Never say hi
Never say hallo
Don´t you remember
Don´t you know
That we threw stones
and built a wall
So thick I can't hear you anymore

Never say hi
Never say hallo
Watch how much despair can grow
It´s covering the wall that we made
I never forgave
That I must confess
But now our world is soundless

Never say hi
Never say hallo
I won't say it back
I heard my heart break
After you said goodbye
and I heard nothing after that

A Masque Presented At Ludlow Castle, 1634, Before

The Earl Of Bridgewater, Then President Of Wales.

The Persons

        The ATTENDANT SPIRIT, afterwards in the habit of THYRSIS.
COMUS, with his Crew.
The LADY.
FIRST BROTHER.
SECOND BROTHER.
SABRINA, the Nymph.

The Chief Persons which presented were:—

The Lord Brackley;
Mr. Thomas Egerton, his Brother;
The Lady Alice Egerton.


The first Scene discovers a wild wood.
The ATTENDANT SPIRIT descends or enters.


Before the starry threshold of Jove’s court
My mansion is, where those immortal shapes
Of bright aerial spirits live insphered
In regions mild of calm and serene air,
Above the smoke and stir of this dim spot
Which men call Earth, and, with low-thoughted care,
Confined and pestered in this pinfold here,
Strive to keep up a frail and feverish being,
Unmindful of the crown that Virtue gives,
After this mortal change, to her true servants
Amongst the enthroned gods on sainted seats.
Yet some there be that by due steps aspire
To lay their just hands on that golden key
That opes the palace of eternity.
To Such my errand is; and, but for such,
I would not soil these pure ambrosial weeds
With the rank vapours of this sin-worn mould.
         But to my task. Neptune, besides the sway
Of every salt flood and each ebbing stream,
Took in by lot, ‘twixt high and nether Jove,
Imperial rule of all the sea-girt isles
That, like to rich and various gems, inlay
The unadorned ***** of the deep;
Which he, to grace his tributary gods,
By course commits to several government,
And gives them leave to wear their sapphire crowns
And wield their little tridents. But this Isle,
The greatest and the best of all the main,
He quarters to his blue-haired deities;
And all this tract that fronts the falling sun
A noble Peer of mickle trust and power
Has in his charge, with tempered awe to guide
An old and haughty nation, proud in arms:
Where his fair offspring, nursed in princely lore,
Are coming to attend their father’s state,
And new-intrusted sceptre. But their way
Lies through the perplexed paths of this drear wood,
The nodding horror of whose shady brows
Threats the forlorn and wandering passenger;
And here their tender age might suffer peril,
But that, by quick command from sovran Jove,
I was despatched for their defence and guard:
And listen why; for I will tell you now
What never yet was heard in tale or song,
From old or modern bard, in hall or bower.
         Bacchus, that first from out the purple grape
Crushed the sweet poison of misused wine,
After the Tuscan mariners transformed,
Coasting the Tyrrhene shore, as the winds listed,
On Circe’s island fell. (Who knows not Circe,
The daughter of the Sun, whose charmed cup
Whoever tasted lost his upright shape,
And downward fell into a grovelling swine?)
This Nymph, that gazed upon his clustering locks,
With ivy berries wreathed, and his blithe youth,
Had by him, ere he parted thence, a son
Much like his father, but his mother more,
Whom therefore she brought up, and Comus named:
Who, ripe and frolic of his full-grown age,
Roving the Celtic and Iberian fields,
At last betakes him to this ominous wood,
And, in thick shelter of black shades imbowered,
Excels his mother at her mighty art;
Offering to every weary traveller
His orient liquor in a crystal glass,
To quench the drouth of Phoebus; which as they taste
(For most do taste through fond intemperate thirst),
Soon as the potion works, their human count’nance,
The express resemblance of the gods, is changed
Into some brutish form of wolf or bear,
Or ounce or tiger, hog, or bearded goat,
All other parts remaining as they were.
And they, so perfect is their misery,
Not once perceive their foul disfigurement,
But boast themselves more comely than before,
And all their friends and native home forget,
To roll with pleasure in a sensual sty.
Therefore, when any favoured of high Jove
Chances to pass through this adventurous glade,
Swift as the sparkle of a glancing star
I shoot from heaven, to give him safe convoy,
As now I do. But first I must put off
These my sky-robes, spun out of Iris’ woof,
And take the weeds and likeness of a swain
That to the service of this house belongs,
Who, with his soft pipe and smooth-dittied song,
Well knows to still the wild winds when they roar,
And hush the waving woods; nor of less faith
And in this office of his mountain watch
Likeliest, and nearest to the present aid
Of this occasion. But I hear the tread
Of hateful steps; I must be viewless now.


COMUS enters, with a charming-rod in one hand, his glass in the
other: with him a rout of monsters, headed like sundry sorts of
wild
beasts, but otherwise like men and women, their apparel
glistering.
They come in making a riotous and unruly noise, with torches in
their hands.


         COMUS. The star that bids the shepherd fold
Now the top of heaven doth hold;
And the gilded car of day
His glowing axle doth allay
In the steep Atlantic stream;
And the ***** sun his upward beam
Shoots against the dusky pole,
Pacing toward the other goal
Of his chamber in the east.
Meanwhile, welcome joy and feast,
Midnight shout and revelry,
Tipsy dance and jollity.
Braid your locks with rosy twine,
Dropping odours, dropping wine.
Rigour now is gone to bed;
And Advice with scrupulous head,
Strict Age, and sour Severity,
With their grave saws, in slumber lie.
We, that are of purer fire,
Imitate the starry quire,
Who, in their nightly watchful spheres,
Lead in swift round the months and years.
The sounds and seas, with all their finny drove,
Now to the moon in wavering morrice move;
And on the tawny sands and shelves
Trip the pert fairies and the dapper elves.
By dimpled brook and fountain-brim,
The wood-nymphs, decked with daisies trim,
Their merry wakes and pastimes keep:
What hath night to do with sleep?
Night hath better sweets to prove;
Venus now wakes, and wakens Love.
Come, let us our rights begin;
‘T is only daylight that makes sin,
Which these dun shades will ne’er report.
Hail, goddess of nocturnal sport,
Dark-veiled Cotytto, to whom the secret flame
Of midnight torches burns! mysterious dame,
That ne’er art called but when the dragon womb
Of Stygian darkness spets her thickest gloom,
And makes one blot of all the air!
Stay thy cloudy ebon chair,
Wherein thou ridest with Hecat’, and befriend
Us thy vowed priests, till utmost end
Of all thy dues be done, and none left out,
Ere the blabbing eastern scout,
The nice Morn on the Indian steep,
From her cabined loop-hole peep,
And to the tell-tale Sun descry
Our concealed solemnity.
Come, knit hands, and beat the ground
In a light fantastic round.

                              The Measure.

         Break off, break off! I feel the different pace
Of some chaste footing near about this ground.
Run to your shrouds within these brakes and trees;
Our number may affright. Some ****** sure
(For so I can distinguish by mine art)
Benighted in these woods! Now to my charms,
And to my wily trains: I shall ere long
Be well stocked with as fair a herd as grazed
About my mother Circe. Thus I hurl
My dazzling spells into the spongy air,
Of power to cheat the eye with blear illusion,
And give it false presentments, lest the place
And my quaint habits breed astonishment,
And put the damsel to suspicious flight;
Which must not be, for that’s against my course.
I, under fair pretence of friendly ends,
And well-placed words of glozing courtesy,
Baited with reasons not unplausible,
Wind me into the easy-hearted man,
And hug him into snares. When once her eye
Hath met the virtue of this magic dust,
I shall appear some harmless villager
Whom thrift keeps up about his country gear.
But here she comes; I fairly step aside,
And hearken, if I may her business hear.

The LADY enters.

         LADY. This way the noise was, if mine ear be true,
My best guide now. Methought it was the sound
Of riot and ill-managed merriment,
Such as the jocund flute or gamesome pipe
Stirs up among the loose unlettered hinds,
When, for their teeming flocks and granges full,
In wanton dance they praise the bounteous Pan,
And thank the gods amiss. I should be loth
To meet the rudeness and swilled insolence
Of such late wassailers; yet, oh! where else
Shall I inform my unacquainted feet
In the blind mazes of this tangled wood?
My brothers, when they saw me wearied out
With this long way, resolving here to lodge
Under the spreading favour of these pines,
Stepped, as they said, to the next thicket-side
To bring me berries, or such cooling fruit
As the kind hospitable woods provide.
They left me then when the grey-hooded Even,
Like a sad votarist in palmer’s ****,
Rose from the hindmost wheels of Phoebus’ wain.
But where they are, and why they came not back,
Is now the labour of my thoughts. TTis likeliest
They had engaged their wandering steps too far;
And envious darkness, ere they could return,
Had stole them from me. Else, O thievish Night,
Why shouldst thou, but for some felonious end,
In thy dark lantern thus close up the stars
That Nature hung in heaven, and filled their lamps
With everlasting oil to give due light
To the misled and lonely traveller?
This is the place, as well as I may guess,
Whence even now the tumult of loud mirth
Was rife, and perfect in my listening ear;
Yet nought but single darkness do I find.
What might this be ? A thousand fantasies
Begin to throng into my memory,
Of calling shapes, and beckoning shadows dire,
And airy tongues that syllable men’s names
On sands and shores and desert wildernesses.
These thoughts may startle well, but not astound
The virtuous mind, that ever walks attended
By a strong siding champion, Conscience.
O, welcome, pure-eyed Faith, white-handed Hope,
Thou hovering angel girt with golden wings,
And thou unblemished form of Chastity!
I see ye visibly, and now believe
That He, the Supreme Good, to whom all things ill
Are but as slavish officers of vengeance,
Would send a glistering guardian, if need were,
To keep my life and honour unassailed. . . .
Was I deceived, or did a sable cloud
Turn forth her silver lining on the night?
I did not err: there does a sable cloud
Turn forth her silver lining on the night,
And casts a gleam over this tufted grove.
I cannot hallo to my brothers, but
Such noise as I can make to be heard farthest
I’ll venture; for my new-enlivened spirits
Prompt me, and they perhaps are not far off.

Song.

Sweet Echo, sweetest nymph, that liv’st unseen
                 Within thy airy shell
         By slow Meander’s margent green,
And in the violet-embroidered vale
         Where the love-lorn nightingale
Nightly to thee her sad song mourneth well:
Canst thou not tell me of a gentle pair
         That likest thy Narcissus are?
                  O, if thou have
         Hid them in some flowery cave,
                  Tell me but where,
         Sweet Queen of Parley, Daughter of the Sphere!
         So may’st thou be translated to the skies,
And give resounding grace to all Heaven’s harmonies!


         COMUS. Can any mortal mixture of earthUs mould
Breathe such divine enchanting ravishment?
Sure something holy lodges in that breast,
And with these raptures moves the vocal air
To testify his hidden residence.
How sweetly did they float upon the wings
Of silence, through the empty-vaulted night,
At every fall smoothing the raven down
Of darkness till it smiled! I have oft heard
My mother Circe with the Sirens three,
Amidst the flowery-kirtled Naiades,
Culling their potent herbs and baleful drugs,
Who, as they sung, would take the prisoned soul,
And lap it in Elysium: Scylla wept,
And chid her barking waves into attention,
And fell Charybdis murmured soft applause.
Yet they in pleasing slumber lulled the sense,
And in sweet madness robbed it of itself;
But such a sacred and home-felt delight,
Such sober certainty of waking bliss,
I never heard till now. I’ll speak to her,
And she shall be my queen.QHail, foreign wonder!
Whom certain these rough shades did never breed,
Unless the goddess that in rural shrine
Dwell’st here with Pan or Sylvan, by blest song
Forbidding every bleak unkindly fog
To touch the prosperous growth of this tall wood.
         LADY. Nay, gentle shepherd, ill is lost that praise
That is addressed to unattending ears.
Not any boast of skill, but extreme shift
How to regain my severed company,
Compelled me to awake the courteous Echo
To give me answer from her mossy couch.
         COMUS: What chance, good lady, hath bereft you thus?
         LADY. Dim darkness and this leafy labyrinth.
         COMUS. Could that divide you from near-ushering guides?
         LADY. They left me weary on a grassy turf.
         COMUS. By falsehood, or discourtesy, or why?
         LADY. To seek i’ the valley some cool friendly spring.
         COMUS. And left your fair side all unguarded, Lady?
         LADY. They were but twain, and purposed quick return.
         COMUS. Perhaps forestalling night prevented them.
         LADY. How easy my misfortune is to hit!
         COMUS. Imports their loss, beside the present need?
         LADY. No less than if I should my brothers lose.
         COMUS. Were they of manly prime, or youthful bloom?
         LADY. As smooth as ****’s their unrazored lips.
         COMUS. Two such I saw, what time the laboured ox
In his loose traces from the furrow came,
And the swinked hedger at his supper sat.
I saw them under a green mantling vine,
That crawls along the side of yon small hill,
Plucking ripe clusters from the tender shoots;
Their port was more than human, as they stood.
I took it for a faery vision
Of some gay creatures of the element,
That in the colours of the rainbow live,
And play i’ the plighted clouds. I was awe-strook,
And, as I passed, I worshiped. If those you seek,
It were a journey like the path to Heaven
To help you find them.
         LADY.                          Gentle villager,
What readiest way would bring me to that place?
         COMUS. Due west it rises from this shrubby point.
         LADY. To find out that, good shepherd, I suppose,
In such a scant allowance of star-light,
Would overtask the best land-pilot’s art,
Without the sure guess of well-practised feet.
        COMUS. I know each lane, and every alley green,
******, or bushy dell, of this wild wood,
And every bosky bourn from side to side,
My daily walks and ancient neighbourhood;
And, if your stray attendance be yet lodged,
Or shroud within these limits, I shall know
Ere morrow wake, or the low-roosted lark
From her thatched pallet rouse. If otherwise,
I can c

danke, und scheiße geruch um beachten! (if ungrammatical then ensure you do not waver to correct me, but speak as correctly as possible and leave me to my insolence and gratify my mistake as championing your correctness, at least thus i'll be glad to make you see what i too wanted to see with my imperfection the suggestive).

western society has taught me
that i'd be better off
not having educated myself -
and that reading philosophical
books is considered a mental illness;
such heightened literacy rates
i almost clamour to buckle
in marking journalism a synonym of propaganda.
no, of course i'm not happy where
i live, i what's deemed a civilisation or
an exportable social model,
a place where you say the word Kierkegaard
and people think you've said gonorrhea,
so the French kiss outlasts oral *** -
tongue here, tongue there, tongue up your ***,
you're a credible ****** should it matter,
while all the menial tasks for the unruly
have been exported to *made in China -
i ****** Poland for ever wanting to join
the E.U., thank god they didn't adopt the failed
Euro currency - the diversity of the project
would always fail - no slingshot Indians
or bow & arrow akin mattered
when the other Indians gave us the Taj Mahal...
wise too i would be as an Ewok... and a Vindaloo...
wait a minute, why am i writing
like a reformist coloniser? i've been duped!
i learn the english tongue i suddenly
become nothing less than a coloniser myself;
might as well be a viking in york
or a norman at the battle of Hastings!
otherwise i'm a concubine on a mechanised
*****-throne while the irish are Yuppie
with psychos of american Wolf St. scenarios
awaiting the 1980s discography of
a lucid John Peel commentary.

Qué tienes, qué tenemos,
qué nos pasa?
Ay, nuestro amor es una cuerda dura
que nos amarra hiriéndonos
y si queremos
salir de nuestra herida,
separarnos,
nos hace un nuevo nudo y nos condena
a desangramos y quemarnos juntos.
Qué tienes? Yo te miro
y no hallo nada en ti sino dos ojos
como todos los ojos, una boca
perdida entre mil bocas que besé, más hermosas,
un cuerpo igual a los que resbalaron
bajo mi cuerpo sin dejar memoria.
Y qué vacía por el mundo ibas
como una jarra de color de trigo
sin aire, sin sonido, sin substancia!
Yo busqué en vano en ti
profundidad para mis brazos
que excavan, sin cesar, bajo la tierra:
bajo tu piel, bajo tus ojos
nada,
bajo tu doble pecho levantado
apenas
una corriente de orden cristalino
que no sabe por qué corre cantando.
Por qué, por qué, por qué,
amor mío, por qué?

Temple Hymn 7: an Excerpt

to the Kesh Temple of Ninhursag
by Enheduanna (circa 2285-2250 BCE)
loose translation/interpretation by Michael R. Burch

O, high-situated Kesh,
form-shifting summit,
inspiring fear like a venomous viper!

O, Lady of the Mountains,
Ninhursag’s house was constructed on a terrifying site!

O, Kesh, like holy Aratta: your womb dark and deep,
your walls high-towering and imposing!

O, great lion of the wildlands stalking the high plains! ...

Ninhursag was the goddess of nature and animals, both wild and tame. She was also the goddess of the womb and form-shaping. And she was the patron deity of Kesh.

This page contains modern English translations of a number of poems written by Enheduanna:

"The Exaltation of Inanna"
"Hymn to Inanna"
"Lament to the Spirit of War"
and several Temple Hymns

Enheduanna, the daughter of the famous King Sargon the Great of Akkad, is the first ancient writer whose name remains known today. She appears to be the first named poet in human history, the first known author of prayers and hymns, and the first librarian and anthologist. Enheduanna was an innovator, doing things that had never been done before, as she said herself:

These are my innovations,
O Mighty Queen, Inanna, that I made for You!
What I composed for You by the dark of night,
The cantor will chant by day.
—Enheduanna, loose translation/interpretation by Michael R. Burch

Enheduanna, who lived circa 2285-2250 BCE, is also one of the first women we know by name. Far ahead of her time, Enheduanna reigned supreme as the greatest female poet until she (finally!) had serious competition with the births, more than 1500 years later, of poets like Sappho of ******, Erinna, Korinna (all three circa 600 BCE), Tzu Yeh, Sui Hui, Anyte of Tegea, Sulpicia, Zu Hui and Ono no Komachi.

"You have given wings to the storm, O Beloved of Enlil!"

Enheduanna was the entu (high priestess) of the goddess Inanna (Ishtar/Astarte/Aphrodite) and the moon god Nanna (Sin) in the Sumerian city-state of Ur. Enheduanna's composition Nin-me-šara ("The Exaltation of Inanna") details her expulsion from Ur, located in southern Iraq, along with her prayerful request to the goddess for reinstatement.

Beloved Lady of An and Uraš!
Hierodule of An, sun-adorned and bejeweled!
Heaven’s Mistress with the holy diadem,
Who loves the beautiful headdress befitting the office of her high priestess!
—Enheduanna, loose translation/interpretation by Michael R. Burch

Enheduanna also composed 42 liturgical hymns addressed to temples across Sumer and Akkad. She was also the first editor of a poetry anthology, hymnal or songbook, and the first poet to write in the first person. Her Sumerian Temple Hymns was the first collection of its kind; indeed, Enheduanna so claimed in closing: "My king, something has been created that no one had created before." Today poems and songs are still being assembled via the model she established over 4,000 years ago! Enheduanna may also have been the first feminist, as I explain in the notes that follow my translations of her poems.—MRB



Lament to the Spirit of War
by Enheduanna
loose translation/interpretation by Michael R. Burch

You hack down everything you see, War God!

Rising on fearsome wings
you rush to destroy our land:
raging like thunderstorms,
howling like hurricanes,
screaming like tempests,
thundering, raging, ranting, drumming,
whiplashing whirlwinds!

Men falter at your approaching footsteps.

Tortured dirges scream on your lyre of despair.

Like a fiery Salamander you poison the land:
growling over the earth like thunder,
vegetation collapsing before you,
blood gushing down mountainsides.

Spirit of hatred, greed and vengeance!

******* of heaven and earth!

Your ferocious fire consumes our land.

Whipping your stallion
with furious commands,
you impose our fates.

You triumph over all human rites and prayers.

Who can explain your tirade,
why you carry on so?



Temple Hymn 15
to the Gishbanda Temple of Ningishzida
by Enheduanna
loose translation/interpretation by Michael R. Burch

Most ancient and terrible shrine,
set deep in the mountain,
dark like a mother's womb ...

Dark shrine,
like a mother's wounded breast,
blood-red and terrifying ...

Though approaching through a safe-seeming field,
our hair stands on end as we near you!

Gishbanda,
like a neck-stock,
like a fine-eyed fish net,
like a foot-shackled prisoner's manacles ...
your ramparts are massive,
like a trap!

But once we’re inside,
as the sun rises,
you yield widespread abundance!

Your prince
is the pure-handed priest of Inanna, heaven's Holy One,
Lord Ningishzida!

Oh, see how his thick, lustrous hair
cascades down his back!

Oh Gishbanda,
he has built this beautiful temple to house your radiance!
He has placed his throne upon your dais!

Ningishzida was a deity of the Netherworld: he was the chair-bearer who carried notable persons to their destination. The ancient Sumerians believed the Netherworld was set deep in the mountains, so a mountain shrine was perhaps a "natural" for Ningishzida.



The Exaltation of Inanna: Opening Lines and Excerpts
Nin-me-šara by Enheduanna
loose translation/interpretation by Michael R. Burch

Lady of all divine powers!
Lady of the resplendent light!
Righteous Lady arrayed in heavenly radiance!

Beloved Lady of An and Uraš!
Hierodule of An, sun-adorned and bejeweled!
Heaven’s Mistress with the holy diadem,
Who loves the beautiful headdress befitting the office of her high priestess!

Powerful Mistress, seizer of the seven divine powers!
My Heavenly Lady, guardian of the seven divine powers!
You have seized the seven divine powers!
You hold the divine powers in your hand!
You have gathered together the seven divine powers!
You have clasped the divine powers to your breast!

You have flooded the valleys with venom, like a viper;
all vegetation vanishes when you thunder like Iškur!
You have caused the mountains to flood the valleys!
When you roar like that, nothing on earth can withstand you!

Like a flood descending on floodplains, O Powerful One, you will teach foreigners to fear Inanna!

You have given wings to the storm, O Beloved of Enlil!
The storms do your bidding, blasting unbelievers!

Foreign cities cower at the chaos You cause!
Entire countries cower in dread of Your deadly South Wind!
Men cower before you in their anguished implications,
raising their pitiful outcries,
weeping and wailing, beseeching Your benevolence with many wild lamentations!

But in the van of battle, everything falls before You, O Mighty Queen!

My Queen,
You are all-conquering, all-devouring!
You continue Your attacks like relentless storms!
You howl louder than the howling storms!
You thunder louder than Iškur!
You moan louder than the mournful winds!
Your feet never tire from trampling Your enemies!
You produce much wailing on the lyres of lamentations!

My Queen,
all the Anunna, the mightiest Gods,
fled before Your approach like fluttering bats!
They could not stand in Your awesome Presence
nor behold Your awesome Visage!

Who can soothe Your infuriated heart?
Your baleful heart is beyond being soothed!

Uncontrollable Wild Cow, elder daughter of Sin,
O Majestic Queen, greater than An,
who has ever paid You enough homage?

O Life-Giving Goddess, possessor of all powers,
Inanna the Exalted!

Merciful, Live-Giving Mother!
Inanna, the Radiant of Heart!
I have exalted You in accordance with Your power!
I have bowed before You in my holy garb,
I the En, I Enheduanna!

Carrying my masab-basket, I once entered and uttered my joyous chants ...

But now I no longer dwell in Your sanctuary.
The sun rose and scorched me.
Night fell and the South Wind overwhelmed me.
My laughter was stilled and my honey-sweet voice grew strident.
My joy became dust.

O Sin, King of Heaven, how bitter my fate!

To An, I declared: An will deliver me!
I declared it to An: He will deliver me!

But now the kingship of heaven has been seized by Inanna,
at Whose feet the floodplains lie.

Inanna the Exalted,
who has made me tremble together with all Ur!

Stay Her anger, or let Her heart be soothed by my supplications!
I, Enheduanna will offer my supplications to Inanna,
my tears flowing like sweet intoxicants!
Yes, I will proffer my tears and my prayers to the Holy Inanna,
I will greet Her in peace ...

O My Queen, I have exalted You,
Who alone are worthy to be exalted!
O My Queen, Beloved of An,
I have laid out Your daises,
set fire to the coals,
conducted the rites,
prepared Your nuptial chamber.
Now may Your heart embrace me!

These are my innovations,
O Mighty Queen, Inanna, that I made for You!
What I composed for You by the dark of night,
The cantor will chant by day.

Now Inanna’s heart has been restored,
and the day has become favorable to Her.
Clothed in beauty, radiant with joy,
she carries herself like the elegant moonlight.

Now to the Noble Hierodule,
to the Wrecker of foreign lands
presented by An with the seven divine powers,
and to my Queen garbed in the radiance of heaven ...

O Inanna, praise!

[Earlier Version]

Lady of all divine powers,
Lady of the all-resplendent light,
Righteous Lady clothed in heavenly radiance,
Beloved Lady of An and Uraš,
Mistress of heaven with the holy diadem,
Who loves the beautiful headdress befitting the office of her high priestess,
Powerful Mistress who has seized all seven divine powers,
My lady, you are the guardian of the seven divine powers!
You have seized the divine powers,
You hold the divine powers in your hand,
You have gathered up the divine powers,
You have clasped the divine powers to your breast!
Like a dragon you have spewed venom on foreign lands that know you not!
When you roar like Iškur at the earth, nothing can withstand you!
Like a flood descending on alien lands, O Powerful One of heaven and earth, you will teach them to fear Inanna!



Excerpt from “Hymn to Inanna” aka “Inanna C.”
by Enheduanna
loose translation/interpretation by Michael R. Burch

Great-hearted Mistress,
wild rambunctious Lady,
exalted among the Anuna,
exalted in all lands,
great Daughter of Nanna,
eminent among the Igigi gods,
magnificent Lady who gathers
the divine powers of heaven and earth,
who rivals even An,
mightiest among the great gods!
She who rules the gods
and makes their verdicts final
as the Anuna gods crawl before her,
fearing her perilous word.
She whose intentions confound even An,
yet he dare not countermand her.
She reverses course but no one knows when or why.
She perfects the great divine powers;
she seizes the shepherd's crook
and assumes command.
No one questions her magnificence, her preeminence.
Like a mighty shackle she constrains the gods.
Her splendor shrouds the mountains, makes crooked roads straight.
Her bellows fill lesser gods with fear.
Her howls make the Anuna gods tremble like reeds.
Hearing her roars, they hide together.
Without Inanna, An makes no decisions,
Enlil decrees no destinies.
Who questions a Queen who towers over mountains?
Wherever she speaks, cities become ruins and haunts for ghosts,
shrines become wastes.
When her wrath makes people tremble, the fever and distress they feel
are like a man caught in the coils of an ulu demon.



Temple Hymn 1: an Excerpt
to E-Abzu, the Temple of Enki in Eridu
by Enheduanna
loose translation/interpretation by Michael R. Burch

House of the Ziggurat, sprouted from heaven and earth!
Great hall of Eridu, foundation of heaven and earth!
Deep-sea shrine built for your Lord, by the sacred canals!
Yours is the Ziggurat, the shrine that reaches heaven!
Lord Enki holds court in your House of subterranean waters,
takes his seat upon your throne!



Temple Hymn 2: an Excerpt
to E-Kur, the Temple of Enlil in Nippur
by Enheduanna
loose translation/interpretation by Michael R. Burch

Great House of the Mountain, shrine where destinies are determined.
Foundation of your high-raised Ziggurat, home of Enlil.
Your door beam is a mountaintop pinnacle, your pilasters summits.
Your base is rooted in heaven and earth, and serves them both.
Your lord, the great lord Enlil, the good lord, the lord of limitless heaven, the god who determines destinies, the Great Mountain Enlil, has erected his house in your holy court and taken his seat on your dais.



Temple Hymn 3
to E-Kiur, the Temple of Ninlil in Nippur
by Enheduanna
loose translation/interpretation by Michael R. Burch

(Ninlil was Enlil’s consort and her shrine in Nippur was also called the House of Tummal.)

O Tummal, deemed exceedingly worthy by the divine powers, inspiring awe and dread! Formidable foundation, your radiance spans the abzu.
Ancient city, your marshlands remain green with mature reeds and new shoots.
Your interior, a mountain of plenteous abundance.
For your New Year’s feasts, you are wondrously adorned, as the great queen of Kiur stands as Enlil’s equal.
Your lady, mother Ninlil, beloved wife of Enlil, has erected her house in your holy court, O House of Tummal, and has taken her place upon your dais.



Temple Hymn 4: an Excerpt
to E-melem-huc, the Temple of Nuska in Nippur
by Enheduanna
loose translation/interpretation by Michael R. Burch

(Nuska was Enlil’s servant and divine vizier.)

O house of furious radiance, wrapped in terrifying light.
Magnificent shrine, assigned the divine powers by heaven.
Treasury of Enlil, founded by the divine powers.
Worthy of nobility, your noble head exalted in princeship, counselor of E-kur.
Your rampart like a huge horn.
Your house, the platform of heaven.

In the River Ordeal, where great judgments are rendered and mighty suits settled, your verdicts allow the righteous to live but consign evil hearts to final darkness.

*

River Ordeal,
we require your wisdom.
Only you know, in your turbulent depths,
the heart of this maiden, or sorceress,
whether she is pure or full of mischief.
Thus we have bound her hands and feet.
Only you can free her, if she is innocent.
Surely the gods would not let us drown an innocent girl!
River Ordeal,
we require your wisdom.
—Michael R. Burch



Temple Hymn 7: an Excerpt
to the Kesh Temple of Ninhursag
by Enheduanna
loose translation/interpretation by Michael R. Burch

O, high-situated Kesh,
form-shifting summit,
inspiring fear like a venomous viper!

O, Lady of the Mountains,
Ninhursag’s house was constructed on a terrifying site!

O, Kesh, like holy Aratta: your womb dark and deep,
your walls high-towering and imposing!

O, great lion of the wildlands stalking the high plains! ...

NOTE: Ninhursag was the goddess of nature and animals, wild and tame. She was also the goddess of the womb and form-shaping. And she was the patron deity of Kesh.



Temple Hymn 17: an Excerpt
to the Badtibira Temple of Dumuzi
by Enheduanna
loose translation/interpretation by Michael R. Burch

O, house of jeweled lapis illuminating the radiant bed
in the peace-inducing palace of our Lady of the Steppe!



Temple Hymn 22: an Excerpt
to the Sirara Temple of Nanshe
by Enheduanna
loose translation/interpretation by Michael R. Burch

O, house, you wild cow!
Made to conjure signs of the Divine!
You arise, beautiful to behold,
bedecked for your Mistress!



Temple Hymn 26: an Excerpt
to the Zabalam Temple of Inanna
by Enheduanna
loose translation/interpretation by Michael R. Burch

O house illuminated by beams of bright light,
dressed in shimmering stone jewels,
awakening the world to awe!



Temple Hymn 42: an Excerpt
to the Eresh Temple of Nisaba
by Enheduanna
loose translation/interpretation by Michael R. Burch

O, house of brilliant stars
bright with lapis stones,
you illuminate all lands!

...

The person who put this tablet together
is Enheduanna.
My king: something never created before,
did she not give birth to it?



NOTES

The name En-hedu-anna, probably either a title or adopted, was apparently compiled from "En" (Chief Priest or Priestess), "hedu" (Ornament) and "Ana" (of Heaven). She was considered to be the Ornament of Heaven. Enheduanna was the first royal daughter known to have been given the title "En" in a line that would extend for five hundred years. Enheduanna would serve as En, or High Priestess, during the reigns of her father Sargon, her brother Rimush, and perhaps under his successors Manishtushu and Naram-Sin.

Sumerian literature is the earliest known human literature and the Sumerian language is the oldest language for which writing exists. Enheduanna is the first named Sumerian writer, and thus she is the first writer known by name in human history. She also read and wrote Akkadian. William Hallo called her the Shakespeare of her time.

Enheduanna may have been the first feminist, or at least the first feminist we know by name. In one of her poems the goddess Inanna kills An, the former chief deity in the Mesopotamian pantheon, and thus becomes the supreme leader of the gods. It seems Enheduanna may have "promoted" a local female deity to the Queen of Heaven. Might this be considered the first feminist poem? Was Enheduanna commenting on the male-dominated society in which she lived, and perhaps even "projecting" her wishes on male rivals, to some degree?

Enheduanna may have been something of a propagandist and self-promoter. Sargon the Great appears to have ruled over a larger empire and more people than anyone before him. Getting everyone to believe in the same supreme deity would have helped him consolidate his gains, since he ruled over a large, diverse and expanding empire. Also, by promoting her personal goddess to the position of chief deity, Enheduanna could have enhanced her own position, influence and power. To have been the high priestess of a goddess whom "nothing can withstand" and who "loves the beautiful headdress befitting the office of her high priestess" would have proved very convenient, indeed, in power struggles!

It is believed that Enheduanna's petitionary prayers influenced the psalms of the Hebrew Bible, the epics of Homer, and Christian hymns. Experts have noted that the Sumerian gods seemed more compassionate and more embracing of all people after Enheduanna, than before her ministrations.

Enheduanna organized and presided over Ur's temple complex, until an attempted coup by a Sumerian rebel named Lugal-Ane forced her into exile. According to William W. Hallo and J.J.A. van Dijk, a man named Lugalanne or Lugalanna "played a role" in the great revolt against Naram-Sin (the grandson of Sargon). In one of her poems Enheduanna prayed for An to "undo" her fate. (Was this before she wrote the poem in which Inanna killed An?) Apparently the prayer worked and Enheduanna was restored to her position as high priestess of Inanna. She served in that role for around 40 years. After her death, she became a minor deity herself.

Enheduanna is best known for her poems Inninsagurra, Ninmesarra and Inninmehusa, which translate as "The Great-Hearted Mistress," "The Exaltation of Inanna" and "The Goddess of the Fearsome Powers." All three are hymns to the goddess Inanna.

Inanna would later be associated with Ishtar, Astarte and Aphrodite. Inanna was the goddess of love, beauty, ***, desire, fertility, war, combat, justice and political power.

Amazingly, we have a depiction of the first poet/anthologist, because in 1927 the British archaeologist Sir Leonard Woolley found the now-famous Enheduanna calcite disc in his excavations of Ur. The disc is circular, perhaps mean to represent the moon. It shows four people entering the ziggurat of Ur. Inscriptions on the disc identify the four figures: Enheduanna, her estate manager Adda, her hair dresser Ilum Palilis, and her scribe Sagadu. The royal inscription on the disc reads: "Enheduanna, zirru-priestess, wife of the god Nanna, daughter of Sargon, king of the world, in the temple of the goddess Inanna." The figure of Enheduanna is placed prominently on the disc emphasizing her importance in relation to the others and, further, her position of great power and influence over the culture of her time. Enheduanna is larger and more ornately dressed than the men on the disc, speaking of her prominence. Her name is inscribed on the back of the disc.

Related pages: Sappho of ******, The Best Translations of Michael R. Burch, Poems for Poets

The HyperTexts




Keywords/Tags: Enheduanna, translation, Akkad, Sumer, Ur, Sumerian temple hymns, Ninhursag, Kesh, Aratta

Fly I must, soar I must
For eagle, I am
Held captive, I am, was
Forgot how to fly, I did
Forced to conform, I was
Called rebellious, I am
Dubbed trouble maker, I ,me?
What propaganda, I concur
Easier to believe, I observe
what idiots so conformed brainless thoughtless zombies, I laugh
Hunting for mine,I agree

Up over and under I race for freedom, here I come
Wings don't fail me now, I pray
Out of practise, I am
Just flap and keep us steady, born to
Jump, I tumble in the air
Rocky start, I soar
Higher and higher
Hallo clouds, goodbye clouds
Hallo sun and sky, welcome home

Hallo kamu, ini aku
Aku yang sudah lama mengenalmu, walau kamu belum mengenalku
Aku yang sudah lama mendukungmu, walau kamu belum jumpa dengan ku
Aku adalah seseorang
yang selalu tertawa dan tersenyum karenamu
Walau kamu
bukan tertawa dan tersenyum karenaku
Tetapi aku selalu ada
Bersorai untuk kamu
Jika suatu hari keberuntungan mulai berpihak pada ku
Kamu akan tahu siapa aku
dan aku tahu
kamu akan berkata
Hallo kamu, ini aku
dan aku pun akan menjadi kamu

Here lies, whom hound did ne'er pursue,
Nor swiftewd greyhound follow,
Whose foot ne'er tainted morning dew,
Nor ear heard huntsman's hallo',

Old Tiney, surliest of his kind,
Who, nurs'd with tender care,
And to domestic bounds confin'd,
Was still a wild Jack-hare.

Though duly from my hand he took
His pittance ev'ry night,
He did it with a jealous look,
And, when he could, would bite.

His diet was of wheaten bread,
And milk, and oats, and straw,
Thistles, or lettuces instead,
With sand to scour his maw.

On twigs of hawthorn he regal'd,
On pippins' russet peel;
And, when his juicy salads fail'd,
Slic'd carrot pleas'd him well.

A Turkey carpet was his lawn,
Whereon he lov'd to bound,
To skip and gambol like a fawn,
And swing his **** around.

His frisking wa at evening hours,
For then he lost his fear;
But most before approaching show'rs,
Or when a storm drew near.

Eight years and five round rolling moons
He thus saw steal away,
Dozing out all his idle noons,
And ev'ry night at play.

I kept him for his humour's sake,
For he would oft beguile
My heart of thoughts that made it ache,
And force me to a smile.

But now, beneath this walnut-shade
He finds his long, last home,
And waits inn snug concealment laid,
'Till gentler **** shall come.

He, still more aged, feels the shocks
From which no care can save,
And, partner once of Tiney's box,
Must soon partake his grave.