ith, the light of god and man,
9 may the store he collected be delivered.
10 May the store of (his) heart whoever he be, ye his god
and his goddess, be delivered.
11 May his gate be _kept fast_. On that day
12 may they enrich him, may they deliver him.

13 May the rejoicing[2] of the warrior fire-god
14 rejoice with thee. May lands and rivers
15 rejoice with thee. May Tigris and (Euphrates)
16 rejoice with thee. May the seas and (the ocean)
17 rejoice with thee. May the forest, the daughter of the
gods,
18 rejoice with thee. May all the production (of the earth)
19 rejoice with thee. May the hearts of my god and my goddess,
well-feasted,
20 rejoice with thee. May the hearts of the god and the
goddess of the city, well-feasted, (rejoice with thee).
21 On that day from the curse may my heart, O my god and
my goddess, be delivered,
22 and may the enchantment go forth from my body.
23 When the doom _comes upon_ thee,
24 and from the fulfilment thou protectest thyself,
25 the doom when fulfilled cut thou off.

26 (The tablet) beginning: ...
_Colophon_.
Tablet (copied from)
the old (tablets of Chaldea).
Country of (Assur-bani-pal)
King of (Assyria).

[Footnote 1: Or, "rest."]

[Footnote 2: The words translated "rejoicing" and "rejoice" properly
signify "rest" and that may be their meaning here.]

INSCRIPTION OF TIGLATH PILESER I, KING OF ASSYRIA

TRANSLATED BY SIR H. RAWLINSON, K.C.B., D.C.L., ETC.

This inscription of Tiglath Pileser I is found on an octagonal prism and
on some other clay fragments discovered at Kalah-Shergat and at present in
the British Museum. The text is published in the "Cuneiform Inscriptions
of Western Asia," Vol. I, pp. ix-xvi. Four translations of this
inscription, made simultaneously in 1857 by Sir H. Rawlinson, Mr. Fox
Talbot, Dr. Hincks, and Dr. Oppert, were published in that year under the
title of "Inscription of Tiglath Pileser I, King of Assyria, B.C. 1150."
Dr. Oppert has also given a revised translation in his "_Histoire de
l'Empire de Chaldee et d'Assyrie,_" 8vo, Versailles, 1865, extracted from
the "_Annales de la Philosophie chretienne_" of the same year, 5e Series,
p. 44 and foll. The translations simultaneously published were submitted
to the Asiatic Society in that year as a test of the advance made in
Assyrian interpretations and the close approximation made by scholars in
their interpretation of Assyrian texts. The