On a cylinder seal Utu travels in the barge of abundance

On a number of Ancient Near East cylinder seals the sun god travels in a fantastic

barge, its stern has a snake head and the prow is in the form a god. It symbolizes

new moon, which arises when the sun and the moon conjunct. Together they

radiate light, fertilize the fields and cause abundance.

Number 1

I start this paper with this modern imprint of a seal from the Diyala region: with

this imprint the identification of the two deities in the barge is best done.

On top a crescent symbolizes new moon, which indicates both the moon and the

sun, because at new moon they conjunct. In addition, the sun is also indicated by

number 20 and the moon by number 30, symbolized by five holes drilled on the left.

http://www.ancientscripts.com/sumerian.html

In Sumer number 10 was symbolized by a small circle. On cylinder seals drill

holes form small circles, which means that one drill hole symbolizes 10, two

holes symbolize 20, and three holes symbolize 30, etc.

These numbers on their turn indicate deities: 10 indicates Iškur/Adad, 20

indicates Utu/Shamash, and 30 indicates Nanna/Suen:

Male: 60 - Anu, 50 -Enlil, 40 - Ea/Enki, 30 - Nanna/Suen, 20 - Utu/Shamash, 10 -

Iškur /Adad

Female: 55 - Antu, 4.5 - Ninlil, 35 - Ninki, 25 -Ningal, 15 - Inanna/Ishtar, 5 –

Ninhursag http://www.rulit.net/books/the-12th-planet-read-299421-25.html

Number 1

30 20 10

So, the three holes, drilled on the left, symbolize 30. They indicate the moon god

Nanna/Suen who is depicted as a humanized prow.

And the two holes, drilled beneath the crescent, symbolize 20. They indicate the sun

god Utu/Shamash, who is seated in the barge.

On the left, one drill hole symbolizes 10. It indicates the storm god Iškur/Adad, who

is depicted as a quadruped. (See below.)

Besides that, the star in the barge indicates Inanna/Ishtar, who calls herself a star:

"I am a woman and I won't do that, I won't! I am a star ……, and I won't! I won't be the

wife of a shepherd!" Her brother, the warrior youth Utu, said to holy Inanna.” Dumuzid and Enkimdu: c.4.08.33

On the right she is depicted as a bird, which is not unusual: in a temple hymn she is

an arabu bird;

“O Ulmaš, upper land, …… of the Land, terrifying lion battering a wild bull, net

spreading over an enemy, making silence fall upon a rebel land on which, as long as it

remains insubmissive, spittle is poured! House of Inanna of silver and lapis lazuli, a

storehouse built of gold, your princess is an arabu bird, the Mistress of the Niĝin-ĝar.” The temple hymns: c.4.80.1

And in a hymn to her she is a falcon:

“Her wrath is ……, a devastating flood which no one can withstand. A great watercourse,

……, she abases those whom she despises. The mistress, an eagle that lets no one escape,

……, Inanna, a falcon preying on the gods, Inanna rips to pieces the spacious cattle-

pens. The fields of the city which Inanna has looked at in anger ……. The furrows of the

field which the mistress …… grass. An opposes her, ……. Setting on fire, in the high plain

the mistress ……. Inanna ……. The mistress …… speeding …… fighting, …… conflict.” A hymn to Inana (Inana C): c.4.07.3

Number 2

On this modern cylinder seal impression, the sun god travels in a barge like in the

myth "Šulgi and Ninlil's barge":

“Then light shines up at the edge of the Land as Utu rises refulgently. As the barge is

travelling upstream, it …… radiates (?) and creaks (?). …… in the Ninmutum, the canal

of the year of abundance ……. As the carp make their bellies (?) sparkle, Enlil rejoices.

As the mušu fish play noisily there, Ninlil rejoices. As the …… fish ……, Enki rejoices. As

the suḫurmaš fish dart about, Nanna rejoices. The Anuna gods rejoice at ……. …… lifts

its head in the Euphrates; it ……. In the midst of …… ever-flowing water is carried. In

joyous Nibru, he moors the holy barge at the quay.” Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18

The prow is in the form of a man, who represents the moon god Nanna/Suen: in a

balbale to Suen the holy barge itself is the king who travels across the sky. He is

Nanna, seed engendered in the fields:

“He has poured out milk from the ...... cows at the offering table, Suen has ordained the

purification rites: "Everything that I do is brilliant! My father Enlil has fed me well."

His mother speaks kindly in joy to the king, the holy barge which travels across the sky:

"My wild bull whom An has well called, your name is respected in all lands. Lord of the

holy herd who consecrates the purification rites, seed engendered in a holy shrine,

shining halter, heroic child born by Ninlil! Nanna, seed engendered in the fields, beloved

of holy An! An has conferred on you the shepherding of the Land!" A balbale to Suen (Nanna A): c.4.13.01

On the right a single drill hole symbolizes 10. It indicates the storm god Iškur, who

is depicted as a quadruped. (See below.)

The plough above this quadruped symbolizes “The Plough.” (See below.) At that

time the sun passed this constellation in March.

And the ear of grain may indicate the festival of Akitu in spring:

“Akitu (or Akītum; Sumerian ezen á-ki-tum, akiti-šekinku (á-ki-ti-še-gur10-ku5) "cutting

of barley", akiti-šununum "sowing of barley", Babylonian akitu, also rêš-šattim "head of

the year") was a spring festival in ancient Mesopotamia.” https://en.wikipedia.org/wiki/Akitu

Number 3

Crescent Utu Suen Human-headed quadruped/Adad

On this imprint the sun god sits in a lunar barge.

A crescent, symbolizing new moon, emphasises that the sun and the moon travel

together across the sky.

Besides that, this scene may also indicate that the sun and the moon passed the

constellation Argo Navis (the ship Argo):

“Argo Navis (the Ship Argo), or simply Argo, was a large constellation in the southern

sky that has since been divided into the three constellations of Carina, Puppis and Vela.

The genitive was "Argus Navis", abbreviated "Arg". Flamsteed and other early modern

astronomers called the constellation just Navis (the Ship), genitive "Navis", abbreviated

"Nav". https://en.wikipedia.org/wiki/Argo_Navis

At that time this happened in April, May and June.

On the right a single drill hole symbolizes number 10, which indicates the storm

god Iškur. He is depicted as a quadruped as he is the master of sheep:

“Then Grain was hurt in her pride and hastened for the verdict. Grain answered Sheep:

"As for you, Iškur is your master, Šakkan your herdsman, and the dry land your bed. Like

fire beaten down (?) in houses and in fields, like small flying birds chased from the door

of a house, you are turned into the lame and the weak of the Land. Should I really bow my

neck before you? You are distributed into various measuring-containers." The debate between Grain and Sheep: c.5.3.2

On top a plough represents “The Plough.” At that time the sun passed this

constellation in March:

1 The Plow (GISH.APIN), d.Enlil, the lead star of the stars of d.Enlil. {Perseus} http://www.oocities.org/astrologymulapin/pathofthemoon.htm

Number 4

Utu Nanna Iškur Ninurta

Human-headed lion

This modern cylinder seal impression shows the sun god Utu rowing in a lunar

barge. He is identified by the rays of light emanating from his shoulders.

In the middle a single drill hole symbolizes 10, the number of Iškur. He is the

storm, the lion: on the imprint he is depicted as human-headed lion:

“When Iškur -- the lord, the storm, the …… lion, the great storm of heaven and earth,

confident in his majesty, the foremost, the advocate, the son of An, whose head is clothed

in power, the fearsome chief lord, the great storm that has no rival ……, who masses the

clouds -- rushes within the storm, the earth trembles before him.” Sîn-iddinam and Iškur (Sîn-iddinam E)

The god next to the plough may have been Ninurta, who established the pickaxe,

the spade, the earth basket and the plough:

“After the flood had swept over and brought about the destruction of the countries; when

mankind was made to endure, and the seed of mankind was preserved and the black-

headed people all rose; when An and Enlil called the name of mankind and established

rulership, but kingship and the crown of the city had not yet come out from heaven, and

Ninĝirsu had not yet established for the multitude of well-guarded (?) people the

pickaxe, the spade, the earth basket and the plough, which mean life for the Land -- in

those days, the carefree youth of man lasted for 100 years and, following his upbringing,

he lasted for another 100 years.” The rulers of Lagaš: c.2.1.2

He may have caused abundance: arriving at Eridug, the day was spent in

abundance and the night in celebration:

“When the king arrived at the abzu, the day was spent in abundance and the night in

celebration; when Ninurta arrived at Eridug, the day was spent in abundance and the

night in celebration. The firstborn son of An presented him with divine powers for a

lifetime; the lord of all divine powers restored the ancient divine powers to their places

for him. The good days of Sumer were to come, …… Enki.” Ninurta's journey to Eridug: a šir-gida to Ninurta (Ninurta B): c.4.27.02

Number 5

Utu/Shamash Adad/Iškur Nanna/Suen Inanna/Ishtar

On this imprint, the sun god Utu rows in the barge of the moon god Suen.

They may travel upstream in the canal of the year of abundance, as the carp make

their bellies (?) sparkle:

“Then light shines up at the edge of the Land as Utu rises refulgently. As the barge is

travelling upstream, it …… radiates (?) and creaks (?). …… in the Ninmutum, the canal

of the year of abundance ……. As the carp make their bellies (?) sparkle, Enlil rejoices.

As the mušu fish play noisily there, Ninlil rejoices. As the …… fish ……, Enki rejoices.

As the suḫurmaš fish dart about, Nanna rejoices. The Anuna gods rejoice at ……. ……

lifts its head in the Euphrates; it ……. In the midst of …… ever-flowing water is carried.

In joyous Nibru, he moors the holy barge at the quay.” Šulgi and Ninlil's barge: a tigi (?) to Ninlil (Šulgi R): c.2.4.2.18

In addition, the moon god is the abundance of heaven and earth:

“…… puts in order the great cattle pens …… for him. …… the breeding bulls of the

teeming cows …… bellow loudly. …… prepares butter, milk and eggs. The …… of his

celebration which has been multiplied for you, …… their prince, …… put in order the

…… for Suen, the abundance of heaven and earth. ……, the king befitting the holy

heavens, …… in the interior of heaven.” A fragment of a hymn to Nanna: c.4.13.b

Between Utu and Nanna is the storm god Iškur, who is pictured as a human-headed

lion. On this imprint he has been restrained by the moon god and thereby may

cause abundance.

Number 5

Plough Hey-fork

A plough is situated in-between the sun god and the moon god, symbolizing the

conjunction of the sun and the moon with the constellation The Plough.

It may cause abundance, like the one of Ninurta:

“Since he had brought them to the fertile fields, since he had made famous the plough of

abundance, since the lord had established it in regular furrows, since Ninurta son of Enlil

had heaped up grain-piles and granaries.” Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2

Before the barge stands Inanna with an ear of barley. She is a fertility goddess:

(The priests (?) speak:) "Oh mistress, let your breasts be your fields! Inanna, let your

breasts be your fields, your wide fields which pour forth flax, your wide fields which

pour forth grain! Make water flow from them! Provide it from them for the man! Make

water flow and flow from them!" A šir-namšub to Inana (Inana G): c.4.07.7

She holds a hay fork:

Wood Hay Fork by Sir Thomas Thumb

Because, with the help of the plough the grain has to be sown and then with this

hay fork it has to be harvested: plough and hay fork are linked to each other.

The vessels and bowls in the boat may represent the constellation Crater. They may

be filled with food and water. They may symbolize abundance, like the bronze

vessels in the dining hall:

“Large bronze plates (?) offered all sorts of food (?). In the good house …… were cooked

in shining bronze vessels (?). Its pure bowls standing in the great dining hall were

troughs in various sizes that never lack water, and the goblets beside them were the

Tigris and Euphrates continually carrying abundance.” The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7

Number 6

Utu Nanna Ninurta Inanna Iškur

This modern cylinder seal impression shows the god Utu traveling in the lunar

boat. He is identified by the rays of light emanating from his shoulders.

The stern has a snake head and the prow is in the form of a man, who represents

Suen, the son of Enlil:

“The bull that eats up the black soup, the astral holy bull-calf (i.e. the moon), came to

watch over him. He shines (?) in the heavens like the morning star, he spreads bright light

in the night -- Suen is greeted as the new moon; Father Nanna gives the direction for the

rising Utu. The glorious lord whom the crown befits, Suen, the beloved son of Enlil, the

god reached the zenith splendidly. His brilliance like holy lapis lazuli, his starry radiance

illuminated for him the mountain cave.” Lugalbanda in the mountain cave: c.1.8.2.1

In the middle of the imprint stands Ninurta, who is a son of Enlil too. He holds a

crook as he is the strong shepherd who crushes the evil:

“May Ninurta, the strong warrior of Enlil, the lord of decisions, whose august

commands are as weighty as those of An and Enlil, he of lordly character, terrifying

splendour and heroism, who resists the forceful, the strong shepherd (?) who crushes the

evil and wicked -- may he spread out in heaps for you the inhabitants of the cities which

you hate, and may he deliver your enemies into your hands!” A prayer for Samsu-iluna (Samsu-iluna E): c.2.8.3.5

And thus, Nanna/Suen and Ninurta are brothers: they look much the same on the

imprint.

Number 6

Utu Nanna Ninurta Inanna Iškur

Suen, on his turn, is the father of Utu and Inanna:

“Inanna, you are the lady of the great divine powers. Your mother Ningal …… great

attributes. Your father Suen …… great holy cows. Your brother, the youth Utu …….

Your spouse Ama-ušumgal-ana, the shepherd, Lord Dumuzid, …….” A hymn to Inanna as Ninegala (Inanna D): c.4.07.4

Utu sits on the barge and on the right Inanna may sit on a quadruped (see below).

She may cause abundance in the house:

”Your coming here is life indeed, your entering the house is abundance; lying at your

side is my utmost joy. My sweet, let us delight ourselves on the bed..” A balbale to Inana (Dumuzid-Inana G): c.4.08.07

Beneath Inanna walks Iškur, who is pictured as a human-headed lion as he is a

lion, the great storm of heaven and earth and his thunder signifies abundance.

And he sometimes is son of Suen and he is also occasionally son of Enlil.

“In other texts Adad/ Iškur is sometimes son of the moon god Nanna/Suen by Ningal

and brother of Utu/Shamash and Inanna/Ishtar. He is also occasionally son of Enlil.” https://en.wikipedia.org/wiki/Hadad

On the imprint this great storm of heaven and earth has been restrained by Ninurta

and thereby may cause abundance.

Number 6

plough buckets and bowls

A plough is situated in-between the sun god and the moon god, symbolizing the

conjunction of the sun and the moon with the constellation The Plough.

The buckets and bowls on the right may indicate the constellation Crater.

And like the E-bur-sigsig (House with beautiful bowls) they may cause abundance

in the midst of the sea:

“O E-bur-sigsig (House with beautiful bowls) set up under heaven, mighty banqueting

hall, fulfilling (?) the commands, abundance of the midst of the sea in ……, at whose

holy …… there is entreaty and joy.” The temple hymns: c.4.80.1

All in all, this imprint may show that:

• The sun passed the constellation The Plough. At that time this happened in

March.

• Suen and Ninurta are brothers and on the imprint they represent Gemini.

The sun passed this constellation in April.

• Iškur has the shape of a lion which represents Leo. The sun passed this

constellation in June.

• At last, the sun passed the constellation Crater in June/July.

So, in spring the sun travelled through The Plough, Gemini, Leo and Crater. At

new moon Nanna/Suen joins him. The sun, the moon, the wind as well as the

constellations cause abundance.

Number 7

Utu Nanna

This modern cylinder seal impression shows the god Utu, identified by the rays of

light emanating from his shoulders travels in a fantastic barge.

The stern has a snake head and the prow is in the form of a man, which represents

the moon god Nanna/Suen.

The boat indicates new moon and the moon god holds hey-fork, indicating harvest:

Hay Fork Forged Steel Move Manure Straw Hay Varnished Wooden Handle.

A plough is depicted behind the barge. Both the plough and the hey-fork may

indicate that sowing and harvesting are done with a new moon, which links the sun

and the moon with agriculture.

“Nanna, dragon of heaven and earth, standing ……, fixing the months and the new

moon, sets the year in its place. Suen, lord, in heaven you alone are majestic. Lord, light

of heaven, you are positioned forever. To prolong years of abundance, causing the early

flood and unceasing abundance, to make firm the quays, to regulate the nipples of

heaven, to establish celebration, …… to bring speckled grain, to ……, ……, to make firm

the lofty dais of E-kiš-nu-ĝal, Nanna, to make firm the seat of kingship of the Land,” A šir-namgala to Nanna (Nanna L): c.4.13.12

The moon prolongs years of abundance, causing the early flood, to bring speckled

grain.

Number 7

Anzu Ninurta

In the middle of the imprint stands two identical deities.

One of them is the Anzu chick:

The Anzud chick took the hero Ninurta by his hand and drew near with him to Enki's

place, the abzu. The Anzud chick returned Uta-ulu to the abzu. The lord was delighted

with the hero, Father Enki was delighted with the hero Ninurta. Ninurta and the turtle: c.1.6.3

He may be linked to the constellation The Rooster:

5 The star behind him: the rooster (DAR.LUGAL) {Procyon, in Canis Minor}

Here he obviously is an agriculture deity as he holds an ear of grain.

The other one is Ninurta, who is linked to the constellation “The Lance:”:

6 The Lance (KAK.SI.SA), the spear of the great hero Ninurta [Procyon - or Sirius]

{Alphard in Hydra with Monoceros as the lance} http://www.oocities.org/astrologymulapin/pathofthemoon.htm

On this imprint he looks like the Anzud bird:

"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." (-)

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." A cir-namcub to Ninurta (Ninurta G)

He holds an ear of grain as he is a god of agriculture:

“Holy Winter ……. The ox …… its head in the yoke. Ninurta, Enlil's son, …… the

fruitful acres. He …… grain in the large arable tracts. He fills the fields and fruitful

acres of Enlil.” The debate between Winter and Summer: c.5.3.3

Number 7

Gemini Iškur Inanna

The human-headed lion on the right may represent Iškur, the hero of abundance:

“Hero of abundance, joyously (?) rumbling, Father Iškur, great storm, you .......” An adab (?) to Ickur for Ur-Ninurta (Ur-Ninurta F)

The lioness above the plough may represent Inanna:

“Great light, heavenly lioness, always speaking words of assent! Inanna, great light,

lioness of heaven, who always speaks words of assent! Ninegala! As you rise in the

morning sky like a flame visible from afar, and at your bright appearance in the evening

sky, the shepherd (i.e. the king) entrusts (?) the flocks of Sumer to you. Celestial sign, ......

glory of heaven! All the countries are building a house for you as for the risen sun; a

shining (?) torch is assigned to you, the light of the Land.” A hymn to Inana as Ninegala (Inana D)

She is mentioned in the song of the ploughing oxes:

“Go, oxen, go, put your necks under the yoke! Go, …… oxen, go, put your necks under the

yoke! Tread the furrows of the fertile field, walk the sides straight. In the alehouse, the joy

……, …… Inana …… a place of relaxation. …… is restored again …….” The song of the ploughing oxen: an ululumama to Ninurta: c.5.5.5

On the imprint Ninurta may hold two ears of grain and walk behind the plough, but

Ninurta may also be the name of the seal owner, like it was the name of the next

kings:

Ur-Ninurta ("the son of Ishkur, may he have years of abundance, a good reign, and a

sweet life")* 28 years Contemporary of Abisare of Larsa

Ninurta-nadin-shumi ca. 1132–1126 BC

Ninurta-kudurri-usur I ca. 987 – 985 BC

Ninurta-kudurri-usur II ca. 943 BC Succeeded his father Nabu-mukin-apli

Ninurta-apla-X ca. 800 – 790 BC Freed Babylonia from Assyrian influence

Number 8

2 drill holes 3 drill holes 2 drill holes 3 drill holes

Upper register drill holes indicate four deities:

1. Two drill holes symbolize 20, which indicates the sun god Utu/Shamash, who

sits in the barge.

2. But on cylinder seals goddesses have the same number as their husbands, so

the two drill holes above the quadruped indicate Aya.

3. The sun god sits in the moonboot, which is indicated by the three drill holes

symbolizing 30, the number of Nanna/Suen.

4. The three drill holes on the right indicate that the quadruped below

represents Ningal, the spouse of the moon god.

The plough in the middle indicates that ploughing happens at new moon, when the

sun and the moon conjunct.

Number 8

1 drill hole

In the lower register one drill hole symbolizes 10, which indicates the storm god

Iškur/Adad.

It also indicates his spouse Shala. She sits on a throne and holds an ear of grain,

which indicates that she is a grain goddess:

“Shala was an ancient Sumerian goddess of grain and the emotion of compassion. The

symbols of grain and compassion combine to reflect the importance of agriculture in the

mythology of Sumer, and the belief that an abundant harvest was an act of compassion

from the deities. Traditions identify Shala as wife of the fertility god Dagon, or consort

of the storm god Hadad' also called Iškur. In ancient depictions, she carries a double-

headed mace or scimitar embellished with lion heads. Sometimes she is depicted as being

borne atop one or two lionesses. From very early times, she is associated with the

constellation Virgo and vestiges of symbolism associated with her have persisted in

representations of the constellation to current times, such as the ear of grain, even as the

deity name changed from culture to culture.” https://en.wikipedia.org/wiki/Shala

In the lower register two persons hold a hay-fork indicating harvest.

Antique wooden hay-fork, green & red pain

Antique Wooden Pitchfork, Farm Tool, Primitive, Hay Fork, Country Decor

The pyramid structure in the middle may be a haystack based on long shafts which

support the hey:

“The first step is to line the poles up where the haystacks will be built. At the same time,

the hay is cut – even today this is often done with a handmade sickle or scythe. It is first

placed on the ground where it is raked after a few days to ensure it is dry through. The

pyramid structure of long shafts – a kind of tripod brace - is then made which will

support the hay. It is sometimes visible on the outside of the stacks but is often hidden

within.” http://www.kuriositas.com/2013/09/the-art-of-romanian-haystack.html

The single drill hole indicated Iškur. On this imprint he is the farmer who

organised everything; the harvest and the superior barley. He heaped up grain

piles and grain stores and sowed the seeds,

”A second time he ...... a mighty tempest and a raging wind. A third time ...... a destructive

wind of heaven. A fourth time he addressed (?) the dense clouds in the heavens. Fine

barley stood in the fertile fields, and the corn joyously ....... Iškur organised everything;

he ...... the harvest and the superior barley. He heaped up grain piles and grain stores in

the fields for Ur-Ninurta. On a favourable day he sowed the seeds, he ...... the wheat.” An adab (?) to Ickur for Ur-Ninurta (Ur-Ninurta F)

Number 9

2 holes 3 holes

This imprint looks like the previous one. In the upper register drill holes indicate

two deities:

1. Two drill holes symbolize 20, which indicates the sun god Utu/Shamash, who

sits in the barge. But on cylinder seals goddesses have the same number as

their husbands, and on the above imprint the two drill holes indicate that the

quadruped represents Aya.

2. Three drill holes symbolize 30, the number of the moon god Nanna/Suen. But

on the imprint it may indicate that the humanlike figure in the middle

represents Ningal, the spouse of the moon god.

Number 9

1 drill hole

In the lower register one drill hole symbolizes 10, which indicates the storm god

Iškur/Adad as well as his spouse Shala, who sits on a throne.

In the lower register two persons hold a hay-fork indicating harvest.

Antique wooden hay-fork, green & red pain

Antique Wooden Pitchfork, Farm Tool, Primitive, Hay Fork, Country Decor

The pyramid structure in the middle may be a haystack.

The single drill hole indicated Iškur, who holds a hay-stick. He is a farmer god.

Hero of abundance, he organised everything; the harvest and the superior barley.

He heaped up grain piles and grain stores in the fields for the king. On a

favourable day he sowed the seeds, he ...... the wheat.

He is the holy lord of heaven and earth, who gives life to the holy people (?),

Father Iškur, holy lord of heaven and earth, who gives life to the holy people (?)!

May plenty be provided for Ur-Ninurta.

.

An adab (?) to Ickur for Ur-Ninurta (Ur-Ninurta F)

Segment A

1-2. Hero of abundance, joyously (?) rumbling, Father Ickur, great storm, you .......

3. barsud

4-9. Inundation, mighty tempest, raging wind, whose noise ......, ...... in heaven and earth

......, Ickur ...... wind ......, flashing lightning, ......

1 line fragmentary

unknown no. of lines missing

Segment B

1-10.

1 line fragmentary A second time he ...... a mighty tempest and a raging wind. A third time

...... a destructive wind of heaven. A fourth time he addressed (?) the dense clouds in the

heavens. Fine barley stood in the fertile fields, and the corn joyously ....... Ickur

organised everything; he ...... the harvest and the superior barley. He heaped up grain

piles and grain stores in the fields for Ur-Ninurta. On a favourable day he sowed the

seeds, he ...... the wheat. For Ur-Ninurta the son of An he sowed the seeds, ....... Ickur,

Inana and ...... life for him.

11. sa-jara

12. Ickur ...... Ur-Ninurta, the favourite (?) of Ninlil.

12. Its jicgijal.

14-16. Holy lord of heaven and earth, who gives life to the holy people (?), Father Ickur,

holy lord of heaven and earth, who gives life to the holy people (?)! May plenty be

provided for Ur-Ninurta, .......

17. Its uru.

On the above imprints single drill holes indicate Ickur/Adad, a storm god. But

Adad may also be the name of the seal owner, like it was the name of the next

kings:

Nur-Adad 1865-1850 BCE

Silli-Adad 1835 BCE Shamshi-Adad I 1813-1781 BCE

Adad-nīrāri I 1305-1274 BC

Adad-šuma-iddina 1222-1217 BC Adad-šuma-uṣur 1216-1187 BC

Adad-apla-iddina 1068-1047 BC

Adad-nirari II 911-891 BC

Shamshi-Adad V 823-811 BC

Adad-nirari III 810-783 BC

Tom van Bakel

Sint Pancras

Netherlands

Mail: tom.vanbakel@xs4all.nl

All Sumerian literature can be found on: The Electronic Text Corpus of Sumerian Literature

http://etcsl.orinst.ox.ac.uk/edition2/etcslbycat.php

Number 1

Nr. 331, Lapis lazuli, 22 x 11 mm, Locus: P 54:14, Building or level: Houses 2, Date: ED

III, Style: ED IIIa. Published: Stratified cylinder seals from the Diyala region by H. Frankfort.

Number 3

museum number: IM15420

excavation number: Kh. III 279

provenience: Khafaje

dimension(s) (in cm): 2.8 x 1.6

material: limestone

date: Early Dynastic (ca. 2900 - 2400 BC)

description: God in boat; quadruped, vase (drill hole), plow, plant, snake, and crescent in

field.

http://oi-archive.uchicago.edu/OI/IRAQ/dbfiles/objects/990.htm

Number 2

museum number: -

excavation number: Kh. II 276

provenience: Khafaje

dimension(s) (in cm): 2.3 x 1.5

material: translucent stone

date: Early Dynastic (ca. 2900 - 2400 BC)

description: God in boat; quadruped, vase (drill-hole), and plow in field.

http://oi-archive.uchicago.edu/OI/IRAQ/dbfiles/objects/949.htm

Number 4

Abb. 3: Rollsiegel aus Tell Asmar, Oriental Institute Publications (OIP) Chicago (R. M.

Boehmer, Die Entwicklung der Glyptik während der Akkad-Zeit [1965] Taf. 40 Abb. 475).

http://homepage.univie.ac.at/elisabeth.trinkl/forum/forum0600/15boot.htm

Number 5

Cylinder Seal Impression excavated at Tell Asmar, Iraq by the Oriental Institute in 1932.

The impression depicts the Sun-god Shamash in his boat. Shamash steers a reed boat

whose prow is in the form of a deity and whose stern has a snake head. Standing before

Shamash is a human-headed lion and behind him a goddess with ears of grain sprouting

from her shoulders. This implies the life-giving rays of the sun which promotes the

fertility of the earth and the crops. 1.75" x 2.75"

Akkadian Period (2330-2150 B.C.) Published: http://www.maravot.com/Phrygian3.html

Number 6

Image C. Divine journey (ea. 2200 B.C.). An unidentified deity holding a plow is traveling

in a boat whose stern ends in a snake and whose prow ends in the body of a god

propelling the boat. (Iraq Museum.) http://www.peggyfirestone.com/creativework/inanna/historyofsumer.htm

Number 7

Museum number134762

Description; procession led by a sphinx which paces towards the left. The sphinx has a

lion's body and a bearded human head with its hair in a double bun. In the field above the

sphinx are a small barrel-shaped object, a seed-plough, a bucket, and a small lioness (?)

climbing up the yoke of the plough. Two bearded bird-men follow the sphinx. Both carry

branches of vegetation in each hand and wear the divine head-dress. Last in the

procession (though this depends on where the impression is cut) is the boat-god - a boat

with its bows formed by a bearded god who wears his hair looped up at the back, holds a

barbed "tuning-fork" shaped object in his right hand and trails his left hand in the water.

The stern of the boat is almost as high and ends in an animal's head. In the boat sits a

bearded god with rays rising from his shoulders and each group of rays ends in a ball; he

wears a fringed robe and holds a long paddle with a heart-shaped head in both hands.

The water is not indicated by there are five cross-hatched fish in front of, and below, the

boat. Between the boat and the sphinx is a round pot with a narrow neck; seal is worn

around the edges and has been rubbed down over the bird-men.

Culture/period: Akkadian

Date: 2400BC-2200BC

Materials: serpentine

Dimensions: Height: 4.05 centimetres, Diameter: 2.61 centimetres

Number 8

excavation number: Ag. 36:446

provenience: Tell Agrab

dimension(s) (in cm): 3.9 x 2.1

material: shell

date: Early Dynastic (ca. 2900 - 2400 BC)

description: Upper register: god in boat preceded and followed by quadrupeds; plow and

drill holes in field; lower register: seated horned god holding plant or ear of grain

watches five kilted men adding material to triangular structure, probably a ziggurat. http://oi-archive.uchicago.edu/OI/IRAQ/dbfiles/objects/1280.htm

Number 9

museum number: IM18971

excavation number: As. 33:193

provenience: Tell Asmar

dimension(s) (in cm): 3.1 x 1.5

material: shell

date: Early Dynastic III (ca. 2500 - 2350 BC)

description: Upper register: god in boat followed by figure; quadruped, drill holes, and

indistinct objects; lower register: building of ziggurat; enthroned horned deity appraising

brick; two figures adding to three-story structure, two others bringing material. http://oi-archive.uchicago.edu/OI/IRAQ/dbfiles/objects/1103.htm