti
863. (B3.5) mu jen-na-am3 itid til-la-am3
864. (B3.6) mu gibil an-na im-ma-gub
865. (B3.7) itid e2-ba ba-a-kur9
866. (B3.8) itid-bi ud 3-am3 im-ta-zal
867. (B3.9) dnin-jir2-su eridugki-ta jen-am3
868. (B3.10) i3-ti sa-sa im-e3
869. (B3.11) kalam-ma ud mu-jal2 e2-ninnu dsuen u3-tud-da
870. (B3.12) saj im-ma-da-ab-sa2
871. (B3.13) gu3-de2-a gug za-gin3 mi-ni-uh
872. (B3.14) ub-da im-mi-dug4
873. (B3.15) i3-he-nun-na ki ba-ni-sud
874. (B3.16) MUC DA MA lu2 kij2 ak-am3
875. (B3.17) e2-ta ba-ta-e3
876. (B3.18) lal3 i3-nun jectin ga ce-a
877. (B3.19) jic–par4 jicpec3 nij2-jen-na
878. (B3.20) ga saj-ba dim2-ma
879. (B3.21) zu2-lum jican jectin tur-tur
880. (B3.22) nij2 izi nu-tag-ga
881. (B3.23) nij2-gu7 dijir-re-ne-kam
882. (B3.24) lal3 i3-nun-na kij2 ba-ni-ak
883. (B3.25) ud dijir zid-da du-da
884. (B3.26) gu3-de2-a ud /ten\-ta
885. (B3.27) kij2-sigx(SAR)-ge bi2-dib
886. (B4.1) e2-e dasar-ri cu si ba-sa2
887. (B4.2) dnin-ma-da-ke4 na de5 mi-ni-jar
888. (B4.3) lugal den-ki-ke4 ec-bar kij2 ba-an-cum2
889. (B4.4) dnin-dub icib mah eridugki-ga14-ke4
890. (B4.5) na-izi ba-ni-sig9
891. (B4.6) nin jarza kal-la-ke4 dnance cir3 kug dug4 zu e2-e ba-an-dug4
892. (B4.7) u8 gig2-ge umbin mi-ni-ib2-kij2
893. (B4.8) im-ma-al an-na-ke4
894. (B4.9) ubur si ba-ni-ib2-sa2
895. (B4.10) jiccinig jicCEG9.AN u3-tud–ta
896. (B4.11) e2-ninnu im-ta-sikil-e-ne
897. (B4.12) im-ta-dadag-ge-ec2
898. (B4.13) ensi2-ke4 iri-a dub3 bi2-jar
899. (B4.14) kalam-ma sig bi2-jar
900. (B4.15) du6-du6 mu-si-ig inim-jar mu-gi4
901. (B4.16) a-ah dug4-ga jiri2-ta jar-am3
902. (B4.17) iri-a ama lu2 tur5-ra-ke4
903. (B4.18) a silim jar-ra-am3 mac-ance nij2-zi-jal2 edin-na
904. (B4.19) tec2-bi-ce3 gam-ma-am3
905. (B4.20) ur-mah pirij ucumgal edin-na-ka
906. (B4.21) u3 dub3 jar-ra-am3
907. (B4.22) ud sizkur2-re ji6 cudu3-de3
908. (B4.23) i3-ti /nij2\ ud-zal-la-ke4
909. (B4.24) lugal-bi mu-um-je26-e
910. (B5.1) ur-saj dnin-jir2-su e2-a mi-NI-ku4-ku4
911. (B5.2) e2-a lugal-bi im-ma-jen
912. (B5.3) hu-ri2-in am-ce3 igi il2-il2-dam
913. (B5.4) ur-saj e2-a-na ku4-ku4-da-ni
914. (B5.5) ud me3-ce3 gu3 ja2jar-am3
915. (B5.6) dnin-jir2-su e2-na mu-kux(DU)-kux(DU)
916. (B5.7) ec3 abzu ezen jal2-/la-am3\
917. (B5.8) lugal [e2]-/ni\-ta nam-ta-jen
918. (B5.9) dutu ki lagac-e e3-am3
919. (B5.10) dba-u2 a2-mi-ni-ce3 du-a-ni
920. (B5.11) munus zid e2-a-ni-ce3 cu ja2-ja2-dam
921. (B5.12) a2-nu2-da-ka-na kur9-ra-ni
922. (B5.13) id2idigna a-u3-ba ja2jar-am3
923. (B5.14) da PI-na-ka tuc-a-ni
924. (B5.15) nin dumu an kug-ga jickiri6 nisig-ga gurun il2-la-am3
925. (B5.16) ud e3-am3 nam tar-ra-am3
926. (B5.17) dba-/u2\ a2(source: DA)-mi-na kur9-ra-am3
927. (B5.18) ki lagacki he2-jal2-la-am3
928. (B5.19) ud im-zal dutu lagacki-ke4 kalam-ma saj mi-ni-il2
929. (B5.20) gud-i3 udu-i3 e2-e bi2-dab5
930. (B5.21) bur an-na mu-gub tin mu-ni-/de2-de2\
931. (B5.22) da-nun- ki lagac(source: CIR.BUR)ki en dnin-jir2-su-da ki-bi mu-da-rin2-ne2-ec2-am3
932. (B5.23) e2-a nam-icib-ba cu mi-ni-du7
933. (B5.24) ec-bar kij2 mi2 mi-ni-dug4
934. (B6.1) tin bur gal-la im-ma-de2
935. (B6.2) e2-ninnu UL /GAL\ UL DU gu2 im-ma-gur-re
936. (B6.3) ec3 dnin-dub-ke4 ceg12 mu-gi4-gi4
937. (B6.4) ninda ud-da ga mac2-lulim-ma
938. (B6.5) ud ji6-e de6-a
939. (B6.6) nir-jal2 dumu ki aj2 den-lil2-la2 ur-saj dnin-jir2-su
940. (B6.7) u3-a mi-ni-zi-zi
941. (B6.8) me gal-gal-la saj /mi-ni\-il2-e
942. (B6.9) AN /KA\ /mar\-za e2-a SA-ni
943. (B6.10) ec3 e2-ninnu ki-us2 mu-ja2-ja2
944. (B6.11) zid-du-e cu si sa2-da
945. (B6.12) erim2-du-e gu2 jic ja2-ja2-da
946. (B6.13) e2 gen6-ne2-da e2 dug3-ge-da
947. (B6.14) iri-ni ec3 jir2-suki na de6 cum2-mu-da
948. (B6.15) jicgu-za nam tar-ra gub-da
949. (B6.16) jidru ud su3-ra2 cu-a ja2-ja2-da
950. (B6.17) sipad dnin-jir2-su-ke4 gu3 de2-a-ar
951. (B6.18) men nisig-ga-gin7 saj an-ce3 il2-da
952. (B6.19) kuc la2 gada la2 saj-a mur10-a
953. (B6.20) kisal e2-ninnu-ka ki-gub pad3-de3-da
954. (B6.21) ig gal dim jir2-nun-na gal5-la2 gal jir2-suki
955. (B6.22) dig-alim dumu ki aj2-ja2-ni
956. (B6.23) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
957. (B6.24) e2 sikil-e-da cu4-luh ja2-ja2-da
958. (B6.25) cu kug a en-ra cum2-mu-da
959. (B6.26) kac bur-ra de2-da tin dug-a de2-da
960. (B7.1) e2-lunga3 e2 a2 sikil-ba
961. (B7.2) u2-lu5-ci-e a pap-sir2-gin7
962. (B7.3) kun-ka3-an za-a-da
963. (B7.4) gud du7 mac2 du7 udu niga
964. (B7.5) ninda ud-da ga mac2-lulim-ma
965. (B7.6) ud ji6-e de6-a nir-jal2 dumu ki aj2
966. (B7.7) den-lil2-la2 ur-saj dnin-jir2-su
967. (B7.8) gu7-a naj-a X-bi u3-a «MI» zi-zi-
968. (B7.9) en cu4-luh dadag-ga dumu-saj e2-ninnu
969. (B7.10) dcul-cag4-ga dnin-jir2-su-ra
970. (B7.11) me-ni-da mu-na-da-dib(source: LU)-e
971. (B7.12) cita2 saj 7 cu du8-a-da
972. (B7.13) e2-en-kar2 kan4 me3-ka ig-bi jal2 da13-da13-
973. (B7.14) eme jiri2 mi-tum jic-a-ma-ru
974. (B7.15) mar6-ra-tum jic-hur me3-bi
975. (B7.16) si sa2-sa2-a-da
976. (B7.17) kur gu2-erim2-jal2 den-lil2-la2-ka
977. (B7.18) a-gin7 ja2-ja2-da
978. (B7.19) ur-saj jiccar2-ur3 me3-a kur cu-ce3 jar-jar
979. (B7.20) cagina gu2-tuku e2-ninnu
980. (B7.21) mucensur2-du3 ki-bal-a
981. (B7.22) dlugal-kur-dub2 cagina-ni
982. (B7.23) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
983. (B7.24) mi-tum an-na-ke4 ud /huc\-gin7
984. (B8.1) kur-ce3 gu3 jar-ra-a
985. (B8.2) jiccar2-ur3 a-ma-ru me3
986. (B8.3) jic-gaz ki-bal-a
987. (B8.4) en-ne2 ki-bal kur saj-ki-ni u3-ma-da-gid2-da
988. (B8.5) gu3 mi-ri2-a-ni u3-ma-ra
989. (B8.6) lipic-bi u3-mu-ra2
990. (B8.7) en-na cagina 2-kam-ni
991. (B8.8) kur-cu-na-buru5mucen-am3
992. (B8.9) dumu den-lil2-la2-ra me-ni-da mu-na-da-dib-e
993. (B8.10) nam-cita ki lagacki
994. (B8.11) cu du8-a-da
995. (B8.12) sizkur2 ra2-zu-bi dug3-ga ja2-ja2-da
996. (B8.13) ur-saj eridugki-ce3 du-a-ni
997. (B8.14) silim-ma dug3 di-da
998. (B8.15) dnin-jir2-su eridugki-ta du-ni
999. (B8.16) iri du3-a jicgu-za-bi gen6-na-
1000. (B8.17) nam-til3 sipad zid
1001. (B8.18) gu3-de2-a-da
1002. (B8.19) giri17 cu jal2-la-da
1003. (B8.20) ad gi4-gi4-ni
1004. (B8.21) dlugal-si-sa2 en dnin-jir2-su-
1005. (B8.22) me-ni-da mu-na-da-dib-e
1006. (B8.23) tur dug4-ga-da
1007. (B8.24) mah dug4-ga-da
1008. (B8.25) inim si sa2-e zu2 kece2 ak-da
1009. (B8.26) erim2 dug4-/ga?\ […] X […]-/da\
1010. (B9.1) ur-saj barag kug-ga tuc-a-ra
1011. (B9.2) dnin-jir2-su-ra e2-ninnu-a inim-bi ku4-ku4-da
1012. (B9.3) dcakkan2 ceg9-bar sukkal e2-dug3-ga saj-an-ni
1013. (B9.4) en dnin-jir2-su-ra me-ni-da
1014. (B9.5) mu-na-da-dib-e
1015. (B9.6) a kug-ge-da naja sikil-e-da
1016. (B9.7) i3 bur babbar2-ra naja E2.NUN-na-da
1017. (B9.8) jic-nu2 u2 za-gin3 ba-ra-ga-na
1018. (B9.9) u3 dug3 ku4-ku4-da
1019. (B9.10) e2-nu2 e2-dug3-ga-ni-a
1020. (B9.11) bar-ra ku4-ku4-da
1021. (B9.12) cag4-ga nu-e3-e3-da
1022. (B9.13) dkinda-zid lu2 e2-dug3-ga-kam
1023. (B9.14) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
1024. (B9.15) jicgigir kug an mul-a erin2-na-da
1025. (B9.16) ancedur9ur3-bi pirij-kac4-e-pad3-da
1026. (B9.17) ance-ba sig10-ga-da
1027. (B9.18) ance sig-a ance eridugki-ga14
1028. (B9.19) ancedur9-da E2 KA kur-kur kur9 di-da
1029. (B9.20) lugal-bi dnin-jir2-su hul2-la tum2-mu-da
1030. (B9.21) lu2 ug-gin7 ceg12 gi4-a
1031. (B9.22) mar-uru5-gin7 zig3-ga
1032. (B9.23) mackim da-ga d/nin-jir2\-su-ka
1033. (B10.1) den-ceg12-nun sipad ance-ka-ni
1034. (B10.2) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
1035. (B10.3) i3 hi-a-da gara2(source: BI) hi-a-da
1036. (B10.4) ud5 kug ud5 ga naj mac2-lulim
1037. (B10.5) ama dnin-jir2-su-ka
1038. (B10.6) i3 ga-bi ec3 e2-ninnu-a muc nu-tum2-da
1039. (B10.7) en-lulim sipad mac2-lulim en dnin-jir2-su-ra
1040. (B10.8) me-ni-da mu-na-da-dib-e
1041. (B10.9) ti-gi4 nij2 dug3-ge si sa2-a-da
1042. (B10.10) kisal e2-ninnu hul2-a si-a-da
1043. (B10.11) al-jar mi-ri2-tum nij2 e2-dug3-ga
1044. (B10.12) ur-saj jectugtug2-a-ra
1045. (B10.13) dnin-jir2-su-ra e2-ninnu dug3-bi ja2-ja2-da
1046. (B10.14) nar ki aj2-a-ni ucumgal kalam-ma
1047. (B10.15) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
1048. (B10.16) cag4 huj-ja2-da bar huj-ja2-da
1049. (B10.17) igi er2 pad3-da er2 cex(SIG)-da
1050. (B10.18) cag4 a-nir-ta a-nir be4-da
1051. (B10.19) en-na cag4 ab-gin7 zig3-ga-ni
1052. (B10.20) id2buranunaki-gin7 luh-ha-ni
1053. (B10.21) a-ma-ru-gin7 sa-ga dug4–ni
1054. (B10.22) kur gu2-erim2-jal2 den-lil2-la2-ka
1055. (B10.23) a-gin7 u3-mi-/jar cag4\ […] /gu2-bi gi4\-a-ni a sed6? su3-da
1056. (B11.1) balaj-ja2-ni lugal-igi-huc-am3
1057. (B11.2) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
1058. (B11.3) lukur ki ig-ni he2-jal2 lu2 car2
1059. (B11.4) dza-za-ru
1060. (B11.5) dickur-pa-e3
1061. (B11.6) ur2-agrun-ta-e3-a
1062. (B11.7) dhe2-jir2-nun-na
1063. (B11.8) dhe2-cag4-ga
1064. (B11.9) dzu2-ur2-ju10
1065. (B11.10) dza-ar-ju10
1066. (B11.11) dumu mac 7 dba-u2-me
1067. (B11.12) ban3-da en dnin-jir2-su-ka-me
1068. (B11.13) nam-cita sag9-ga gu3-de2-a-a-da
1069. (B11.14) en dnin-jir2-su-ra mu-na-da-cu4-ge-ec2
1070. (B11.15) gana2 gal-gal-e cu il2-la-da
1071. (B11.16) eg2 pa4 lagacki-ke4
1072. (B11.17) gu2-bi zig3-ga-da
1073. (B11.18) edin lugal-bi-ir tum2
1074. (B11.19) gu2-edin-na-ka dezina2-ku3-su3 pa sikil-e
1075. (B11.20) absin3-na saj an-ce3 il2-ce3
1076. (B11.21) gana2 zid-bi gig ziz2 gu2-gu2 um-de6
1077. (B11.22) guru7-guru7 mac ki lagacki-ke4
1078. (B11.23) gu2 gur-gur-ra-da
1079. (B11.24) saj-tun3 den-lil2-la2 engar gu2-edin-na
1080. (B11.25) djic-bar-e3 en dnin-jir2-su-ra
1081. (B11.26) me-ni-da mu-na-da-an-dib-be2
1082. (B12.1) ambar-bi ku6HI.SUHUR ku6suhur u3-de6
1083. (B12.2) jic-gi /nisig\-ga-bi gi ha-bu3-ur2 u3-de6
1084. (B12.3) imin-catam ra-/gaba\ gu2-edin-na-ke4
1085. (B12.4) dnin-jir2-su-ra e2-ninnu-a inim-bi ku4-ku4-da
1086. (B12.5) dlamma enkud-e gu2-edin-na
1087. (B12.6) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
1088. (B12.7) edin ki dug3-ge na de5-ga-da
1089. (B12.8) gu2-edin-na edin dug3-ge
1090. (B12.9) na de5 cum2-ma-da
1091. (B12.10) mucen-bi [rin2]-rin2-na-da
1092. (B12.11) nunuz-bi e2-DI-a jal2-la-da
1093. (B12.12) ama-bi buluj3-e-da
1094. (B12.13) du8-du8 mac-ance lu-a-ba
1095. (B12.14) edin ki aj2 dnin-jir2-su-ka-ke4
1096. (B12.15) nij2-kud nu-ak-da
1097. (B12.16) ddim-gal-abzu nijir gu2-edin-na
1098. (B12.17) en dnin-jir2-su-ra me-ni-da
1099. (B12.18) mu-na-da-dib-be2
1100. (B12.19) iri du3-a-da ki-tuc jar-ra-da
1101. (B12.20) bad3 iri-kug-ga en-nu du3-a-da
1102. (B12.21) daga-us2 dag-ga-na-bi
1103. (B12.22) cita2 saj mah jicerin babbar2-ra
1104. (B12.23) e2-e dab6-ba-da
1105. (B12.24) dlugal-en-nu-iri-kug-ga-kam
1106. (B12.25) en dnin-jir2-su-ra me-ni-da mu-na-da-dib-e
1107. (B12.26) an kug-ge zid-de3-ec2 mu-jar
1108. (B13.1) den-lil2-e saj-ba gur bi2-dar
1109. (B13.2) dnin-hur-saj-ke4 igi zid ba-ci-bar
1110. (B13.3) d/en-ki\ lugal eridug/ki-ke4\ temen-bi /mu\-sig9
1111. (B13.4) en zid cag4 zalag-zalag-ga-ke4
1112. (B13.5) dsuen-e me-bi an ki-a im-mi-dirig-ga-am3
1113. (B13.6) dnin-jir2-su-ke4 ec3 numun i-a cag4-ge ba-ni-pad3
1114. (B13.7) ama dnance ceg12 ki lagacki-ka
1115. (B13.8) mi2 zid ba-ni-in-dug4
1116. (B13.9) dijir numun zid-zid-da-ke4
1117. (B13.10) e2 /mu\-du3 mu-/bi\ pa /bi2-e3\
1118. (B13.11) ajrig kalag-[ga] dnance-/ke4\
1119. (B13.12) sipad /gu2\-tuku dnin-jir2-su-ka-ke4
1120. (B13.13) gal /mu\-zu gal i3-/ga\-tum2-/mu\
1121. (B13.14) e2-e lu2 /e2\ du3-a-ke4
1122. (B13.15) gu3-de2-a ensi2
1123. (B13.16) lagacki-ke4
1124. (B13.17) saj im-rig7(source: PA.TUK.DU)-ge
1125. (B13.18) jicgigir kur mu-gam su zig3 guru3 ni2 gal u5-a
1126. (B13.19) ancedur9ur3-bi ud-gu3-dug3-dug3-ga
1127. (B13.20) ance-ba sig10-ga-da
1128. (B13.21) cita2 saj 7 tukul huc me3
1129. (B13.22) tukul ub 2-e nu-il2 jic-gaz me3
1130. (B13.23) mi-tum tukul nir3 saj pirij
1131. (B14.1) kur-da gaba nu-gi4
1132. (B14.2) jiceme(source: KAxJIR2) jiri2 cu-nir 10 lal 1
1133. (B14.3) a2 nam-ur-saj-ja2
1134. (B14.4) jicpan tir mec3-gin7 gu3 jar-ra-ni
1135. (B14.5) ti sumur me3-a nim-gin7 jir2-da-ni
1136. (B14.6) e2-mar-uru5 ug pirij muc-huc-ce3
1137. (B14.7) eme ed2-de3-da-ni
1138. (B14.8) a2 me3 me nam-lugal si-si-a-da
1139. (B14.9) ensi2 lu2 e2 du3-a-ke4
1140. (B14.10) gu3-de2-a ensi2
1141. (B14.11) lagacki-ke4
1142. (B14.12) saj im-mi-ib2-rig7-ge
1143. (B14.13) /urud\ nagga lagab za-gin3-na kug NE gug gi-rin me-luh-ha-da
1144. (B14.14) urudcen mah uruduri mah
1145. (B14.15) urudec2-da kug urudbur kug an-ne2 tum2
1146. (B14.16) X IM X HU GA-ke4
1147. (B14.17) bancur kug an-na il2-la-da
1148. (B14.18) ki sa2-[dug4-ga] bi2-[gub]
1149. (B14.19) dnin-/jir2\-[su]-ke4 iri-ni
1150. (B14.20) lagacki-e /u2? X\ ki dug3 ba-cum2
1151. (B14.21) e2 ki-nu2-a ki ni2 te e2-a-ba
1152. (B14.22) nu2 mu-ni-gub
1153. (B14.23) kur-kur-re mucen-gin7 sila-ba dumu den-lil2-la2-da
1154. (B14.24) ni2 mu-da-ab-ten-ten
1155. (B14.25) id2-de3 a zal-le si-a-da
1156. (B14.26) ambar-ra HI.SUHURku6 suhurku6 jal2-la-da
1157. (B15.1) enkud ku3-jal2-bi zag-ba gub-ba-da
1158. (B15.2) a gal-gal-e ce si-si-a-
1159. (B15.3) guru7-du6 guru7-mac ki lagacki-ke4
1160. (B15.4) gu2 gur-gur-ra-da
1161. (B15.5) tur3 du3-a-da a-mac du3-a-da
1162. (B15.6) u8 zid-da sila4 /du3-du3\-a-da
1163. (B15.7) udu-nitah2 u8 zid-bi cu ba-ba-ra-da
1164. (B15.8) ab2 zid-da amar gub-gub-ba-da
1165. (B15.9) cag4-ba gudninda2 gu3 nun-bi di-da
1166. (B15.10) gud-e cudul2-la si sa2-a-da
1167. (B15.11) engar gud-ra-bi zag-ba gub-ba-da
1168. (B15.12) ance nij2-tug2-bi il2-a-da
1169. (B15.13) a2-dab5 ce si-bi ejer-bi us2-sa-/da\
1170. (B15.14) dur9-e urudha-X mah la2-a-da
1171. (B15.15) e2-kin2-kin2 mah il2-la-da
1172. (B15.16) JA2 DA JA2 GADA+KID2.DU8 e2 geme2 tur d/nin-jir2-su\-[ka]-/ke4\
1173. (B15.17) […] /A\-gin7 […] a-a-da
1174. (B15.18) […] /GI\ EN jar-e si /sa2\-a-da
1175. (B15.19) kisal e2(source: SA)-ninnu-/ke4\ hul2-la si-a-da
1176. (B15.20) si-im-da a2-la2 balaj nam-nar cu du7-a
1177. (B15.21) balaj ki aj2-ni ucumgal kalam-ma
1178. (B15.22) saj-ba jen-na-da
1179. (B15.23) ensi2 e2-ninnu mu-du3-a
1180. (B16.1) gu3-de2-a en dnin-jir2-su-ra
1181. (B16.2) mu-na-da-ku4-ku4 (source uses REC 144 here; everywhere else it uses REC 56)
1182. (B16.3) /e2\-e me gal-la /saj\ mi-ni-ib2-il2
1183. (B16.4) ni2 me-lem4-ma cu mi-ni-ib2-du7
1184. (B16.5) ma2-gur8-gin7 sumur3? im-[X]
1185. (B16.6) dim2-sa-bi im-ak
1186. (B16.7) lugal-bi barag jir2-nun-na-ka
1187. (B16.8) ur-saj dnin-jir2-su ud-de3-ec2 im-e3
1188. (B16.9) jicPU2 nij2 il2-la du2-ru-na-bi
1189. (B16.10) an sig7-ga su2-lim il2-la-am3
1190. (B16.11) cu-nir-bi saj-cu4-ga-bi
1191. (B16.12) dnin-jir2-su zig3 mu-guru3-am3
1192. (B16.13) kuc la2 igi-bi-ce3 si sa2-a-bi
1193. (B16.14) muc-gu3 sig7-ga a tu17-a-am3
1194. (B16.15) jicgigir za-gin3 ul il2-a-na
1195. (B16.16) lugal-bi ur-saj dnin-jir2-su /d\utu-am3 mu-gub
1196. (B16.17) gu-za gu2-en-na gub-ba-bi
1197. (B16.18) e2 kug an-na ul-la du2-ru-na-am3
1198. (B16.19) nu2-bi ki-nu2-a gub-ba-bi
1199. (B16.20) cilamx(TUR3) ki-nu2-ba dub3 jar-ra-am3
1200. (B17.1) bar kug u2 za-gin3 ba-ra-ga-ba
1201. (B17.2) ama dba-u2 en dnin-jir2-su-da
1202. (B17.3) ki-nu2 mu-da-ab-dug3-ge
1203. (B17.4) zabar gal-gal-e tec2 mu-gu7-e
1204. (B17.5) e2 zid-da /zag\-da /zabar\ kug-ge ne-/saj\
1205. (B17.6) mi-ni-ib2-cej6-cej6
1206. (B17.7) bur kug unu6 gal-la cu4-ga-bi
1207. (B17.8) bunij(SUG) mah ban3-da a nu-silig5-ge-dam
1208. (B17.9) ec2-da-bi da-ba gub-ba-bi
1209. (B17.10) id2idigna id2buranunaki-bi-da
1210. (B17.11) he2-jal2 tum2-tum2-am3
1211. (B17.12) nij2-du7 iri-na-ke4 pa bi2-e3
1212. (B17.13) gu3-de2-a e2-ninnu mu-du3
1213. (B17.14) me-bi cu bi2-du7
1214. (B17.15) e2-i3-gara2-ba i3 gara2 i3-kur9
1215. (B17.16) e2 kug AN.KA-ba ninda mu-ni-jar-jar
1216. (B17.17) ur5 mu-du8 cu-cu mu-luh(source: JAR)
1217. (B17.18) ud lugal-ni e2-a kur9-ra
1218. (B17.19) ud 7(IMIN)-ne-ec2
1219. (B17.20) geme2 nin-a-ni mu-da-sa2-am3
1220. (B17.21) arad2-de3 lugal-e zag mu-da-gub-am3
1221. (B18.1) iri-na u2-si19-ni zag-bi-a mu-da-a-nu2-am3
1222. (B18.2) eme nij2-hul-da inim ba-da-kur2
1223. (B18.3) nij2-erim2 e2-ba im-ma-an-/gi4\
1224. (B18.4) nij2-/gen6\-[na] d[nance] d/nin\-[jir2-su]-/ka\-[ce3]
1225. (B18.5) en3 [im]-/ma\-[ci-tar ]
1226. (B18.6) nu-/siki\ [lu2 nij2-tuku] nu-/mu\-[na-jar]
1227. (B18.7) nu-/mu\-[su] lu2 [a2-tuku] nu-na-[jar]
1228. (B18.8) e2 /ibila\ nu-[tuku]
1229. (B18.9) dumu-/munus\-[bi i3-bi]-lu-[ba mi-ni-kur9]
1230. (B18.10) ud nij2-si-[sa2] mu-na-/ta-e3\
1231. (B18.11) nij2-erim2 i3-dutu gu2-bi jiri3 bi2-us2
1232. (B18.12) iri-e dutu-gin7
1233. (B18.13) ki-ca-ra im-ma-ta-a-e3
1234. (B18.14) saj-ja2-ni-a gur im-mi-dar
1235. (B18.15) igi an kug-ga-ke4
1236. (B18.16) ne-te-ni bi2-zu
1237. (B18.17) gud-gin7 saj il2-la mu-ku4-ku4
1238. (B18.18) ec3 e2-ninnu-a
1239. (B18.19) gud du7 mac2 du7-e jic bi2-tag
1240. (B18.20) bur an-na mu-gub
1241. (B18.21) ten mu-ni-de2-de2
1242. (B18.22) ucumgal kalam-ma ti-gi4-a mu-gub
1243. (B19.1) a2-la2 ud-dam ceg12 mu-na-ab-gi4
1244. (B19.2) ensi2 zag-e3-a
1245. (B19.3) nam-mi-gub
1246. (B19.4) iri-ni u6 mu-e
1247. (B19.5) gu3-de2-a […]
6 lines missing
1254. (B19.12) [… he2]-jal2 [mu-na]-/ta\-[e3]
1255. (B19.13) ki ce gu-[nu] mu-na-mu2-mu2
1256. (B19.14) ensi2-da lagacki-e he2-jal2-la
1257. (B19.15) cu mu-da-pec-e
1258. (B19.16) ur-saj e2 gibil-na kur9-ra-am3
1259. (B19.17) en dnin-jir2-su-ra jicbun dug3 mu-na-ni-ib2-jal2
1260. (B19.18) an zag gal-la mu-na-tuc
1261. (B19.19) an-ra den-lil2 im-ma-ni-us2
1262. (B19.20) den-lil2-ra
1263. (B19.21) dnin-mah mu-ni-us2
12 lines missing
1276. (B20.13) […] /SUD\ […]
1277. (B20.14) e2-/da\ lugal /im\-da-/hul2\
1278. (B20.15) ceg12 ninnu-ka /nam\ im-[mi-ib2]-tar-re
1279. (B20.16) /ceg12\ [e2-ninnu]
1280. (B20.17) nam dug3 he2-tar
1281. (B20.18) ceg12 e2-ninnu nam he2-tar
1282. (B20.19) nam dug3 he2-tar
1283. (B20.20) e2 kur an-ne2 ki jar-ra
1284. (B20.21) me gal-la du3-a
16 lines missing
1301. (B21.17) /ceg12 e2\-[ninnu]-ka nam i3-mi-ib2-tar-re
1302. (B21.18) ceg12 nam he2-tar
1303. (B21.19) ceg12 e2-ninnu nam dug3 he2-tar
1304. (B21.20) e2 IM ne-mur cub ki! us2-[sa] an gu2 la2-a
1305. (B22.1) […] kug […] E […]
14 lines missing
1320. (B22.16) […]-/a?\
1321. (B22.17) […] mu-zu-ce3 tur3 he2-em-ci-du3-du3
1322. (B22.18) a-mac he2-em-ci-gibil4-gibil4
1323. (B22.19) uj3 u2-sal-la he2-jal2–nu2
1324. (B22.20) ki-en-gi-re6 kur-kur- igi-bi ha-mu-ci-jal2
1325. (B23.1) e2 anzud2mucen-zu an-ne2 ha-ra-[ab]-/il2\
11 lines missing
1337. (B23.13) […] X […] /GA\ […] me
1338. (B23.14) […] /NINA\ [X] du3-a
1339. (B23.15) […] du3 […] /PA?\
1340. (B23.16) [d]/gilgamec2\-da mu2-a
1341. (B23.17) jicgu-za gub-ba-bi lu2 nu-kur2-e
1342. (B23.18) dijir-zu en dnin-jic-zid-da dumu-KA an-na-kam
1343. (B23.19) dijir-ama-zu dnin-sumun2-na ama gan numun zid-da
1344. (B23.20) numun-e ki aj2-ja2-am3
1345. (B23.21) ab2 zid-de3 dumu(source: MUNUS) ba-tud-da-me
1346. (B23.22) mec3 zid ki lagacki-[a] e3-a
1347. (B24.1) dnin-jir2-su-ka-me
1348. (B24.2) sig-ta nim-ce3 /mu\-zu he2-jal2
1349. (B24.3) gu3-de2-a [dug4]-ga-za
1350. (B24.4) [X] BI TUG2 /lu2\ na-DU
1351. (B24.5) […] X KA juruc [X] an-ne2 zu-me
1352. (B24.6) /ensi2 zid\ e2-e nam [dug3] tar-ra-me
1353. (B24.7) /gu3\-de2-a /dumu\ dnin-jic-zid-da-ka
1354. (B24.8) /nam\-til3 /ha\-mu-ra-sud
1355. (B24.9) /e2\ kur gal-gin7 an-ne2 us2-sa
1356. (B24.10) ni2 me-lem4-bi kalam-ma ru-a
1357. (B24.11) an-ne2 den-lil2-e nam lagacki tar-ra
1358. (B24.12) dnin-jir2-su-ka nam-nir-jal2-ni
1359. (B24.13) kur-kur-re zu-a
1360. (B24.14) e2-ninnu an ki-da mu2-a
1361. (B24.15) dnin-jir2-su za3-mi2
1362. (B24.16) /e2\ dnin-jir2-su-/ka\ du3-a
1363. (B24.17) za3-mi2 ejer-bi

Enuma Anu Enlil

Posted: September 17, 2012 by noxprognatus in Anunnaki, Texts

This is a major series of 70  tablets dealing with Babylonian Astrology. The literal translation is ” When the Gods Anu and Enlil..” It is a collection of around 7000 omens dealing with the interpretation of celestial and atmospheric phenomena, relevant to king and state.

The whole series has yet to be fully reconstructed and many gaps in the text are still evident. The matter is complicated by the fact that copies of the same tablet often differ in their contents or are organised differently — a fact that has led some scholars to believe that there were up to five different recensions of the text current in different parts of the Ancient Near East.

The subject matter of the Enuma Anu Enlil tablets unfold in a pattern that reveals the behaviour of the moon first, then solar phenomena, followed by other weather activities, and finally the behaviour of various stars and planets.

It is thought the texts date back to old Babylonia, and possibly before..1950–1595 BCE.

This tablet talks about how the planet Venus will appear at certain times in the future.

Parts of this tablet read:


8. If a normal disk is very dark and its luminosity is very dirty: the king will not show mercy to his country, he will capture his people.

9. If a normal disk is present and one disk stands to the right: one from among the king’s relief troops will take the throne.

10. If a normal disk is present and one disk stands to the left: from the throne of your relief troops the king of Amurru will rebel.

If a normal disk is present and one disk stands to the right (and) one to the left: if the king treats the city and his people kindly for reconciliation and they become reconciled, the cities will start vying with each other, city walls will be destroyed, the people will be dispersed.

22. If seven disks rise: a village dweller will take the throne, the king’s country will rebel against him and he will be besieged and killed.

23. If on the first of Nisannu two disks come up, the king will die.

24. If on the eleventh of Nisannu three disks come up: a large army will perish.

25. If on the twelfth of Nisannu five disks come up, the king will go into exile.

26. If on the fifteenth or fourteenth of Nisannu five disks come up: business will be reduced.

The front of this tablet talks about the month Nisannu (March/April) and what will happen in the future depending on what the sun looks like.

Lines 2 to 8 read:


2. If in Nisannu the sunrise (looks) sprinkled  with blood and the light is cool: rebellion will not stop in the country, there will be devouring by Adad.

3. If in Nisannu the normal sunrise (looks) sprinkled with blood: battles

4. If in Nisannu the normal sunrise (looks) sprinkled with blood: there will be battles in the country.

5. If on the first day of Nisannu the sunrise (looks) sprinkled with blood: grain will vanish in the country, there will be hardship  and human flesh will be eaten.

6. If on the first day of Nisannu the sunrise (looks) sprinkled with blood and the light is cool: the king will die and there will be mourning in the country.

7. If it becomes visible on the second day and the light is cool: the king’s … high official will die and mourning will not stop in the country.

8. If the sunrise (looks) sprinkled with blood on the third day: an eclipse will take place.

There will be more on the Enuma Anu Enlil texts in a future article. Nox