IX.

To sum up, there are four main currents that flow together in the Gilgamesh Epic even in its old Babylonian form: (1) the adventures of a mighty warrior Enkidu, resting perhaps on a faint tradition of the conquest of Amurru by the hero; (2) the more definite recollection of the exploits of a foreign invader of Babylonia by the name of Gilgamesh, whose home appears likewise to have been in the West; [124] (3) nature myths and didactic tales transferred to Enkidu and Gilgamesh as popular figures; and (4) the process of weaving the traditions, exploits, myths and didactic tales together, in the course of which process Gilgamesh becomes the main hero, and Enkidu his companion.

Furthermore, our investigation has shown that to Enkidu belongs the episode with the woman, used to illustrate the evolution of primitive man to the ways and conditions of civilized life, the conquest of Huwawa in the land of Amurru, the killing of lions and also of the bull, while Gilgamesh is the hero who conquers Erech. Identified with the sun-god, the nature myth of the union of the sun with the earth and the subsequent separation of the two is also transferred to him. The wanderings of the hero, smitten with disease, are a continuation of the nature myth, symbolizing the waning vigor of the sun with the approach of the wintry season.

The details of the process which led to making Gilgamesh the favorite figure, to whom the traits and exploits of Enkidu and of the sun-god are transferred, escape us, but of the fact that Enkidu is the older figure, of whom certain adventures were set forth in a tale that once had an independent existence, there can now be little doubt in the face of the evidence furnished by the two tablets of the old Babylonian version; just as the study of these tablets shows that in the combination of the tales of Enkidu and Gilgamesh, the former is the prototype of which Gilgamesh is the copy. If the two are regarded as brothers, as born in the same place, even resembling one another in appearance and carrying out their adventures in common, it is because in the process of combination Gilgamesh becomes the reflex of Enkidu. That Enkidu is not the figure created by Aruru to relieve Erech of its tyrannical ruler is also shown by the fact that Gilgamesh remains in control of Erech. It is to Erech that he returns when he fails of his purpose to learn the secret of escape from old age and death. Erech is, therefore, not relieved of the presence of the ruthless ruler through Enkidu. The "Man of Anu" formed by Aruru as a deliverer is confused in the course of the growth of the Epic with Enkidu, the offspring of Ninib, and in this way we obtain the strange contradiction of Enkidu and Gilgamesh appearing first as bitter rivals and then as close and inseparable friends. It is of the nature of Epic compositions everywhere to eliminate unnecessary figures by concentrating on one favorite the traits belonging to another or to several others.

The close association of Enkidu and Gilgamesh which becomes one of the striking features in the combination of the tales of these two heroes naturally recalls the "Heavenly Twins" motif, which has been so fully and so suggestively treated by Professor J. Rendell Harris in his Cult of the Heavenly Twins, (London, 1906). Professor Harris has conclusively shown how widespread the tendency is to associate two divine or semi-divine beings in myths and legends as inseparable companions [125] or twins, like Castor and Pollux, Romulus and Remus, [126] the Acvins in the Rig-Veda, [127] Cain and Abel, Jacob and Esau in the Old Testament, the Kabiri of the Phoenicians, [128] Herakles and Iphikles in Greek mythology, Ambrica and Fidelio in Teutonic mythology, Patollo and Potrimpo in old Prussian mythology, Cautes and Cautopates in Mithraism, Jesus and Thomas (according to the Syriac Acts of Thomas), and the various illustrations of "Dioscuri in Christian Legends," set forth by Dr. Harris in his work under this title, which carries the motif far down into the period of legends about Christian Saints who appear in pairs, including the reference to such a pair in Shakespeare's Henry V:

"And Crispin Crispian shall ne'er go by From that day to the ending of the world."—(Act, IV, 3, 57-58.)

There are indeed certain parallels which suggest that Enkidu-Gilgamesh may represent a Babylonian counterpart to the "Heavenly Twins." In the Indo-Iranian, Greek and Roman mythology, the twins almost invariably act together. In unison they proceed on expeditions to punish enemies. [129]

But after all, the parallels are of too general a character to be of much moment; and moreover the parallels stop short at the critical point, for Gilgamesh though worsted is not killed by Enkidu, whereas one of the "Heavenly Twins" is always killed by the brother, as Abel is by Cain, and Iphikles by his twin brother Herakles. Even the trait which is frequent in the earliest forms of the "Heavenly Twins," according to which one is immortal and the other is mortal, though applying in a measure to Enkidu who is killed by Ishtar, while Gilgamesh the offspring of a divine pair is only smitten with disease, is too unsubstantial to warrant more than a general comparison between the Enkidu-Gilgamesh pair and the various forms of the "twin" motif found throughout the ancient world. For all that, the point is of some interest that in the Gilgamesh Epic we should encounter two figures who are portrayed as possessing the same traits and accomplishing feats in common, which suggest a partial parallel to the various forms in which the twin-motif appears in the mythologies, folk-lore and legends of many nations; and it may be that in some of these instances the duplication is due, as in the case of Enkidu and Gilgamesh, to an actual transfer of the traits of one figure to another who usurped his place.



X.

In concluding this study of the two recently discovered tablets of the old Babylonian version of the Gilgamesh Epic which has brought us several steps further in the interpretation and in our understanding of the method of composition of the most notable literary production of ancient Babylonia, it will be proper to consider the literary relationship of the old Babylonian to the Assyrian version.

We have already referred to the different form in which the names of the chief figures appear in the old Babylonian version, dGish as against dGish-g(n)-mash, dEn-ki-du as against dEn-ki-d, Hu-wa-wa as against Hu(m)-ba-ba. Erech appears as Uruk ribtim, "Erech of the Plazas," as against Uruk supri, "walled Erech" (or "Erech within the walls"), in the Assyrian version. [130] These variations point to an independent recension for the Assyrian revision; and this conclusion is confirmed by a comparison of parallel passages in our two tablets with the Assyrian version, for such parallels rarely extend to verbal agreements in details, and, moreover, show that the Assyrian version has been elaborated.

Beginning with the Pennsylvania tablet, column I is covered in the Assyrian version by tablet I, 5, 25, to 6, 33, though, as pointed out above, in the Assyrian version we have the anticipation of the dreams of Gilgamesh and their interpretation through their recital to Enkidu by his female companion, whereas in the old Babylonian version we have the dreams directly given in a conversation between Gilgamesh and his mother. In the anticipation, there would naturally be some omissions. So lines 4-5 and 12-13 of the Pennsylvania tablet do not appear in the Assyrian version, but in their place is a line (I, 5, 35), to be restored to

"[I saw him and like] a woman I fell in love with him."

which occurs in the old Babylonian version only in connection with the second dream. The point is of importance as showing that in the Babylonian version the first dream lays stress upon the omen of the falling meteor, as symbolizing the coming of Enkidu, whereas the second dream more specifically reveals Enkidu as a man, [131] of whom Gilgamesh is instantly enamored. Strikingly variant lines, though conveying the same idea, are frequent. Thus line 14 of the Babylonian version reads

"I bore it and carried it to thee"

and appears in the Assyrian version (I, 5, 35b supplied from 6, 26)

"I threw it (or him) at thy feet" [132]

with an additional line in elaboration

"Thou didst bring him into contact with me" [133]

which anticipates the speech of the mother

(Line 41 = Assyrian version I, 6, 33).

Line 10 of the Pennsylvania tablet has pa-hi-ir as against iz-za-az I, 5, 31.

Line 8 has ik-ta-bi-it as against da-an in the Assyrian version I, 5, 29.

More significant is the variant to line 9

"I became weak and its weight I could not bear"

as against I, 5, 30.

"Its strength was overpowering, [134] and I could not endure its weight."

The important lines 31-36 are not found in the Assyrian version, with the exception of I, 6, 27, which corresponds to lines 33-34, but this lack of correspondence is probably due to the fact that the Assyrian version represents the anticipation of the dreams which, as already suggested, might well omit some details. As against this we have in the Assyrian version I, 6, 23-25, an elaboration of line 30 in the Pennsylvania tablet and taken over from the recital of the first dream. Through the Assyrian version I, 6, 31-32, we can restore the closing lines of column I of the Pennsylvania tablet, while with line 33 = line 45 of the Pennsylvania tablet, the parallel between the two versions comes to an end. Lines 34-43 of the Assyrian version (bringing tablet I to a close) [135] represent an elaboration of the speech of Ninsun, followed by a further address of Gilgamesh to his mother, and by the determination of Gilgamesh to seek out Enkidu. [136] Nothing of this sort appears to have been included in the old Babylonian version.Our text proceeds with the scene between Enkidu and the woman, in which the latter by her charms and her appeal endeavors to lead Enkidu away from his life with the animals. From the abrupt manner in which the scene is introduced in line 43 of the Pennsylvania tablet, it is evident that this cannot be the first mention of the woman. The meeting must have been recounted in the first tablet, as is the case in the Assyrian version. [137] The second tablet takes up the direct recital of the dreams of Gilgamesh and then continues the narrative. Whether in the old Babylonian version the scene between Enkidu and the woman was described with the same nave details, as in the Assyrian version, of the sexual intercourse between the two for six days and seven nights cannot of course be determined, though presumably the Assyrian version, with the tendency of epics to become more elaborate as they pass from age to age, added some realistic touches. Assuming that lines 44-63 of the Pennsylvania tablet—the cohabitation of Enkidu and the address of the woman—is a repetition of what was already described in the first tablet, the comparison with the Assyrian version I, 4, 16-41, not only points to the elaboration of the later version, but likewise to an independent recension, even where parallel lines can be picked out. Only lines 46-48 of the Pennsylvania tablet form a complete parallel to line 21 of column 4 of the Assyrian version. The description in lines 22-32 of column 4 is missing, though it may, of course, have been included in part in the recital in the first tablet of the old Babylonian version. Lines 49-59 of the Pennsylvania tablet are covered by 33-39, the only slight difference being the specific mention in line 58 of the Pennsylvania tablet of Eanna, the temple in Erech, described as "the dwelling of Anu," whereas in the Assyrian version Eanna is merely referred to as the "holy house" and described as "the dwelling of Anu and Ishtar," where Ishtar is clearly a later addition.

Leaving aside lines 60-61, which may be merely a variant (though independent) of line 39 of column 4 of the Assyrian version, we now have in the Pennsylvania tablet a second speech of the woman to Enkidu (not represented in the Assyrian version) beginning like the first one with alka, "Come" (lines 62-63), in which she asks Enkidu to leave the "accursed ground" in which he dwells. This speech, as the description which follows, extending into columns 3-4, and telling how the woman clothed Enkidu, how she brought him to the sheep folds, how she taught him to eat bread and to drink wine, and how she instructed him in the ways of civilization, must have been included in the second tablet of the Assyrian version which has come down to us in a very imperfect form. Nor is the scene in which Enkidu and Gilgamesh have their encounter found in the preserved portions of the second (or possibly the third) tablet of the Assyrian version, but only a brief reference to it in the fourth tablet, [138] in which in Epic style the story is repeated, leading up to the second exploit—the joint campaign of Enkidu and Gilgamesh against Huwawa. This reference, covering only seven lines, corresponds to lines 192-231 of the Pennsylvania tablet; but the former being the repetition and the latter the original recital, the comparison to be instituted merely reveals again the independence of the Assyrian version, as shown in the use of kibsu, "tread" (IV, 2, 46), for spu, "foot" (l. 216), i-na-us, "quake" (line 5C), as against ir-tu-tu (ll. 221 and 226).

Such variants as

dGish ribam l iddin (l. 217)

against

dGilgamesh ana surbi l namdin, (IV, 2, 47).

and again

issabtma kima lm "they grappled at the gate of the family house" (IV, 2, 48),

against

issabtma ina bb bt emuti, "they grappled at the gate of the family house" (IV, 2, 48),

all point once more to the literary independence of the Assyrian version. The end of the conflict and the reconciliation of the two heroes is likewise missing in the Assyrian version. It may have been referred to at the beginning of column 3 [139] of Tablet IV.

Coming to the Yale tablet, the few passages in which a comparison may be instituted with the fourth tablet of the Assyrian version, to which in a general way it must correspond, are not sufficient to warrant any conclusions, beyond the confirmation of the literary independence of the Assyrian version. The section comprised within lines 72-89, where Enkidu's grief at his friend's decision to fight Huwawa is described [140], and he makes confession of his own physical exhaustion, may correspond to Tablet IV, column 4, of the Assyrian version. This would fit in with the beginning of the reverse, the first two lines of which (136-137) correspond to column 5 of the fourth tablet of the Assyrian version, with a variation "seven-fold fear" [141] as against "fear of men" in the Assyrian version. If lines 138-139 (in column 4) of the Yale tablet correspond to line 7 of column 5 of Tablet IV of the Assyrian version, we would again have an illustration of the elaboration of the later version by the addition of lines 3-6. But beyond this we have merely the comparison of the description of Huwawa

"Whose roar is a flood, whose mouth is fire, and whose breath is death"

which occurs twice in the Yale tablet (lines 110-111 and 196-197), with the same phrase in the Assyrian version Tablet IV, 5, 3—but here, as just pointed out, with an elaboration.

Practically, therefore, the entire Yale tablet represents an addition to our knowledge of the Huwawa episode, and until we are fortunate enough to discover more fragments of the fourth tablet of the Assyrian version, we must content ourselves with the conclusions reached from a comparison of the Pennsylvania tablet with the parallels in the Assyrian version.

It may be noted as a general point of resemblance in the exterior form of the old Babylonian and Assyrian versions that both were inscribed on tablets containing six columns, three on the obverse and three on the reverse; and that the length of the tablets—an average of 40 to 50 lines—was about the same, thus revealing in the external form a conventiona1 size for the tablets in the older period, which was carried over into later times.



PENNSYLVANIA TABLET

The 240 lines of the six columns of the text are enumerated in succession, with an indication on the margin where a new column begins. This method, followed also in the case of the Yale tablet, seems preferable to Langdon's breaking up of the text into Obverse and Reverse, with a separate enumeration for each of the six columns. In order, however, to facilitate a comparison with Langdon's edition, a table is added:

Obverse Col. I, 1 = Line 1 of our text. ,, I, 5 = ,, 5 ,, ,, ,, ,, I, 10 ,, 10 ,, ,, ,, ,, I, 15 ,, 15 ,, ,, ,, ,, I, 20 ,, 20 ,, ,, ,, ,, I, 25 ,, 25 ,, ,, ,, ,, I, 30 ,, 30 ,, ,, ,, ,, I, 35 ,, 35 ,, ,, ,, Col. II, 1 = Line 41 ,, ,, ,, ,, II, 5 = ,, 45 ,, ,, ,, ,, II, 10 ,, 50 ,, ,, ,, ,, II, 15 ,, 55 ,, ,, ,, ,, II, 20 ,, 60 ,, ,, ,, ,, II, 25 ,, 65 ,, ,, ,, ,, II, 30 ,, 70 ,, ,, ,, ,, II, 35 ,, 75 ,, ,, ,, Col. III, 1 = Line 81 ,, ,, ,, ,, III, 5 = ,, 85 ,, ,, ,, ,, III, 10 ,, 90 ,, ,, ,, ,, III, 15 ,, 95 ,, ,, ,, ,, III, 26 ,, 100 ,, ,, ,, ,, III, 25 ,, 105 ,, ,, ,, ,, III, 30 ,, 110 ,, ,, ,, ,, III, 35 ,, 115 ,, ,, ,,

Reverse Col. I, 1 (= Col. IV) = Line 131 of our text. ,, I, 5 = ,, 135 ,, ,, ,, ,, I, 10 = ,, 140 ,, ,, ,, ,, I, 15 = ,, 145 ,, ,, ,, ,, I, 20 = ,, 150 ,, ,, ,, ,, I, 25 = ,, 155 ,, ,, ,, ,, I, 30 = ,, 160 ,, ,, ,, ,, II, 1 (= Col. V) = Line 171 ,, ,, ,, ,, II, 5 = ,, 175 ,, ,, ,, ,, II, 10 = ,, 180 ,, ,, ,, ,, II, 15 = ,, 185 ,, ,, ,, ,, II, 20 = ,, 190 ,, ,, ,, ,, II, 25 = ,, 195 ,, ,, ,, ,, II, 30 = ,, 200 ,, ,, ,, ,, III, 1 (= Col. VI) = Line 208 ,, ,, ,, ,, III, 5 = ,, 212 ,, ,, ,, ,, III, 10 = ,, 217 ,, ,, ,, ,, III, 15 = ,, 222 ,, ,, ,, ,, III, 20 = ,, 227 ,, ,, ,, ,, III, 25 = ,, 232 ,, ,, ,, ,, III, 30 = ,, 237 ,, ,, ,, ,, III, 33 = ,, 240 ,, ,, ,,



PENNSYLVANIA TABLET.



TRANSLITERATION.

Col. I.

it-bi-e-ma dGis s-na-tam i-pa-s-sar iz-za-kr-am a-na um-mi-s um-mi i-na s-at mu-si-ti-ia s-am-ha-ku-ma at-ta-na-al-la-ak i-na bi-ri-it it-lu-tim ib-ba-s-nim-ma ka-ka-bu s-ma-i [ki]-is-r s A-nim im-ku-ut a-na si-ri-ia s-si-s-ma ik-ta-bi-it e-li-ia -ni-is-s-ma nu-us-s-s -ul il-ti-'i Urukki ma-tum pa-hi-ir e-li-s it-lu-tum -na-s-ku si-pi-s -um-mi-id-ma pu-ti i-mi-du ia-ti s-si-a-s-ma ab-ba-la-s-s a-na si-ri-ki um-mi dGis mu-di-a-at ka-la-ma iz-za-kr-am a-na dGis mi-in-di dGis s ki-ma ka-ti i-na si-ri i-wa-li-id-ma -ra-ab-bi-s s-du- ta-mar-s-ma [kima Sal(?)] ta-ha-du at-ta it-lu-tum -na-s-ku si-pi-s t-it-ti-ra-s-[s tu-ut]-tu—ma ta-tar-ra-[as-su] a-na si-[ri]-ia [us]-ti-nim-ma i-ta-mar s-ni-tam [s-na]-ta i-ta-wa-a-am a-na um-mi-s [um-mi] a-ta-mar s-ni-tam [s-na-tu a-ta]-mar e-mi-a i-na su-ki-im [s Uruk]ki ri-bi-tim ha-as-si-nu na-di-i-ma e-li-s pa-ah-ru ha-as-si-nu-um-ma s-ni bu-nu-s a-mur-s-ma ah-ta-du a-na-ku a-ra-am-s-ma ki-ma s-s-tim a-ha-ab-bu-ub el-s el-ki-s-ma s-ta-ka-an-s a-na a-hi-ia um-mi dGis mu-da-at [ka]-la-ma [iz-za-kr-am a-na dGis] [dGis s ta-mu-ru amlu] [ta-ha-ab-bu-ub ki-ma s-s-tim el-s]

Col. II.

s-sum us-[ta]-ma-ha-ru it-ti-ka dGis s-na-tam i-pa-sar dEn-ki-[du wa]-si-ib ma-har ha-ri-im-tim ur-[s ir]-ha-mu di-da-s(?) ip-t-[e] [dEn-ki]-du im-ta-si a-sar i-wa-al-du m, 6 7 mu-si-a-tim dEn-[ki-du] ti-bi-i-ma s-[am-ka-ta] ir-hi ha-[ri-im-tum pa-a]-s i-pu-s-am-ma iz-za-[kr-am] a-na dEn-ki-du a-na-tal-ka dEn-ki-du ki-ma ili ta-ba-s-si am-mi-nim it-ti na-ma-s-te-e ta-at-ta-[na-al]-ak si-ra-am al-kam lu-r-di-ka a-na libbi [Urukki] ri-bi-tim a-na bt [el]-lim mu-s-bi s A-nim dEn-ki-du ti-bi lu-ru-ka a-na -[an]-na mu-s-bi s A-nim a-sar [dGis gi]-it-ma-[lu] ne-pi-si-tim at-[ta] ki-[ma Sal ta-ha]-bu-[ub]-s ta-[ra-am-s ki-ma] ra-ma-an-ka al-ka ti-ba i-[na] ga-ag-ga-ri ma-a-ag-ri-i-im is-me a-wa-as-sa im-ta-har ga-ba-s mi-il-[kum] s assatim im-ta-ku-ut a-na libbi-s is-hu-ut li-ib-s-am is-ti-nam -la-ab-bi-is-s li-ib-[s-am] s-ni-a-am si-i it-ta-al-ba-s sa-ab-tat ga-as-su ki-ma [ili] i-ri-id-di-s a-na gu-up-ri s-ri-i-im a-sar tar-ba-si-im i-na [s]-ri-s [im]-hu-ruri-ia- [ s-u dEn-ki-du i-lit-ta-s s-du-um-ma] [it-ti sabti-ma ik-ka-la sam-ma] [it-ti bu-lim mas-ka-a i-sat-ti] [it-ti na-ma-s-te-e m i-tab lib-ba-s]

(Perhaps one additional line missing.)



Col. III.

si-iz-ba s na-ma-s-te-e i-te-en-ni-ik a-ka-lam is-ku-nu ma-har-s ib-t-ik-ma i-na-at-tal ip-pa-al-la-as -ul i-di dEn-ki-du aklam a-na a-ka-lim sikaram a-na s-te-e-im la-a lum-mu-ud ha-ri-im-tum pi-s i-pu-s-am-ma iz-za-kr-am a-na dEn-ki-du a-ku-ul ak-lam dEn-ki-du zi-ma-at ba-la-ti-im sikaram si-ti si-im-ti ma-ti i-ku-ul a-ak-lam dEn-ki-du a-di si-bi-e-s sikaram is-ti-a-am 7 as-sa-am-mi-im it-tap-sar kab-ta-tum i-na-an-gu i-li-is libba-s-ma pa-nu-s [it]-tam-ru ul-tap-pi-it [lS]-I s-hu-ra-am pa-ga-ar-s s-am-nam ip-ta-s-s-ma a-we-li-is i-we il-ba-s li-ib-s-am ki-ma mu-ti i-ba-s-si il-ki ka-ak-ka-s la-bi -gi-ir-ri us-sa-ak-pu re'ti mu-si-a-tim ut-tap-pi-is sib-ba-ri la-bi uk-ta-si-id it-ti-[lu] na-ki-[di-e] ra-bu-tum dEn-ki-du ma-as-sa-ar-s-nu a-we-lum gis-ru-um is-te-en it-lum a-na [na-ki-di-e(?) i]-za-ak-ki-ir

(About five lines missing.)



Col. IV.

(About eight lines missing.)

i-ip-pu-us ul-sa-am is-si-ma i-ni-i-s i-ta-mar a-we-lam iz-za-kr-am a-na harimtim s-am-ka-at uk-ki-si a-we-lam a-na mi-nim il-li-kam zi-ki-ir-s lu-us-s ha-ri-im-tum is-ta-si a-we-lam i-ba-us-su-um-ma i-ta-mar-s e-di-il e-es ta-hi-[il-la]-am lim-nu a-la-ku ma-na-ah-[ti]-ka e-pi-s i-pu-s-am-ma iz-za-kr-am a-na dEn-[ki-du] bi-ti-is e-mu-tim ik ...... si-ma-a-at ni-si-i-ma tu-a-(?)-ar e-lu-tim a-na li(?) dup-sak-ki-i e-si-en uk-la-at li(?) e-mi-sa a-a-ha-tim a-na sarri s Urukki ri-bi-tim pi-ti pu-uk episi(-si) a-na ha-a-a-ri a-na dGis sarri s Urukki ri-bi-tim pi-ti pu-uk episi(-si) a-na ha-a-a-ri s-sa-at si-ma-tim i-ra-ah-hi s- pa-na-nu-um-ma mu-uk wa-ar-ka-nu i-na mi-il-ki s ili ga-bi-ma i-na bi-ti-ik a-bu-un-na-ti-s si-ma-as-su a-na zi-ik-ri it-li-im i-ri-ku pa-nu-s

(About three lines missing.)



Col. V.

(About six lines missing.)

i-il-la-ak [dEn-ki-du i-na pa-ni] u-s-am-ka-at [wa]-ar-ki-s i-ru-ub-ma a-na libbi Urukki ri-bi-tim ip-hur um-ma-nu-um i-na si-ri-s iz-zi-za-am-ma i-na su-ki-im s Urukki ri-bi-tim pa-ah-ra-a-ma ni-s i-ta-wa-a i-na si-ri-s a-na salam dGis ma-si-il pi-it-tam la-nam s-pi-il si-ma .... [s-ki-i pu]-uk-ku-ul ............. i-pa-ka-du i-[na mti da-an e-mu]-ki i-wa si-iz-ba s na-ma-as-te-e i-te-en-ni-ik ka-a-a-na i-na [libbi] Urukki kak-ki-a-tum it-lu-tum -te-el-li-lu s-ki-in ur-s-nu a-na itli s i-s-ru zi-mu-s a-na dGis ki-ma i-li-im s-ki-is-sum me-ih-r a-na dIs-ha-ra ma-a-a-lum na-di-i-ma dGis it-[ti-il-ma wa-ar-ka-tim] i-na mu-si in-ni-[ib-bi]-it i-na-ag-s-am-ma it-ta-[zi-iz dEn-ki-du] i-na skim ip-ta-ra-[as a-la]-ak-tam s dGis [a-na e-pi-is] da-na-ni-is-s

(About three lines missing.)



Col. VI.

(About four lines missing.)

sar(?)-ha dGis ... i-na si-ri-[s il-li-ka-am dEn-ki-du] i-ha-an-ni-ib [pi-ir-ta-s] it-bi-ma [il-li-ik] a-na pa-ni-s it-tam-ha-ru i-na ri-bi-tum ma-ti dEn-ki-du ba-ba-am ip-ta-ri-ik i-na si-pi-s dGis e-ri-ba-am -ul id-di-in is-sa-ab-tu-ma ki-ma li-i-im i-lu-du zi-ip-pa-am 'i-bu-tu i-ga-rum ir-tu-tu dGis dEn-ki-du is-sa-ab-tu—ma ki-ma li-i-im i-lu-du zi-ip-pa-am 'i-bu-tu i-ga-rum ir-tu-t ik-mi-is-ma dGis i-na ga-ag-ga-ri si-ip-s ip-si-ih uz-za-s-ma i-ni-ih i-ra-as-su is-tu i-ra-su i-ni-hu dEn-ki-du a-na s-si-im iz-za-kr-am a-na dGis ki-ma is-te-en-ma um-ma-ka -li-id-ka ri-im-tum s su-pu-ri dNin-sun-na ul-lu e-li mu-ti ri-es-ka sar-ru-t s ni-si i-si-im-kum dEn-lil duppu 2 kam-ma s-tu-ur e-li ..................... 4 s-si



TRANSLATION.

Col. I.

Gish sought to interpret the dream; Spoke to his mother: "My mother, during my night I became strong and moved about among the heroes; And from the starry heaven A meteor(?) of Anu fell upon me: I bore it and it grew heavy upon me, I became weak and its weight I could not endure. The land of Erech gathered about it. The heroes kissed its feet. [142] It was raised up before me. They stood me up. [143] I bore it and carried it to thee." The mother of Gish, who knows all things, Spoke to Gish: "Some one, O Gish, who like thee In the field was born and Whom the mountain has reared, Thou wilt see (him) and [like a woman(?)] thou wilt rejoice. Heroes will kiss his feet. Thou wilt spare [him and wilt endeavor] To lead him to me." He slept and saw another Dream, which he reported to his mother: ["My mother,] I have seen another [Dream.] My likeness I have seen in the streets [Of Erech] of the plazas. An axe was brandished, and They gathered about him; And the axe made him angry. I saw him and I rejoiced, I loved him as a woman, I embraced him. I took him and regarded him As my brother." The mother of Gish, who knows all things, [Spoke to Gish]: ["O Gish, the man whom thou sawest,] [Whom thou didst embrace like a woman].

Col II.

(means) that he is to be associated with thee." Gish understood the dream. [As] Enki[du] was sitting before the woman, [Her] loins(?) he embraced, her vagina(?) he opened. [Enkidu] forgot the place where he was born. Six days and seven nights Enkidu continued To cohabit with [the courtesan]. [The woman] opened her [mouth] and Spoke to Enkidu: "I gaze upon thee, O Enkidu, like a god art thou! Why with the cattle Dost thou [roam] across the field? Come, let me lead thee into [Erech] of the plazas, to the holy house, the dwelling of Anu, O, Enkidu arise, let me conduct thee To Eanna, the dwelling of Anu, The place [where Gish is, perfect] in vitality. And thou [like a wife wilt embrace] him. Thou [wilt love him like] thyself. Come, arise from the ground (that is) cursed." He heard her word and accepted her speech. The counsel of the woman Entered his heart. She stripped off a garment, Clothed him with one. Another garment She kept on herself. She took hold of his hand. Like [a god(?)] she brought him To the fertile meadow, The place of the sheepfolds. In that place they received food; [For he, Enkidu, whose birthplace was the mountain,] [With the gazelles he was accustomed to eat herbs,] [With the cattle to drink water,] [With the water beings he was happy.]

(Perhaps one additional line missing.)

Col. III.

Milk of the cattle He was accustomed to suck. Food they placed before him, He broke (it) off and looked And gazed. Enkidu had not known To eat food. To drink wine He had not been taught. The woman opened her mouth and Spoke to Enkidu: "Eat food, O Enkidu, The provender of life! Drink wine, the custom of the land!" Enkidu ate food Till he was satiated. Wine he drank, Seven goblets. His spirit was loosened, he became hilarious. His heart became glad and His face shone. [The barber(?)] removed The hair on his body. He was anointed with oil. He became manlike. He put on a garment, He was like a man. He took his weapon; Lions he attacked, (so that) the night shepherds could rest. He plunged the dagger; Lions he overcame. The great [shepherds] lay down; Enkidu was their protector. The strong man, The unique hero, To [the shepherds(?)] he speaks:

(About five lines missing.)

Col. IV.

(About eight lines missing.)

Making merry. He lifted up his eyes, He sees the man. He spoke to the woman: "O, courtesan, lure on the man. Why has he come to me? His name I will destroy." The woman called to the man Who approaches to him [144] and he beholds him. "Away! why dost thou [quake(?)] Evil is the course of thy activity." [145] Then he [146] opened his mouth and Spoke to Enkidu: "[To have (?)] a family home Is the destiny of men, and The prerogative(?) of the nobles. For the city(?) load the workbaskets! Food supply for the city lay to one side! For the King of Erech of the plazas, Open the hymen(?), perform the marriage act! For Gish, the King of Erech of the plazas, Open the hymen(?), Perform the marriage act! With the legitimate wife one should cohabit. So before, As well as in the future. [147] By the decree pronounced by a god, From the cutting of his umbilical cord (Such) is his fate." At the speech of the hero His face grew pale.

(About three lines missing.)



Col. V.

(About six lines missing.)

[Enkidu] went [in front], And the courtesan behind him. He entered into Erech of the plazas. The people gathered about him. As he stood in the streets Of Erech of the plazas, The men gathered, Saying in regard to him: "Like the form of Gish he has suddenly become; shorter in stature. [In his structure high(?)], powerful, .......... overseeing(?) In the land strong of power has he become. Milk of cattle He was accustomed to suck." Steadily(?) in Erech ..... The heroes rejoiced. He became a leader. To the hero of fine appearance, To Gish, like a god, He became a rival to him. [148] For Ishhara a couch Was stretched, and Gish [lay down, and afterwards(?)] In the night he fled. He approaches and [Enkidu stood] in the streets. He blocked the path of Gish. At the exhibit of his power,

(About three lines missing.)



Col. VI.

(About four lines missing.)

Strong(?) ... Gish Against him [Enkidu proceeded], [His hair] luxuriant. He started [to go] Towards him. They met in the plaza of the district. Enkidu blocked the gate With his foot, Not permitting Gish to enter. They seized (each other), like oxen, They fought. The threshold they demolished; The wall they impaired. Gish and Enkidu Seized (each other). Like oxen they fought. The threshold they demolished; The wall they impaired. Gish bent His foot to the ground, [149] His wrath was appeased, His breast was quieted. When his breast was quieted, Enkidu to him Spoke, to Gish: "As a unique one, thy mother bore thee. The wild cow of the stall, [150] Ninsun, Has exalted thy head above men. Kingship over men Enlil has decreed for thee. Second tablet, enlarged beyond [the original(?)]. 240 lines.



COMMENTARY ON THE PENNSYLVANIA TABLET.

Line 1. The verb tib with pasru expresses the aim of Gish to secure an interpretation for his dream. This disposes of Langdon's note 1 on page 211 of his edition, in which he also erroneously speaks of our text as "late." Pasru is not a variant of zakru. Both verbs occur just as here in the Assyrian version I, 5, 25.

Line 3. ina st musitia, "in this my night," i.e., in the course of this night of mine. A curious way of putting it, but the expression occurs also in the Assyrian version, e.g., I, 5, 26 (parallel passage to ours) and II, 4a, 14. In the Yale tablet we find, similarly, mu-si-it-ka (l. 262), "thy night," i.e., "at night to thee."

Line 5. Before Langdon put down the strange statement of Gish "wandering about in the midst of omens" (misreading id-da-tim for it-lu-tim), he might have asked himself the question, what it could possibly mean. How can one walk among omens?

Line 6. ka-ka-bu s-ma-i must be taken as a compound term for "starry heaven." The parallel passage in the Assyrian version (Tablet I, 5, 27) has the ideograph for star, with the plural sign as a variant. Literally, therefore, "The starry heaven (or "the stars in heaven") was there," etc. Langdon's note 2 on page 211 rests on an erroneous reading.

Line 7. kisru s Anim, "mass of Anu," appears to be the designation of a meteor, which might well be described as a "mass" coming from Anu, i.e., from the god of heaven who becomes the personification of the heavens in general. In the Assyrian version (I, 5, 28) we have kima ki-is-r, i.e., "something like a mass of heaven." Note also I, 3, 16, where in a description of Gilgamesh, his strength is said to be "strong like a mass (i.e., a meteor) of heaven."

Line 9. For nussasu l ilt we have a parallel in the Hebrew phrase NLE'ETIY NS' (Isaiah 1, 14).

Line 10. Uruk mtum, as the designation for the district of Erech, occurs in the Assyrian version, e.g., I, 5, 31, and IV, 2, 38; also to be supplied, I, 6, 23.

For pahir the parallel in the Assyrian version has iz-za-az (I, 5, 31), but VI, 197, we find pah-ru and pah-ra.

Line 17. mi-in-di does not mean "truly" as Langdon translates, but "some one." It occurs also in the Assyrian version X, 1, 13, mi-in-di-e ma-an-nu-u, "this is some one who," etc.

Line 18. Cf. Assyrian version I, 5, 3, and IV, 4, 7, ina siri lid—both passages referring to Enkidu.

Line 21. Cf. Assyrian version II, 3b, 38, with malk, "kings," as a synonym of itlutum.

Line 23. ta-tar-ra-as-s from tarsu, "direct," "guide," etc.

Line 24. I take us-ti-nim-ma as III, 2, from isnu (YOSEN), the verb underlying sittu, "sleep," and suttu, "dream."

Line 26. Cf. Assyrian version I, 6, 21—a complete parallel.

Line 28. Uruk ri-bi-tim, the standing phrase in both tablets of the old Babylonian version, for which in the Assyrian version we have Uruk su-pu-ri. The former term suggests the "broad space" outside of the city or the "common" in a village community, while supri, "enclosed," would refer to the city within the walls. Dr. W. F. Albright (in a private communication) suggests "Erech of the plazas" as a suitable translation for Uruk ribtim. A third term, Uruk mtum (see above, note to line 10), though designating rather the district of which Erech was the capital, appears to be used as a synonym to Uruk ribtim, as may be concluded from the phrase i-na ri-bi-tum ma-ti (l. 214 of the Pennsylvania tablet), which clearly means the "plaza" of the city. One naturally thinks of REHOBOT 'IYR in Genesis 10, 11—the equivalent of Babylonian ri-bi-tu li—which can hardly be the name of a city. It appears to be a gloss, as is HIY' HO'IYR HAGEDOLOH at the end of v. 12. The latter gloss is misplaced, since it clearly describes "Nineveh," mentioned in v. 11. Inasmuch as REHOBOT 'IYR immediately follows the mention of Nineveh, it seems simplest to take the phrase as designating the "outside" or "suburbs" of the city, a complete parallel, therefore, to ri-bi-tu mti in our text. Nineveh, together with the "suburbs," forms the "great city." Uruk ribtim is, therefore, a designation for "greater Erech," proper to a capital city, which by its gradual growth would take in more than its original confines. "Erech of the plazas" must have come to be used as a honorific designation of this important center as early as 2000 B. C., whereas later, perhaps because of its decline, the epithet no longer seemed appropriate and was replaced by the more modest designation of "walled Erech," with an allusion to the tradition which ascribed the building of the wall of the city to Gilgamesh. At all events, all three expressions, "Erech of the plazas," "Erech walled" and "Erech land," are to be regarded as synonymous. The position once held by Erech follows also from its ideographic designation (Brnnow No. 4796) by the sign "house" with a "gunufied" extension, which conveys the idea of Unu = subtu, or "dwelling" par excellence. The pronunciation Unug or Unuk (see the gloss u-nu-uk, VR 23, 8a), composed of unu, "dwelling," and ki, "place," is hardly to be regarded as older than Uruk, which is to be resolved into uru, "city," and ki, "place," but rather as a play upon the name, both Unu + ki and Uru + ki conveying the same idea of the city or the dwelling place par excellence. As the seat of the second oldest dynasty according to Babylonian traditions (see Poebel's list in Historical and Grammatical Texts No. 2), Erech no doubt was regarded as having been at one time "the city," i.e., the capital of the entire Euphrates Valley.

Line 31. A difficult line for which Langdon proposes the translation: "Another axe seemed his visage"!!—which may be picturesque, but hardly a description befitting a hero. How can a man's face seem to be an axe? Langdon attaches s-ni in the sense of "second" to the preceding word "axe," whereas san bunusu, "change of his countenance" or "his countenance being changed," is to be taken as a phrase to convey the idea of "being disturbed," "displeased" or "angry." The phrase is of the same kind as the well-known sunnu tmu, "changing of reason," to denote "insanity." See the passages in Muss-Arnolt, Assyrian Dictionary, pp. 355 and 1068. In Hebrew, too, we have the same two phrases, e.g., VAYESANOV 'ETTA'EMOV (I Sam. 21, 14 = Ps. 34, 1), "and he changed his reason," i.e., feigned insanity and MESANEH PONOYV (Job 14, 20), "changing his face," to indicate a radical alteration in the frame of mind. There is a still closer parallel in Biblical Aramaic: Dan. 3, 19, "The form of his visage was changed," meaning "he was enraged." Fortunately, the same phrase occurs also in the Yale tablet (l. 192), s-nu- bu-nu-s, in a connection which leaves no doubt that the aroused fury of the tyrant Huwawa is described by it:

"Huwawa heard and his face was changed"

precisely, therefore, as we should say—following Biblical usage—"his countenance fell." Cf. also the phrase pnusu arpu, "his countenance was darkened" (Assyrian version I, 2, 48), to express "anger." The line, therefore, in the Pennsylvania tablet must describe Enkidu's anger. With the brandishing of the axe the hero's anger was also stirred up. The touch was added to prepare us for the continuation in which Gish describes how, despite this (or perhaps just because of it), Enkidu seemed so attractive that Gish instantly fell in love with him. May perhaps the emphatic form hasinumma (line 31) against hasinu (line 29) have been used to indicate "The axe it was," or "because of the axe?" It would be worth while to examine other texts of the Hammurabi period with a view of determining the scope in the use and meaning of the emphatic ma when added to a substantive.

Line 32. The combination amur ahtadu occurs also in the El-Amarna Letters, No. 18, 12.

Line 34. In view of the common Hebrew, Syriac and Arabic Hobab "to love," it seems preferable to read here, as in the other passages in the Assyrian versions (I, 4, 15; 4, 35; 6, 27, etc.), a-ha-ab-bu-ub, ah-bu-ub, ih-bu-bu, etc. (instead of with p), and to render "embrace."

Lines 38-40, completing the column, may be supplied from the Assyrian version I, 6, 30-32, in conjunction with lines 33-34 of our text. The beginning of line 32 in Jensen's version is therefore to be filled out [ta-ra-am-s ki]-i.

Line 43. The restoration at the beginning of this line

En-ki-[du wa]-si-ib ma-har ha-ri-im-tim

enables us to restore also the beginning of the second tablet of the Assyrian version (cf. the colophon of the fragment 81, 7-27, 93, in Jeremias, Izdubar-Nimrod, plate IV = Jensen, p. 134),

[dEn-ki-du wa-si-ib] ma-har-s.

Line 44. The restoration of this line is largely conjectural, based on the supposition that its contents correspond in a general way to I, 4, 16, of the Assyrian version. The reading di-da is quite certain, as is also ip-ti-[e]; and since both words occur in the line of the Assyrian version in question, it is tempting to supply at the beginning ur-[s] = "her loins" (cf. Holma, Namen der Krperteile, etc., p. 101), which is likewise found in the same line of the Assyrian version. At all events the line describes the fascination exercised upon Enkidu by the woman's bodily charms, which make him forget everything else.

Lines 46-47 form a parallel to I, 4, 21, of the Assyrian version. The form samkatu, "courtesan," is constant in the old Babylonian version (ll. 135 and 172), as against samhatu in the Assyrian version (I, 3, 19, 40, 45; 4, 16), which also uses the plural sam-ha-a-ti (II, 3b, 40). The interchange between h and k is not without precedent (cf. Meissner, Altbabylonisches Privatrecht, page 107, note 2, and more particularly Chiera, List of Personal Names, page 37).

In view of the evidence, set forth in the Introduction, for the assumption that the Enkidu story has been combined with a tale of the evolution of primitive man to civilized life, it is reasonable to suggest that in the original Enkidu story the female companion was called samkatu, "courtesan," whereas in the tale of the primitive man, which was transferred to Enkidu, the associate was harimtu, a "woman," just as in the Genesis tale, the companion of Adam is simply called ishsh, "woman." Note that in the Assyrian parallel (Tablet I, 4, 26) we have two readings, ir-hi (imperf.) and a variant i-ri-hi (present). The former is the better reading, as our tablet shows.

Lines 49-59 run parallel to the Assyrian version I, 4, 33-38, with slight variations which have been discussed above, p. 58, and from which we may conclude that the Assyrian version represents an independent redaction. Since in our tablet we have presumably the repetition of what may have been in part at least set forth in the first tablet of the old Babylonian version, we must not press the parallelism with the first tablet of the Assyrian version too far; but it is noticeable nevertheless (1) that our tablet contains lines 57-58 which are not represented in the Assyrian version, and (2) that the second speech of the "woman" beginning, line 62, with al-ka, "come" (just as the first speech, line 54), is likewise not found in the first tablet of the Assyrian version; which on the other hand contains a line (39) not in the Babylonian version, besides the detailed answer of Enkidu (I 4, 42-5, 5). Line 6, which reads "Enkidu and the woman went (il-li-ku) to walled Erech," is also not found in the second tablet of the old Babylonian version.

Line 63. For magr, "accursed," see the frequent use in Astrological texts (Jastrow, Religion Babyloniens und Assyriens II, page 450, note 2). Langdon, by his strange error in separating ma-a-ag-ri-im into two words ma-a-ak and ri-i-im, with a still stranger rendering: "unto the place yonder of the shepherds!!", naturally misses the point of this important speech.

Line 64 corresponds to I, 4, 40, of the Assyrian version, which has an additional line, leading to the answer of Enkidu. From here on, our tablet furnishes material not represented in the Assyrian version, but which was no doubt included in the second tablet of that version of which we have only a few fragments.

Line 70 must be interpreted as indicating that the woman kept one garment for herself. Ittalbas would accordingly mean, "she kept on." The female dress appears to have consisted of an upper and a lower garment.

Line 72. The restoration "like a god" is favored by line 51, where Enkidu is likened to a god, and is further confirmed by l. 190.

Line 73. gupru is identical with gu-up-ri (Thompson, Reports of the Magicians and Astrologers, etc., 223 rev. 2 and 223a rev. 8), and must be correlated to gipru (Muss-Arnolt, Assyrian Dictionary, p. 229a), "planted field," "meadow," and the like. Thompson's translation "men" (as though a synonym of gabru) is to be corrected accordingly.

Line 74. There is nothing missing between a-sar and tar-ba-si-im.

Line 75. ri-ia-, which Langdon renders "shepherd," is the equivalent of the Arabic ri'y and Hebrew RE'IY "pasturage," "fodder." We have usually the feminine form ri-i-tu (Muss-Arnolt, Assyrian Dictionary, p. 990b). The break at the end of the second column is not serious. Evidently Enkidu, still accustomed to live like an animal, is first led to the sheepfolds, and this suggests a repetition of the description of his former life. Of the four or five lines missing, we may conjecturally restore four, on the basis of the Assyrian version, Tablet I, 4, 2-5, or I, 2, 39-41. This would then join on well to the beginning of column 3.

Line 81. Both here and in l. 52 our text has na-ma-s-te-e, as against nam-mas-si-i in the Assyrian version, e.g., Tablet I, 2, 41; 4, 5, etc.,—the feminine form, therefore, as against the masculine. Langdon's note 3 on page 213 is misleading. In astrological texts we also find nam-mas-te; e.g., Thompson, Reports of the Magicians and Astrologers, etc., No. 200, Obv. 2.

Line 93. zi-ma-at (for simat) ba-la-ti-im is not "conformity of life" as Langdon renders, but that which "belongs to life" like si-mat pag-ri-s, "belonging to her body," in the Assyrian version III, 2a, 3 (Jensen, page 146). "Food," says the woman, "is the staff of life."

Line 94. Langdon's strange rendering "of the conditions and fate of the land" rests upon an erroneous reading (see the corrections, Appendix I), which is the more inexcusable because in line 97 the same ideogram, Ks = sikaru, "wine," occurs, and is correctly rendered by him. Simti mti is not the "fate of the land," but the "fixed custom of the land."

Line 98. as-sa-mi-im (plural of assamu), which Langdon takes as an adverb in the sense of "times," is a well-known word for a large "goblet," which occurs in Incantation texts, e.g., CT XVI, 24, obv. 1, 19, m a-sa-am-mi-e s-puk, "pour out goblets of water." Line 18 of the passage shoves that asammu is a Sumerian loan word.

Line 99. it-tap-sar, I, 2, from pasru, "loosen." In combination with kabtatum (from kabitatum, yielding two forms: kabtatum, by elision of i, and kabittu, by elision of a), "liver," pasru has the force of becoming cheerful. Cf. ka-bit-ta-ki lip-pa-sir (ZA V., p. 67, line 14).

Line 100, note the customary combination of "liver" (kabtatum) and "heart" (libbu) for "disposition" and "mind," just as in the standing phrase in penitential prayers: "May thy liver be appeased, thy heart be quieted."

Line 102. The restoration [lS]-I = gallabu "barber" (Delitzsch, Sumer. Glossar, p. 267) was suggested to me by Dr. H. F. Lutz. The ideographic writing "raising the hand" is interesting as recalling the gesture of shaving or cutting. Cf. a reference to a barber in Lutz, Early Babylonian Letters from Larsa, No. 109, 6.

Line 103. Langdon has correctly rendered suhuru as "hair," and has seen that we have here a loan-word from the Sumerian Suhur = kimmatu, "hair," according to the Syllabary Sb 357 (cf. Delitzsch, Sumer. Glossar., p. 253). For kimmatu, "hair," more specifically hair of the head and face, see Holma, Namen der Krperteile, page 3. The same sign Suhur or Suh (Brnnow No. 8615), with Lal, i.e., "hanging hair," designates the "beard" (ziknu, cf. Brnnow, No. 8620, and Holma, l. c., p. 36), and it is interesting to note that we have suhuru (introduced as a loan-word) for the barbershop, according to II R, 21, 27c (= CT XII, 41).

suhur(ra) (i.e., house of the hair) = s-hu-ru.

In view of all this, we may regard as assured Holma's conjecture to read s-[hur-ma-s] in the list 93074 obv. (MVAG 1904, p. 203; and Holma, Beitrge z. Assyr. Lexikon, p. 36), as the Akkadian equivalent to Suhur-Mas-Ha and the name of a fish, so called because it appeared to have a double "beard" (cf. Holma, Namen der Krperteile). One is tempted, furthermore, to see in the difficult word SKYRH (Isaiah 7, 20) a loan-word from our suhuru, and to take the words 'ETHORO'S VESA'AR HORAGELAYIM "the head and hair of the feet" (euphemistic for the hair around the privates), as an explanatory gloss to the rare word Skyrh for "hair" of the body in general—just as in the passage in the Pennsylvania tablet. The verse in Isaiah would then read, "The Lord on that day will shave with the razor the hair (HSKYRH), and even the beard will be removed." The rest of the verse would represent a series of explanatory glosses: (a) "Beyond the river" (i.e., Assyria), a gloss to YEGALAH (b) "with the king of Assyria," a gloss to BETA'AR "with a razor;" and (c) "the hair of the head and hair of the feet," a gloss to HSKYRH. For "hair of the feet" we have an interesting equivalent in Babylonian su-hur (and s-hu-ur) spi (CT XII, 41, 23-24 c-d). Cf. also Boissier, Documents Assyriens relatifs aux Prsages, p. 258, 4-5. The Babylonian phrase is like the Hebrew one to be interpreted as a euphemism for the hair around the male or female organ. To be sure, the change from H to K in HSKYRH constitutes an objection, but not a serious one in the case of a loan-word, which would aim to give the pronunciation of the original word, rather than the correct etymological equivalent. The writing with aspirated K fulfills this condition. (Cf. samkatum and samhatum, above p. 73). The passage in Isaiah being a reference to Assyria, the prophet might be tempted to use a foreign word to make his point more emphatic. To take HSKYRH as "hired," as has hitherto been done, and to translate "with a hired razor," is not only to suppose a very wooden metaphor, but is grammatically difficult, since HSKYRH would be a feminine adjective attached to a masculine substantive.

Coming back to our passage in the Pennsylvania tablet, it is to be noted that Enkidu is described as covered "all over his body with hair" (Assyrian version, Tablet I, 2, 36) like an animal. To convert him into a civilized man, the hair is removed.

Line 107. mutu does not mean "husband" here, as Langdon supposes, but must be taken as in l. 238 in the more general sense of "man," for which there is good evidence.

Line 109. la-bi (plural form) are "lions"—not "panthers" as Langdon has it. The verb -gi-ir-ri is from gru, "to attack." Langdon by separating from gi-ir-ri gets a totally wrong and indeed absurd meaning. See the corrections in the Appendix. He takes the sign for the copula (!!) which of course is impossible.

Line 110. Read us-sa-ak-pu, III, 1, of sakpu, which is frequently used for "lying down" and is in fact a synonym of sallu. See Muss-Arnolt, Assyrian Dictionary, page 758a. The original has very clearly Sb (= r'u, "shepherd") with the plural sign. The "shepherds of the night," who could now rest since Enkidu had killed the lions, are of course the shepherds who were accustomed to watch the flocks during the night.

Line 111. ut-tap-pi-is is II, 2, napsu, "to make a hole," hence "to plunge" in connection with a weapon. Sib-ba-ri is, of course, not "mountain goats," as Langdon renders, but a by-form to sibbiru, "stick," and designates some special weapon. Since on seal cylinders depicting Enkidu killing lions and other animals the hero is armed with a dagger, this is presumably the weapon sibbaru.

Line 113. Langdon's translation is again out of the question and purely fanciful. The traces favor the restoration na-ki-[di-e], "shepherds," and since the line appears to be a parallel to line 110, I venture to suggest at the beginning [it-ti]-lu from na'lu, "lie down"—a synonym, therefore, to sakpu in line 110. The shepherds can sleep quietly after Enkidu has become the "guardian" of the flocks. In the Assyrian version (tablet II, 3a, 4) Enkidu is called a na-kid, "shepherd," and in the preceding line we likewise have lNa-Kid with the plural sign, i.e., "shepherds." This would point to nakidu being a Sumerian loan-word, unless it is vice versa, a word that has gone over into the Sumerian from Akkadian. Is perhaps the fragment in question (K 8574) in the Assyrian version (Haupt's ed. No. 25) the parallel to our passage? If in line 4 of this fragment we could read s for sa, i.e., na-kid-s-nu, "their shepherd, we would have a parallel to line 114 of the Pennsylvania tablet, with na-kid as a synonym to massaru, "protector." The preceding line would then be completed as follows:

[it-ti-lu]-nim-ma na-kidmes [ra-bu-tum]

(or perhaps only it-ti-lu-ma, since the nim is not certain) and would correspond to line 113 of the Pennsylvania tablet. Inasmuch as the writing on the tiny fragment is very much blurred, it is quite possible that in line 2 we must read sib-ba-ri (instead of bar-ba-ri), which would furnish a parallel to line 111 of the Pennsylvania tablet. The difference between Bar and Sib is slight, and the one sign might easily be mistaken for the other in the case of close writing. The continuation of line 2 of the fragment would then correspond to line 112 of the Pennsylvania tablet, while line 1 of the fragment might be completed [re-e]-u-ti(?) s [mu-si-a-tim], though this is by no means certain.

The break at the close of column 3 (about 5 lines) and the top of column 4 (about 8 lines) is a most serious interruption in the narrative, and makes it difficult to pick up the thread where the tablet again becomes readable. We cannot be certain whether the "strong man, the unique hero" who addresses some one (lines 115-117) is Enkidu or Gish or some other personage, but presumably Gish is meant. In the Assyrian version, Tablet I, 3, 2 and 29, we find Gilgamesh described as the "unique hero" and in l. 234 of the Pennsylvania tablet Gish is called "unique," while again, in the Assyrian version, Tablet I, 2, 15 and 26, he is designated as gasru as in our text. Assuming this, whom does he address? Perhaps the shepherds? In either case he receives an answer that rejoices him. If the fragment of the Assyrian version (K 8574) above discussed is the equivalent to the close of column 3 of the Pennsylvania tablet, we may go one step further, and with some measure of assurance assume that Gish is told of Enkidu's exploits and that the latter is approaching Erech. This pleases Gish, but Enkidu when he sees Gish(?) is stirred to anger and wants to annihilate him. At this point, the "man" (who is probably Gish, though the possibility of a third personage must be admitted) intervenes and in a long speech sets forth the destiny and higher aims of mankind. The contrast between Enkidu and Gish (or the third party) is that between the primitive savage and the civilized being. The contrast is put in the form of an opposition between the two. The primitive man is the stronger and wishes to destroy the one whom he regards as a natural foe and rival. On the other hand, the one who stands on a higher plane wants to lift his fellow up. The whole of column 4, therefore, forms part of the lesson attached to the story of Enkidu, who, identified with man in a primitive stage, is made the medium of illustrating how the higher plane is reached through the guiding influences of the woman's hold on man, an influence exercised, to be sure, with the help of her bodily charms.

Line 135. uk-ki-si (imperative form) does not mean "take away," as Langdon (who entirely misses the point of the whole passage) renders, but on the contrary, "lure him on," "entrap him," and the like. The verb occurs also in the Yale tablet, ll. 183 and 186.

Line 137. Langdon's note to lu-us-s had better be passed over in silence. The form is II. 1, from es, "destroy."

Line 139. Since the man whom the woman calls approaches Enkidu, the subject of both verbs is the man, and the object is Enkidu; i.e., therefore, "The man approaches Enkidu and beholds him."

Line 140. Langdon's interpretation of this line again is purely fanciful. E-di-il cannot, of course, be a "phonetic variant" of edir; and certainly the line does not describe the state of mind of the woman. Lines 140-141 are to be taken as an expression of amazement at Enkidu's appearance. The first word appears to be an imperative in the sense of "Be off," "Away," from dlu, "move, roam." The second word e-es, "why," occurs with the same verb dlu in the Meissner fragment: e-es ta-da-al (column 3, 1), "why dost thou roam about?" The verb at the end of the line may perhaps be completed to ta-hi-il-la-am. The last sign appears to be am, but may be ma, in which case we should have to complete simply ta-hi-il-ma. Tahl would be the second person present of hlu. Cf. i-hi-il, frequently in astrological texts, e.g., Virolleaud, Adad No. 3, lines 21 and 33.

Line 141. The reading lim-nu at the beginning, instead of Langdon's mi-nu, is quite certain, as is also ma-na-ah-ti-ka instead of what Langdon proposes, which gives no sense whatever. Manahtu in the sense of the "toil" and "activity of life" (like 'OMOL throughout the Book of Ecclesiastes) occurs in the introductory lines to the Assyrian version of the Epic I, 1, 8, ka-lu ma-na-ah-ti-[su], "all of his toil," i.e., all of his career.

Line 142. The subject of the verb cannot be the woman, as Langdon supposes, for the text in that case, e.g., line 49, would have said pi-s ("her mouth") not pi-s ("his mouth"). The long speech, detailing the function and destiny of civilized man, is placed in the mouth of the man who meets Enkidu.

In the Introduction it has been pointed out that lines 149 and 151 of the speech appear to be due to later modifications of the speech designed to connect the episode with Gish. Assuming this to be the case, the speech sets forth the following five distinct aims of human life: (1) establishing a home (line 144), (2) work (line 147), (3) storing up resources (line 148), (4) marriage (line 150), (5) monogamy (line 154); all of which is put down as established for all time by divine decree (lines 155-157), and as man's fate from his birth (lines 158-159).

Line 144. bi-ti-is e-mu-ti is for bti s e-mu-ti, just as kab-lu-us Ti-a-ma-ti (Assyrian Creation Myth, IV, 65) stands for kablu s Tiamti. Cf. bt e-mu-ti (Assyrian version, IV, 2, 46 and 48). The end of the line is lost beyond recovery, but the general sense is clear.

Line 146. tu-a-ar is a possible reading. It may be the construct of tu-a-ru, of frequent occurrence in legal texts and having some such meaning as "right," "claim" or "prerogative." See the passages given by Muss-Arnolt, Assyrian Dictionary, p. 1139b.

Line 148. The reading uk-la-at, "food," and then in the wider sense "food supply," "provisions," is quite certain. The fourth sign looks like the one for "city." E-mi-sa may stand for e-mid-sa, "place it." The general sense of the line, at all events, is clear, as giving the advice to gather resources. It fits in with the Babylonian outlook on life to regard work and wealth as the fruits of work and as a proper purpose in life.

Line 150 (repeated lines 152-153) is a puzzling line. To render piti pk epsi (or episi), as Langdon proposes, "open, addressing thy speech," is philologically and in every other respect inadmissible. The word pu-uk (which Langdon takes for "thy mouth"!!) can, of course, be nothing but the construct form of pukku, which occurs in the Assyrian version in the sense of "net" (pu-uk-ku I, 2, 9 and 21, and also in the colophon to the eleventh tablet furnishing the beginning of the twelfth tablet (Haupt's edition No. 56), as well as in column 2, 29, and column 3, 6, of this twelfth tablet). In the two last named passages pukku is a synonym of mek, which from the general meaning of "enclosure" comes to be a euphemistic expression for the female organ. So, for example, in the Assyrian Creation Myth, Tablet IV, 66 (synonym of kablu, "waist," etc.). See Holma, Namen der Krperteile, page 158. Our word pukku must be taken in this same sense as a designation of the female organ—perhaps more specifically the "hymen" as the "net," though the womb in general might also be designated as a "net" or "enclosure." Kak-(si) is no doubt to be read epsi, as Langdon correctly saw; or perhaps better, episi. An expression like ip-si-s lul-la-a (Assyrian version, I, 4, 13; also line 19, i-pu-us-su-ma lul-la-a), with the explanation sipir zinnisti, "the work of woman" (i.e., after the fashion of woman), shows that epsu is used in connection with the sexual act. The phrase pit pk episi a-na ha-a-a-ri, literally "open the net, perform the act for marriage," therefore designates the fulfillment of the marriage act, and the line is intended to point to marriage with the accompanying sexual intercourse as one of the duties of man. While the general meaning is thus clear, the introduction of Gish is puzzling, except on the supposition that lines 149 and 151 represent later additions to connect the speech, detailing the advance to civilized life, with the hero. See above, p. 45 seq.

Line 154. assat simtim is the "legitimate wife," and the line inculcates monogamy as against promiscuous sexual intercourse. We know that monogamy was the rule in Babylonia, though a man could in addition to the wife recognized as the legalized spouse take a concubine, or his wife could give her husband a slave as a concubine. Even in that case, according to the Hammurabi Code, 145-146, the wife retained her status. The Code throughout assumes that a man has only one wife—the assat simtim of our text. The phrase "so" (or "that") before "as afterwards" is to be taken as an idiomatic expression—"so it was and so it should be for all times"—somewhat like the phrase mahriam arkiam, "for all times," in legal documents (CT VIII, 38c, 22-23). For the use of mk see Behrens, Assyrisch-Babylonische Briefe, p. 3.

Line 158. i-na bi-ti-ik a-bu-un-na-ti-s. Another puzzling line, for which Langdon proposes "in the work of his presence," which is as obscure as the original. In a note he says that apunnti means "nostrils," which is certainly wrong. There has been considerable discussion about this term (see Holma, Namen der Krperteile, pages 150 and 157), the meaning of which has been advanced by Christian's discussion in OLZ 1914, p. 397. From this it appears that it must designate a part of the body which could acquire a wider significance so as to be used as a synonym for "totality," since it appears in a list of equivalent for Dur = nap-ha-ru, "totality," ka-lu-ma, "all," a-bu-un-na-tum e-si-im-tum, "bony structure," and kul-la-tum, "totality" (CT XII, 10, 7-10). Christian shows that it may be the "navel," which could well acquire a wider significance for the body in general; but we may go a step further and specify the "umbilical cord" (tentatively suggested also by Christian) as the primary meaning, then the "navel," and from this the "body" in general. The structure of the umbilical cord as a series of strands would account for designating it by a plural form abunnti, as also for the fact that one could speak of a right and left side of the appunnti. To distinguish between the "umbilical cord" and the "navel," the ideograph Dur (the common meaning of which is riksu, "bond" [Delitzsch, Sumer. Glossar., p. 150]), was used for the former, while for the latter Li Dur was employed, though the reading in Akkadian in both cases was the same. The expression "with (or at) the cutting of his umbilical cord" would mean, therefore, "from his birth"—since the cutting of the cord which united the child with the mother marks the beginning of the separate life. Lines 158-159, therefore, in concluding the address to Enkidu, emphasize in a picturesque way that what has been set forth is man's fate for which he has been destined from birth. [See now Albright's remarks on abunnatu in the Revue d'Assyriologie 16, pp. 173-175, with whose conclusion, however, that it means primarily "backbone" and then "stature," I cannot agree.]

In the break of about three lines at the bottom of column 4, and of about six at the beginning of column 5, there must have been set forth the effect of the address on Enkidu and the indication of his readiness to accept the advice; as in a former passage (line 64), Enkidu showed himself willing to follow the woman. At all events the two now proceed to the heart of the city. Enkidu is in front and the woman behind him. The scene up to this point must have taken place outside of Erech—in the suburbs or approaches to the city, where the meadows and the sheepfolds were situated.

Line 174. um-ma-nu-um are not the "artisans," as Langdon supposes, but the "people" of Erech, just as in the Assyrian version, Tablet IV, 1, 40, where the word occurs in connection with i-dip-pi-ir, which is perhaps to be taken as a synonym of pahru, "gather;" so also i-dip-pir (Tablet I, 2, 40) "gathers with the flock."

Lines 180-182 must have contained the description of Enkidu's resemblance to Gish, but the lines are too mutilated to permit of any certain restoration. See the corrections (Appendix) for a suggested reading for the end of line 181.

Line 183 can be restored with considerable probability on the basis of the Assyrian version, Tablet I, 3, 3 and 30, where Enkidu is described as one "whose power is strong in the land."

Lines 186-187. The puzzling word, to be read apparently kak-ki-a-tum, can hardly mean "weapons," as Langdon proposes. In that case we should expect kakk; and, moreover, to so render gives no sense, especially since the verb -te-el-li-lu is without much question to be rendered "rejoiced," and not "purified." Kakkiatum—if this be the correct reading—may be a designation of Erech like ribtim.

Lines 188-189 are again entirely misunderstood by Langdon, owing to erroneous readings. See the corrections in the Appendix.

Line 190. i-li-im in this line is used like Hebrew Elohm, "God."

Line 191. sakissum = sakin-sum, as correctly explained by Langdon.

Line 192. With this line a new episode begins which, owing to the gap at the beginning of column 6, is somewhat obscure. The episode leads to the hostile encounter between Gish and Enkidu. It is referred to in column 2 of the fourth tablet of the Assyrian version. Lines 35-50—all that is preserved of this column—form in part a parallel to columns 5-6 of the Pennsylvania tablet, but in much briefer form, since what on the Pennsylvania tablet is the incident itself is on the fourth tablet of the Assyrian version merely a repeated summary of the relationship between the two heroes, leading up to the expedition against Hu(m)baba. Lines 38-40 of column 2 of the Assyrian version correspond to lines 174-177 of the Pennsylvania tablet, and lines 44-50 to lines 192-221. It would seem that Gish proceeds stealthily at night to go to the goddess Ishhara, who lies on a couch in the bt muti , the "family house" Assyrian version, Tablet IV, 2. 46-48). He encounters Enkidu in the street, and the latter blocks Gish's path, puts his foot in the gate leading to the house where the goddess is, and thus prevents Gish from entering. Thereupon the two have a fierce encounter in which Gish is worsted. The meaning of the episode itself is not clear. Does Enkidu propose to deprive Gish, here viewed as a god (cf. line 190 of the Pennsylvania tablet = Assyrian version, Tablet I, 4, 45, "like a god"), of his spouse, the goddess Ishhara—another form of Ishtar? Or are the two heroes, the one a counterpart of the other, contesting for the possession of a goddess? Is it in this scene that Enkidu becomes the "rival" (me-ih-r, line 191 of the Pennsylvania tablet) of the divine Gish? We must content ourself with having obtained through the Pennsylvania tablet a clearer indication of the occasion of the fight between the two heroes, and leave the further explanation of the episode till a fortunate chance may throw additional light upon it. There is perhaps a reference to the episode in the Assyrian version, Tablet II, 3b, 35-36.

Line 196. For i-na-ag-s-am (from nagsu), Langdon proposes the purely fanciful "embracing her in sleep," whereas it clearly means "he approaches." Cf. Muss-Arnolt, Assyrian Dictionary, page 645a.

Lines 197-200 appear to correspond to Tablet IV, 2, 35-37, of the Assyrian version, though not forming a complete parallel. We may therefore supply at the beginning of line 35 of the Assyrian version [ittaziz] Enkidu, corresponding to line 197 of the Pennsylvania tablet. Line 36 of IV, 2, certainly appears to correspond to line 200 (dan-nu-ti = da-na-ni-is-s).

Line 208. The first sign looks more like sar, though ur is possible.

Line 211 is clearly a description of Enkidu, as is shown by a comparison with the Assyrian version I, 2, 37: [pi]-ti-ik pi-ir-ti-s uh-tan-na-ba kima dNidaba, "The form of his hair sprouted like wheat." We must therefore supply Enkidu in the preceding line. Tablet IV, 4, 6, of the Assyrian version also contains a reference to the flowing hair of Enkidu.

Line 212. For the completion of the line cf. Harper, Assyrian and Babylonian Letters, No. 214.

Line 214. For ribtu mti see the note above to line 28 of column 1.

Lines 215-217 correspond almost entirely to the Assyrian version IV, 2, 46-48. The variations ki-ib-su in place of spu, and kima lm, "like oxen," instead of ina bb muti (repeated from line 46), ana surbi for ribam, are slight though interesting. The Assyrian version shows that the "gate" in line 215 is "the gate of the family house" in which the goddess Ishhara lies.

Lines 218-228. The detailed description of the fight between the two heroes is only partially preserved in the Assyrian version.

Line 218. li-i-im is evidently to be taken as plural here as in line 224, just as su-ki-im (lines 27 and 175), ri-bi-tim (lines 4, 28, etc.), tarbasim (line 74), assamim (line 98) are plural forms. Our text furnishes, as does also the Yale tablet, an interesting illustration of the vacillation in the Hammurabi period in the twofold use of im: (a) as an indication of the plural (as in Hebrew), and (b) as a mere emphatic ending (lines 63, 73, and 232), which becomes predominant in the post-Hammurabi age.

Line 227. Gilgamesh is often represented on seal cylinders as kneeling, e.g., Ward Seal Cylinders Nos. 159, 160, 165. Cf. also Assyrian version V, 3, 6, where Gilgamesh is described as kneeling, though here in prayer. See further the commentary to the Yale tablet, line 215.

Line 229. We must of course read uz-za-s, "his anger," and not us-sa-s, "his javelin," as Langdon does, which gives no sense.

Line 231. Langdon's note is erroneous. He again misses the point. The stem of the verb here as in line 230 (i-ni-ih) is the common nhu, used so constantly in connection with pashu, to designate the cessation of anger.

Line 234. istn applied to Gish designates him of course as "unique," not as "an ordinary man," as Langdon supposes.

Line 236. On this title "wild cow of the stall" for Ninsun, see Poebel in OLZ 1914, page 6, to whom we owe the correct view regarding the name of Gilgamesh's mother.

Line 238. mu-ti here cannot mean "husband," but "man" in general. See above note to line 107. Langdon's strange misreading ri-es-su for ri-es-ka ("thy head") leads him again to miss the point, namely that Enkidu comforts his rival by telling him that he is destined for a career above that of the ordinary man. He is to be more than a mere prize fighter; he is to be a king, and no doubt in the ancient sense, as the representative of the deity. This is indicated by the statement that the kingship is decreed for him by Enlil. Similarly, Hu(m)baba or Huwawa is designated by Enlil to inspire terror among men (Assyrian version, Tablet IV, 5, 2 and 5), i-sim-s dEnlil = Yale tablet, l. 137, where this is to be supplied. This position accorded to Enlil is an important index for the origin of the Epic, which is thus shown to date from a period when the patron deity of Nippur was acknowledged as the general head of the pantheon. This justifies us in going back several centuries at least before Hammurabi for the beginning of the Gilgamesh story. If it had originated in the Hammurabi period, we should have had Marduk introduced instead of Enlil.

Line 242. As has been pointed out in the corrections to the text (Appendix), s-tu-ur can only be III, 1, from atru, "to be in excess of." It is a pity that the balance of the line is broken off, since this is the first instance of a colophon beginning with the term in question. In some way sutr must indicate that the copy of the text has been "enlarged." It is tempting to fill out the line s-tu-ur e-li [duppi labiri], and to render "enlarged from an original," as an indication of an independent recension of the Epic in the Hammurabi period. All this, however, is purely conjectural, and we must patiently hope for more tablets of the Old Babylonian version to turn up. The chances are that some portions of the same edition as the Yale and Pennsylvania tablets are in the hands of dealers at present or have been sold to European museums. The war has seriously interfered with the possibility of tracing the whereabouts of groups of tablets that ought never to have been separated.



YALE TABLET.

TRANSLITERATION.

(About ten lines missing.)



Col. I.

.................. [ib]-ri(?) [mi-im-ma(?) s(?)]-k-tu wa(?)-ak-rum [am-mi-nim] ta-ah-si-ih [an-ni]-a-am [e-pi]-s-am ...... mi-im[-ma s-k-tu(?)]ma- di-is [am-mi]-nim [tah]-si-ih [ur(?)]-ta-du- [a-na ki-i]s-tim si-ip-ra-am it-[ta-s]- i-na [nis] it-ta-s-s—ma i-pu-s ru-hu-tam .................. us-ta-di-nu ............................. bu ...............................

(About 17 lines missing.)

.............. nam-........ .................... u ib-[ri] ..... .............. -na-i-du ...... [zi-ik]-ra-am -[t-ir]-ru [a-na] ha-ri-[im]-tim [i]-pu(?)-s a-na sa-[ka]-pu-ti



Col. II.

(About eleven lines missing.)

... s(?)-mu(?) ............... ma-hi-ra-am [s i-si-s] s-uk-ni-sum-[ma] ............... la-al-la-ru-[tu] .................. um-mi d-[Gis mu-di-a-at ka-la-ma] i-na ma-[har dSamas i-di-s is-si] s i-na- an(?)-[na am-mi-nim] ta-[as-kun(?) a-na ma-ri-ia li-ib-bi la] sa-[li-la te-mid-su] .............................

(About four lines missing.)

i-na [s dEn-ki-du im-la-a] di-[im-tam] il-[pu-ut li]-ib-ba-s-[ma] [zar-bis(?)] us-ta-ni-[ih] [i-na s dEn]-ki-du im-la-a di-im-tam [il-pu-ut] li-ib-ba-s-ma [zar-bis(?)] us-ta-ni-[ih] [dGis -ta]-ab-bil pa-ni-s [iz-za-kar-am] a-na dEn-ki-du [ib-ri am-mi-nim] i-na-ka [im-la-a di-im]-tam [il-pu-ut li-ib-bi]-ka [zar-bis tu-us-ta]-ni-ih [dEn-ki-du pi-s i-pu-s]-am-ma iz-za-[kr-am] a-na dGis ta-ab-bi-a-tum ib-ri us-ta-li-pa da- [151]da-ni-ia a-ha-a-a ir-ma-a-ma e-mu-ki i-ni-is dGis pi-s i-pu-s-am-ma iz-za-kr-am a-na dEn-ki-du

(About four lines missing.)



Col. III.

..... [a-di dHu]-wa-wa da-pi-nu .................. ra-[am(?)-ma] ................ [-hal]- li-ik [lu-ur-ra-du a-na ki-is-ti s] iserini ............ lam(?) hal-bu ............ [li]-li-is-su .............. lu(?)-up-ti-s dEn-ki-du pi-s i-pu-s-am-ma iz-za-kr-am a-na dGis i-di-ma ib-ri i-na sad(-i) i-nu-ma at-ta-la-ku it-ti bu-lim a-na istn(-en) kas-gd-ta-a-an nu-ma-at ki-is-tum [e-di-is(?)] ur-ra-du a-na libbi-s d[Hu-wa]-wa ri-ig-ma-s a-bu-bu pi-[s] dBil-gi-ma na-pi-is-s mu-tum am-mi-nim ta-ah-si-ih an-ni-a-am e-pi-s-am ga-[ba]-al-la ma-ha-ar [s]-pa-at dHu-wa-wa (d)Gis pi-s i-pu-s-am-ma [iz-za-k]r-am a-na dEn-ki-du ....... su(?)-lu-li a-s-ki [152]-s ............. [i-na ki-is]-tim ............................... ik(?) ......................... a-na .......................... mu-s-ab [dHu-wa-wa] ....... ha-as-si-nu ................. at-ta lu(?) ................. a-na-ku lu-[ur-ra-du a-na ki-is-tim] dEn-ki-du pi-s i-pu-[s-am-ma] iz-za-kr-am a-na [dGis] ki-i ni[il]-la-ak [is-te-nis(?)] a-na ki-is-ti [s iserini] na-si-ir-s dGis muk-[tab-lu] da-a-an la sa[-li-lu(?)] dHu-wa-wa dpi-ir-[hu sa (?)] dAdad is .......... s- ..................



Col. IV.

s-sm s-ul-lu-m[u ki-is-ti siserini] pu-ul-hi-a-tim 7 [s(?) i-sim-s dEnlil] dGis pi-s i-pu [s-am-ma] iz-za-kr-am a-na [dEn-ki-du] ma-an-nu ib-ri e-lu- s-[ru-ba(?)] i-tib-ma it-ti dSamas da-ri-is -[me-s] a-we-lu-tum ba-ba-nu -tam-mu-s-[ma] mi-im-ma s i-te-ni-pu-s s-ru-ba at-ta an-na-nu-um-ma ta-dar mu-tam ul is-s da-na-nu kar-ra-du-ti-ka lu-ul-li-ik-ma i-na pa-ni-ka pi-ka li-is-si-a-am ti-hi-e ta-du-ur sum-ma am-ta-ku-ut s-mi lu-us-zi-iz dGis mi [153]-it-ti dHu-wa-wa da-pi-nim il(?)-ku-ut is-tu i-wa-al-dam-ma tar-bi-a i-na sam-mu(?) Il(?) is-hi-it-ka-ma la-bu ka-la-ma ti-di it- ku(?) ..... [il(?)]-pu-tu-(?) ma ..... .............. ka-ma .............. si pi-ti ............ ki-ma re'i(?) na-gi-la sa-rak-ti .... [ta-s-s]i-a-am tu-lim-mi-in li-ib-bi [ga-ti lu]-us-ku-un-ma [lu-u-ri]-ba-am iserini [s-ma s]-ta-ru- a-na-ku lu-us-ta-ak-na [pu-tu-ku(?)] ib-ri a-na ki-is-ka-tim lu-mu-ha [be-le-e li-is-]-pu-ku i-na mah-ri-ni [pu-tu]-ku a-na ki-is-ka-ti-i i-mu-hu wa-s-bu us-ta-da-nu um-mi-a-nu pa-si is-pu-ku ra-bu-tim ha-as-si-ni 3 biltu-ta-a-an is-tap-ku pa-at-ri is-pu-ku ra-bu-tim me-se-li-tum 2 biltu-ta-a-an si-ip-ru 30 ma-na-ta-a-an s a-hi-si-na isid(?) pa-at-ri 30 ma-na-ta-a-an hurasi [d]Gis [dEn-ki-]du 10 biltu-ta-a-an s-ak-nu] .... ul-la . .[Uruk]ki 7 i-di-il-s ...... is-me-ma um-ma-nu ib-bi-ra [us-te-(?)]-mi-a i-na ski s Urukki ri-bi-tim ...... [u-se(?)]-sa-s dGis [ina ski s(?) Urukki] ri-bi-tim [dEn-ki-du(?) ]-s-ab i-na mah-ri-s ..... [ki-a-am(?) i-ga]-ab-bi [........ Urukki ri]-bi-tim [ma-ha-ar-s]



Col. V.

dGis s i-ga-ab-bu- lu-mu-ur s s-um-s it-ta-nam-ma-la ma-ta-tum lu-uk-s-su-ma i-na ki-is-ti iserini ki-ma da-an-nu pi-ir-hu-um s Urukki lu-si-es-mi ma-tam ga-ti lu-us-ku-un-ma lu-uk-[s] [154]-su-ma iserini s-ma s-ta-ru- a-na-ku lu-us-tak-nam si-bu-tum s Urukki ri-bi-tim zi-ik-ra -ti-ir-ru a-na dGis si-ih-ri-ti-ma dGis libbi-ka na-si-ka mi-im-ma s te-te-ni-pu-s la ti-di ni-si-im-me-ma dHu-wa-wa s-nu- bu-nu-s ma-an-nu-um [us-tam]-ha-ru ka-ak-ki-s a-na istn(-en) [kas-gd-ta-a]-an nu-ma-at kisti ma-an-nu s [ur-ra]-du a-na libbi-s dHu-wa-wa ri-ig-ma-s a-bu-bu pi-s dBil-gi-ma na-pi-su mu-tum am-mi-nim tah-si-ih an-ni-a-am e-pi-s ga-ba-al-la ma-ha-ar s-pa-at dHu-wa-wa is-me-e-ma dGis zi-ki-ir ma-li-[ki]-s ip-pa-al-sa-am-ma i-si-ih a-na ib-[ri-s] i-na-an-na ib-[ri] ki-a-am [a-ga-ab-bi] a-pa-al-ah-s-ma a-[al-la-ak a-na kisti] [lu]ul-[lik it-ti-ka a-na ki-is-ti iserini(?)]

(About five lines missing.)

........................ -ma li ............... -ka ilu-ka li(?) ..............-ka harrana li-s-[tir-ka a-na s-ul-mi] a-na kar s [Urukki ri-bi-tim] ka-mi-is-ma dGis [ma-ha-ar dSamas(?)] a-wa-at i-ga-ab- [bu-s-ma] a-al-la-ak dSamas kat-[ka a-sa-bat] ul-la-nu lu-us-li-ma na-pi-[is-ti] te-ir-ra-an-ni a-na kar i-[na Urukki] si-il-[la]m s-ku-un [a-na ia-a-si(?)] is-si-ma dGis ib-[ri.....] te-ir-ta-s .......... is(?) .............. tam ................ ........................ i-nu(?)-[ma] ..................

(About two lines missing.)

Col. VI.

[a-na-ku] dGis [i-ik]-ka-di ma-tum ........... harrana s la al-[kam] ma-ti-ma .... a-ka-lu ..... la(?) i-di [ul-la-nu] lu-us-li-[mu] a-na-ku [lu-ud-lul]-ka i-na [h]u-ud li-ib-bi ...... [s]-ku-ut-[ti] la-li-ka [lu-se-sib(?)] - ka i-na kussmes ....................... -nu-su [blmes(?)-ti-ir]-ru ra-bu-tum [ka-as-tum] is-pa-tum [i-na] ga-ti is-ku-nu [il-]te-ki pa-si ....... -ri is-pa-as-su ..... [a-na] ili s-ni-tam [it-ti pa(?)] - tar-[s] i-na si-ip-pi-s ........ i-ip-pu-s a-la-kam [sa]-nis -ga-ra-bu dGis [a-di ma]-ti tu-ut-te-ir a-na libbi Urukki [si-bu]-tum i-ka-ra-bu-s [a-na] harrani i-ma-li-ku dGis [la t]a-at-kal dGis a-na e-[mu]-ki-ka aka-lu s-wa-ra-ma -sur ra-ma-an-ka [li]-il-lik dEn-ki-du i-na pa-ni-ka [ur-ha]-am a-we-ir a-lik harrana(-na) [a-di] s kisti ni-ri-bi-tim [s(?)] [d]Hu-wa-wa ka-li-s-nu si-ip-pi-ih(?)-s [sa(?)a-lik] mah-ra tap-pa-a -s-lim [harrana](-na)-s s-wa-ra-[ma -sur ra-ma-na-ka] [li-sak-sid]-ka ir-[ni-ta]-ka dSamas [ta]-ak-bi-a-at pi-ka li-kal-li-ma i-na-ka li-ip-ti-ku pa-da-nam pi-hi-tam harrana li-is-ta-zi-ik a-na ki-ib-si-ka s-di-a li-is-ta-zi-ik a-na spi-ka mu-si-it-ka aw-a-at ta-ha-du- li-ib-la-ma dLugal-ban-da li-iz-zi-iz-ka i-na ir-ni-ti-ka ki-ma si-ih-ri ir-ni-ta-ka-ma lus-mida(-da) i-na na-ri s dHu-wa-wa s tu-sa-ma-ru mi-zi si-pi-ka i-na bat-ba-ti-ka hi-ri bu-ur-tam lu-ka-a-a-nu m ellu i-na na-di-ka [ka-]su-tim me-e a-na dSamas ta-na-di [li-is]ta-ha-sa-as dLugal-ban-da [dEn-ki-]du pi-su i-pu-s-am-ma, iz-za-kr a-na dGis [is(?)]-tu(?) ta-s-dan-nu e-pu-us a-la-kam [la pa]la-ah libbi-ka ia-ti tu-uk-la-ni [s-ku-]un i-di-a-am s-pa-as-su [harrana(?)]s dHu-wa-wa it-ta-la-ku .......... ki-bi-ma te-[ir]-s-nu-ti

(Three lines missing.)

L.E.

.............. nam-ma-la ............... il-li-ku it-ti-ia ............... ba-ku-nu-si-im ......... [ul]-la(?)-nu i-na hu-ud li-ib-bi [i-na se-me-e] an-ni-a ga-ba-s e-dis harrana(?) us-te-[zi-ik] a-lik dGis lu-[ul-lik a-na pa-ni-ka] li-lik il-ka .......... li-s-ak-lim-[ka harrana] ...... dGis [dEn-ki-du] ....... mu-di-es .......... bi-ri-[su-nu] ........



TRANSLATION.

(About ten lines missing.)

Col. I.

.................. (my friend?) [Something] that is exceedingly difficult, [Why] dost thou desire [to do this?] .... something (?) that is very [difficult (?)], [Why dost thou] desire [to go down to the forest]? A message [they carried] among [men] They carried about. They made a .... .............. they brought .............................. ..............................

(About 17 lines missing.)

............................. ................... my friend ................ they raised ..... answer [they returned.] [To] the woman They proceeded to the overthrowing



Col. II.

(About eleven lines missing.)

.......... name(?) ............. [The one who is] a rival [to him] subdue and ................ Wailing ................ The mother [of Gish, who knows everything] Before [Shamash raised her hand] Who Now(?) [why] hast thou stirred up the heart for my son, [Restlessness imposed upon him (?)] ............................

(About four lines missing.)

The eyes [of Enkidu filled with tears]. [He clutched] his heart; [Sadly(?)] he sighed. [The eyes of En]kidu filled with tears. [He clutched] his heart; [Sadly(?)] he sighed. The face [of Gish was grieved]. [He spoke] to Enkidu: ["My friend, why are] thy eyes [Filled with tears]? Thy [heart clutched] Dost thou sigh [sadly(?)]?" [Enkidu opened his mouth] and spoke to Gish: "Attacks, my friend, have exhausted my strength(?). My arms are lame, my strength has become weak." Gish opened his mouth and spoke to Enkidu:

(About four lines missing.)



Col. III.

..... [until] Huwawa, [the terrible], ........................ ............ [I destroyed]. [I will go down to the] cedar forest, ................... the jungle ............... tambourine (?) ................ I will open it. Enkidu opened his mouth and spoke to Gish: "Know, my friend, in the mountain, when I moved about with the cattle to a distance of one double hour into the heart of the forest, [Alone?] I penetrated within it, [To] Huwawa, whose roar is a flood, whose mouth is fire, whose breath is death. Why dost thou desire To do this? To advance towards the dwelling(?) of Huwawa?" Gish opened his mouth and [spoke to Enkidu: "... [the covering(?)] I will destroy. ....[in the forest] .................... .................... To ................. The dwelling [of Huwawa] The axe .......... Thou .......... I will [go down to the forest]." Enkidu opened his mouth and spoke to [Gish:] "When [together(?)] we go down To the [cedar] forest, whose guardian, O warrior Gish, a power(?) without [rest(?)], Huwawa, an offspring(?) of .... Adad ...................... He ........................



Col. IV.

To keep safe [the cedar forest], [Enlil has decreed for it] seven-fold terror." Gish [opened] his mouth and spoke to [Enkidu]: "Whoever, my friend, overcomes (?) [terror(?)], it is well (for him) with Shamash for the length of [his days]. Mankind will speak of it at the gates. Wherever terror is to be faced, Thou, forsooth, art in fear of death. Thy prowess lacks strength. I will go before thee. Though thy mouth calls to me; "thou art afraid to approach." If I fall, I will establish my name. Gish, the corpse(?) of Huwawa, the terrible one, has snatched (?) from the time that My offspring was born in ...... The lion restrained (?) thee, all of which thou knowest. ........................ .............. thee and ................ open (?) ........ like a shepherd(?) ..... [When thou callest to me], thou afflictest my heart. I am determined [to enter] the cedar forest. I will, indeed, establish my name. [The work(?)], my friend, to the artisans I will entrust. [Weapons(?)] let them mould before us." [The work(?)] to the artisans they entrusted. A dwelling(?) they assigned to the workmen. Hatchets the masters moulded: Axes of 3 talents each they moulded. Lances the masters moulded; Blades(?) of 2 talents each, A spear of 30 mina each attached to them. The hilt of the lances of 30 mina in gold Gish and [Enki]du were equipped with 10 talents each .......... in Erech seven its .... ....... the people heard and .... [proclaimed(?)] in the street of Erech of the plazas. ..... Gis [brought him out(?)] [In the street (?)] of Erech of the plazas [Enkidu(?)] sat before him ..... [thus] he spoke: "........ [of Erech] of the plazas ............ [before him]



Col. V.

Gish of whom they speak, let me see! whose name fills the lands. I will lure him to the cedar forest, Like a strong offspring of Erech. I will let the land hear (that) I am determined to lure (him) in the cedar (forest) [155]. A name I will establish." The elders of Erech of the plazas brought word to Gish: "Thou art young, O Gish, and thy heart carries thee away. Thou dost not know what thou proposest to do. We hear that Huwawa is enraged. Who has ever opposed his weapon? To one [double hour] in the heart of the forest, Who has ever penetrated into it? Huwawa, whose roar is a deluge, whose mouth is fire, whose breath is death. Why dost thou desire to do this? To advance towards the dwelling (?) of Huwawa?" Gish heard the report of his counsellors. He saw and cried out to [his] friend: "Now, my friend, thus [I speak]. I fear him, but [I will go to the cedar forest(?)]; I will go [with thee to the cedar forest].

(About five lines missing.)

.............................. May ................... thee Thy god may (?) ........ thee; On the road may he guide [thee in safety(?)]. At the rampart of [Erech of the plazas], Gish kneeled down [before Shamash(?)], A word then he spoke [to him]: "I will go, O Shamash, [thy] hands [I seize hold of]. When I shall have saved [my life], Bring me back to the rampart [in Erech]. Grant protection [to me ?]!" Gish cried, "[my friend] ...... His oracle .................. ........................ ........................ ........................ When (?)

(About two lines missing.)

Col. VI.

"[I(?)] Gish, the strong one (?) of the land. ...... A road which I have never [trodden]; ........ food ...... do not (?) know. [When] I shall have succeeded, [I will praise] thee in the joy of my heart, [I will extol (?)] the superiority of thy power, [I will seat thee] on thrones." .................. his vessel(?) The masters [brought the weapons (?)]; [bow] and quiver They placed in hand. [He took] the hatchet. ................. his quiver. ..... [to] the god(?) a second time [With his lance(?)] in his girdle, ......... they took the road. [Again] they approached Gish! "[How long] till thou returnest to Erech?" [Again the elders] approached him. [For] the road they counselled Gis: "Do [not] rely, O Gish, on thy strength! Provide food and save thyself! Let Enkidu go before thee. He is acquainted with the way, he has trodden the road [to] the entrance of the forest. of Huwawa all of them his ...... [He who goes] in advance will save the companion. Provide for his [road] and [save thyself]! (May) Shamash [carry out] thy endeavor! May he make thy eyes see the prophecy of thy mouth. May he track out (for thee) the closed path! May he level the road for thy treading! May he level the mountain for thy foot! During thy night [156] the word that wilt rejoice may Lugal-banda convey, and stand by thee in thy endeavor! Like a youth may he establish thy endeavor! In the river of Huwawa as thou plannest, wash thy feet! Round about thee dig a well! May there be pure water constantly for thy libation Goblets of water pour out to Shamash! [May] Lugal-banda take note of it!" [Enkidu] opened his mouth and spoke to Gish: "[Since thou art resolved] to take the road. Thy heart [be not afraid,] trust to me! [Confide] to my hand his dwelling(?)!" [on the road to] Huwawa they proceeded. ....... command their return

(Three lines missing.)

L.E.

............... were filled. .......... they will go with me. ............................... .................. joyfully. [Upon hearing] this word of his, Alone, the road(?) [he levelled]. "Go, O Gish [I will go before thee(?)]. May thy god(?) go ......... May he show [thee the road !] ..... Gish and [Enkidu] Knowingly .................... Between [them] ................



Lines 13-14 (also line 16). See for the restoration, lines 112-13.

Line 62. For the restoration, see Jensen, p. 146 (Tablet III, 2a,9.)

Lines 64-66. Restored on the basis of the Assyrian version, ib. line 10.

Line 72. Cf. Assyrian version, Tablet IV, 4, 10, and restore at the end of this line di-im-tam as in our text, instead of Jensen's conjecture.

Lines 74, 77 and 83. The restoration zar-bis, suggested by the Assyrian version, Tablet IV, 4, 4.

Lines 76 and 82. Cf. Assyrian version, Tablet VIII, 3, 18.

Line 78. (-ta-ab-bil from ablu, "grieve" or "darkened." Cf. us-ta-kal (Assyrian version, ib. line 9), where, perhaps, we are to restore it-ta-[bil pa-ni-s].

Line 87. us-ta-li-pa from elpu, "exhaust." See Muss-Arnolt, Assyrian Dictionary, p. 49a.

Line 89. Cf. Assyrian version, ib. line 11, and restore the end of the line there to i-ni-is, as in our text.

Line 96. For dapinu as an epithet of Huwawa, see Assyrian version, Tablet III, 2a, 17, and 3a, 12. Dapinu occurs also as a description of an ox (Rm 618, Bezold, Catalogue of the Kouyunjik Tablets, etc., p. 1627).

Line 98. The restoration on the basis of ib. III, 2a, 18.

Lines 96-98 may possibly form a parallel to ib. lines 17-18, which would then read about as follows: "Until I overcome Huwawa, the terrible, and all the evil in the land I shall have destroyed." At the same time, it is possible that we are to restore [lu-ul]-li-ik at the end of line 98.

Line 101. lilissu occurs in the Assyrian version, Tablet IV, 6, 36.

Line 100. For halbu, "jungle," see Assyrian version, Tablet V, 3, 39 (p. 160).

Lines 109-111. These lines enable us properly to restore Assyrian version, Tablet IV, 5, 3 = Haupt's edition, p. 83 (col. 5, 3). No doubt the text read as ours mu-tum (or mu-u-tum) na-pis-su.

Line 115. supatu, which occurs again in line 199 and also line 275.s-pa-as-su (= supat-su) must have some such meaning as "dwelling," demanded by the context. [Dhorme refers me to OLZ 1916, p. 145].

Line 129. Restored on the basis of the Assyrian version, Tablet IV, 6, 38.

Line 131. The restoration muktablu, tentatively suggested on the basis of CT XVIII, 30, 7b, where muktablu, "warrior," appears as one of the designations of Gilgamesh, followed by a-lik pa-na, "the one who goes in advance," or "leader"—the phrase so constantly used in the Huwawa episode.

Line 132. Cf. Assyrian version, Tablet I, 5, 18-19.

Lines 136-137. These two lines restored on the basis of Jensen IV, 5, 2 and 5. The variant in the Assyrian version, s nise (written Ukumes in one case and Lumes in the other), for the numeral 7 in our text to designate a terror of the largest and most widespread character, is interesting. The number 7 is similarly used as a designation of Gilgamesh, who is called Esigga imin, "seven-fold strong," i.e., supremely strong (CT XVIII, 30, 6-8). Similarly, Enkidu, ib. line 10, is designated a-r imina, "seven-fold."

Line 149. A difficult line because of the uncertainty of the reading at the beginning of the following line. The most obvious meaning of mi-it-tu is "corpse," though in the Assyrian version salamtu is used (Assyrian version, Tablet V, 2, 42). On the other hand, it is possible—as Dr. Lutz suggested to me—that mittu, despite the manner of writing, is identical with mitt, the name of a divine weapon, well-known from the Assyrian creation myth (Tablet IV, 130), and other passages. The combination mit-tu s-ku—, "lofty weapon," in the Bilingual text IV, R2, 18 No. 3, 31-32, would favor the meaning "weapon" in our passage, since [s]-ku-tu is a possible restoration at the beginning of line 150. However, the writing mi-it-ti points too distinctly to a derivative of the stem mtu, and until a satisfactory explanation of lines 150-152 is forthcoming, we must stick to the meaning "corpse" and read the verb il-ku-ut.

Line 152. The context suggests "lion" for the puzzling la-bu.

Line 156. Another puzzling line. Dr. Clay's copy is an accurate reproduction of what is distinguishable. At the close of the line there appears to be a sign written over an erasure.

Line 158. [ga-ti lu-]us-kun as in line 186, literally, "I will place my hand," i.e., I purpose, I am determined.

Line 160. The restoration on the basis of the parallel line 187. Note the interesting phrase, "writing a name" in the sense of acquiring "fame."

Line 161. The kiskatt, "artisans," are introduced also in the Assyrian version, Tablet VI, 187, to look at the enormous size and weight of the horns of the slain divine bull. See for other passages Muss-Arnolt Assyrian Dictionary, p. 450b. At the beginning of this line, we must seek for the same word as in line 163.

Line 162. While the restoration bel, "weapon," is purely conjectural, the context clearly demands some such word. I choose bel in preference to kakk, in view of the Assyrian version, Tablet VI, 1.

Line 163. Putuku (or putukku) from patku would be an appropriate word for the fabrication of weapons.

Line 165. The rabtim here, as in line 167, I take as the "master mechanics" as contrasted with the ummianu, "common workmen," or journeymen. A parallel to this forging of the weapons for the two heroes is to be found in the Sumerian fragment of the Gilgamesh Epic published by Langdon, Historical and Religious Texts from the Temple Library of Nippur (Munich, 1914), No. 55, 1-15.

Lines 168-170 describe the forging of the various parts of the lances for the two heroes. The sipru is the spear point Muss-Arnolt, Assyrian Dictionary, p. 886b; the isid patri is clearly the "hilt," and the meselitum I therefore take as the "blade" proper. The word occurs here for the first time, so far as I can see. For 30 minas, see Assyrian version, Tablet VI, 189, as the weight of the two horns of the divine bull. Each axe weighing 3 biltu, and the lance with point and hilt 3 biltu we would have to assume 4 biltu for each pasu, so as to get a total of 10 biltu as the weight of the weapons for each hero. The lance is depicted on seal cylinders representing Gilgamesh and Enkidu, for example, Ward, Seal Cylinders, No. 199, and also in Nos. 184 and 191 in the field, with the broad hilt; and in an enlarged form in No. 648. Note the clear indication of the hilt. The two figures are Gilgamesh and Enkidu—not two Gilgameshes, as Ward assumed. See above, page 34. A different weapon is the club or mace, as seen in Ward, Nos. 170 and 173. This appears also to be the weapon which Gilgamesh holds in his hand on the colossal figure from the palace of Sargon (Jastrow, Civilization of Babylonia and Assyria, Pl. LVII), though it has been given a somewhat grotesque character by a perhaps intentional approach to the scimitar, associated with Marduk (see Ward, Seal Cylinders, Chap. XXVII). The exact determination of the various weapons depicted on seal-cylinders merits a special study.