Akkadian epic; standard version c. 1200 BCE, Nineveh tablets 7th c. BCE · R. Campbell Thompson, The Epic of Gilgamish (Luzac & Co., London, 1928) · Public domain (US; published 1928) · uncorrected OCR — being verified against the scan
Tablet I
OF. THE TYRANNY OF GILGAMISH, AND THE CREATION OF ENKIDU.
OF THE MEETING OF GILGAMISH AND ENKIDU.
1Column IT.
2. While Gilgamish (thus) is the vision revealing
Enkidu sitteth before the hetaera, and she ‘displaying? her’ bosom,
5. Shewing "her beauty (?)', the place of his birth he3 forgetteth.
(So) Enkidu dallied
(Thus) for six days, seven nights, with the courtesan-girl in his mating.
10. Broke into "speech" then, the nymph, and (thus) unto Enkidu spake she:
“(Yea, as) I view thee, (e en) like a god, O Enkidu, shalt be,
Why with the beasts (of the field) dost thou (ever) range over the desert?
15. Up, for I’ll lead thee to "Erech? broad-marketed, (aye), to the Temple
Sacred, the dwelling of Anu—O Enkidu, come, that I guide thee,
Unto E-Anna, the dwelling of Anu, where "Gilgamish? (liveth),
20. (He), the supreme of creation; and thou, aye, thou wilt "embrace him
Like "to a woman’, (and e en) ‘as’ thyself thou shalt "love him’.
O, rouse thee
Up from the ground— 'tis a shepherd s bed (only).”
Her utterance heard he,
25. Welcomed her rede: the advice of the woman struck home in his bosom.
She one garment took off wherewith she might clothe him: the others
30. She herself wore, (and so) taking her hand like a brothers she led him
(Thus) to the booths(?) of the shepherds, the place of the sheepfolds. The
shepherds
35. Gather'd at sight of him’
(Gap of four or five lines.)
NoTxs.—1Old Babylonian Version. 2Uriammu? SLit. “Enkidu.” 4Read ma-a-[a]-lum.? SText adds “garment.”
6BAR. 7Read i-na [be]-ri-shu [ip]-hu-ru ri-ia-u.
Column ITI.
(How the Hetaera schooled Enkidu).
He (in the past) of the milk of the wild things to suck was accustom 'd!
5. Bread which she set before him he broke, but he gazed and he stared:
Enkidu bread did not know how to eat, nor had he the knowledge
Mead how to quaff!
10. (Then) the woman made answer, to Enkidu speaking,
“Enkidu, taste of the bread, (for) of life ‘tis, (forsooth), the essential,
Drink thou, (too), of the mead, ‘tis the wonted use of the country. ”
15. Enkidu ate of the bread, (aye, ate) until he was gorged,
Drank of the mead seven bumpers; his spirits rose, (and), exultant,
20. Glad was his heart, and cheerful his face: "himself(?)’ was he rubbing,
25. Oil on the hair of his body anointed: and (thus) became human.
Donn 'd he a garment to be like a man!, (and) taking his weapon,
30. Hunted the lions, which harried the shepherds o nights: and the jackals
Caught he. (So) he, having master'd the lions, the shepherds slept soundly2.
35. Enkidu—(he) was their warden—(becometh) a man of full vigour.
(Now) is one of the heroes speaking to "Gilgamish(?)’ . . . .
(About thirteen lines are missing, a gap in which a sinister
figure has evidently appeared, sent evidently by Gilgamish to
learn the meaning of the arrival of the strangers in Erech. Enkidu
sees him and speaks).
Column IV.
10. (Then while) he pleasured, he lifted his eyes, (and), observing the fellow,
Spake he unto the woman: “O doxy, bring me (this) fellow,
15. Why hath he come? I would know his intention.”
The woman the fellow
Call'd that he come to him, that he might see him: "O, why art thou seeking,
Sir? (Pray), which is the way to thy rest-house?”
20. | The man spake, addressing
Enkidu: “You to the House of Community3 "Gilgamish calleth",
(This is) the custom of men, and a homage (too) to the great ones:
NoTEs—1Or “bridegroom.” 2Use of rabutum “greatness.” It has no meaning if itis applied as an epithet to
the shepherds. 3The common meeting place of the men of the town, as sometimes in Arab villages to this day.
25. Come, then, and heap up the offerings such as are due to the city,
Come, on behalf of the common weal bring in the food of the city.
(Tis) for the king of broad-marketed Erech to look on thy greeting,
30. Gilgamish, king of broad-marketed Erech to look on thy greeting;
First doth he mate with the woman allotted by fate, and then after
Speak by the counsel of god, and so from the shape of the omens!
(Utter the rede of) his destiny.”
(So) at the words of the fellow
Went they before him.
(Gap of about nine lines).
Column V.
(The Entry of Enktdu into Erech).
7. "Enkidw going "in front’, with the courtesan coming behind him,
10. Enter'd broad-marketed Erech; the populace gather d behind him,
(Then), as he stopp d in the street of broad-marketed Erech, the people
15. Thronging, behind him exclaim’d “Of a truth, like to Gilgamish is he,
Shorter in stature a trifle, "his? composition is stronger.
20. .... Ar once) like a "weakling baby he suck d the milk of the wild
ings!
Ever the bread-cakes in Erech give glorious (climax) to manhood!
25. He a (mere) savage becometh a hero of proper appearance,
(Now) unto Gilgamish, god-like, his composition is equal.”
(How Enkidu fought with Gilgamish for the Hetaera).
30. Strewn is the couch for the love-rites,2 and Gilgamish (now) in the night-time
Cometh to sleep, to delight in the woman3: (but) "Enkidu’, coming
35. (There) in the highway, doth block up the passage to Gilgamish, "threat'ning'
He with his strength gi
(Gap of seven or eight lines).
Column VI.
6. Gilgamish . . . behind him.........
10. Burgeon 'd "his rage’, (and) he rush d to ‘attack’ him: they met in the
highway.
Enkidu barr d up the door with his foot, (and) to Gilgamish entry—
NOTES.—1I have used a euphemism here. From /. 1 to /. 29 the text is very difficult. 2Lit. “for Ishhara,”
the goddess of love. sLit. “her.”
a= a e Smeg nace a A [| e o — m0 0 ||
15. Would not concede: they grappled and snorted(?) like bulls, (and) the
threshold
Shatter’d: the (very) wall quiver’d as Gilgamish!, Enkidu grappled,
20. Snorting(?) zas bulls, (and) the threshold they shatter’d, the (very) wall
quiver d.
(The Birth of Friendship).
25. Gilgamish bent his leg to the ground: (so) his fury abated,
(Aye, and) his ardour? was quell d: so soon as was quelled his ardour,
30. Enkidu (thus) unto Gilgamish spake: “(Of a truth), did thy mother
Bear thee as one, and one only: (that choicest) cow of the steer-folds,
35. Nin-sun3, exalted thy head above heroes, and Enlil hath dower’d
Thee with the kingship o er men.”
Tablet III
THE EXPEDITION TO THE FOREST OF CEDARS AGAINST HUMBABA.
THE EXPEDITION TO THE FOREST OF CEDARS AGAINST HUMBABA.
(About a column and a half of the beginning of the Old Baby-
lonian version on the Yale tablet are so broken that almost all the
text ts lost. Gilgamish and Enkidu have now become devoted
friends, thus strangely stulttfying the purpose for which Enkidu
was created, and now is set afoot the great expedition against the
famous Cedar Forest guarded by the Ogre Humbaba. The courtesan
has now for a brief space left the scene, having deserted Enkidu,
much to his sorrow. The mutilated Assyrian Version gives a hint
that the mother of Gilgamish 1s now describing the fight to one of her
ladtes(?) Rishat-Nin . . . and where her recital becomes connected
the story runs thus).
Column II.
(The Tale of the Fight).
“He lifted up “his foot? to the dgor.......
21.(?) They raged furiously . . . . . . . . . ... . .
Enkidu hath not "his equal" . . . unkempt is the hair. . .
(Aye) he was born in the desert, and no’ one "his presence can equal". ”
NOTES.—1Lit. “and.” 2Or perhaps "rage, or valour,” lit. “breast.” 8The mother of Gilgamish;
(Enkudu s sorrow at the loss of his Love).
Enkidu (there) as he stood gave ear "to his utterance (?)', grieving
26. Sitting "in sorrow’: his eyes fill'd "with tears’, and his arms lost their power,
rSlack'd was his bodily vigour’. Each clasp'd "the hand of the other.
37. ‘Holding’ like "brothers? their grip . . . "(and) to Gilgamish? Enkidu
answer 'd:!
40. “Friend, 'tis my darling hath circled (her arms) round my neck (to farewell me)2,
(Wherefore) my arms lose their power, my bodily vigour is slacken 'd. ”
(The Ambition of Gilgamish).
45. Gilgamish open'd his mouth, and to Enkidu spake he (in this wise) :
Column III.
(Gap of about two lines)
“rI, O my friend, am determined to go to the Forest of Cedars’,
5. "(Aye) and’ Humbaba the Fierce "will" o ercome and destroy "what is evil".
10. "(Then) will I cut down’ the Cedar ..... "8
Enkidu open d his mouth, and to Gilgamish spake he (in this wise),
15. "Know, then, my friend, what time I was roaming with kine in the mountains
I for a distance of two hours march from the skirts of the Forest
Into its depths would go down. Humbaba—his roar was a whirlwind,
20. Flame (in) his jaws, and his very breath Death! O, why hast desired
This to accomplish? To meet(?) with Humbaba were conflict unequall'd. ”
25. Gilgamish open d his mouth and to Enkidu spake he (in this wise):
“r Tis that I need the rich yield of its mountains "I goto the Forest!” . . . .
+
(Seven mutilated lines continuing the speech of Gilgamish,
and mentioning “the dwelling "of the gods???” (of the beginning of
the Fifth Tablet), and “the axe,” for cutting down the Cedars).
NOTES.—1Down to this point the, Assyrian Version has been used, restored in part from the Old Babylonian.
The Old Babylonian Version runs (Column II. 26) “The eyes [of Enkidu fill’d] with tears, his heart was [heavy]
and . . . he mourned, his heart [was heavy], and . . . he mourn'd. [Gilgamish] lifted up his face, [spake]
to Enkidu: '[Why] are thine eyes [full of tears] (and) thy [heart heavy]? [Why dost thou] mourn?’ [Enkidu
answer'd] and spake to Gilgamish :” and then it continues as above in the text. 2A difficult phrase. It may be
that this represents the words for saying farewell, without any further explanation, just as our "God be with you”
has become, “Good-bye.” The same convention is apparent in Ruth 1, 14, at the parting of the two daughters
of Naomi: “And Orpah kissed her mother-in-law; but Ruth clave unto her.” sEnds of three short lines here.
... “the wood,” “ . . ,” “I will open it.”
36. Enkidu open'd his mouth ‘and’ to Gilgamish spake he (in this wise) :
40. “(But) when we go to the Forest "of Cedars’ . . . its guard isa "Fighter",
Strong, never ‘sleeping’, O Gilgamish ......
(Three mutilated lines, apparently explaining the powers
which Shamash (?), the Sun-god, and Adad, the Storm-god, have
bestow'd on Humbaba).
Column IV.
1. 1So that he safeguard the Forest of Cedars a terror to mortals
Him hath Enlil appointed—Humbaba, his roar is a whirlwind,
Flame (in) his jaws, and his very breath Death! (Aye), if he in the Forest.
Hear (but) a tread( ?)2 on the road—‘ Who is this come down to his Forest ?’
So that he safeguard the Forest of Cedars, a terror to mortals,
Him hath Enlil appointed, and fell hap will seize him who cometh
Down to his Forest.”
3Gilgamish open'd his mouth and to Enkidu spake he (in this wise):
“Who, O my friend, is unconquer’d by ‘death’? A divinity, certes,
Liveth for aye in the daylight, but mortals—their days are (all) number’d,
All that they do is (but) wind—But to thee, now death thou art dreading,
10. Proffereth nothing of substance thy courage—I, I’ll be thy va ward!
‘Tis thine own mouth shall tell thou didst fear the onslaught (of battle),
(I, forsooth), if I should fall, my name will have stablish’d (for ever).
15. Gilgamish 'twas, who fought with Humbaba, the Fierce!
(In the future),
After my children are born to my house, and climb up thee, (saying):
‘Tell to us all that thou knowest’......
P>
(Four lines mutilated).
r(Yea), when thou’ speakest "in this wise’, thou grievest my heart (for) the
Cedar
25. ‘I am determined ‘to fell", that I may gain ‘fame’ everlasting.
(The Weapons are cast for the Expedition).
(Now), O my friend, "my charge’ to the craftsmen I fain would deliver,
So that they cast in our presence "our weapons". ” |
‘The charge’ they deliver'd
NoTRS.—1From here to “down to his Forest” from the Assyrian Version, Second Tablet, Column v. 2A word or
two mutilated at this point. sOld Babylonian Version.
35.
40.
45.
Unto the craftsmen: the mould (?) did the workmen prepare, and the axes
Monstrous they cast: (yea), the celts did they cast, each (weighing) three
talents;
Glaives, (too,) monstrous they cast, with hilts each (weighing) two talents,
Blades, thirty manas to each, corresponding to fit them: "the inlay(?)’,
Gold thirty manas (each) sword: (so) were Gilgamish!, Enkidu laden
Each with ten talents.
(Gilgamish takes counsel with the Elders).
(And now) "in? the Seven Bolt "Portal of Erech?
Hearing ‘the bruit(?)' did the artisans gather, "assembled the people( ?)?2,
(There) in the streets of broad-marketed Erech, “im Gilgamish’ "honour(*)"2,
‘So did the Elders of Erech? broad-marketed take seat before him.
rGilgamish" spake "thus: "O Elders of Erech? broad-marketed, "hear me!
‘I go against Humbaba, the Fierce, who shall say, when he heareth'2,
Column V.
10.
15.
20.
‘(Ah), let me look on (this) Gilgamish, he of whom (people) are speaking,
He with whose fame the countries are fill’d’ —’Tis I will o'erwhelm him,
(There) in the Forest of Cedars—I '1l make the land hear (it)
(How) like a giant the Scion of Erech is—(yea, for) the Cedars
I am determined to fell, that I may gain fame everlasting. ”
Gilgamish (thus) did the Elders of Erech broad-marketed answer:
“Gilgamish, ’tis thou art young, that thy valour (o’ermuch) doth uplift thee,
Nor dost thou know to the full what thou dost seek to accomplish.
Unto our ears hath it come of Humbaba, his likeness is twofold.3
Who (of free will) then would "seek to’ oppose "in encounter’ his weapons?
Who for a distance of two hours’ march from the skirts of the Forest
Unto its depths would "go down? Humbaba, his roar is a whirlwind,
Flame (in) his jaws, and his very breath Death! (O), why hast desired.
This to accomplish? To meet(?) with Humbaba were conflict unequall’d.”
Gilgamish unto the rede of his counsellors hearken'd and ponder 'd,
Cried to rhis? friend: “Now, indeed, O "my? fried, "will I" thus "voice
opinion".
I (forsooth) dread him, and (yet) to "(the depths of the) Forest"I'11take"me"..”
(About seven lines mutilated or missing 1n which the Elders
bless Gilgamish in farewell). |
Notrs.—iText has “and,” 2Conjecture. 3A difficult phrase,
— z
i bl agai pt =
KRES ee ee may thy god (so) "protect" thee,
Bringing thee back ' (safe and)" sound to the walls of "broad-marketed” Erech. ”
35. Gilgamish knelt "before Shamash’ a word "in his presence’ to utter:
“Here I present myself, Shamash, "to lift up’ my hands (in entreaty),
O that hereafter my life may be spared, to the ramparts of "Erech?
40. Bring me again: spread thine aegis "upon me'.”
And Shamash made answer,
‘Speaking’ his oracle . . . . . . .
(About six lines mutilated or missing).
Column VI.
Tears adown Gilgamish’ "cheeks were (now)? streaming: "A road I have never
Traversed "I go, on a passage( ?)' I know not, (but if) I be spared
5. (So) in content ‘will I" come ‘and will pay thee(?)’ due meed (?) of thy
homage. ”
(Two mutilated lines with the words “on seats” and “his
equipment. ”)
10. Monstrous ‘the axes they brought( ?)", they deliver'd "the bow? and the quiver
‘Into’ (his) hand ; (so) taking a celt, "he slung on (?) his quiver,
15. ‘Grasping’ another "celt(?) he fasten'd his glaive to his baldrick.
‘But, or ever the twain’ had set forth on their journey, they offer d
‘Gifts’ to the Sun-god, that home he might bring them to Erech (in safety).
(The Departure of the two Heroes).
20. (Now) do the ‘Elders’ farewell him with blessings, to Gilgamish giving
Counsel ‘concerning’ the road: “O Gilgamish, to thine own power
Trust not (alone) ; (but at least) let thy "road? be traversed "before? thee,
Guard thou thy person; let Enkidu go before thee (as vaward).
(Aye, for) ‘twas he hath discover'd the 'way’, the road he hath travell'd.
25. (Sooth), of the Forest the passes are all under sway (?) "of Humbaba,
r(Yea), he who goeth? as vaward is (able) to safeguard a comrade,
O that the Sun-god "may grant! thee ‘success to attain’ thine ‘ambition’,
30. O that he grant that thine eyes see (consummate) the words of thy utt’rance
O that he level the path that is block d, cleave a road for thy treading,
35. Cleave, too, the berg for thy foot! May the god Lugal-banda!
Bring in thy night-time a message to thee, with which shalt be gladden’d,
So that it help thine ambition2, (for) , like a boy thine ambition
On the o’erthrow of Humbaba thou fixest, as thou hast settled.
NoTES.—1Lugal-banda appears to be the tutelary god of Gilgamish, and possibly his father: he and Tammuz are
the two kings of Erech preceding Gilgamish in the Kings lists. 2Lit. “stand to thee in thine ambition.”
40.
45.
50.
56.
10.
15.
Wash, (then), thy feet!: when thou haltest2, shalt hollow a pool, so that ever
Pure be the water within thy skin-bottle, (aye), cool be the water
Unto the Sun-god thou pourest, (and thus) shalt remind Lugal-banda. ”
Enkidu open'd his mouth, and spake unto Gilgamish, (saying) :
“rGilgamish?, art (?) thou (in truth) full equal to making (this) foray ?
Let "not? thy heart be afraid; trust me.”
On (his) shoulder his mantle
"Drew he, (and now) ‘on the road’ to Humbaba they set forth (together).
(Five lines mutilated ; the two heroes meet a man who sets them
on thew way).
Cf
. they went with me . . . "tell" you . . . in joy of heart.”
"So when he heard’ this his word, the man on his way did "direct him’:
“Gilgamish, go, . . . let thy brother (?) precede ‘thee’ . . . "(and) in
thine ambition’.
rO that the Sun-god (?)! may shew ‘thee’ success!”
(The Old Babylonian Version breaks off after three more
fragmentary lines. The following is the Assyrian Verston of
Column VI,l. 21, and onwards of the preceding text. It marks the
beginning of the Third Tablet in the Assyrian Version, i peaiE
with the episode of the conclave of the Elders).
“Gilgamish, put not thy faith in the strength of thine own person (solely),
Quench'd be thy wishes to trusting(?) (o’ermuch) in thy (shrewdness in)
smiting.
(Sooth), he who goeth as vaward is able to safeguard a comrade,
He who doth know how to guide hath guarded his friend; (so) before thee,
Do thou let Enkidu go, (for ’tis) he to the Forest of Cedars
Knoweth the road: ’tis he lusteth for battle, and threateneth combat.
Enkidu—he would watch over a friend, would safeguard a comrade,
(Aye, such an one) would deliver his person from out of the pitfalls.
We, O King, in our conclave have paid deep heed to thy welfare,
Thou, O King, in return with an (equal) heed shalt requite us.”
Gilgamish open'd his mouth, and spake unto Enkidu, saying:
“Unto the Palace of Splendour, O friend, come, let us betake us,
Unto the presence of Nin-sun, the glorious Queen, (aye) to Nin-sun,
Wisest of (all) clever women, all-knowing; a well-devised pathway
She will prescribe for our feet.”
NOTES.—1Doubtful: the meaning of this brief but difficult line is not obvious. Misi might be from another verb
“find,” rather than “wash.” 2Lit. “at thy halting.”
20.
25.
Clasp'd they their hands, each to each, and went to the Palace of Splendour,
Gilgamish!, Enkidu. Unto the glorious Queen, (aye) to Nin-sun
Gilgamish came, and he enter'd in unto "the presence of Nin-sun’:
“Nin-sun, O fain would I tell thee "how" I a far journey "am going’,
(Unto) the home ‘of Humbaba to counter a warfare I know not,
"Follow a road’ which I "know? not, '(aye) from the time of my starting’,
rTill my return, until I arrive at the Forest of Cedars’,
"Till I oerthrow Humbaba, the Fierce, and destroy from the country’
‘All that the Sun-god abhorreth of evil” ....
(The rest of the speech of Gilgamish ts lost until the end of the
Column, where we find him still addressing his mother, and
apparently asking that she shall garb herself in festal attire to beg
a favour of the Sun-god).
«4
. . garb thyself; . . . in thy presence.”
(So) to her offspring, to Gilgamish "Nin-sun' gave ear . . . -ly,
Column II.
Enter’d "her chamber’ . . . "and deck'd herself! with the flowers of Tulal(?),
"Put on’ the festal garb of her body ..............
‘Put on’ the festal garb of her bosom . . ., her head "with a circlet?
Crown 'd, and . . . the ground tpirani2.
Climb 'd "she the stairway’, ascended the roof, and "the parapet( ?)! mounted,
Offer’d her incense to Shamash, (her) sacrifice offer’d "to Shamash’,
(Then) towards Shamash her hands she uplifted (in orison saying):
10. “Why didst thou give (this) restlessness of spirit
With which didst dower Gilgamish, "my? son?
That now thou touchest him, and (straight) he starteth
A journey far to where Humbaba (dwelleth),
To counter warfare which he knoweth not,
Follow a pathway which he knoweth not,
15. (Aye), from the very day on which he starteth,
Till he return, till to the Cedar Forest
He reach; till he o’erthrow the fierce Humbaba,
And from the land destroy all evil things
Which thou abhor'st; the day which ‘thou hast set”
20. As term, of (that) strong man (who) feareth thee,
May Aas, (thy) bride, be "thy? remembrancer.
He the night-watches..... ”
NoTES.—1Lit. “and.” 2Uncertain. SThe wife of the Sun-god.
(Columns III, IV, and V are much mutilated. There ts the
remnant of a passage in Assyrian, corresponding to the Thwd
Tablet of the Old Babylonian Version, Column III, 15, which gives
Enkidu’s speech about “the mountains,” “the cattle of the field,”
and how “he waited” : then follows another fragment with a mention
of the “corpse” "of Humbaba@ and of the Anunnaki (the Spirits of
Heaven), anda repetition of the line “that strong man (who) feareth
rithe.” Then a reference to “the journey” until "Gilgamish
shall have overthrown the fierce Humbaba’, be it after an interval of
days, months, or years; and another fragment probably part of the
previous text, where someone “heaps up incense” "to a god”, and
Enkidu again speaks with someone, but the mutilated text does not
allow us much light on its connection, and although there ts another
fragment, the connection again ts notobvious. The last column is a
repetition of what the Elders said to Gilgamish) :
“(Aye, such an one) "would deliver his person’ from out of the pitfalls.
10. "We, O King’, in our conclave "have paid deep heed to thy welfare",
"(Now), O King, in thy turn with an (equal) heed” shalt requite us. ”
Enkidu "open 'd' his mouth ‘and spake unto Gilgamish, saying’:
“Turn, O my friend . . . . a road not.... ”
OF THE FIGHT WITH HUMBABA.
Column 11.
(The Wonders of the Forest).
Stood they and stared at the Forest, they gazed at the height of the Cedars,
Scanning the avenue into the Forest: (and there) where Humbaba
Stalk’d, was a path, (and) straight were his tracks, and good was the passage.
(Eke) they beheld the Mount of the Cedar, the home of th” Immortals,
Shrine‘of Irnini2, the Cedar uplifting its pride ’gainst the mountain,
Fair was its shade, (all) full of delight, with bushes (there) spreading,
Spread, too, the . . . . the Cedar the incense3 . . . . =
(After a few mutilated lines the Column breaks: the upper part
of Column II contains about twenty lines badly mutilated ; then the
lower part is more complete, beginning with visions granted to the
hero).
Column II.
32.
40.
45.
50.
(Gilgamish relates his dreams).
"T4Then came another dream to me, comrade, and this second’ vision
"Pleasant, indeed", which I saw, (for) we ( ?) "twain were standing together"
"High o (?) a peak of the mountains, "and then did the mountain peak!
topple,
"Leaving us twain (?)? to be like . . . (?) which are born in the desert. ”
Enkidu spake to his comrade the dream (?) ‘to interpret’, (thus saying):
“Comrade, (in sooth, this) vision "of thine unto us’ good fortune (forbodeth),
(Aye), ‘tis a dream of great gain" thou didst see’, (for, bethink you), O
comrade,
(Surely) the mountain which thou hast beholden "must needs be Humbaba(?)1.
(Thus doth it mean) we shall capture Humbaba, (and) ‘throw down his
carcase,
r Leaving" his corpse in abasement—to-morrow 's (outcome) will I "shew thee" ”.
(Now) at the fortieth league did they break their fast "with a morsel",
(Now) at the sixtieth rested, and hollow’d a pit in the sunshine. . .
Gilgamish mounted above ‘it! . . . (and) pour'd out his meal ‘for the
mountain’ :
“Mountain, a dream do thou grant . . . breatheonhim... ”
Notzs. 1Aseyrian Version. 2A form of Ishtar. SLit. Ferula Persica. 4The restorations are obviously uncertain.
Column III.
10.
15.
20.
Granted "the mountain’ a dream . . . it breathed on him...
Then a chill wind-blast Tup” -sprang (and) fa gust’ passing over . . .
‘Made’ him to cower, and . . . ‘thereat he sway d' like the corn of the
mountains . . . l
Gilgamish, pe bent-kneed, supported his haunches, (and straight-
way
Sleep (such as) floweth on man descended upon him: ‘at? midnight
Ending his slumber (all sudden), he hied him to speak to his comrade:
“Didst thou not call me, O friend? (O), why am I waken’d (from slumber) ?
Didst thou not touch me—(for), why am I fearful(?), (or) hath not some spirit
Pass'd (me)? (Or,) why is my flesh (all) a-quiver ?
(The dream of the volcano, which probably represents Humbaba).
A third dream, O comrade,
I have beheld: but all awesome (this) dream which I have beholden:
(Loud) did the firmament roar, (and) earth (with the echo) resounded,
Sombre the day, with darkness uprising, (and) levin bolts flashing,
Kindled were flames, "and there, too, was Pestilence (?)" fill’d to o'erflowing,
Gorgéd was Death! (Then) "faded? the glare, (then) faded the fires,
Falling, "the brands’ turn’d to ashes—' Come, let us go! down to the desert,
That we may counsel together. ”
Enkidu (now) to interpret his dream unto Gilgamish speaketh:
(Remainder of Column III broken away).
(A variant version is found on one of the Semitic tablets from
Boghaz Keut!. Where the sense becomes connected it briefly
describes how the heroes halt for the night and at midnight sleep
departs from the hero who tells his dream to Enkidu, after asking
much in the same way why he is frightened at waking from his
dream. “Besides my first dream a second . . . In my dream,
"O friend, a mountain . . . he cast me down, seized my feet...
The brilliance increased: a man . . ., most comely of all the land
was his beauty . . . Beneath the mountain he drew me, and . . .
water he gave me to drink, and my desire "was assuaged’ ; to earth
he set'my feet . . . Enkidu unto this god . . . unto Gilgamish
orgs. 1Published by Weidner, Keilschrifturkunden aus Boghazkoi, IV. 12, p. 13.
spake: “My friend, we willgo . . . whatever ts hostile . . . Not
the mountain . . . Come, lay aside fear...” The rest
after about mutilated seven lines ts lost).
(Column IV is all lost, and hardly anything of Column V
remains. Column VI once contained the story of the great fight,
but except for a few broken lines at the end tt ts all lost. But we
can fortunately replace it from the Hittite version from Boghaz Keut!)
Column VI.
10.
15.
20.
29.
(The Fight with Humbaba).
In the following manner . . . the Sun-god in heaven . . . the trees:
He saw 'Gilgamish’: of the Stiti-god in heaven in...
And ‘shew’d him the dam on the ditches.
Gilgamish "spake? then "in orison? unto the Sun-god in heaven;
“Lo, on that day to the city . . . . which is in the city:
I in sooth ‘pray’ to the Sun-god in heaven: I on a road have now started,
Unto th’ <a of Gilgamish hearken 'd the Sun-god in heaven,
Wherefore against Humbaba he raised mighty winds: (yea), a great wind,
Wind from the North, (aye), "a wind from the South’, yea "a tempest? (and)
storm wind,
Chill wind, (and) whirlwind, a wind of (all) evil: *twas eight winds he raisód,
Seizing "Humbaba’ before and behind, so that nor to go forwards,
Nor to go back was he able: and then Humbaba surrender’d.
Wherefore to Gilgamish spake (thus) Humbaba: “O Gilgamish, (pr’y thee),
Stay, (now, thy hand) : be "thou now my "master", and I'11 be thy henchman:
rO disregard” (all) "the words? which I spake "(so) boastful’ against thee,
Weighty . . . I would lay me down . . . and the Palace.”
Thereat to "Gilgamish? Enkidu ‘spake’: ""Of the rede which’ Humbaba
"Maketh to thee’ thou darest in nowise offer acceptance.
(Aye, for) Humbaba "must? not ‘remain alive’. . . . ”
(The Hittite Version here breaks off. The Assyrian Version
ends with six badly mutilated lines of which the last tells the
successful issue of the expedition).
. they cut off the head of Humbaba.
Notgs.—1Translation from J. Friedrich, Alter Orient, 25, 2. 31, and Ungnad, Kulturfragen, 4-5,20. Two other
small fragments (Keils. Boghaz, VI. 30 and 32) are to be assigned hereabouts.
Tablet VI
OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS
EXPLOIT AGAINST HUMBABA.
Column I.
10.
15.
(Gilgamish is removing the stains of combat).
1(Now) is? he washing his stains, (and) is cleansing his garments in tatters,
Braiding (?) (the locks of) his hair (to descend loose) over his shoulders,
Laying aside his garments besmirchen, (and) donning his clean ones,
Putting on armlets (?), and girding his body about with a baldric,
Gilgamish bindeth his fillet, and girdeth himself with a baldric.
(Ishtar sees him and seeks to wed him).
(Now) Lady Ishtar espieth the beauty of Gilgamish: (saith she),
“Gilgamish, come, be a bridegroom, to me of the fruit (of thy body)
Grant me largesse: (for) my husband shalt be and I’ll be thy consort.
O, but I’ll furnish a chariot for thee, (all) azure and golden,
Golden its wheel, and its yoke precious stones3, each day to be harness’d
Unto great mules: (O), enter our house with the fragrance of cedar.
(So) when thou enterest into our house shall threshold and dais
Kiss thy feet, (and) beneath thee do homage kings, princes, and rulers,
Bringing thee yield of the mountains and plains as a tribute: thy she-goats
Bring forth in plenty, thy ewes shall bear twins, thy asses‘ attaining
(Each) to the size of a mule, (and) thy steeds‘ in thy chariot winning
Fame for their gallop: "thy mules” in the yoke shall ne’er have a rival.”
rGilgamish'" open’d his mouth in reply, Lady Ishtar "to answer’:
“rAye, but what must I give’ thee, (if (?)) I should take thee in marriage?
‘I must provide thee with oil for (thy) body, and clothing: (aye, also)
rGive thee (thy)” bread and (thy) victual: (sooth), must be sustenance ample’
Meet for divinity—'I, (too), must give thee (thy) drink’ fit for royalty.
I shall be bound, . . . let us amass (?), . . . clothe with a garment.
"What, then, will be my advantage, supposing’ I take thee in marriage?
"Thou rt but a ruin which giveth no shelter (?) to man’ from the weather,
Thou 'rt but a back door "not" giving resistance to blast or to windstorm,
Norzs.—tAssyrian Version. 2The tense here is properly past, but the historic present will serve. 3Elmeshu,
an uncertain kind of gem. 4Singular in the text. A fragment of a Semitic tablet from Boghaz Keui (Keils.
Boghask, IV. 12, p. 12) includes among her gifts “great horses” and “crystal for thy feet.”
45.
55.
Thou 'rt but a palace which dasheth the heroes "within it to pieces’,
Thou 'rt but a pitfall (which letteth) its covering "give way (all treach 'rous)",
Thou art but pitch which "defileth" the man who doth carry it with him,
Thou 'rt but a bottle which "leaketh’ on him who doth carry it with him,
Thou art but limestone which 'letteth' stone ramparts fall crumbling in ruin’.
Thou 'rt but chalcedony ‘failing to guard (?)"! in an enemy’s country,
Thou 'rt but a sandal which causeth its owner ‘to trip (by the wayside)’.
Who was ever ‘thy’ husband ‘thou faithfully lovedst for all time?
Who hath been ever thy lord who hath gain’d "over thee’ the advantage?
Come, and I will unfold thee ‘the endless tale’ of thy husbands.
(Sooth), thou shalt vouch ( ?) for the truth ( ?) of (this) list—Thy maidenhood’s
consort,
Tammuz, each year dost make him the cause of Wailing2, (then cometh
Next) = bird Roller3 gay-feather'd thou lovedst, and (yet) thou didst smite
im
Breaking his wing: in the grove doth he stand, crying kappi ‘ my wing!’
Lovedst thou also a Lion, in (all) the full strength of (his) vigour,
(Yet) thou didst dig for him seven and seven (deep) pits (to entrap him).
Lovedst thou also a Stallion, magnificent he in the battle,
Thou wert the cause of a bridle,.a spur, and a whip to him: (also)
Thou wert the cause of his fifty miles galloping; thou wert the cause, too,
(Eke), of exhaustion and sweating (?); (thereafter), ‘twas thou who didst
(also) ;
Unto his mother Silili give cause for (her deep) lamentation.
Lovedst thou also a Shepherd, a neatherd, for thee without ceasing
Each day to sacrifice yeanlings for thee would heap thee his charcoal,
(Yet) thou didst smite him, transforming him into a jackal: his herd boy
Yea, his own herd boy drove him away, and his dogs tore his buttocks.
Lovedst thou, too, Ishullanu, the gardener he of thy sire,
Bringing delights (?) to thee ceaseless, while daily he garnish’d thy platter;
"Twas for thee only to cast thine eyes on him, and with him be smitten‘.
ʻO Ishullanu of mine, come, let me taste of thy vigour,
Put forth thy hand, too, ......... 5”
I7.e., aseal-cylinder or amulet of chalcedony. 2The Annual festival of the Wailing for Tammuz. Tammuz, the
husband of Ishtar, representing vegetation, dies each year in the Autumn, and his faithful spouse goes down to
the Underworld to bring him back with the return of Spring. sThe Roller, a brightly coloured bird which lives
in the palm groves of Southern Babylonia, uttering a hoarse cry which may be identified with kappi. During the
breeding season it has a curious irregular flight which probably gave rise to the legend of the brokenwing. 4The
force of the tense of the last verb appears to demand this form of translation. SThis, the invitation of Ishtar,
(two words) is omitted.
70.
75.
80.
85.
But he, Ishullanu,
Said to thee ‘What dost thouask me? Save only my mother hath baked (it),
Nought have I eaten—(and) what I should eat would be bread of transgression,
(Aye) and iniquity ! (Further), the reeds are a cloak against winter.!'
Thou this "his answer’ didst hear, didst smite him and make him a spider(?)2,
Making him lodge midway up a "dwelling( ?)'3—not to move upwards
Lest there be drainage4; nor down, lest a crushing ‘o’erwhelm him’.
So, too, me in my turn thou wouldst love and (then) "reckon? me like
them.”
‘Heard’ this (then) Ishtar: she5 burst into rage and "went up’ to Heaven,
Hied her (thus) Ishtar to Anu, "her father’, to Antu, her mother,
Came she "to tell (them): “O father, doth Gilgamish load me with insult,
Gilgamish tale of my sins, my sins and iniquities telleth.”
Anu made answer, (thus) speaking, and said unto Ishtar the Lady:
“Nay, thou didst ask him ‘to grant thee largesse of the fruit of his body’,
(Hence) hes the tale of thy sins, thy sins and iniquities telleth. ”
(The Creation of the Divine Bull which ts to destroy the heroes).
Ishtar made answer (thus) speaking, and said unto "Anu, her father’:
“Father, O make (me) a Heavenly Bull, which shall Gilgamish ‘vanquish’,
95. Filling "its body’ with flame... .
But if thou’lt "not" make ‘this Bull, then... .
I’ll smite. . . ., I'll put...., PTH....
100. More than the . . . will be the....... 7
— LL
Anu "made answer, (thus) speaking, and said unto’ Ishtar, the Lady:
"TIf I the Heavenly Bull shall create, for which’ thou dost ask me,
(Then) seven years of (leer) husks "must needs follow after his onslaught (*)".
105. Wilt thou "for man’ gather "corn (?)1, and increase ‘for the cattle(?)" the
fodder (?).”
1The reply of Ishullanu is difficult. When the goddess falls in love with him, he refuses, Saying in contempt that
his mother’s baking is enough for him, and, as for the cold, the reeds provide him with ample covering. 2Dallalu,
an unknown word, perhaps lit. “the spinner,” from a cognate Syriac root dall. 3Only half the word left which
might be restored “dwelling.” 4From the roof. SText “Ishtar.” eText “Gilgamish.” 7It is usual to restore
this passage from ,the Legend of the descent of Ishtar to Hades where she, outside the door, threatens to break
it down and release the ghosts, who shall then be more numerous than the living. The incident of the creation
of the Bull is found on a Semitic fragment from Boghaz Keui (Ketls. Boghazk. iv. 12, p. 12): the Bull is to
be a young steer of six months, but there is little else that is new. This is the other part of the tablet quoted in
the note to the Sixth Tablet, /. 20.
"Ishtar made’ answer, (thus) speaking "and said unto’ Anu, her father:
"rCorn for mankind’ have I hoarded, have grown ‘for the cattle the fodder’,
110. "If seven’ years of (leer) husks "must needs follow after his onslaught (?)"
130.
147.
153.
155.
160.
165.
"I will for man’ gather ‘corn and increase for the cattle’ the fodder.”
(Perhaps a small gab.)
(About seven lines are so badly mutilated that little can be
gleaned from them except that the fight with the Heavenly Bull is
about to take place in Erech. After these "a hundred men descend
‘upon the Bull", but with his (fiery) breath "he annihilates them.
Then come two hundred with the same result, and then three hun-
dred more, again to be overcome).
Enkidu girded (?) his middle; (and straightway) Enkidu, leaping,
Seized on the Heavenly Bull by ‘his’ horns, and (headlong) before him
Cast down the Heavenly Bull his full length, ....
(Aye), by the thick of his tail.
(Gap of thirteen mutilated lines.)
Chased him did Enkidu, . . . the Heavenly Bull...
Seized him and by ‘the thick” of his tail. . . .
(Gap of about fourteen mutilated lines tn which the Bull ts slain.)
(So), what time they the Bull of the Heavens had kili’d, its heart they
- removed,
Unto the Sun-god they offer'd in sacrifice ; when the libation
Unto the Sun they had voided, they sate them down, the two brothers.
(The Frenzy of Ishtar).
(Then) mounted Ishtar (the crest of) the ramparts of Erech, the high-wall'd,
(So) to the roof-top ascended, (and there) gave voice to her wailing;
“Woe unto Gilgamish—he who by killing the Bull of the Heavens,
Made me lament.” When Enkidu heard this, the shrieking of Ishtar,
Wrenching the member from out of the Bull, he toss’d (it) before her;
“If I could only have reach’d thee, i’faith, I'd ha’ served thee the same way,
I'd ha let dangle his guts on thy flanks (as a girdle about thee). ”
Ishtar assembled the girl-devotees, the hetaerae and harlots,
Over the member (torn out) from the Bull she led the lamenting.
175.
180.
185.
190.
(The Triumph of Gilgamish).
. Gilgamish call’d to the masters of craft, the artists, (yea), all of them,
That at the size of its horns (all) the guilds of the crafts speak their praises
Each had of azure in weight thirty minas to be as their setting,
Two fingers their . ... ... . . «. «. 1 « «1 « 1. .
Both of them held six measures of oil; to his god Lugal-banda
He for (his) unguent devoting, brought in, and (thus) let them hang (there),
(There) in the shrine of his forbears.
(And now) in the River Euphrates
Washing their hands, they start (on their progress) and come (to the city);
(Now) are they striding the highway of Erech, the heroes of Erech
Thronging (about them) to see them. (Then) Gilgamish utter'd a riddle
Unto the notables (?):
Who, pr ythee, is most splendid of heroes,
Who, pr ythee, is most famous of giants?
Gilgamish—he ts most splendid of heroes,
r Enkidu—he is most’ famous of giants.
(Three mutilated lines follow.)
So in his palace did Gilgamish hold high revel: (thereafter),
(While all) the heroes asleep, on their nightly couches were lying
Enkidu, too, was asleep, and a vision beheld, and (so) coming
Enkidu (now) his dream to reveal: (thus) spake he unto his comrade.
OF THE MOURNING OF GILGAMISH, AND WHAT CAME OF IT.
OF THE MOURNING OF GILGAMISH, AND WHAT CAME OF IT.
6(The first Column ts badly mutilated, and all we can glean
from wt vs that “as soon as something of morning has dawned,”
Gilgamish addressing Enkidu, compares him to a gazelle, and
promises to glorify him. Then follows apparently a recital by
Gilgamish of their exploits together, “mountains "we ascended,
Nores.—1Presiding deity of the Underworld. 2Text: “were sitting.” 3Again “was sitting.” The Sea is
probably the great laver of the temple. 4The hero of a legend, who was carried up to heaven on an eagle.
5The Queen of Hades whose name has made its way into an ancient Greek charm. 6Assyrian Version.
we reach'd' the Forest of Cedars, ‘travelling’ night and day...
"with wild beasts (?)! drawing nigh after us.” Enkidu is lying
dying or dead, and Column II begins with Gilgamish keening over
his dead friend before the Elders of Erech):
“Unto me hearken, O Elders, to me, aye, me ‘shall ye listen’,
‘Tis that I weep for my ‘comrade’ Enkidu, bitterly crying
Like to a wailing woman: my grip is 'slack'd' on the curtleaxe
(Slung at) my thigh, (and) the brand at my belt from my sight "is removed’.
(Aye, and) my festal attire "lends nought of its aid for’ my pleasure,
Me, me hath ‘sorrow’ assailed, and ‘cast? me "down in affliction’.
10.
15.
20.
Comrade (and) henchman, who chased the wild ass!, the pard of thedesert,
Comrade (and) henchman, who chased the wild ass!, the pard of the desert,
Enkidu—we who all ‘haps’ overcame, ascending ‘the mountains’.
Captured the Heavenly Bull, and "destroy 'd (him)? : we o'erthrew Humbaba,
He who ‘abode’ in the Forest "of Cedars1—O, what is this slumber
Now hath o'ercome ‘thee’, (for now) art thou dark, nor art able to hear "me" ? ”
Natheless he raised not "his eyes, and’ his heart, (when Gilgamish)
felt (it),
Made no beat.
Then he veil’d (his) friend like a bride. .
Lifted his voice like a lion. .......
"Roar'd' like a lioness robb’d of "her? whelps. In front of his comrade’
Paced he backwards and forwards, tearing and casting his ringlets( ?),
Plucking and casting away (all) the grace of his... .
Then when something of morning had dawn’d, did Gilgamish ... .
(Column II here breaks off. Column III begins with Gilgamish
still mourning, telling his dead friend all he will do for him in the
words of Shamash in the preceding tablet, so that we may supply
the last two (?) lines of Column II as follow):
Column II.
(The Lament of Gilgamish).
49-50. “ʻO, on a couch of great size will I, thy friend and thy brother,
NOTES.—1Text “of the mountains.”
Column III.
rGilgamish, grant thee to lie’, on "a handsome’ couch ‘will I grant thee
Rest, and’ to sit on "a throne of great size, a throne at (my) left hand’,
So that the princes of Hades "may kiss thy feet (in their homage)’ ; |
I, too, will make (all) "the people of Erech? lament in thy (honour),
5. "Making them mourn thee’ ,(and)damsels(and)heroes' constrain to thy service’,
While I myself for thy sake "will cause my body to carry’
‘Stains’, (and) will put on the skin of a ‘lion!, and range o’er the desert". ”
Then when something of morning had dawn’d did "Gilgamish? ....
Loosing his girdle. . . . . . . . . . . 1 .
(Column IV has only five fragmentary lines at the end, men-
tioning “to my friend,” “thy sword,” “likeness,” and “to the god
Bibbu,” i.e., a planet or Mercury. Column V has only a bare
dozen fragmentary lines at the end):
Column V.
43. “... Judge of the Anunnaki2?... ”
(Then), when Gilgamish heard this, he form’d of the slaying a concept’.
45. (Then), with the dawn of the morning did Gilgamish fashiona....
Brought out also a mighty platter of wood from the highlands‘. |
Fill’d he with honey a bowl of (bright) ruby5, a bowl (too) of azure,
Fill 'd he with cream ; (and) adorn’d he the . . ., and Shamash instructed . .
(One line lost at end of Column. Column VI is all lost).
Tablet IX
GILGAMISH IN TERROR OF DEATH SEEKS ETERNAL LIFE.
GILGAMISH IN TERROR OF DEATH SEEKS ETERNAL LIFE.
Column I.
(Gilgamish determines to seek Eternal Life).
6Gilgamish bitterly wept for his comrade, (for) Enkidu, ranging
Over the desert: "I, too—shall I not die like Enkidu also?
5. Sorrow hath enter’d my heart; I fear death as I range o’er the desert,
I will get hence on the road to the presence of Uta-Napishtim7,
NoTEs.—1Or “dog.” 2Spirits of the earth over whom Enlil was lord. 8Or “of a river,” but improbable. It
may be that he is imagining a design for a sculpture of the slaying of the Bull. The remainder of the text per-
hape describes the funerary rites. 4Elammaqu. SSandu-stone. G6Assyrian Version. 7The Babylonian Noah,
with whom so much of the remainder of this story is concerned.
—Offspring of Ubara-Tutu is he—and with speed will I travel.
(If) 'tis in darkness that I shall arrive at the Gates of the Mountains,
10. Meeting with lions, then terror fall on me, I’ll lift my head (skywards),
Offer my prayer to the Moon-god, (or else) to . . the gods let my orison
Come . . . ʻO deliver me!’” . . . Heslept . . . (and) a dream . . .
‘Saw he’ . . . which were rejoicing in life,
15. Poised he ‘his’ axe . . . in his hand, (and) drew "his glaive from’ his baldric,
Lance-like leapt he amongst them . . . smiting, . . . (and) crushing.
(The rest of the Column is mutilated).
Column II.
(The hero reaches the Mountains of Mashu).
Mashu the name of the hills; as he reach’d the Mountains of Mashu,
Where ev’ry day they keep watch o’er "the Sun-god’s’ rising "and setting’,
5. Unto the Zenith of Heaven "Tuprear d are’ their summits, (and) downwards
(Deep) unto Hell reach their breasts: (and there) at their portals stand sentry
Scorpion-men, awful in! terror, their (very) glance Death: (and) tremendous,
Shaking the hills, their magnificence ; they are the Wardens of Shamash,
10. Both at his? rising and setting. (No sooner) did Gilgamish see them”
(Than) from alarm and dismay was his countenance stricken with pallor,
Senseless, he grovell’d before them.
(Then) unto his wife spake the Scorpion :
“Lo, he that cometh to us—’tis the flesh of the gods is his body. ”
15. (Then) to the Scorpion-man answer'd his wife: “Two parts of him god-(like),
(Only) a third of him human.”
(Eight broken lines remain, in which the Scorpion-man
addresses presumably Gilgamish, asking him "why he has gone’ a
far journey, and telling him how hard the traverse ts. Column III
begins with the third line in which Gilgamish ts evidently telling
the Scorbion-man that he proposes to ‘ask(?)' Uta-Napishtim
about death and life. But the Scorpion-man says that" the journey
has never before been made, that none "has crossed’ the mountains.
The traverse ts by the Road of the Sun by a journey of twenty-four
hours, beginning with deep darkness. The last half of this Column
and the first half of Column IV are lost, but it would appear that
the Scorpion-man describes the journey hour by hour, and that
Gilgamish accepts the trial of his strength ""even though it be) in
pam . . . , “though my face be weatherd' with cold ‘and heat
NOTR.—ILit. “their terror, and.” 2Lit. “of Shamash.”
10.
(and) in grief "I got . . .” Then the Scorpion-man, with a final
word about the mountains of Mashu, farewells him, wishing him
success. “"(Then) when! Gilgamish "heard this), "he set off! at the
word of the" Scorpion-man, taking’ the Road of the Sun . . .” The
first two hours are in deep darkness, without light, “ which did not
allow ‘him to see . . . behind him.” Each succeeding period
of two hours is the same until the eighth is reached and passed, and
by the ninth he apparently comes to the first glimmer of light.
Finally, with the twelfth double hour, he reaches the full blaze
of the sun, and there he beholds the Tree of the Gods, the description
of which ts given in the only four complete lines, 48-51, of Column
V. It is conceivable that this is the Vine, the Tree of Life, whence
Siduri, the Maker of Wine, plucks the fruit for her trade).
Bearing its fruit (all) ruby, and hung about with (its) tendrils.
Fair for beholding, and azure the boskage it bore ; (aye), twas bearing
Fruits (all) desirable unto the eye.
(Column VI in the Assyrian ts nearly all lost, and it is un-
certain what part the Tree plays: but at this point a third Old
Babylonian tablet helps us out. At this point, according to this
early verston the Sun-god takes pity on the hero).
“r He of the wild things hath dressćd" their pelts and the flesh of them eateth.
Gilgamish, "never" a crossing ‘shall be (?)? where none hath been ever,
(No), "so long" as the gale driveth water.”
Shamash was touch’d, that he summon’d him, (thus) unto Gilgamish
speaking :
“Gilgamish, why dost thou run, (forasmuch as) the life which thou seekest
Thou shalt not find?” (Whereat) Gilgamish answer’d the warrior Shamash:
“Shall I, after I roam up and down o’er the waste as a wand’rer,
Lay my head in the bowels of earth, and throughout the years slumber
Ever and aye? Let mine eyes see the Sun and be sated with brightness,
(Yea, for) the darkness is (banish 'd) afar, if wide be the brightness.
When will the man who is dead (ever) look on the light of the Sunshine ?”
(With this ends all our connected text of Column VI, the
Assyrian Version ending with about a dozen mutilated lines con-
taining a mention of numerous minerals and stones, and evidently
Gilgamish has now come to the girl Siduri the sabitu, which
last word 1s generally taken to mean a provider of strong waters).
Tablet X
How GILGAMISH REACHED UTA-NAPISHTIM.
Column I.
10.
15.
20.
35.
40.
(Gilgamish meets Siduri).
1Dwelt Siduri, the maker of wine . . . . . ... .
Wine(?) was her trade, her trade was . . . . . . . . .
Cover 'd she was with a veil and . . . . . . . . .
Gilgamish wander'd "towards her" . . . . . . .
Pelts was he wearing . . . . . . . . . « 1 « . .
Flesh of the gods in "his body’ possessing, but woe in ‘his belly’,
(Aye), and his countenance like to a (man) who hath gone a far journey.
Look’d in the distance the maker of wine, (and) a word in her bosom
Quoth she, in thought with herself: “This is one who would ravish (?) ‘a
woman',
Whither doth he advance in . . . ?” Assoonas the Wine-maker saw him,
Barr’d she "her postern’, barr’d she her inner door, barr’dshe "her chamber( ?).
Straightway did Gilgamish, too, in his turn catch the sound "of her shutting(?)",
Lifted his chin, and so did he let "his attention fall on her".
Unto her (therefore) did Gilgamish "speak, to the Wine-maker saying”:
“Wine-maker, what didst thou see, that "thy postern (now)? thou hast barréd,
Barréd thine inner door, "barréd thy chamber(?)?? O, I’llsmite thy’ portal,
‘Breaking the bolt? . . . . . . . . . .
(About nine lines mutilated, after which it is possible to
restore l. 32—Column II, 8).
Unto him (answer 'd) the Wine-maker, speaking to Gilgamish, (saying) :
"Why is thy vigour (so) wasted, (or why) is thy countenance? sunken,
(Why) hath thy spirit a sorrow (?), (or why) hath thy cheerfulness surcease ?
(O, but) there’s woe in thy belly! Like one who hath gone a far journey
(So) is thy2 face—(O,) with cold and with heat is thy countenance weather’d,
. . that thou shouldst range over the desert.”
Gilgamish unto her (answer’d and) spake to the Wine-maker, saying:
“Wine-maker, 'tis not my vigour is wasted, nor countenance sunken,
Nor hath my spirit a sorrow (?), (forsooth), nor my cheerfulness surcease,
NoTEs.—lAssyrian Version. A fragment from Boghazkeui(Keils. Boghask.VI. 33) in a dialect (Subara-Hurritic)
mentions Siduri. 2Probable restoration.
45.
50.
No, ’tis not woe in my belly: nor doth my visage resemble
One who hath gone a far journey—nor is my countenance weather’d
Either by cold or by heat . . . that (thus) I range over the desert.
Comrade (and) henchman, who chased the wild ass, the pard of the desert,
Comrade (and) henchman, who chased the wild ass, the pard of the desert,
Enkidu—we who all haps overcame, ascending the mountains,
Captured the Heavenly Bull, and destroy’d him’: we 'o'erthrew Humbaba,
He who abode in the Forest of Cedars; we slaughter’d the lions
Column II.
10.
There in the Gates (?) of the mountains (?); with me enduring all hardships,
Enkidu, (he was) my comrade—the lions we slaughter’d (together),
(Aye), enduring all hardships—and him! his fate hath o’ertaken.
(So) did I mourn him six days, (yea), a! se’nnight, until unto burial
I could consign (?) him . . . . (then) did I fear. ....
Death did I dread, that I range o er the desert’: the hap of my comrade
‘Lay on me heavy(?)—O’tis a long road that I range o'er' the desert !
Enkidu, (yea), "of my comrade the hap lay heavy (?) upon me —
r"Tis a long road’ that I range 'o'er the desert—O, how to be silent’,
(Aye, or) how to give voice? (For) the comrade I ha’ (so) lovéd™
Like to the dust "hath become’; O Enkidu, (he was) my comrade,
He whom I loved hath become "like the dust — 1, shall I not, also,
Lay me down "like him", throughout all eternity "never returning’ ?”
(Here may be interpolated, for convenience, the Old Babylon-
san Version of thts episode in the Berlin tablet of 2000 B.C. Column
II, 1,—III, 14):
Column II.
10.
“He who enduréd all hardships with me, whom I lovéd dearly,
Enkidu,—he who enduréd all hardships with me (is now perish’d),
Gone to the common lot of mankind! (And) I have bewail’d him
Day and night long: (and) unto the tomb I have not consign’d him.
(O but) my friend cometh not (?) to my call—six days, (yea) ,2 a se’nnight
He like a worm hath lain on his face—(and) I for this reason3
Find no life, (but must needs) roam the desert like to a hunter,
(Wherefore), O Wine-maker, now that (at last) I look on thy visage,
Death which I dread I will see not!”
(The Philosophy of the Wine-maker).
The Wine-maker Gilgamish answer d:
Notgs,—1Probable restoration. 2Lit. “and.” 3Or “on account of him.”
Column III. |
“Gilgamish, why runnest thou, (inasmuch as) the life which thou seekest,
Thou canst not find? (For) the gods, in their (first) creation of mortals,
5. Death allotted to man, (but) life they retain’d in their keeping.
Gilgamish, full be thy belly,
Each day and night be thou merry, (and) daily keep holiday revel,
10. Each day and night do thou dance and rejoice ; (and) fresh be thy raiment,
(Aye), let thy head be clean washen, (and) bathe thyself in the water,
Cherish the little one holding thy hand; be thy spouse in thy bosom
Happy—(for) this is the dower ‘of man” .....
(Here the Old Babylonian Version breaks off and we must return
to the Assyrian).
(Gilgamish, dissatisfied with a Wine-maker’s philosophy, would seek
further afield).
15. "Gilgamish? (thus) continued his speech to the Wine-maker, (saying),
"TPr'ythee, then”, Wine-maker, which is the way unto Uta-Napishtim ?
"What (is)? its token, I pr’ythee, vouchsafe me, vouchsafe me its token.
If it be possible (even) the Ocean (itself) will I traverse,
(But) if it should be impossible, (then) will I range o’er the desert. ”
(The Wine-maker, in accordance with tradition, attempts to dissuade him).
20. (Thus) did the Wine-maker answer to him, unto Gilgamish (saying),
“There hath been never a crossing, O Gilgamish: never aforetime
Anyone, coming thus far, hath been able to traverse the Ocean:
Warrior Shamash doth cross itl, ’tis true, but who besides Shamash
Maketh the traverse ? (Yea), rough is the ferry, (and) rougher its passage,
25. (Aye), too, tis deep are the Waters of Death, which bar its approaches2.
Gilgamish, if perchance thou succeed in traversing the Ocean,
What wilt thou do, when unto the Waters of Death thou arrivest ?
Gilgamish, there is Ur-Shanabi, boatman to Uta-Napishtim,
He with whom sails (?)3 are, the urnu of which in the forest he plucketh,
30. (Now) let him look on thy presence, (and) "if it be’ possible with him
Cross—(but) if it be not, (then) do thou retrace thy steps (homewards).”
NoTES.—1Lit. "the Ocean.” 2Lit. “its face,” or “its margin.” The idea is perhaps that of the open sea after
Gilgamish has left the more peaceable tidal waters where the Persian Gulf and the rivers meet in the salt lagoons.
3A word which is one of the greatest philological problems of the Epic. Possibly “paddles.” I doubt whether
it has any connection with “stones” as might be inferred from one rendering of the word.
10.
Gilgamish, hearing this, "taketh (his) axe in his "hand", "while he draweth
Glaive from his baldric (?)’.
(The remainder of this Column in the Assyrian Version 1s so
much mutilated that little can be made out, but what 1s obviously
essential is that Gilgamish meets Ur-Shanabi, but destroys the
satls (?) of the boat for some reason. Before going on with the
restoration of the Assyrian Version, we can interpolate Column IV
from the Old Babylonian Version of the Berlin Tablet):
(Then) did Ur-Shanabi! speak to him (yea), unto Gilgamish, (saying) :
“Tell to me what is thy name, (for) Iam Ur-Shanabi, (henchman) ,
(Aye), of far Uta-Napishtim2.” To him3 did Gilgamish answer :
“Gilgamish, (that) is my name, come hither from Erech(?), E-Anni (?),
(One) who hath traversed the Mountains, a wearisome journey of Sunrise,
Now that I look on thy face, Ur-Shanabi—Uta-Napishtim
Let me see also—the Distant one!” Him did Ur-Shanabi ‘answer’,
Gilgamish: ...,.....
(In the Assyrian Version Ur-Shanabi presently addresses
Gilgamish in exactly the same words as Siduri, the Wine-maker,
with the same astonishment at his weather-beaten appearance) :
Column III.
32.
35.
(Thus) did Ur-Shanabi speak to him, (yea), unto Gilgamish, (saying) :
“Why is thy vigour all wasted... ”
(It continues thus, to be supplied for Il. 2-31 from Columns
I, 33—II, 14 with due bracketing for the last words, and then the
text goes on): |
Gilgamish (thus) continued his speech to Ur-Shanabi, (saying):
“Pr’ythee, Ur-Shanabi, which is "the way unto Uta-Napishtim'?
What is its token, I pr’ythee, vouchsafe me, vouchsafe me "its token’.
If it be possible (even) the Ocean (itself) will I traverse,
But if it should be impossible, "(then) will I range o’er the desert". ”
(Thus) did Ur-Shanabi speak to him, (yea), unto Gilgamish, (saying):
“Gilgamish, 'tis thine own hand hath hinder’d ‘thy crossing the Ocean’,
Thou hast destroyéd the sails(?), (and) hast piercéd (?) the . . . .
(Now) destroy 'd are the sails(?), and the urnu not . . . . .
NoTES.—iSur-Sunabu in this Version. 2Uta-naishtim. SLit. "to him, to Sur-Sunabu.”
40. Gilgamish, take thee thy axe in "thy? hand; O, descend to the forest,
rFashion thee’ poles each of five gar in length; make (knops of) bitumen,
Sockets, (too), add (to them)!: bring "them me’.” (Thereat), when Gilgamish
‘heard this’,
Took he the axe in his hand, (and) "the glaive? drew forth ‘from his baldric",
45. Went2 to the forest, and poles each of five gar in length "did he fashion",
(Knops of) bitumen he made,and he added (their) sockets : and brought them. .3,
Gilgamish (then), and Ur-Shanabi fared them forth "in their vessel",
Launch 'd they the boat on the billow, and they themselves "in her embarking’.
After the course of a month and a half he saw on the third day
50. How that Ur-Shanabi (now) at the Waters of Death had arrivéd.
Column IV.
(Thus) did Ur-Shanabi ‘answer’ him, '(yea), unto Gilgamish, (saying) :
“Gilgamish, take the ....away............
Let not the Waters of Death touch thy hand......
Gilgamish, take thou a second, a third, and a fourth pole (for thrusting),
5. Gilgamish, take thou a fifth, (and) a sixth, and a seventh (for thrusting),
Gilgamish, take thou an eighth, (and) a ninth, and a tenth pole (for thrusting),
Gilgamish, take an eleventh, a twelfth pole!” He ceased‘ from (his) poling,
(Aye) with twice-sixty (thrusts); (then) ungirded his loins... .
10. Gilgamish . . . .(*?), and set up the mast in its socket.
(He reaches Uta-Napishtim).
Uta-Napishtim look’d into the distance and, inwardly musing,
15. Said to himself: "(Now), why are ‘the sails(?)' of the vessel destroyéd,
Aye, and one who is not of my . . . (?) doth ride on the vessel?
(This) is no mortal who cometh: nor... .
I look, but (this) is no "mortal ......
20. I look, but . . . . . I look but . . . . .
(Remainder of Column lost, but about l. 42 it becomes apparent
that Uta-Napishtim is asking Gilgamish in exactly the same words
as Siduri, the Wine-maker, and Ur-Shanalt “Why is thy vigour
(all) wasted? ” and so on, down to Column V, 1.22 “IO, shall
I not also lay me down like him, throughout all eternity never
returning ?”’):
23. Gilgamish (thus) continued his speech unto Uta-Napishtim,
= “Then "I bethought me’, I’ll get hence and see what far Uta-Napishtim
NoTzs.—1The modern punting-pole of S. Mesopotamia is a bamboo with a knob of bitumen at one end, and a metal
ferule or ring at the other. 2Lit. “Went down into.” sProbably supply "to Ur-Shanabi.” 4Or “he com-
pleted,” or "used up his poles.” The text has “Gilgamish. ”
25.
Saith (on the matter). (And so), again (?) I came through all countries,
Travell'd o'er difficult mountains,. (aye), "and? all seas have I traversed,
Nor hath (ever) my face had its fill of gentle sleep (?): (but) with hardship
Have I exhausted myself, (and) my flesh have I laden with sorrow.
Ere I had come to the "House( ?)" of the Wine-Maker, spent were my garments,
. . . Owl, bat, lion, pard, wild cat, deer, ibex, and . . . . .
"Flesh" of them (all) have I eaten, (and eke) their pelts have I dress'd (?*) "me". ”
(The remainder of the Column is mutilated: there 1s some
mention of “let them bolt her gate . . .; with pitch and bitumen
. . . .” md, 33, and then nothing which gives connected sense
until Column VI, ll. 26-39):
Column VI.
26.
“Shall we for ever build house(s), for ever set signet (to contract),
Brothers continue to share, or among ‘foes (*?)" always be hatred?
(Or) will for ever the stream (that hath risen) in spate bring a torrent,
Kulilu-bird ‘to’ Kimppu-bird ........ ?
Face which doth look on the sunlight . . . presently (?) shall not bel . . .
Sleeping and dead ‘are’ alike, from Death they mark no distinction
Servant and master, when once thy have reach’d ‘their full span allotted’,
Then do the Anunnaki, great gods, .....
Mammetum, Maker of Destiny with them, doth destiny settle,
Death, (aye), and Life they determine; of Death is the day not revealéd. ”
THE FLOOD.
Column I.
(The Cause of the Flood).
2Gilgamish unto him spake, to Uta-Napishtim the Distant:
“Uta-Napishtim, upon thee I gaze, (yet) in no wise thy presence
Strange is, (for) thou art like me, and in no wise different art thou;
Thou art like me; (yea) a stomach for fighting doth make thee consummate,
r Aye, and to rest (?)? on thy back thou dost lie. "O tell me (?)’, how couldst
thou
Stand in th’ Assemblage of Gods to petition for life (everlasting) ?”
Notgs.—iDifficult line. | 2Assyrian Version.
10.
25.
35.
40.
45.
59.
Uta-Napishtim (addressing him thus) unto Gilgamish answer'd:
“Gilgamish, I unto thee will discover the (whole) hidden story,
Aye, and the rede of the Gods will I tell thee.
The City Shurippak1—
(O ’tis) a city thou knowest !—is set "on the marge’ of Euphrates,
Old is this city, with gods in its midst. (Now), the great gods a deluge
Purposed to bring: . . .... there was Anu, their sire; their adviser
Warrior Enlil; Ninurta2, their herald; their leader(?) Ennugi;
Nin-igi-azag— tis Ea—, (albeit) conspirator with them,
Unto a reed-hut their counsel betray’d he: "O Reed-hut, O Reed-hut !
Wall, wall! Hearken, O Reed-hut, consider, O Wall! O thou Mortal,
Thou of Shurippak, thou scion of Ubara-Tutu, a dwelling
Pull down, (and) fashion a vessel (therewith); abandon possessions,
Life do thou seek, (and) thy hoard disregard, and save life; every creature
Make to embark in the vessel. The vessel, which thou art to fashion,
Apt be its measure; its beam and its length be in due correspondence,
(Then) "on? the deep do thou launch it.” And I—sooth, I apprehending,
(This wise) to Ea, my lord, did I speak: ‘See’, Lord, what thou sayest
Thus, do I honour, I’ll do—(but) to city, to people, and elders
Am I, forsooth, to explain?’ (Then) Ea made answer in speaking,
Saying to me—me, his henchman !—‘Thou mortal, shalt speak to them this
wise:
“Tis me alone (?) whom Enlil so hateth that I in your city
No (more) may dwell, nor turn my face unto the land which is Enlil’s.
rI will go’ down to the Deep, (there) dwelling with Ea, my "liege? lord,
eas = a you will he shower down plenty, yea, fowl"in great num-
er( ?)’, |
Booty of fish . . . . "and big’ the harvest.
EZ ee causing a plentiful rainfall (?) to come down upon you.” ’3
r(Then) when something’ of morning had dawn'd . .
(Five lines mutilated).
Pitch did the children4 provide, (while) the strong brought ‘all that was
needful.
(Then) on the fifth day (after) I laid out the5 shape (of my vessel),
Ten gar each was the height of her sides, in accord with her planning(?),
Ten gar to match was the size of her deck (?), and the shape of the fore-
part (?) |
NoTEs.—1The modern Fara. 2Son of Enlil, and the god of war and hunting. 9sTwo difficult lines. «Singular.
6Lit. "her
70.
85.
95.
100.
105.
Did I lay down, (and) the same did I fashion; (aye): six times cross-
pinn’d her, DER
Sevenfold did I divide her . . . . , divided her inwards
Ninefold: hammer'd the caulking within her, (and) found me a quarit-pole,
(All) that was needful I added; the hull with six! ska; of bitumen ` 75-7.
Smear’d I, (and) three shar of pitch "did I smear’ on the inside; some people...
Bearing a vessel of grease, three shar of it brought (me); (and) one shar sz
(Out of this) grease did I leave, which the tackling (?) consumed; (and) the
boatman
Two shar of grease stow 'd away; (yea), beeves for the . . . I slaughter’d,
Each day lambs did I slay: mead, beer, oil, wine, too, the workmen
-Drank as though they were water2, and made a great feast like the New Year.
(Five mutilated lines "I added salve for the hand(s),” "the
vessel was finish’d . . . Shamash the great.” “was dificult,”
“... P I caused to bring above and below,” “two-thirds
of it”):
"All I possess’d I” laded aboard her; the silver I laded
All I possess’d; gold, all I possess’d I laded aboard her,
All I possess’d of the seed of all living "I laded aboard’ her.
Into the ship I embark’d all my kindred and family (with me),
Cattle (and) beasts of the field (and) all handicraftsmen embarking.
(Then) decreed Shamash the hour:“ . . . . (?)
Shall in the night let a plentiful rainfall(?) pour down . . . .2
(Then) do thou enter the vessel, and (straightway) shut down thy hatchway. ”
Came (then) that hour (appointed), . . . . . . (2)
Did in the night let a plentiful rainfall(?) pour down . . . . (?)
View d I the aspect of day: to look on the day bore a horror,
(Wherefore) I enter 'd the vessel, and (straightway) shut down my hatchway,
(So, too) to shut down the vessel to Puzur-Amurri (?), the boatman,
Did I deliver the poop (of the ship), besides its equipment.
(Then), when something of dawn had appear'd, from out the horizon
Rose a cloud darkling ; (lo), Adad (the storm-god) was rumbling within it,
Nabu and Sharru were leading the vanguard, and coming as heralds
Over the hills and the levels: (then) Irragal wrench 'd out the bollards;
Havoc Ninurta let loose as he came, th’ Anunnaki their torches
Brandish’d, and shrivell’d the land with their flames ; desolation from Adad
Stretch’d to (high) Heaven, (and) all that was bright was turn’d into darkness.
NoTES.—1Var. "three." 2Lit. “water of the river.” SIwo difficult lines.
(Four lines mutilated “the land like... ,” “for one day the
storm ...,” “fiercely blew... .” “like a battle... ”).
Nor could a brother distinguish his brother, ; from heaven were mortals
_..Not to be spied. O, were stricken with terror the gods at the Deluge,
120.
125.
130.
135.
140.
145.
150.
155.
AZ Fleeing, they rose to the Heaven of Anu, and crouch'd in the outskirts,
115.
Cow ring like curs were the gods (while) like to a woman in travail
Ishtar did cry, she shrieking aloud, (e'en) the sweet-spoken Lady
(She of the gods): ‘ May that day turn to dust, because I spake evil
(There) in th’ Assemblage of Gods! O, how could I utter (such) evil
(There) in the Assemblage of Gods, (so) to blot out my people, ordaining
Havoc! Sooth, then, am I to give birth, unto (these) mine own people
Only to glut (with their bodies) the Sea as though they were fish-spawn?'
Gods—Anunnaki—wept with her, the gods were sitting (all) humbled,
(Aye), in (their) weeping, (and) closed were their lips "amid( ?)'the Assemblage.
Six days, al se’nnight the hurricane, deluge, (and) tempest continued
Sweeping the land: when the seventh day came, were quelléd the warfare,
Tempest (and) deluge which like to an army embattail’d were fighting.
Lull’d was the sea, (all) spent was the gale, assuaged was the deluge,
(So) did I look on the day; (lo), sound was (all) still’d; and all human
Back to (its) clay was return’d, and fen was level with roof-tree.
(Then) I open’d a hatchway, and down on my cheek stream’d the sunlight,
Bowing myself, I sat weeping, my tears o’er my cheek(s) overflowing,
Into the distance I gazed, to the furthest bounds of the Ocean,
Land was uprear’d at twelve (points), and the Ark on the Mountain of Nisir
Grounded ; the Mountain of Nisir held fast, nor gave lease to her? shifting.
One day, (nay,) two, did Nisir hold fast, nor give lease to her shifting.
Three days, (nay), four, did Nisir hold fast, nor give lease to her shifting,
Five days, (nay,) six, did Nisir hold fast, nor give lease to her shifting.
(Then), when the seventh day dawn’d, I put forth a dove, and released (her),
(But) to and fro went the dove, and return’d (for) a resting-place was not.
(Then) I a swallow put forth and released ; to and fro went the swallow,
She (too) return’d, (for) a resting-place was not; I put forth a raven,
Her, (too,) releasing; the raven went, too, and th’ abating of waters
Saw ; and she ate as she waded (and) splash’d, (unto me) not returning.
Unto the four winds (of heaven) I freed (all the beasts), and an off’ring
Sacrificed, and a libation I pour’d on the peak of the mountain,
Twice seven flagons devoting, (and) sweet cane, (and) cedar, and myrtle,
NOTE.—1Lit. “and.” 2Text has "the vessel.”
w
= na
160.
165.
170.
175.
150.
185.
190.
195.
Heap 'd up beneath them ; the gods smelt the savour, the gods the sweet savour
Smelt ; (aye,) the gods did assemble like flies o'er him making the off ring.
Then, on arriving, the Queen (of the gods) the magnificent jewels
Lifted on high, which Anu had made in accord with her wishes;
‘O ye Gods! I will (rather) forget (this) my necklet of sapphires,
Than not maintain these days in remembrance, nor ever forget them.
(So), though (the rest of) the gods may present themselves at the off’ring,
Enlil (alone of the gods) may (himself) not come to the off’ring,
Because he, unreasoning, brought on a deluge, and therefore my people
Unto destruction consign’d.’
Then Enlil, on his arrival,
Spied out the vessel, and (straightway) did Enlil burst into anger,
Swollen with wrath 'gainst the gods, the Igigi!: ‘Hath any of mortals
’Scaped? Sooth, never a man could have lived through (the welter of) ruin.’
(Then) did Ninurta make answer and speak unto warrior Enlil,
Saying: ‘O, who can there be to devise such a plan, except Ea?
Surely, tis Ea is privy to ev ry design.’ Whereat Ea
Answer’d and spake unto Enlil, the warrior, saying: ʻO chieftain
Thou of the gods, thou warrior! How, forsooth, how (all) uncounsell’d
Couldst thou a deluge bring on? (Aye,) visit his sin on the sinner
Visit his guilt on the guilty, (but) O, have mercy, that (thereby)
He shall not be cut off; be clement, that he may not ‘perish’.
O, instead of thy making a flood, let a lion come, man to diminish;
O, instead of thy making a flood, let a jackal come, man to diminish;
O, instead of thy making a flood, let a famine occur, that the country
May be "devour d(*)"; instead of thy making a flood, let the Plague-god
Come and the people ‘o’erwhelm’ ;
Sooth, indeed ’twas not I of the Great Gods the secret revealéd,
(But) to th’ Abounding in Wisdom? vouchsafed I a dream, and (in this wise)
He of the gods heard the secret. Deliberate, now, on his counsel’.
(Then) to the Ark came up Enlil; my hand did he grasp, and uplifted
Me, even me, and my wife, too, he raised, and, bent-kneed beside me,
Made her to kneel; our foreheads he touch’d as he stood there between us,
Blessing us; ‘Uta-Napishtim hath hitherto only been mortal,
Now, indeed, Uta-Napishtim and (also) his wife shall be equal
Like to us gods; in the distance afar at the mouth of the rivers
Uta-Napishtim shall dwell’. (So) they took me and (there) in the distance
Notz.—1Gods of heaven. 2Ałra-hasis, another name for Uta-Napishtim.
200.
205.
210.
215.
220.
225.
Caused me to dwell at the mouth of the rivers.
But thee, as for thee, pray,
Who will assemble the gods for thy (need), that the life which thou seekest
Thou mayst discover? Come, fall not asleep for six days, aye, a se'nnight!”
(But Gilgamish ts too mortal to resist even sleep).
(Then), while he sat on his haunches a sleep like a breeze breathed upon
him.
Spake to her, Uta-Napishtim, yea, unto his wife: “O, behold him,
E’en the strong fellow who asketh for life, (how) hath breathéd upon him
Sleep like a breeze!” (Then) his wife unto Uta-Napishtim the Distant
Answer’d: “O, touch him, and let the man wake, that the road he hath
traversed
He may betake himself homeward in peace, that he by the portal
Whence he fared forth may return to his land.” Spake Uta-Napishtim,
(Yea), to his wife: “(How) the troubles of mortals do trouble thee also!
Bake then his flour (and) put at his head, but the time he is sleeping
On the house-wall do thou mark it.1” (So straightway) she (did so), his flour
Baked she (and) set at his head, but the time he was sleeping she noted
On the house-wall. (So), first was collected his flour, (then) secondly sifted,
Thirdly, ’twas moisten’d, and fourthly she kneaded his dough, and so fifthly
Leaven she added, and stxthly ’twas baked; (then) seventh—he touch’d him,
All on a sudden, and (so from his slumber) dwoke the (great) fellow !
Gilgamish unto him spake, (yea) to Uta-Napishtim the Distant:
“(Tell me), I pr’ythee (?), was °t thou, who when sleep was shower’d upon me
All on a sudden.didst touch me, and (straightway) rouse me (from slumber) ? ”
Uta-Napishtim to Gilgamish "spake, (yea), unto him spake he’:
“Gilgamish, told was the tale of thy meal . . . and (then) did I wake thee:
*One’—was collected" thy flour: " (then) 'źwo '1—it was sifted ; (and) ‘thirdly’ —
Moisten = (and) ‘fourthly’—she kneaded thy dough '(and) ‘fifthly” the
eaven
Added: (and) ‘sixthly’—’twas baked: "(and) 'seventh'"— 'twas I on a sudden
Touch’d thee and thou didst awake.” To Uta-Napishtim, the Distant,2
. Gilgamish answer'd: "O, "how" shall I act, (or) where shall I hie me,
Uta-Napishtim? A Robbers (from me) hath ravish’d my "courage,"
Death "in? my bed-chamber broodeth, and Death is wherever I "listen". ”
‘Spake’ to "him, (yea),? to the boatman Ur-Shanabi Uta-Napishtim:
Notes.—1A difficult passage, capable of other interpretations. But if this is the correct one, Uta-Napishtim is
mocking the "strong man” who seeks eterna! life, with the tally of the number of hours (or days ?) he sleeps, unable
even to stay awake. 2As before “Unto him, unto Uta-Napishtim.” 3So as it stands, but it is not intelligible.
245.
250.
255.
270.
. “Tis thou, Ur-Shanabi. .. the crossing, will hate thee,
(Sooth), to all those who come to its marge, doth its marge set a limit:
(This) man for whom thou wert guide—are stains to cover his body,
Or shall a skin hide the grace of his limbs? Ur-Shanabi, take him,
. Lead him to where he may bathe, that he wash off his stains in the water
(White) as the snow: let him cast off his pelt(s)that the sea may remove (them) ;
Fair let his body appear: of his head be the fillet renewéd,
Let him, as clothes for his nakedness, garb himself in a mantle,
Such that, or ever he come to his city, and finish his journey,
No (sign of) age shall the mantle betray, but preserve (all) its freshness. ”
Wherefore Ur-Shanabi took him, and where he might bathe did he lead him,
Washing his stains in the "water" like snow, his pelt(s), "too", discarding,
So that the sea might bear them away; (and) his body appearéd
Fair; ‘of’ his head he ‘the fillet’? renewed, and himself in a mantle
Garb’d, as the clothes for his nakedness, ‘such that or ever his city
Reach he’, or ever he finish his journey, "the mantle betray not
Age, but? preserve "(all) its freshness’.
(So) into their vessel embarkéd
Gilgamish, (aye), and Ur-Shanabi, launching (their) craft "on the billow",
They themselves riding aboard (her).
(The magic gift of restored youth). |
| To Uta-Napishtim, the Distant!,
Spake (then) his wife: "Came Gilgamish (hither) aweary with rowing,
. What wilt thou give wherewith he return to his land ? ” and the meanwhile
Gilgamish, lifting his pole, was pushing the boat at the seashore.
(Then answer d) Uta-Napishtim to him, (yea), "to Gilgamish "spake he’:
“Gilgamish, (hither) didst come (all) aweary with rowing; (O, tell me),
. What shall I give thee (as gift) wherewith to return to thy country?
Gilgamish, I will reveal thee a hidden matter . . . I'll tell thee:
There is a plant like a thorn with its root (?) "deep down in the ocean’,
Like unto those of the briar (in sooth) its prickles will scratch ‘thee’,
(Yet) if thy hand reach this plant, ‘thou’lt surely find life (everlasting)". ”
(Then), when Gilgamish heard this, he loosen 'd(?)2 "his girdle about him’,
Bound heavy stones "on his feet?, which dragg’d him down to the sea-deeps,
"Found he the plant’; as he seized on the plant, (lo), "its prickles did scratch
him’.
Reż wana "to him, (yea), to Uta-Napishtim.” 2The word is not spelt quite correctly, if this
is right.
275.
Cut he the heavy stones "from his feet? that again it restore him
Unto its shore. |
280.
295.
Gilgamish spake to him, (yea), to the boatman Ur-Shanabi (this wise) :
“(Nay, but) this plant is a plant of great wonder(?), Ur-Shanabi, ” said he,
“Whereby a man may attain his desire—I’ll take it to Erech,
(Erech), the high-wall’d, and give it to eat "unto..... ue
‘Greybeard-who-turneth-to-man-in-his-prime’ is its name and I[’]] eat it
I myself, that again I may come to my youthful condition. ”
(The Quest ends in Tragedy).
Broke they their fast at the fortieth hour: at the sixtieth rested.
. Gilgamish spied out a pool of cool water, (and) therein descending
Bathed in the water. (But here was) a serpent who snuff'd the plant's
fragrance,
Darted he up "from the water (?)", and snatch’d the plant, uttering malison
. As he drew back. Then Gilgamish sate him, (and) burst into weeping.
Over his cheeks flow’d his tears: to the boatman Ur-Shanabi ‘spake he( ?)"
“(Pr’ythee), "for? whom have toiléd mine arms, O Ur-Shanabi, (tell me),
(Pr’ythee), for whom hath my heart’s blood been spent? (yea), not for mine
| own self,
Have I the guerdon achieved; (no), 'tis for an earth-lion (only)
Have I the guerdon secured—(and) now at the fortieth hour
(Such an) one reiveth (it)—O, when I open'd the sluice and . . .ed the
attachment, 1
(Aye), I noted the sign (?) which to me was vouchsafed as a warning,
. Would I had turn'd and abandon 'd the boat at the marge (of the ocean)! ”
Broke they their fast at the fortieth hour: at the sixtieth rested,
(So in the end) to the middle of Erech, the high-wall'd, arrivód.
305.
(The Pride of the Architect).
Gilgamish spake to him, (yea), to the boatman Ur-Shanabi (this wise):
“Do thou, Ur-Shanabi, go up and walk on the ramparts of Erech,
Look on its base, and take heed of its bricks, if its bricks be not kiln-burnt,
(Aye), and its ground-work be not bitumen, e’en seven courses,
One shar the city, (and) one sha; the gardens, and one sha» the. . . .(?)
. . the Temple of Ishtar, amass’d I three shay and . . .(?) of Erech2.
NoTES.—1ILit. “furniture.” The incident is lost in one of the previous gaps. Is it referable to the “dam” in the
Fifth Tablet, Column VI? 2Unfortunately there are two difficult words in these two lines.
Tablet XII
GILGAMISH, IN DESPAIR, ENQUIRES OF THE DEAD.
GILGAMISH, IN DESPAIR, ENQUIRES OF THE DEAD.
Column I.
15.
25.
(How the dead haunt the living).
1(Then), what time that the seine had pass’d through the Architect’s dwelling,
(Aye, and) the net "had taken its toll" . . . . "said he’:
“Lord, what "is’t Imaydo'............
(Now, what time that) the seine hath "pass'd through the Architect’s?
dwelling’,
(Aye and) the net "hath taken its tol) . . . ........ s
Gilgamish ‘unto him spake’ ............
CH WARGO! x 1 os, “ph Be tes Sh 47 06 0 ee ae 2 i
(About two lines wanting, in which Gilgamish presumably
asks how the dead may be made to haunt the mowrner).
“Gilgamish, . > »woócętd ee Hk ee ww a HS i
(The Mourner’s Duty).
“If to the . . . ‘thou drawest?, unto the temples ........
Raiment clean ‘shalt not don’, (but) like to a townsman shalt .. ..
Nor with sweet oil from the cruse be anointed, (lest) at its fragrance
Round thee they gather: nor mayst thou set bow to the earth, (lest) around
thee
Circle those shot by the bow; nor a stick in thy hand mayst thou carry,
(Lest) (stricken) ghosts should gibber against thee: nor shoe to thy footsole
Put on, nor make on the ground a (loud) echo: thy wife, whom thou lovest,
Kiss (aer thou mayst not, thy wife whom thou hatest—thou mayst not
astise (her),
(Aye, ano thy child whom thou lovest not kiss, nor thy child whom thou
| hatest
Mayst not chastise, (for) the mourning of earth doth hold thee enthralléd.
Norgs.— Assyrian Version. Apparently the previous tablet has ended with the short description of Erech and its
architecture by Gilgamish, as a cue for the opening lines of the Twelfth Tablet. The “Architect” must be Gil-
gamish: and the description of seine and net passsing through his house, parallel to the phrase in the First
Tablet, Column II, must a be a euphemism for the death of Enkidu. Gilgamish, having failed to learn the secret
- of eternal life is now reduced to calling up his dead friend to know the worst which he may expect. He asks what
must the mourner do to avoid being haunted by the ghost: and then proceeds to do exactly the contrary in order that
Enkidu may return to haunt him. 20r, if it is the Architect speaking, “my dwelling.” SThese lines are capable
of two restorations: either “If thou (drawest) . . . unto. . . , then the ghosts will accompany thee to thy Temple, ”
or “If thou [drawest) . .. unto... , or go to the Temple.” Some slight restoration can be made from /. 31.
“She who dead lieth,
She who dead lieth,
Mother of Ninazu,
She who dead lieth,
„30. No more with mantle are
Veil’d her fair shoulders,
No more her bosom
Drawn!, like the lard cruse!”
(Gilgamish by contravening these customs attempts to raise Enkidu).
(So) did he draw ‘the . . . to. . ., and came to the temple’,
rPut on clean raiment’... (and) like to a townsman . . .
35. (Aye), with "sweet? oil from the cruse ‘was’ anointed: (then) at "its fragrance
Round oo they gather’d :2 the bow did he set (?) "to the earth’, and around
im
Circled the spirits, (yea,) those who were "shot! by the bow at him gibber’d,
r Carried” a stick in his hand ‘and the (stricken) ghosts at him gibber'd(?)".
40. "Put on’ a shoe to ‘his foot-sole, and made on the ground a (loud) echo.
rKiss'd he’ his wife "whom he lovód, chastiséd his? wife whom he hated,
45. rKiss'd he his child” whom he lovćd, chastiséd "his? child whom he hated.
(Aye, in good sooth, 'twas) the mourning of earth which did hold him
enthrallód :
“She who (dead) lieth,
‘She who’ (dead) lieth,
Mother of Ninazu,
She who (dead) lieth,
No (more) with mantle are
Veil'd ‘her’ fair shoulders,
No (more) her bosom
Drawn, like the lard cruse. ”
50. Cried(?) The" (for) Enkidu out of the earth to ascend: “Not? (the Plague-god),
Namtar, hath seized” him, nor fever, (but only) the earth :3 nor the Croucher,
"Nergal", the ruthless, hath seized him, (but only) the earth: neither fell he
There "= was battle’ of mortals; ’twas only the earth "which hath seized
im.? ”3
(So)4. . . for his servitor Enkidu sorrow’d the offspring of Nin-sun,
NoTES.—1Shaddata, shadadu being used in medicine for sucking or drawing vapour through a tube. This short
poem may be the regular lament of the professional mourner. 2There is a little confusion in the next three or
four lines, in comparison with the previous parallel text, and it may be that we should boldly emend or correct
them accordingly. sii. “’twas the earth [seized hjim,” or "'twas the earth (ditto].” «It is uncertain what
is to be restored for the two mutilated words at the beginning.
55.
70.
75.
TRE EPIC OF GILGAMISH. 30
(Aye), as he went all alone unto "Ekur", the temple of Enlil:
“rEnlil’, (my) Father, ('tis now) that the seine hath stricken me also,
Down to the earth—the net to the earth hath stricken me also.
Enkidu ie rI pray thee’ to raise "from the earth'—not (the Plague-
800),
Namtar, hath seized him, nor fever, "but only the earth? : nor the Croucher,
Nergal, the ruthless, hath seized "him, but only the earth’ : "neither fell he?
There — was battle of mortals: " 'twas only the earth which hath seized
im".
(But) no answer did Enlil, the father vouchsafe.
| rTo the Moon-god he hied him (?)':
“Moon-god, (my) Father, ('tis now) that the seine ‘hath stricken me also,
Down to the earth’'—the net ‘to the earth hath stricken me also".
Enkidu ae ‘I pray thee’ to raise "from the earth'—not (the Plague-
800),
Namtar, hath seized him, ‘nor’ fever, "but only the earth: nor’ the Croucher,
Nergal, "the ruthless, hath seized him, but only the earth’: "neither fell he?
There = rwas battle of mortals: ’twas only the earth which hath seized
im.”
r(But) no answer the Moon-god vouchsafed :
| (Then) to Ea he hied him:'
r"Ea, (my) Father, 'tis now that the seine hath stricken me also,”
r Down to the earth—the net to the earth hath stricken me also."
"Enkidu e" I pray thee to raise from the earth—not (the Plague-
god) ,' |
Nam'tar, hath seized him, nor fever, but only the earth: nor” the Croucher,
Nergal, the ruthless, "hath seized him, but only the earth: neither fell he’
There = was battle of mortals: "'twas only the earth which hath seized
im.”
Ea, the father, "gave ear (and) to Nergal", the warrior-hero,
rSpake he’: "O Nergal, O warrior-hero, "give ear to my speaking(?)'!
‘Ope now,” a hole "in the earth’, that the spirit of "Enkidu, (rising)",
"May from the earth issue forth, and so have speech’ with ‘his’ brother. ”
Nergal, the warrior-hero, "gave ear to the speaking of Ea',
Oped, then, a hole in the earth, and the spirit of Enkidu issued
Forth from the earth like a wind. They embraced and.....
Communed together, mourning.
“Tell, O my friend, O tell, O my friend, (O) tell (me, I pr'y thee),
What thou hast seen of the laws of the Underworld?” "(Nay, then,) O
comrade ;
90. I will not tell thee, (yea,) I will not tell thee—(for), were I to tell thee,
What I have seen of the laws of the Underworld, —sit thee down weeping ! ”
“(Then) let me sit me down weeping. ” |
(The wretched lot of all who must die).
| “(So be it): "the friend(?)"' thou didst fondle
(Thereby) rejoicing thee—" into his body(?), as though 'twere a’ mantle
95. Old, hath the worm made its entry: (in sooth, then) "the bride(?)! thou
didst fondle,
Coe rejoicing thee—fill’d with the dust "is her body’ RA Gal
„ he hath spoken and "into the’ ground (?) is he sunken,
. . . . he hath spoken and "into the” ground ( ?) is he sunken.”
“(He who fell in.... 1
100. rDidst thou see him??.” “(Aye), I saw .... ”
(About seventeen lines missing).
118. “As a pillar beautiful
ap
‘Props ?? an inner por'tico (?)) . . .
(About twenty-five lines missing).
145. “He who falleth from a pole
Didst thou see him? ""(Aye), I saw’:
Straightway for . .
By removal of a plug.......
“He whom death . . . ........ |
“Didst thou see him?” “'(Aye) I saw’:
He’s at rest upon a couch,
Limpid water doth he drink. p
“(Then, the hero) slain in fight,
Didst thou see him?” “(Aye) I saw:
150. Father, mother! raise his head,
O’er him wife2 "in bitter woe’.
“He whose corpse in desert lieth,
Hast thou seen him?” “(Aye), I saw;
Not in earth doth rest his spirit.”
“He whose ghost hath none to tend,
Didst thou see him?” “(Aye), I saw,
Lees of cup, and broken bread
Thrown into the street he eateth.”
+P