Royal Identity
I, the king, was a hero already in the womb. I, Shulgi, was born to be a mighty man. I am a fierce-looking lion, born of a dragon. I am the king of the four regions. I am the herdsman and shepherd of the black-headed people. I am a respected one, the god of all the lands. I am a child born of Ninsun. I am the choice of holy An’s heart. I am the man whose fate was decided by Enlil. I am Shulgi, the beloved of Ninlil. I am the one cherished by Nintud. I am the one given wisdom by Enki. I am the powerful king of Nanna. I am the growling lion of Utu. I am Shulgi, who has been chosen by Inana for his attractiveness. I am a mule, most suitable for the road. I am a horse, whose tail waves on the highway. I am a stallion of Shakkan, eager to run.
Wisdom and Roads
I am a knowledgeable scribe of Nisaba. I have perfected my wisdom just as I have perfected my heroism and my strength. Reliable words can reach me. I cherish righteousness but do not tolerate wickedness. I hate anyone who speaks wickedly. Because I am a powerful man who enjoys using his thighs, I, Shulgi, the mighty king, superior to all, strengthened the roads and put the highways of the land in order. I marked out the danna distances and built lodging houses there. I planted gardens by their side and established resting places and installed experienced men in those places. Whichever direction travelers come from, they can refresh themselves in their cool shade. The traveler who reaches nightfall on the road can find shelter there as in a well-built city.
The Run to Ur
So that my name should be established for years to come and never be forgotten, so that my praise should be spoken throughout the land, and my glory should be proclaimed in the foreign lands, I, the fast runner, summoned my strength and, to prove my speed, my heart prompted me to make a return journey from Nibru to brick-built Urim as if it were only the distance of a danna. I, the lion, whose energy never fails and whose strength remains firm, fastened the small nijlam garment firmly to my hips. Like a pigeon anxiously fleeing from a ... snake, I spread my wings. Like the Anzud bird lifting its gaze to the mountains, I stretched forward my legs. The inhabitants of the cities which I had founded in the land lined up for me. The black-headed people, as numerous as ewes, looked at me with sweet admiration.
Offerings in Ur
I entered the E-kis-nugal like a mountain kid hurrying to its home, when Utu spreads broad daylight over the countryside. I filled the temple of Suen with abundance, a cattle pen which yields plenty of fat. I had oxen slaughtered there. I had sheep offered there lavishly. I caused sem and ala drums to resound there and caused tigi drums to play there sweetly. I, Shulgi, who makes everything abundant, presented food offerings there and, like a lion, spreading terror from the royal offering place, I bent down and bathed in flowing water. I knelt down and feasted in the Egal-mah of Ninegala.
The Return to Nippur
Then I rose like an owl, like a falcon to return to Nibru with renewed energy. But a storm shrieked, and the west wind whirled around. The north wind and the south wind howled at each other. Lightning together with the seven winds competed with each other in the heavens. Thundering storms made the earth quake, and Ishkur roared in the broad heavens. The rains of heaven mingled with the waters of the earth. Small and large hailstones drummed on my back.
I, the king, however, did not fear, nor was I terrified. I rushed forward like a fierce lion. I galloped like a donkey in the desert. With my heart full of joy, I ran onward. Trotting like a solitary wild donkey, I covered a distance of fifteen danna by the time Utu was to set his face toward his house. My sagursag priests looked at me with admiration. I celebrated the eses festival in both Nibru and Urim on the same day!
The Divine Banquet
I drank beer in the palace founded by An with my brother and companion, the hero Utu. My singers praised me with songs accompanied by seven tigi drums. My spouse, the maiden Inana, the lady, the joy of heaven and earth, sat with me at the banquet.
Kingship and Praise
Truly I am not boasting! Wherever I look, I go. Wherever my heart desires, I reach. An placed a legitimate and lofty crown firmly on my head. In the lustrous E-kur, I seized the holy scepter and I lifted my head toward heaven on a shining dais, a throne with a firm foundation. I consolidated my kingship, subdued the foreign lands and fortified the land. May my name be proclaimed among the well-guarded people of the four regions! May they praise it in holy hymns about me! May they glorify my majesty, saying:
“The one provided with lofty royal power. The one given heroism, power and happy life by Suen of the E-kis-nugal. The one endowed with superior strength by Nunamnir. Shulgi, the destroyer of foreign lands, the fortifier of the land, the purification priest of heaven and earth, who has no rival. Shulgi, who is cared for by the respected child of An!” May Nisaba be praised!
Notes on the Text of a Praise Poem of Shulgi
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The text of A Praise Poem of Shulgi is reconstructed from several clay-tablet manuscripts, since passages missing or damaged in one copy can survive in another.1 Alternative manuscript readings are kept separate from the continuous poem, including additions that occur in only one copy.2 This edition is made available under the CC BY-NC-SA 3.0 license.
The danna in A Praise Poem of Shulgi 1:2–3, 6 is a distance unit of about eleven kilometers, making the fifteen-danna journey more than 160 kilometers, or roughly one hundred miles.3 The conventional translation “double-hour” can suggest a measurement of time, but the fifteen double-hours in this passage describe the length of the route. The king claims to complete that route before sunset, rather than to spend thirty hours on the journey.4
The bird translated as an owl in A Praise Poem of Shulgi 1:5 is an uncertain identification, although the following comparison with a falcon is translated without that qualification.5 The sagursag in A Praise Poem of Shulgi 1:6 belong to a class of temple personnel whose identity has not been securely established. The designation is retained alongside “priests,” without assigning them a more specific role than the evidence supports.6
The declaration that Shulgi is not boasting in A Praise Poem of Shulgi 1:8 is another difficult reading, since the same passage has also been understood as a statement about Inanna’s judgment, with an uncertain meaning.7 One manuscript adds a longer oath after the king’s claim that he reaches wherever his heart desires, invoking Lugalbanda and Nanna before declaring that no king of Sumer has equaled him. Parts of that addition are damaged, while other manuscripts also give different descriptions of the crown, including gold and silver instead of the lofty crown in the main reading.8
In A Praise Poem of Shulgi 1:1, 3, “black-headed people” preserves a traditional designation for the Sumerians, while the dragon in the opening comparison is a mythological creature.9 The name Anzud in A Praise Poem of Shulgi 1:3 identifies a mythical bird within the poem’s comparisons with animals and birds, whose speed and endurance describe the king’s physical abilities.10 The name Nunamnir in A Praise Poem of Shulgi 1:9 refers to Enlil, while Nisaba, praised at the end of the poem, is the goddess of writing and literature. The spelling Nidaba in other translations refers to the same goddess.11
Notes
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