Epic of Gilgamesh

OF. THE TYRANNY OF GILGAMISH, AND THE CREATION OF ENKIDU.

1He who (the heart of) all matters hath proven let him ‘teach’ the nation, "He who all" knowledge possesseth, therein shall he "school" all the people, "He shall his wisdom impart (?)' and (so) shall they ‘share it? together. rGilgamish( ?)12—he was the ' Master’ of wisdom, with knowledge’ of all things, He ‘twas discovered the secret concealed .......... (Aye), handed down the tradition relating to (things) prediluvian, Went on a journey afar, (all) aweary and ‘worn with his toiling(?)", 10. "Graved? on a table of stone all the travail. Of Erech, the high-wall'd, He (it was) built up the ramparts; (and) he (it was) clamp’d the foundation, Like unto brass, of "E’-Anna3, the sacred, the treasury hallow’d, rStrengthen'd' its base to grant wayleave to no ‘one’ eee the threshold which from ‘of old (?)) (About thirty lines wanting. The description of Gilgamish runs on to the beginning of the next Column).

(Gap of about three lines). of love, in Erech, where the worship of the latter was carried on by bewies of dancing-girls and hetaerae. 4Restored from the Ninth Tablet. ZA. śmy row S of Erech ’tis he who hath ‘taken’, PETZ (while) tow 'reth "his? crest like an aurochs, Ne’er hath the shock of "his? ' weapons (its) "peer"; are driven "his? fellows Into the toils!, while cow 'd are the heroes of Erech un- . . . . .. Gilgamish leaveth no son to ‘his’ father, "his? arrogance swelling (Each) day and ‘night’ ; "aye, he’ is the shepherd of Erech, the high-'wall’d’, He is ‘our(?)’ shepherd . . . . "masterful, dominant, subtle’. . rGilgamish" leaveth no "maid to her mother, nor’ daughter to ‘hero’, (Nay), nor a spouse to a husband’ ” (And so), to (th’ appeal of) their wailing

‘Gave ear th’ Immortals’: the gods of high heaven ‘address’d the god Anu',2 (Him who was) Seigneur of Erech: “’Tis thou a son hast begotten, (Aye, in sooth, all) tyrannous, "while tow’reth his crest like an aurochs’, Ne’er hath ‘the shock of his weapons” (its) peer; are driven "his fellows? Into the toils, "while cow’d are the heroes of Erech un- . . . . 72. Gilgamish leaveth no son to his father, "his arrogance swelling’ (Each) day and night; aye, he is the shepherd of Erech, "the high-wall'd", He is their shepherd . . . masterful, dominant, subtle . Gilgamish leaveth no maid to "her mother’, nor daughter to hero, (Nay), nor a spouse to a "husband". ” (And so), to (th’ appeal of) their wailing rAnu'2 gave ear, call’d the lady Aruru3: “’Twas thou, O Aruru, Madest "(primeval seed of) mankind(?)': do now make its fellow, So that he "happen on Gilgamish’, yea, on the day of his pleasure, So that they strive with each other, and he unto Erech give ‘surcease’. ” (The Creation of Enkidu).

So when the goddess Aruru heard this, in her mind she imagined (Straightway, this) Concept of Anu, and, washing her hands, (then) Aruru Finger’d some clay, on the desert she moulded (it): (thus) on the desert” Enkidu made she, a warrior, (as he were) born (and) begotten, (Yea), of Ninurta5 the double, "and put forth’ the whole of his body Hair: in the way of a woman he snooded his locks (in a fillet) ; Sprouted luxuriant growth of his hair-like (the awns of) the barley, Nor knew he people nor land; he was clad in a garb like Sumuqane. E en with gazelles did he pasture on herbage, along with the cattle Drank he his fill, with the beasts did his heart delight at the water. (The Encounter of Enkidu with the Hunter).

(Then) did a hunter, a trapper, come face to face with this (fellow), Came on him ‘one’, two, three days, at the place where (the beasts) drank (their) water! ; (Sooth), when the hunter espied him, his face o’ermantled with terror, He and his cattle went unto his steading, "dismay 'd' (and) affrighted, Crying aloud, ‘distress’d in’ his heart, and) his face overclouded, . woe in his belly . . . . . . . . . . . . (Aye, and) his face was the same as of one "who hath gone’ a far "journey". ©

“Father, there is "a? great fellow come ‘forth from out of the mountains’, (O, but) "his? strength is the greatest "(the length and breadth) of the country’, rLike to a double’ of Anu's own self "his strength’ is enormous, Ever (?) "he rangeth at large’ o’er the mountains, "(and) ever" with cattle rGrazeth on herbage (and) ever he setteth" his foot to the water, "So that I fear? to approach him. The pits which I "myself" hollow d r(With mine own hands)2 hath he fill'd in (again), (and) the traps of my rsetting" ‘Torn up, (and) out of my clutches hath holpen escape’ (all) the cattle, Beasts of the desert : to work at my fieldcraft "he will not allow’ me.” rOpen'd his mouth (then) his father, and spake’, addressing the hunter: “Gilgamish 'dwelleth’ in Erech, "my son, whom no one’ hath vanquish’d, 3r(Nay, but) tis his strength is greatest (the length and breadth) of the country” ‘Like to a double of Anu’s own self", his strength is ‘enormous’, 4°Go, set? thy face "towards Erech: and when he hears of! a monster, śr He will say ‘Go, O hunter, a courtesan-girl, a hetaera’

NoOTRES.—iLiterally "A certain hunter, a trapper, met him at the drinking-place, [one], two, three days at the drinking-place, ditto.” 2Probably supply anaku at the end of the line "I myself.” sIt is doubtful whether there is room for this line in the break. 4Fairly probable restoration. Take "with thee” ..... like a strong one; 1r When he the cattle shall gather again" to the place of (their) drinking, rSo shall she put off? her "mantle? (the charm of) her beauty revealing’ ; r(Then) shall he spy her, and (sooth) will embrace her, (and thenceforth) his cattle, "Which in? his very own deserts "were rear'd", will (straightway) deny him. (How Gilgamish first heard of Enkidu). Unto the rede of his father the hunter "hath hearken’d, (and straightway)’ He will away "unto Gilgamish"!. Taking the road towards Erech

Turn’d he ‘his steps, and to’ Gilgamish "came, his speech thus addressing": (Saying): “There is a great fellow "come forth from out of the mountains’, r(O, but) his strength? is the greatest, (the length and breadth) of the country, Like to a double of Anu’s own self "his strength’ is enormous, "Ever (?) he rangeth at large o’er the mountains, (and) ever with cattle rGrazeth on herbage, (and)! ever "he setteth' his foot to the water, So that I fear to approach "him'. The pits which I "myself" hollow’d (With mine own hands) hath he fill’d in (again, and) the traps ‘of my "setting? Torn up, (and) out of my clutches hath holpen escape (all) the cattle, Beasts "of the desert? : to work at my fieldcraft he will not allow me.” Gilgamish unto him, unto the hunter made answer (in this wise) : “Go, (good) my hunter, take with thee a courtesan-girl, a hetaera, When he the cattle shall rgather" again to the place of (their) drinking, So shall she put off her mantle, (the charm of her) beauty ‘revealing’, (Then) pore he spy her, and (sooth) will embrace her, (and thenceforth) his catt

Which in his very own deserts were rear'd will (straightway) deny him.2” (The Seduction of Enkidu). Forth went the hunter, took with him a courtesan-girl, a hetaera, (So) did they start on their travels, went forth on their journey (together), (Aye), at the term of three days arrived at the pleasaunce appointed. Sate they down in their ambush (?), the hunter and the hetaera, One day, two days they sat by the place where (the beasts) drank (their) water. (Then) at last came the cattle to take their fill in their drinking. NoTES.—1Fairly probable restoration 2This belief in this loss of innocency has been common in the East since the . days of Adam and Eve. The proper person to peer into the ink-pool magic is a little boy ; few others are successful.

Thither the animals came that their hearts might delight in the water, (Aye), there was Enkidu also, he whom the mountains had gender'd, E'en with gazelles did he pasture on herbage, along with the cattle Drank he his fill!, with the beasts did his heart delight at the water, So beheld him the courtesan-girl, the lusty great fellow, (O but) a monster (all) savage from out of the depths of the desert! “Tis he, O girl! O, discover thy beauty, thy comeliness shew (him), So that thy loveliness he may possess—(O), in no wise be bashful, Ravish the soul of him—(certes), as soon as his eye on thee falleth, He, forsooth, will approach thee, and thou—O, loosen thy mantle, So that he clasp thee, and (then) with the wiles of a woman shalt ply him; (Wherefore) his animals, bred in his desert, will (straightway) deny him, (Since) to his breast he hath held thee. ”

The girl, displaying her bosom, Shew’d him her comeliness, (yea) so that he of her beauty possess’d him, Bashful she was not, (but) ravish 'd the soul of him, loosing her mantle, So that he clasp’d her, (and then) with the wiles of a woman she plied him, Holding her unto his breast. (‘Twas thus that) Enkidu dallied Six days, (aye) seven nights, with the courtesan-girl in his mating. (How Enkidu was invetgled into Erech to fight with Gilgamish). Sated at length with her charms, he turn d his face to his cattle, O the gazelles, (how) they scamper’d away, as soon as they saw him! Him, yea, Enkidu,—fled from his presence the beasts of the desert! Enkidu losing his innocence2—so, when the cattle fled from him, Failed his knees, and he 3slack d in his running, (not) as aforetime: Natheless he (thus) hath attain'd his full growth and hath broaden’d (his) wisdom. Sat he again at the feet of the woman, the woman his features5 Scanning, and, while she6 was speaking, his ears heard (the words) she7 was saying:

“Comely thou art, e en like to a god, O Enkidu, shalt be, Why with the beasts (of the field) dost thou (ever) range over the desert ? Up! for I'll lead thee to Erech, the high-wall’d—(in sooth), to the Temple Sacred, the dwelling of Anu and Ishtar, where, highest in power, Gilgamish is, and prevaileth o er men like an aurochs. ” Norzs.—10r “of thedrinking-place.” 2Lit. either “the innocence of his body,” or, “the excellence of his bodily (strength).” sLit. “Enkidu.” 4The word is curiously spelt, if this is right. SVariant: "the woman, he her features watching.” Lit. “[The woman) spake unto him, yea, unto Enkidu.” 7Lit. "the woman ” 14 THE EPIC OF GILGAMISH. Her counsel E'en as she spake it found favour, (for) conscious he was of his longing Some companion to seek; so unto the courtesan spake he!: “Up, then, O girl, to the Temple, the holy (and) sacred, invite me, 45. Me, to the dwelling of Anu and Ishtar, where, highest in power, Gilgamish is, and prevaileth o’er men like an aurochs—for I, too,

I, I will summon him, challenging boldly (and) crying through Erech, ‘I, too, am mighty!’ Nay, I, forsooth I’, will (e en) destiny alter— (Truly), ‘tis he who is born in the desert whose vigour "is greatest!" sa ee ee ee eee I will "please" thee, D- 0 4 Gh tk i oh ‘whatever’ there be, that would I know.” "Enkidu, come (then) to "Erech’, the high-wall’d, "where" people "array! them rGorgeous' in festal attire, (and) each day the day is a revel, 10. "Eunuch"-priests ‘clashing’ (their) cymbals, and "dancing"-girls. . . . . . flown with their wantoning, gleeful, and keeping the nobles Out of their beds?! (Nay), Enkidu, "joy? in thy life (to its fullest) "Thou shalt? taste—(forsooth) will I shew thee a man who is happy, 15. Gilgamish! View him, O look on his face, (how) comely his manhood! Dower 'd with lustiness is he, the whole of his body with power Brimming, "his? vigour is stronger than thine, (all) day and night restless! 20. Enkidu, temper thine arrogance—Gilgamish, loveth him Shamash, Anu ,(and) Enlil3, and Ea4 have dower’d his wisdom with largesse. (How Gilgamish dreamt of Enkidu).

(Sooth), or ever from out of thy mountains thou camest, in Erech 25. Gilgamish thee had beheld in a dream; so, Gilgamish coming Spake to his mother, the dream to reveal. ‘O my mother, a vision Which I beheld in my night-time. (Behold), there were stars of the heavens, When something like unto Anu s own self fell down on my shoulders, 30. (Ah, though) I heaved him, he was o erstrong for me, (and though) his grapple Loosed I, I was unable to shake him (from off me): (and now, all the mean- while), People from Erech were standing about "him5, the’ artisans "pressing". NoTES.—1ILit. “Enkidu.” 2The Text is mutilated and the translation of these two lines may not be exact, 8The god Bel. 4The god of the great waters. 5Perhaps there is an additional line to be supplied in the small gap which exists here "[the people (all) thronging before him].”

On "him behind’, (while) throng d him "the heroes’; my (very) companions Kissing "his? feet; "I, I to my breast? like a woman did hold him, (Then) "I" presented him low at ‘thy’ feet, "that? as mine own equal. rT[hou' might st account him.’ She! who knoweth all wisdom (thus) to her Seigneur she answer 'd, "She who knoweth all wisdom, to Gilgamish (thus) did she answer: ‘(Lo), by the stars of the heavens are represented thy "comrades"', That which was like unto’ Anu’s "own self', which fell on thy shoulders, "Which thou am heave, but he was” o erstrong for thee, "(aye), though his Thou didst unloose’, but to shake him from off thee thou wert "unable, ‘So didst present! him low at my feet, "that as thine own equal rI might’account him—and thou to thy breast like a woman'didst hold him:

‘This is a stoutheart, a’ friend, one ready to stand by "a comrade’, One whose strength "is the greatest, (the length and breadth) of the country’, ‘Like to a double of Anu’s own self his’ strength is enormous. r(Now), since thow to thy breast didst hold him "the way of a woman’, "This is a sign that’ thou art the one he will "never" abandon: ‘This’ of thy dream is the "meaning". ‘Again he spake’ to his mother, ‘TMother’, a second dream "did I see: "Into Erech, the high-wall d', Hurtled an axe, and they gather’d about it: "the meanwhile, from Erech? ‘People’ were standing about it, "the people’ (all) thronging before it, r Artisans pressing’ behind it, "while? I at thy feet did present it, ‘I, like a woman I held it to me ‘that’ thou might’st account it, As mine own equal.’ rShe the "all -wise, who knoweth all wisdom, (thus) answer’d her offspring, rShe the all-wise' who knoweth all wisdom, to Gilgamish answer’d: ‘(Lo, that) "Axe" thou didst see (is) a Man; like a woman didst hold him,

Unto thy breast, "that? as thine own equal I might account him, ‘This’ is a stoutheart, a friend, one ready to stand by a comrade, One whose strength is the "greatest (the length and breadth) of the country", ‘Like to a double of! Anu’s "own self’, his strength is enormous.’ rGilgamish open’d his mouth, and’ addressing his mother, (thus spake he): ‘Though great "danger (*?)! befall, "a friend (?)' shall I have . . .2’” NoTE8.— 1Or should the name of Nin-sun, the mother of Gilgamish, be supplied in the break? 2Of one more line the traces are " . . . [let me) go (?), even me.” 16 THE EPIC OF GILGAMISH. (The Assyrian Edition of the seventh century has three more lines on the First Tablet, which correspond with Column IT, l. 3 of the Second Tablet of the Old Babylonian Edition. This latter has already begun with the episode of the two dreams, approximately

OF THE MEETING OF GILGAMISH AND ENKIDU.

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 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.

(How the Hetaera schooled Enkidu). He (in the past) of the milk of the wild things to suck was accustom 'd! 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! (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. ” Enkidu ate of the bread, (aye, ate) until he was gorged, Drank of the mead seven bumpers; his spirits rose, (and), exultant, Glad was his heart, and cheerful his face: "himself(?)’ was he rubbing, 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, 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. 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).

(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.

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).

(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).

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— a= a e Smeg nace a A [| e o — m0 0 || Would not concede: they grappled and snorted(?) like bulls, (and) the threshold Shatter’d: the (very) wall quiver’d as Gilgamish!, Enkidu grappled, Snorting(?) zas bulls, (and) the threshold they shatter’d, the (very) wall quiver d. (The Birth of Friendship). 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.”

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).

(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". ” (Enkudu s sorrow at the loss of his Love). Enkidu (there) as he stood gave ear "to his utterance (?)', grieving 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) :

(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).

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.” 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).

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! After my children are born to my house, and climb up thee, (saying): ‘Tell to us all that thou knowest’......

r(Yea), when thou’ speakest "in this wise’, thou grievest my heart (for) the Cedar ‘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 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,

‘(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).

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.” 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). . 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

“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.” “find,” rather than “wash.” 2Lit. “at thy halting.” 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). . . garb thyself; . . . in thy presence.” (So) to her offspring, to Gilgamish "Nin-sun' gave ear . . . -ly,

‘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. 26 THE EPIC OF GILGAMISH.

(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.

"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.... ”

THE ARRIVAL AT THE GATE OF THE FOREST. (Of Column I about ll. 1-36 are mutilated or missing, there being actually the beginnings of only sixteen lines. When the text becomes connected the heroes have reached the Gate of the Forest).

(Enkidu addresses the Gate). 1!Enkidu lifted "his eyes’. . . and spake with the Gate as "°t were human(?): “O thou Gate of the Forest without understanding(?) . . . Sentience which thou hast not, . . . . I for (full) forty leagues have admired thy "wonderful timber, (Aye), till I sighted the towering Cedar... . (O but) thy wood hath no peer (in the country) . . . Six gay thy height, and two gw thy breadth . . . (Sooth, but) thy stanchion (?), thy socket (?),! thy pivot(?), thy lock (2), and thy shutter (?) , "(All of them) must have been fashion’d for thee’ in the City of Nippuri I O, if I had but known, O Gate, that this was "thy grandeur’, This, too, the grace "of thy structure’, then either an axe had I lifted Or I had . . . or bound together. . . . ” (Of the next Column remains a fragment, and that only pre- sumed to belong to one of the above fragments from its appearance, which speaks of terror, a dream, and sorrow: “let me pray the gods

. „may thy? god be . . . the father of the gods.” Agatn, of the third Column there is only a small portion left of the right half (this fragment, too, being also presumed to belong to the same tablet as that above-mentioned), speaking of Gilgamish, the Forest, and Enkidu. The fourth Column is entirely lost. Of Column V the latter part survives, in this case without any uncertainty. After a few broken lines tt runs as follows, the first speaker being probably Enkidu, and the scene the Gate of the Forest): ". . . FO, haste’ thee, withstand him, he will not "pursue(?) thee’, "We will go on down into the wood not ‘daunted, together (*)". . . . Thou shall put on seven garments... . . putting on, and six...(?)...” He like a mighty wild bull... Flung he the Portal afar, and "his? mouth was fill’d (with his challenge), Cried to the Guard of the Forest: “Up (2?) . . .! r"Tis I will challenge’ Humbaba like toa... ”

(Enkidu is speaking) “Trouble (?) "I foresee(?)? wherever I go . . . . O my friend, I have "seen?2 a dream which un- . . . . ” The day of the dream he had seen fulfilled . . . .3 Notzs. 1Text has “and”. 2Or “the dream will be [fulfll'd].” sOne text adds a horizontal line here. (Enkidu ts stricken with fear at thought of the combat). Enkidu lay for a day, "yea, a second'—for Enkidu "lying? (Prone) on his couch, was a third and a fourth day . . ., afifth, sixth and seventh, Eighth, ninth, "and tenth’. While Enkidu "lay in his’ sickness . . ., th’ eleventh, (Aye, till) the twelfth . . . on ‘his’ couch was Enkidu "lying". Call'd he to Gilgamish,......... “(O but), my comrade, . . . hateth me . . because within Erech I was afraid of the combat, and . . . My friend, who in battle... ” (A small gap in which Gilgamish has answered. Enkidu replies): "Enkidu open 'd' his ‘mouth’ and spake ‘unto Gilgamish, saying’: (“Nay, but), "my friend, let us no wise’ go down ‘to the depths of the Forest",

(For) ‘tis my hands "have grown weak’, and "my arms? are stricken with palsy. ” Gilgamish open’d his mouth and spake "unto Enkidu", saying: “Shall we, O friend, "play? the coward? ...... : . thou shalt surpass them all(?) . "Thou, © my friend, art cunning in warfare, art rshrewd( ?)" in the batiie, (So) shalt thou touch the . . . and of "death? have no terror, (Two dificult and mutilated lines). r$o that? the palsy (now striking) thine arms "may" depart, and the weakness Pass ‘from thy hands?! ‘Be brave(?)' and resist! O my comrade, together We will go down—let the combat "in no wise diminish(?)" thy courage ! O forget death, and be fearful(?) of nothing(?) . . (for he who is) "valiant(?)", Cautious (and) careful, by leading "the way’ hath his own body guarded, (He ‘tis) will safeguard a comrade.” | A name by their ‘valour(?)’ . . They will establish. (And now) they together arrive at the barrier(?), Still 'd into silence(?)" their speech, and they themselves (suddenly) stopping.

OF THE FIGHT WITH HUMBABA. (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).

(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... ”

‘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!)

(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.

OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS

(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.” 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.

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’, Filling "its body’ with flame... . But if thou’lt "not" make ‘this Bull, then... . I’ll smite. . . ., I'll put...., PTH.... More than the . . . will be the....... 7 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 (*)". Wilt thou "for man’ gather "corn (?)1, and increase ‘for the cattle(?)" the 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’, "If seven’ years of (leer) husks "must needs follow after his onslaught (?)"

"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. . 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.

THE DEATH OF ENKIDU.

(Enkidu's dream). "Why, O my friend, do the great gods (now) take counsel together ?” (The remainder of the Column is lost in the Assyrian, but it can be partially supplied from the Hittite Version:1 “ ... Then came the day ...'Enkidu’ answered Gilgamish: '"Gilgamish, hear the’ dream which I "saw tn the night: "Now Enlil, Ea, and the Sun-god of heaven... "the Sun-god (?) Enlil spake in Notss.—iTranslation by Friedrich, and Ungnad. — a oe — return: “These who the heavenly’ Bull have kill’d ‘and Hum- baba have smitten’: ... which help’d at the cedar . . . "Enlil hath said (?)! ‘Enkidu shall die: "but Gilgamish’ shall not die.’” Then answer'd Enlil boldly “O Sun-god', at thy behest did they Slay the Heavenly Bull and Humbaba. But now shall Enkidu die.’ But Enlil turn’d angrily to the Sun-god: ‘What dost thou them as befitting ... 2? Waith his comrade thou settest out daily.’” But Enkidu laid himself down to rest before Gilgamish, and by the dam . . . him the ditch: ‘My brother, of (great) worth 1s my rdream'.'” It breaks off after a few mutilated lines more).

(Column II entirely lost. From the Htttite it ts clear that Enktdu has dreamt that the gods have taken counsel together, that Enkidu ts to die, but Gilgamish remain alive. It would appear from the succeeding material that Enkidu, stricken presumably by fever, attributes all his misfortunes to the hetaera whom he loads with curses. The first part of the next fragment begins “destroy his power, weaken his strength,” probably referring to Enkidu. Then says Enkidu, after three broken lines: “... the hetaera . . . . who has brought (?) a curse, ʻO hetaera, I will decree (thy) "fate(?)" for thee— thy woes(?)! . . . shall never end for all eternity. "Come", I will curse thee with a bitter curse, . .. with desolation shall its curse come on thee: "may there never be satisfaction of thy desire” —and then follow the broken ends of six lines and then—““ May . . © fall on thy house, may the . . of the street be thy dwelling, "may the shade of the wall be thy abode, . . . for thy feet, "may scorching heat and thirst’ smite thy strength” The rest of the curse ts badly broken, but it is exceeding probable that the following are the fragments which should be assigned here).

(The End of Enkidu’s curse on the Hetaera). “Of want... . Since me it is that. ..hath.... And me the fever "hath laid’ on my back.” (The Answer of Shamash). Heard him the Sun-god, and open’d his mouth, and from out of the heavens (Straightway) He call’d him: “O Enkidu, why dost thou curse the hetaera ? She ’twas who made thee eat bread, for divinity proper: (aye), wine (too), She made thee drink, (’twas) for royalty proper: a generous mantle Put on thee, (aye), and for comrade did give to thee Gilgamish splendid. Now on a couch of great size will he, (thy) friend (and) thy brother Gilgamish, grant thee to lie, on a handsome couch will he grant thee Rest, and to sit on a throne of great ease, a throne at (his) left hand, So that the princes of Hades! may kiss thy feet (in their homage) ; He, too, will make (all) the people of Erech lament in thy (honour), Making them mourn thee, (and) damsels (and) heroes constrain to thy service, "While he himself? for thy sake will cause his body to carry

Stains, "(and) will put on’ the skin of a lion2, and range o’er the desert.” Enkidu '(then) giving ear’ to the words of the valiant Shamash Speaking........ his wrath was appeased. (One or two lines missing).

(Enkidu, relenting, regrets his curse, and blesses the Hetaera). ee ee may . . . restore to thy place! r(So, too), may monarchs and princes’ and chiefs be with love "for thee! smitten; "None smite (?)' his breech "in disgust (?); against thee; and for thee may the hero’ Comb out his locks;... who would embrace ‘thee’, Let him his girdle unloose . . . and thy "bed" be azure and golden; May .. .entreat thee kindly (?), . . . . are heap'd his ishshikku May the gods make thee enter. .......... rMayst thou’ be left as the mother of seven brides . . . Enkidu, sorrowful at his approaching end, sleeps alone and dreams). "Enkidu . . . woe in his belly . . . sleeping alone, ‘Came’ in the night ‘to discover’ his heaviness unto his comrade: "TFriend', (O) a dream I have seen in my night-time: the firmament rroaring", Echo 'd the earth, and I "by myself? was standing(?).. . "When perceived I a man (?)', (all) dark was his face, rand! was liken 'd rUnto” . . .his face, . . . "and" his nails like claws of a lion.3

Me did he overcome. . . climbing up . . . press' d me down, Upon me... my (?) body ....... NoTzEs.—iOr “of the earth.” 2Or “dog.” Both are possible. 3Is this the harbinger of death who is to carry (Here follows a gap of perhaps three lines, until what ts still presumably the dream ts again taken up by the other half of the Column at l. 31 (?) with a description of the Underworld which ts being shewn to Enkidu in premonition of his death). 33). 0 adw like birds my hands: (and) he seized (?) me, Me did he lead to the Dwelling of Darkness, the home of Irkalla,! Unto the Dwelling from which he who entereth cometh forth never ! (Aye), by the road on the passage whereof there can be no returning, Unto the Dwelling whose tenants are (ever) bereft of the daylight, Where for their food is the dust, and the mud is their sustenance: bird-like 40. Wear they a garment of feathers: and, sitting (there) in the darkness, Never the light will they see. On the Gate... . when I enter’d

On the house (?).. . . was humbled the crown, For . . . those who (wore) crowns, who of old ruled over the country, . of Anu and Enlil ’twas they set the bakemeats, 45. Set... ., cool was the water they served from the skins. When I enter’d Into (this) House of the Dust, were High Priest and acolyte sitting, Seer and magician2, the priest who the Sea of the great gods anointed3, (Here) sat Etana*, Sumuqan; the Queen of the Underworld (also), Ereshkigal5, in whose presence doth bow the Recorder of Hades, rBelit'-seri, and readeth before her; "she lifted’ her head (and) beheld me, . . and took this........... (The text here breaks off).

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’. 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):

(The Lament of Gilgamish). 49-50. “ʻO, on a couch of great size will I, thy friend and thy brother,

"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):

“... Judge of the Anunnaki2?... ” (Then), when Gilgamish heard this, he form’d of the slaying a concept’. (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).

GILGAMISH IN TERROR OF DEATH SEEKS ETERNAL LIFE.

(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. 42 THE EPIC OF GILGAMISH. —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, 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).

(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.”

(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).

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. 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

(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):

“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.” 46 THE EPIC OF GILGAMISH.

“Gilgamish, why runnest thou, (inasmuch as) the life which thou seekest, Thou canst not find? (For) the gods, in their (first) creation of mortals, 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, 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). "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).

Plain English · paraphrase“Gilgamish, why are you running? The life you are looking for, you cannot find. When the gods first made mortals, they gave death to man, but kept life for themselves. Gilgamish, fill your belly. Be merry every day and night. Celebrate every day and night. Dance and rejoice. Wear fresh clothes. Wash your head and bathe in the water. Take care of the child holding your hand. Let your spouse be happy in your arms. This is the gift 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.) “Gilgamish,” (thus) continued his speech to the Wine-maker, (saying), “Tell me, then, Wine-maker, what is the way to Uta-Napishtim? Tell me, I beg you, what is its sign. If it is possible, I will cross the Ocean itself. But if it is impossible, I will travel across the desert.” (The Wine-maker, in accordance with tradition, attempts to dissuade him.)

(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, (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, (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. 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 (?),