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Mesopotamian - Means of achieving spiritual experience 03 Ludlul bel nemequi
Identifier
022144
Type of Spiritual Experience
Background
Ludlul bēl nēmeqi ("I Will Praise the Lord of Wisdom"), also sometimes known in English as The Poem of the Righteous Sufferer, is a Mesopotamian poem written in Akkadian that concerns itself with the problem of the unjust suffering of an afflicted man, named Shubshi-meshre-Shakkan. The author is tormented, but he doesn't know why. He has been faithful in all of his duties to the gods. He speculates that perhaps what is good to man is evil to the gods and vice versa. He is ultimately delivered from his sufferings.
The poem was written on four tablets in its canonical form and consisted of 480 lines. Alternate names for the poem include the Poem of the Righteous Sufferer or the Babylonian Job. According to William Moran, the work is a hymn of thanksgiving to Marduk for recovery from illness.
The first (but now outdated) edition of the poem was published by W. G. Lambert in 1960 (reprinted in 1996).
A description of the experience
Original Transcript |
English Translation |
1 akšudma ana balāṭ | adanna ītiq |
1 I survived to the next year, | the appointed time passed. |
2 asaḫḫurma | lemun lemunma |
2 As I turned around, | it was more and more terrible; |
4 ila alsīm | ul iddina pānīšu |
4 I called to my god, | but he did not show me his face, |
6 bārû ina bīr | arkat ul iprus |
6 The diviner with his inspection | did not get to the bottom of it, |
8 zaqīqu abālma | ul upatti uznī |
8 I beseeched a dream spirit, | but it did not enlighten me; |
10 ayyīte epšēti | šanāti mātitān |
10 What bizarre actions | there were everywhere! |
12 kī ša tamqītum ana ili lā uktinnu |
12 *Like one who has not | made libations to his god, |
14 appi lā enû | šukînni lā amru |
14 who is not wont to prostrate himself, | nor has been seen to bow down, |
19 ilšu lā izkur | īkul akalšu |
19 who has not invoked his god | but eaten his food offering, |
21 ana ša imhû | bēlšu imšû |
21 like one possessed | who has forgotten his lord, |
22a anāku amšal |
22a (like such a one) did I seem! |
23 aḫsusma raman | suppû teslīti |
23 I, for my part, was mindful | of supplication and prayer: |
25 ūmu palāh ilī |ṭūb libbīya |
25 The day for reverencing the gods | was a joy to my heart; |
27 ikribi šarri | šī hidûtī |
27 Praying for the king, | that was my joy, |
29 uššar ana māti | mê ili naṣāri |
29 I instructed my land | to observe the god's rites, |
31 tanādāti šarri | iliš umaššil |
31 Praise for the king | I made like a god's |
33 lū idi kī itti ili | itamgur annâti |
33 *I wish I knew that these things | were pleasing to a god! |
34 ša damqat ramānuš | ana ili gullultu[m] |
34 What seems good to oneself | could be an offence to a god, |
36 ayyu ṭēm ilī | qirib šamê ilammad |
36 *Who can learn the reasoning | of the gods in heaven? |
39 ša ina amšat ibluṭu | imūt uddiš |
39 He who was alive yesterday | is dead today. |
41 ina ṣibit appi | izammur elīla |
41 One moment | he sings in exaltation, |
43 kī pitê u katāmi | ṭēnšina šitni |
43 *The people's condition changes | like opening and shutting (the legs) (i.e. in a twinkling). |
44 immuṣāma | immâ | šalamtiš |
44 *When starving they become like corpses, |
46 ina ṭâbi itammâ | ili šamāˀī |
46 In good times they speak | of scaling heaven |
49 [u] yâti šūnu[hu] | ireddi mehû |
49 As for me, the exhausted one, | a whirlind is driving me! |
60 [būnēya] ikkilū | inaˀˀilū īnāya |
60 [My face] was gloomy, | my eyes were in flood. |
68 lāna zaqru | ībutū igāriš |
68 My lofty stature | they toppled like a wall, |
71 alû zumrī | ītediq ṣubātī |
71 *The alû-demon had clothed himself | in my body for a garment. |
73 palṣāma | ul inaṭṭal | īnāya |
73 *My eyes stared, but did not see, |
75 kal pagrīya | ītahaz | remûtu |
75 *Numbness had grasped my whole body, |
77 mangu | iṣbat | idīya |
77 Stiffness | had seized | my arms, |
84 ina pîya | nahbal | nadīma |
84 *A snare was laid on my mouth, |
86 [b]ābī edil | pehi mašqûˀa |
86 My way in was barred, | my 'drinking place' blocked, |
88 ašnan šumma | daddāriš alaˀˀut |
88 When grain is served, | I choke it down like stinkweed. |
90 appūnāma | ēterik silītu |
90 Truly, | the malady drags on. |
91 ina lā mākalê | zīmūˀa itta[krū] |
91 Through lack of food | my features changed, |
95 āhuz erši mēsiri | mūṣê tānīh[u] |
95 I took to a bed of bondage; | going out was exhausting; |
97 illurtu šīrīya | nadâ idāya |
97 My flesh was a shackle, | my arms being useless; |
99 niṭâtūˀa šumruṣā | mihiṣtu danna[t] |
99 My afflictions were grievous, | the blow was severe. |
102 kāl ūmu | ridû ireddâ[nni] |
102 All day long | the tormentor tormented [me], |
104 ina ittablakkuti | puṭṭurū riksūˀa |
104 From writhing, | my joints were separated |
106 ina rubṣīya | abīt | kī alpi |
106 *I spent the night in my dung like an ox, |
108 sakīkīya | išhuṭū | mašmaššu |
108 *The exorcist recoiled from my symptoms, |
110 ul ušāpi āšipu | šikin murṣiya |
110 The exorcist could not diagnose | the nature of my illness, |
112 ul irūṣa ilī | qātī ul iṣbat |
112 My god has not come to the rescue | nor taken me by the hand, |
114 piti kimahhu | ersû šukānūˀa |
114 My grave was open, | my funerary goods were ready, |
116 kāl mātīya | kī habil iqbûni |
116 All of my country | said "How he was crushed!". |
117 išmēma hādûˀa | immerū pānūšu |
117 When anyone who gloated at me heard, | his features lit up, |
119 īdi ūmu | ša gimir kimtīya |
119 But I know the day | for my whole family, |
The source of the experience
Mesopotamian systemConcepts, symbols and science items
Symbols
Science Items
Activities and commonsteps
Commonsteps
References
By kind permission of Professor B. R. Foster, the translation below is taken from his work Before the Muses: an Anthology of Akkadian Literature (Bethesda, 2005), with minor modifications (most of which follow the translation of W. G. Lambert).
The transcription is based on the transliteration provided in the editio princeps by W. G. Lambert, Babylonian Wisdom Literature (Oxford, 1960 repr. Winona Lake, 1996), with minor modifications.
Owing to differences in Babylonian and English word order, it is not always easy for the English translation to mirror the two half lines of the Babylonian original. When the match is not exact, the translation begins with an asterisk (as e.g. in line 07).