7/11/2021 0 Comments fRANK KAFKA " mETAMORPHOSISMetamorphosis
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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 ,, ,, ,, |
[62]
Pennsylvania Tablet.
Transliteration.
Col. I.
1it-bi-e-ma dGiš šú-na-tam i-pa-áš-šar
2iz-za-kàr-am a-na um-mi-šú
3um-mi i-na šá-at mu-ši-ti-ia
4šá-am-ḫa-ku-ma at-ta-na-al-la-ak
5i-na bi-ri-it it-lu-tim
6ib-ba-šú-nim-ma ka-ka-bu šá-ma-i
7[ki]-iṣ-rù šá A-nim im-ḳu-ut a-na ṣi-ri-ia
8áš-ši-šú-ma ik-ta-bi-it e-li-ia
9ú-ni-iš-šú-ma nu-uš-šá-šú ú-ul il-ti-’i
10Urukki ma-tum pa-ḫi-ir e-li-šú
11it-lu-tum ú-na-šá-ku ši-pi-šú
12ú-um-mi-id-ma pu-ti
13i-mi-du ia-ti
14áš-ši-a-šú-ma ab-ba-la-áš-šú a-na ṣi-ri-ki
15um-mi dGiš mu-di-a-at ka-la-ma
16iz-za-kàr-am a-na dGiš
17mi-in-di dGiš šá ki-ma ka-ti
18i-na ṣi-ri i-wa-li-id-ma
19ú-ra-ab-bi-šú šá-du-ú
20ta-mar-šú-ma [kima Sal(?)] ta-ḫa-du at-ta
21it-lu-tum ú-na-šá-ku ši-pi-šú
22tí-iṭ-ṭi-ra-áš-[šú tu-ut]-tu-ú-ma
23ta-tar-ra-[as-su] a-na ṣi-[ri]-ia
24[uš]-ti-nim-ma i-ta-mar šá-ni-tam[63]
25[šú-na]-ta i-ta-wa-a-am a-na um-mi-šú
26[um-mi] a-ta-mar šá-ni-tam
27[šú-na-tu a-ta]-mar e-mi-a i-na su-ḳi-im
28[šá Uruk]ki ri-bi-tim
29ḫa-aṣ-ṣi-nu na-di-i-ma
30e-li-šú pa-aḫ-ru
31ḫa-aṣ-ṣi-nu-um-ma šá-ni bu-nu-šú
32a-mur-šú-ma aḫ-ta-du a-na-ku
33a-ra-am-šú-ma ki-ma áš-šá-tim
34a-ḫa-ab-bu-ub el-šú
35el-ki-šú-ma áš-ta-ka-an-šú
36a-na a-ḫi-ia
37um-mi dGiš mu-da-at [ka]-la-ma
38[iz-za-kàr-am a-na dGiš]
39[dGiš šá ta-mu-ru amêlu]
40[ta-ḫa-ab-bu-ub ki-ma áš-šá-tim el-šú]
Col. II.
41áš-šum uš-[ta]-ma-ḫa-ru it-ti-ka
42dGiš šú-na-tam i-pa-šar
43dEn-ki-[dũ wa]-ši-ib ma-ḫar ḫa-ri-im-tim
44ur-[šá ir]-ḫa-mu di-da-šá(?) ip-tí-[e]
45[dEn-ki]-dũ im-ta-ši a-šar i-wa-al-du
46ûm, 6 ù 7 mu-ši-a-tim
47dEn-[ki-dũ] ti-bi-i-ma
48šá-[am-ka-ta] ir-ḫi
49ḫa-[ri-im-tum pa-a]-šá i-pu-šá-am-ma
50iz-za-[kàr-am] a-na dEn-ki-dũ
51a-na-tal-ka dEn-ki-dũ ki-ma ili ta-ba-áš-ši
52am-mi-nim it-ti na-ma-áš-te-e
53ta-at-ta-[na-al]-ak ṣi-ra-am[64]
54al-kam lu-úr-di-ka
55a-na libbi [Urukki] ri-bi-tim
56a-na bît [el]-lim mu-šá-bi šá A-nim
57dEn-ki-dũ ti-bi lu-ru-ka
58a-na Ê-[an]-na mu-šá-bi šá A-nim
59a-šar [dGiš gi]-it-ma-[lu] ne-pi-ši-tim
60ù at-[ta] ki-[ma Sal ta-ḫa]-bu-[ub]-šú
61ta-[ra-am-šú ki-ma] ra-ma-an-ka
62al-ka ti-ba i-[na] ga-ag-ga-ri
63ma-a-ag-ri-i-im
64iš-me a-wa-as-sa im-ta-ḫar ga-ba-šá
65mi-il-[kum] šá aššatim
66im-ta-ḳu-ut a-na libbi-šú
67iš-ḫu-ut li-ib-šá-am
68iš-ti-nam ú-la-ab-bi-iš-sú
69li-ib-[šá-am] šá-ni-a-am
70ši-i it-ta-al-ba-áš
71ṣa-ab-tat ga-as-su
72ki-ma [ili] i-ri-id-di-šú
73a-na gu-up-ri šá-ri-i-im
74a-šar tar-ba-ṣi-im
75i-na [áš]-ri-šú [im]-ḫu-ruri-ia-ú
76[ù šú-u dEn-ki-dũ i-lit-ta-šú šá-du-um-ma]
77[it-ti ṣabâti-ma ik-ka-la šam-ma]
78[it-ti bu-lim maš-ḳa-a i-šat-ti]
79[it-ti na-ma-áš-te-e mê i-ṭab lib-ba-šú]
(Perhaps one additional line missing.)
Col. III.
81ši-iz-ba šá na-ma-áš-te-e
82i-te-en-ni-ik
83a-ka-lam iš-ku-nu ma-ḫar-šú
84ib-tí-ik-ma i-na-at-tal
85ù ip-pa-al-la-as[65]
86ú-ul i-di dEn-ki-dũ
87aklam a-na a-ka-lim
88šikaram a-na šá-te-e-im
89la-a lum-mu-ud
90ḫa-ri-im-tum pi-šá i-pu-šá-am-ma
91iz-za-kàr-am a-na dEn-ki-dũ
92a-ku-ul ak-lam dEn-ki-dũ
93zi-ma-at ba-la-ṭi-im
94šikaram ši-ti ši-im-ti ma-ti
95i-ku-ul a-ak-lam dEn-ki-dũ
96a-di ši-bi-e-šú
97šikaram iš-ti-a-am
987 aṣ-ṣa-am-mi-im
99it-tap-šar kab-ta-tum i-na-an-gu
100i-li-iṣ libba-šú-ma
101pa-nu-šú [it]-tam-ru
102ul-tap-pi-it [lùŠÚ]-I
103šú-ḫu-ra-am pa-ga-ar-šú
104šá-am-nam ip-ta-šá-áš-ma
105a-we-li-iš i-we
106il-ba-áš li-ib-šá-am
107ki-ma mu-ti i-ba-áš-ši
108il-ki ka-ak-ka-šú
109la-bi ú-gi-ir-ri
110uš-sa-ak-pu re’ûti mu-ši-a-tim
111ut-tap-pi-iš šib-ba-ri
112la-bi uk-ta-ši-id
113it-ti-[lu] na-ki-[di-e] ra-bu-tum
114dEn-ki-dũ ma-aṣ-ṣa-ar-šú-nu
115a-we-lum giš-ru-um
116iš-te-en it-lum
117a-na [na-ki-di-e(?) i]-za-ak-ki-ir
(About five lines missing.)
Col. IV.
(About eight lines missing.)
131i-ip-pu-uš ul-ṣa-am
132iš-ši-ma i-ni-i-šú
133i-ta-mar a-we-lam[66]
134iz-za-kàr-am a-na ḫarimtim
135šá-am-ka-at uk-ki-ši a-we-lam
136a-na mi-nim il-li-kam
137zi-ki-ir-šú lu-uš-šú
138ḫa-ri-im-tum iš-ta-si a-we-lam
139i-ba-uš-su-um-ma i-ta-mar-šú
140e-di-il e-eš ta-ḫi-[il-la]-am
141lim-nu a-la-ku ma-na-aḫ-[ti]-ka
142e-pi-šú i-pu-šá-am-ma
143iz-za-kàr-am a-na dEn-[ki-dũ]
144bi-ti-iš e-mu-tim ik ……
145ši-ma-a-at ni-ši-i-ma
146tu-a-(?)-ar e-lu-tim
147a-na âli(?) dup-šak-ki-i e-ṣi-en
148uk-la-at âli(?) e-mi-sa a-a-ḫa-tim
149a-na šarri šá Urukki ri-bi-tim
150pi-ti pu-uk epiši(-ši) a-na ḫa-a-a-ri
151a-na dGiš šarri šá Urukki ri-bi-tim
152pi-ti pu-uk epiši(-ši)
153a-na ḫa-a-a-ri
154áš-ša-at ši-ma-tim i-ra-aḫ-ḫi
155šú-ú pa-na-nu-um-ma
156mu-uk wa-ar-ka-nu
157i-na mi-il-ki šá ili ga-bi-ma
158i-na bi-ti-iḳ a-bu-un-na-ti-šú
159ši-ma-as-su
160a-na zi-ik-ri it-li-im
161i-ri-ku pa-nu-šú
(About three lines missing.)[67]
Col. V.
(About six lines missing.)
171i-il-la-ak [dEn-ki-dũ i-na pa-ni]
172u-šá-am-ka-at [wa]-ar-ki-šú
173i-ru-ub-ma a-na libbi Urukki ri-bi-tim
174ip-ḫur um-ma-nu-um i-na ṣi-ri-šú
175iz-zi-za-am-ma i-na su-ḳi-im
176šá Urukki ri-bi-tim
177pa-aḫ-ra-a-ma ni-šú
178i-ta-wa-a i-na ṣi-ri-šú
179a-na ṣalam dGiš ma-ši-il pi-it-tam
180la-nam šá-pi-il
181si-ma …. [šá-ki-i pu]-uk-ku-ul
182............. i-pa-ka-du
183i-[na mâti da-an e-mu]-ki i-wa
184ši-iz-ba šá na-ma-aš-te-e
185i-te-en-ni-ik
186ka-a-a-na i-na [libbi] Urukki kak-ki-a-tum
187it-lu-tum ú-te-el-li-lu
188šá-ki-in ur-šá-nu
189a-na itli šá i-šá-ru zi-mu-šú
190a-na dGiš ki-ma i-li-im
191šá-ki-iš-šum me-iḫ-rù
192a-na dIš-ḫa-ra ma-a-a-lum
193na-di-i-ma
194dGiš it-[ti-il-ma wa-ar-ka-tim]
195i-na mu-ši in-ni-[ib-bi]-it
196i-na-ag-šá-am-ma
197it-ta-[zi-iz dEn-ki-dũ] i-na sûḳim
198ip-ta-ra-[aṣ a-la]-ak-tam
199šá dGiš
200[a-na e-pi-iš] da-na-ni-iš-šú
(About three lines missing.)[68]
Col. VI.
(About four lines missing.)
208šar(?)-ḫa
209dGiš …
210i-na ṣi-ri-[šú il-li-ka-am dEn-ki-dũ]
211i-ḫa-an-ni-ib [pi-ir-ta-šú]
212it-bi-ma [il-li-ik]
213a-na pa-ni-šú
214it-tam-ḫa-ru i-na ri-bi-tum ma-ti
215dEn-ki-dũ ba-ba-am ip-ta-ri-ik
216i-na ši-pi-šú
217dGiš e-ri-ba-am ú-ul id-di-in
218iṣ-ṣa-ab-tu-ma ki-ma li-i-im
219i-lu-du
220zi-ip-pa-am ’i-bu-tu
221i-ga-rum ir-tu-tu
222dGiš ù dEn-ki-dũ
223iṣ-ṣa-ab-tu-ú-ma
224ki-ma li-i-im i-lu-du
225zi-ip-pa-am ’i-bu-tu
226i-ga-rum ir-tu-tú
227ik-mi-is-ma dGiš
228i-na ga-ag-ga-ri ši-ip-šú
229ip-ši-iḫ uz-za-šú-ma
230i-ni-iḫ i-ra-as-su
231iš-tu i-ra-su i-ni-ḫu
232dEn-ki-dũ a-na šá-ši-im
233iz-za-kàr-am a-na dGiš
234ki-ma iš-te-en-ma um-ma-ka
235ú-li-id-ka
236ri-im-tum šá su-pu-ri
237dNin-sun-na
238ul-lu e-li mu-ti ri-eš-ka
239šar-ru-tú šá ni-ši
240i-ši-im-kum dEn-lil
241duppu 2 kam-ma
242šú-tu-ur e-li …………………
2434 šú-ši
[62]
Translation.
Col. I.
1Gish sought to interpret the dream;
2Spoke to his mother:
3“My mother, during my night
4I became strong and moved about
5among the heroes;
6And from the starry heaven
7A meteor(?) of Anu fell upon me:
8I bore it and it grew heavy upon me,
9I became weak and its weight I could not endure.
10The land of Erech gathered about it.
11The heroes kissed its feet.1
12It was raised up before me.
13They stood me up.2
14I bore it and carried it to thee.”
15The mother of Gish, who knows all things,
16Spoke to Gish:
17“Some one, O Gish, who like thee
18In the field was born and
19Whom the mountain has reared,
20Thou wilt see (him) and [like a woman(?)] thou wilt rejoice.
21Heroes will kiss his feet.
22Thou wilt spare [him and wilt endeavor]
23To lead him to me.”
24He slept and saw another[63]
25Dream, which he reported to his mother:
26[“My mother,] I have seen another
27[Dream.] My likeness I have seen in the streets
28[Of Erech] of the plazas.
29An axe was brandished, and
30They gathered about him;
31And the axe made him angry.
32I saw him and I rejoiced,
33I loved him as a woman,
34I embraced him.
35I took him and regarded him
36As my brother.”
37The mother of Gish, who knows all things,
38[Spoke to Gish]:
39[“O Gish, the man whom thou sawest,]
40[Whom thou didst embrace like a woman].
Col II.
41(means) that he is to be associated with thee.”
42Gish understood the dream.
43[As] Enki[du] was sitting before the woman,
44[Her] loins(?) he embraced, her vagina(?) he opened.
45[Enkidu] forgot the place where he was born.
46Six days and seven nights
47Enkidu continued
48To cohabit with [the courtesan].
49[The woman] opened her [mouth] and
50Spoke to Enkidu:
51“I gaze upon thee, O Enkidu, like a god art thou!
52Why with the cattle
53Dost thou [roam] across the field?[64]
54Come, let me lead thee
55into [Erech] of the plazas,
56to the holy house, the dwelling of Anu,
57O, Enkidu arise, let me conduct thee
58To Eanna, the dwelling of Anu,
59The place [where Gish is, perfect] in vitality.
60And thou [like a wife wilt embrace] him.
61Thou [wilt love him like] thyself.
62Come, arise from the ground
63(that is) cursed.”
64He heard her word and accepted her speech.
65The counsel of the woman
66Entered his heart.
67She stripped off a garment,
68Clothed him with one.
69Another garment
70She kept on herself.
71She took hold of his hand.
72Like [a god(?)] she brought him
73To the fertile meadow,
74The place of the sheepfolds.
75In that place they received food;
76[For he, Enkidu, whose birthplace was the mountain,]
77[With the gazelles he was accustomed to eat herbs,]
78[With the cattle to drink water,]
79[With the water beings he was happy.]
(Perhaps one additional line missing.)
Col. III.
81Milk of the cattle
82He was accustomed to suck.
83Food they placed before him,
84He broke (it) off and looked
85And gazed.[65]
86Enkidu had not known
87To eat food.
88To drink wine
89He had not been taught.
90The woman opened her mouth and
91Spoke to Enkidu:
92“Eat food, O Enkidu,
93The provender of life!
94Drink wine, the custom of the land!”
95Enkidu ate food
96Till he was satiated.
97Wine he drank,
98Seven goblets.
99His spirit was loosened, he became hilarious.
100His heart became glad and
101His face shone.
102[The barber(?)] removed
103The hair on his body.
104He was anointed with oil.
105He became manlike.
106He put on a garment,
107He was like a man.
108He took his weapon;
109Lions he attacked,
110(so that) the night shepherds could rest.
111He plunged the dagger;
112Lions he overcame.
113The great [shepherds] lay down;
114Enkidu was their protector.
115The strong man,
116The unique hero,
117To [the shepherds(?)] he speaks:
(About five lines missing.)
Col. IV.
(About eight lines missing.)
131Making merry.
132He lifted up his eyes,
133He sees the man.[66]
134He spoke to the woman:
135“O, courtesan, lure on the man.
136Why has he come to me?
137His name I will destroy.”
138The woman called to the man
139Who approaches to him3 and he beholds him.
140“Away! why dost thou [quake(?)]
141Evil is the course of thy activity.”4
142Then he5 opened his mouth and
143Spoke to Enkidu:
144”[To have (?)] a family home
145Is the destiny of men, and
146The prerogative(?) of the nobles.
147For the city(?) load the workbaskets!
148Food supply for the city lay to one side!
149For the King of Erech of the plazas,
150Open the hymen(?), perform the marriage act!
151For Gish, the King of Erech of the plazas,
152Open the hymen(?),
153Perform the marriage act!
154With the legitimate wife one should cohabit.
155So before,
156As well as in the future.6
157By the decree pronounced by a god,
158From the cutting of his umbilical cord
159(Such) is his fate.”
160At the speech of the hero
161His face grew pale.
(About three lines missing.)[67]
Col. V.
(About six lines missing.)
171[Enkidu] went [in front],
172And the courtesan behind him.
173He entered into Erech of the plazas.
174The people gathered about him.
175As he stood in the streets
176Of Erech of the plazas,
177The men gathered,
178Saying in regard to him:
179“Like the form of Gish he has suddenly become;
180shorter in stature.
181[In his structure high(?)], powerful,
182.......... overseeing(?)
183In the land strong of power has he become.
184Milk of cattle
185He was accustomed to suck.”
186Steadily(?) in Erech .....
187The heroes rejoiced.
188He became a leader.
189To the hero of fine appearance,
190To Gish, like a god,
191He became a rival to him.7
192For Ishḫara a couch
193Was stretched, and
194Gish [lay down, and afterwards(?)]
195In the night he fled.
196He approaches and
197[Enkidu stood] in the streets.
198He blocked the path
199of Gish.
200At the exhibit of his power,
(About three lines missing.)[68]
Col. VI.
(About four lines missing.)
208Strong(?) …
209Gish
210Against him [Enkidu proceeded],
211[His hair] luxuriant.
212He started [to go]
213Towards him.
214They met in the plaza of the district.
215Enkidu blocked the gate
216With his foot,
217Not permitting Gish to enter.
218They seized (each other), like oxen,
219They fought.
220The threshold they demolished;
221The wall they impaired.
222Gish and Enkidu
223Seized (each other).
224Like oxen they fought.
225The threshold they demolished;
226The wall they impaired.
227Gish bent
228His foot to the ground,8
229His wrath was appeased,
230His breast was quieted.
231When his breast was quieted,
232Enkidu to him
233Spoke, to Gish:
234“As a unique one, thy mother
235bore thee.
236The wild cow of the stall,9
237Ninsun,
238Has exalted thy head above men.
239Kingship over men
240Enlil has decreed for thee.
241Second tablet,
242enlarged beyond [the original(?)].
243240 lines.
[69]
1I.e., paid homage to the meteor.
2I.e., the heroes of Erech raised me to my feet, or perhaps in the sense of “supported me.”
3I.e., Enkidu.
4I.e., “thy way of life.”
5I.e., the man.
6I.e., an idiomatic phrase meaning “for all times.”
7I.e., Enkidu became like Gish, godlike. Cf. col. 2, 11.
8He was thrown and therefore vanquished.
9Epithet given to Ninsun. See the commentary to the line.
Commentary on the Pennsylvania Tablet.
Line 1. The verb tibû with pašâru 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.” Pašâru is not a variant of zakâru. Both verbs occur just as here in the Assyrian version I, 5, 25.
Line 3. ina šât mušitia, “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-ši-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 šá-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. kiṣru šá 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-iṣ-rù, 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 nuššašu ûl iltê we have a parallel in the Hebrew phrase נלְַפָסֵתִי נשַׂפָס (Isaiah 1, 14).
Line 10. Uruk mâtum, 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 paḫir the parallel in the Assyrian version has iz-za-az (I, 5, 31), but VI, 197, we find paḫ-ru and paḫ-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-ṵ, “this is some one who,” etc.[70]
Line 18. Cf. Assyrian version I, 5, 3, and IV, 4, 7, ina ṣiri âlid—both passages referring to Enkidu.
Line 21. Cf. Assyrian version II, 3b, 38, with malkê, “kings,” as a synonym of itlutum.
Line 23. ta-tar-ra-as-sú from tarâṣu, “direct,” “guide,” etc.
Line 24. I take uš-ti-nim-ma as III, 2, from išênu (יָשֵׁן), the verb underlying šittu, “sleep,” and šuttu, “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 supûri, “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 ribîtim. A third term, Uruk mâtum (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 ribîtim, 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 רְחֹבֹת עִיר in Genesis 10, 11—the equivalent of Babylonian ri-bi-tu âli—which can hardly be the name of a city. It appears to be a gloss, as is הִיַפָס הָעִיּר הַגְּדֹלָה at the end of v. 12. The latter gloss is misplaced, since it clearly describes “Nineveh,” mentioned in v. 11. Inasmuch as רְחֹבֹת עִיר 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 mâti in our text. Nineveh, together with the “suburbs,” forms the “great city.” Uruk ribîtim 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 [71]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 (Brünnow No. 4796) by the sign “house” with a “gunufied” extension, which conveys the idea of Unu = šubtu, 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 šá-ni in the sense of “second” to the preceding word “axe,” whereas šanî bunušu, “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 šunnu ṭêmu, “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., וַיְשַׁנֹּו ַפָסֶת־טַעְמֹו (I Sam. 21, 14 = Ps. 34, 1), “and he changed his reason,” i.e., feigned insanity and מְשַׁנֶּה פָּנָיו (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), šá-nu-ú bu-nu-šú, in a connection which leaves no doubt that the aroused fury of the tyrant Ḫuwawa is described by it:
”Ḫuwawa heard and his face was changed”
precisely, therefore, as we should say—following Biblical usage—“his countenance fell.” Cf. also the phrase pânušu arpu, “his countenance [72]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 ḫaṣinumma (line 31) against ḫaṣinu (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 ù aḫtadu occurs also in the El-Amarna Letters, No. 18, 12.
Line 34. In view of the common Hebrew, Syriac and Arabic חָבַב “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-ḫa-ab-bu-ub, aḫ-bu-ub, iḫ-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-šú ki]-i.
Line 43. The restoration at the beginning of this line
En-ki-[dũ wa]-ši-ib ma-ḫar ḫa-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-dũ wa-ši-ib] ma-ḫar-šá.
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-[šá] = “her loins” (cf. Holma, Namen der Körperteile, etc., p. 101), which is likewise found in the same line of the Assyrian version. At all events the line describes the fascination exercised [73]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 šamkatu, “courtesan,” is constant in the old Babylonian version (ll. 135 and 172), as against šamḫatu in the Assyrian version (I, 3, 19, 40, 45; 4, 16), which also uses the plural šam-ḫa-a-ti (II, 3b, 40). The interchange between ḫ 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 šamkatu, “courtesan,” whereas in the tale of the primitive man, which was transferred to Enkidu, the associate was ḫarimtu, a “woman,” just as in the Genesis tale, the companion of Adam is simply called ishshâ, “woman.” Note that in the Assyrian parallel (Tablet I, 4, 26) we have two readings, ir-ḫi (imperf.) and a variant i-ri-ḫi (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 magrû, “accursed,” see the frequent use in Astrological texts (Jastrow, Religion Babyloniens und Assyriens II, page [74]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. Ittalbaš 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 gipâru (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-šar and tar-ba-ṣi-im.
Line 75. ri-ia-ú, which Langdon renders “shepherd,” is the equivalent of the Arabic riʿy and Hebrew רְעִי “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-áš-te-e, as against nam-maš-ši-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-maš-te; e.g., Thompson, Reports of the Magicians and Astrologers, etc., No. 200, Obv. 2.[75]
Line 93. zi-ma-at (for simat) ba-la-ṭi-im is not “conformity of life” as Langdon renders, but that which “belongs to life” like si-mat pag-ri-šá, “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, Kàš = šikaru, “wine,” occurs, and is correctly rendered by him. Šimti mâti is not the “fate of the land,” but the “fixed custom of the land.”
Line 98. aṣ-ṣa-mi-im (plural of aṣṣamu), 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, mê a-ṣa-am-mi-e šú-puk, “pour out goblets of water.” Line 18 of the passage shoves that aṣammu is a Sumerian loan word.
Line 99. it-tap-šar, I, 2, from pašâru, “loosen.” In combination with kabtatum (from kabitatum, yielding two forms: kabtatum, by elision of i, and kabittu, by elision of a), “liver,” pašâru has the force of becoming cheerful. Cf. ka-bit-ta-ki lip-pa-šir (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 [lùŠÚ]-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 šuḫuru as “hair,” and has seen that we have here a loan-word from the Sumerian Suḫur = 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 Körperteile, page 3. The same sign Suḫur or Suḫ (Brünnow No. 8615), with Lal, i.e., “hanging hair,” designates the “beard” (ziḳnu, cf. Brünnow, No. 8620, and Holma, l. c., p. 36), and it is interesting to [76]note that we have šuḫuru (introduced as a loan-word) for the barbershop, according to II R, 21, 27c (= CT XII, 41).
Ê suḫur(ra) (i.e., house of the hair) = šú-ḫu-ru.
In view of all this, we may regard as assured Holma’s conjecture to read šú-[ḫur-ma-šú] in the list 93074 obv. (MVAG 1904, p. 203; and Holma, Beiträge z. Assyr. Lexikon, p. 36), as the Akkadian equivalent to Suḫur-Maš-Ḫa and the name of a fish, so called because it appeared to have a double “beard” (cf. Holma, Namen der Körperteile). One is tempted, furthermore, to see in the difficult word שכירה (Isaiah 7, 20) a loan-word from our šuḫuru, and to take the words ַפָסֶת־הָרַֹפָסשׁ וְשַׂעַר הָרַגְלַיִם “the head and hair of the feet” (euphemistic for the hair around the privates), as an explanatory gloss to the rare word שכירה 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 (השכירה), 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 יְגַלַּח (b) “with the king of Assyria,” a gloss to בְּתַעַר “with a razor;” and (c) “the hair of the head and hair of the feet,” a gloss to השכירה. For “hair of the feet” we have an interesting equivalent in Babylonian šu-ḫur (and šú-ḫu-ur) šêpi (CT XII, 41, 23–24 c-d). Cf. also Boissier, Documents Assyriens relatifs aux Présages, 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 ה to כ in השכירה 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 כ fulfills this condition. (Cf. šamkatum and šamḫatum, 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 השכירה 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 השכירח would be a feminine adjective attached to a masculine substantive.
Coming back to our passage in the Pennsylvania tablet, it is to [77]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 ú-gi-ir-ri is from gâru, “to attack.” Langdon by separating ú from gi-ir-ri gets a totally wrong and indeed absurd meaning. See the corrections in the Appendix. He takes the sign ú for the copula (!!) which of course is impossible.
Line 110. Read uš-sa-ak-pu, III, 1, of sakâpu, which is frequently used for “lying down” and is in fact a synonym of ṣalâlu. See Muss-Arnolt, Assyrian Dictionary, page 758a. The original has very clearly Síb (= rê’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-iš is II, 2, napâšu, “to make a hole,” hence “to plunge” in connection with a weapon. Šib-ba-ri is, of course, not “mountain goats,” as Langdon renders, but a by-form to šibbiru, “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 šibbaru.
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’âlu, “lie down”—a synonym, therefore, to sakâpu 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 lùNa-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 šú for sa, i.e., na-kid-šú-nu, “their shepherd, we would have a [78]parallel to line 114 of the Pennsylvania tablet, with na-kid as a synonym to maṣṣaru, “protector.” The preceding line would then be completed as follows:
[it-ti-lu]-nim-ma na-kidmeš [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 šib-ba-ri (instead of bar-ba-ri), which would furnish a parallel to line 111 of the Pennsylvania tablet. The difference between Bar and Šib 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(?) šá [mu-ši-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 gašru 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 [79]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-ši (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-uš-šú had better be passed over in silence. The form is II. 1, from ešû, “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 dâlu, “move, roam.” The second word e-eš, “why,” occurs with the same verb dâlu in the Meissner fragment: e-eš 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-ḫi-il-la-am. The last sign appears to be am, but may be ma, in which case we should have to complete simply ta-ḫi-il-ma. Taḫîl would be the second person present of ḫîlu. Cf. i-ḫi-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-aḫ-ti-ka instead of what Langdon proposes, which gives no sense whatever. Manaḫtu in the sense of the “toil” and “activity of life” (like עָמָל throughout the Book of Ecclesiastes) occurs in the introductory lines to [80]the Assyrian version of the Epic I, 1, 8, ka-lu ma-na-aḫ-ti-[šu], “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-šá (“her mouth”) not pi-šú (“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-iš e-mu-ti is for bîti šá e-mu-ti, just as ḳab-lu-uš Ti-a-ma-ti (Assyrian Creation Myth, IV, 65) stands for ḳablu šá Tiamti. Cf. bît 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 pûk epši (or epiši), 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 [81]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 mekû, 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 ḳablu, “waist,” etc.). See Holma, Namen der Körperteile, 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-(ši) is no doubt to be read epši, as Langdon correctly saw; or perhaps better, epiši. An expression like ip-ši-šú lul-la-a (Assyrian version, I, 4, 13; also line 19, i-pu-us-su-ma lul-la-a), with the explanation šipir zinništi, “the work of woman” (i.e., after the fashion of woman), shows that epêšu is used in connection with the sexual act. The phrase pitî pûk epiši a-na ḫa-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. aššat šimâtim 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 aššat šimâtim 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 maḫriam ù arkiam, “for all times,” in legal documents (CT VIII, 38c, 22–23). For the use of mûk see Behrens, Assyrisch-Babylonische Briefe, p. 3.
Line 158. i-na bi-ti-iḳ a-bu-un-na-ti-šú. Another puzzling line, for which Langdon proposes “in the work of his presence,” which [82]is as obscure as the original. In a note he says that apunnâti means “nostrils,” which is certainly wrong. There has been considerable discussion about this term (see Holma, Namen der Körperteile, 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-ḫa-ru, “totality,” ka-lu-ma, “all,” a-bu-un-na-tum e-ṣi-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 abunnâti, as also for the fact that one could speak of a right and left side of the appunnâti. 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 [83]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 paḫâru, “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 kakkê; and, moreover, to so render gives no sense, especially since the verb ú-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 ribîtim.
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 Elohîm, “God.”
Line 191. šakiššum = šakin-šum, 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 Ḫu(m)baba. Lines 38–40 of [84]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 Ishḫara, who lies on a couch in the bît êmuti , 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 Ishḫara—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-iḫ-rù, 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-šá-am (from nagâšu), 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-iš-šú).
Line 208. The first sign looks more like šar, 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-šú uḫ-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.[85]
Line 212. For the completion of the line cf. Harper, Assyrian and Babylonian Letters, No. 214.
Line 214. For ribîtu mâti 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 šêpu, and kima lîm, “like oxen,” instead of ina bâb êmuti (repeated from line 46), ana šurûbi for êribam, 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 Ishḫara 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-ḳi-im (lines 27 and 175), ri-bi-tim (lines 4, 28, etc.), tarbaṣim (line 74), aṣṣamim (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-šú, “his anger,” and not uṣ-ṣa-šú, “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-iḫ) is the common nâḫu, used so constantly in connection with pašâḫu, to designate the cessation of anger.
Line 234. ištên 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 [86]general. See above note to line 107. Langdon’s strange misreading ri-eš-su for ri-eš-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, Ḫu(m)baba or Ḫuwawa is designated by Enlil to inspire terror among men (Assyrian version, Tablet IV, 5, 2 and 5), i-šim-šú 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), šú-tu-ur can only be III, 1, from atâru, “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 šutûr must indicate that the copy of the text has been “enlarged.” It is tempting to fill out the line šú-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.[87]
Yale Tablet.
Transliteration.
(About ten lines missing.)
Col. I.
11.................. [ib]-ri(?)
12[mi-im-ma(?) šá(?)]-kú-tu wa(?)-ak-rum
13[am-mi-nim] ta-aḫ-ši-iḫ
14[an-ni]-a-am [e-pi]-šá-am
15...... mi-im[-ma šá-kú-tu(?)]ma-
16di-iš
17[am-mi]-nim [taḫ]-ši-iḫ
18[ur(?)]-ta-du-ú [a-na ki-i]š-tim
19ši-ip-ra-am it-[ta-šú]-ú i-na [nišê]
20it-ta-áš-šú-ú-ma
21i-pu-šú ru-ḫu-tam
22.................. uš-ta-di-nu
23............................. bu
24...............................
(About 17 lines missing.)
40.............. nam-........
41.................... u ib-[ri] .....
42.............. ú-na-i-du ......
43[zi-ik]-ra-am ú-[tí-ir]-ru
44[a-na] ḫa-ri-[im]-tim
45[i]-pu(?)-šú a-na sa-[ka]-pu-ti
Col. II.
(About eleven lines missing.)
57... šú(?)-mu(?) ...............
58ma-ḫi-ra-am [šá i-ši-šú]
59šú-uk-ni-šum-[ma] ...............
60la-al-la-ru-[tu] ..................
61um-mi d-[Giš mu-di-a-at ka-la-ma]
62i-na ma-[ḫar dŠamaš i-di-šá iš-ši][88]
63šá ú
64i-na- an(?)-[na am-mi-nim]
65ta-[aš-kun(?) a-na ma-ri-ia li-ib-bi la]
66ṣa-[li-la te-mid-su]
67.............................
(About four lines missing.)
72i-na [šá dEn-ki-dũ im-la-a] di-[im-tam]
73il-[pu-ut li]-ib-ba-šú-[ma]
74[zar-biš(?)] uš-ta-ni-[iḫ]
75[i-na šá dEn]-ki-dũ im-la-a di-im-tam
76[il-pu-ut] li-ib-ba-šú-ma
77[zar-biš(?)] uš-ta-ni-[iḫ]
78[dGiš ú-ta]-ab-bil pa-ni-šú
79[iz-za-kar-am] a-na dEn-ki-dũ
80[ib-ri am-mi-nim] i-na-ka
81[im-la-a di-im]-tam
82[il-pu-ut li-ib-bi]-ka
83[zar-biš tu-uš-ta]-ni-iḫ
84[dEn-ki-dũ pi-šú i-pu-šá]-am-ma
85iz-za-[kàr-am] a-na dGiš
86ta-ab-bi-a-tum ib-ri
87uš-ta-li-pa da-1da-ni-ia
88a-ḫa-a-a ir-ma-a-ma
89e-mu-ki i-ni-iš
90dGiš pi-šú i-pu-šá-am-ma
91iz-za-kàr-am a-na dEn-ki-dũ
(About four lines missing.)
Col. III.
96..... [a-di dḪu]-wa-wa da-pi-nu
97.................. ra-[am(?)-ma]
98................ [ú-ḫal]- li-ik
99[lu-ur-ra-du a-na ki-iš-ti šá] iserini[89]
100............ lam(?) ḫal-bu
101............ [li]-li-is-su
102.............. lu(?)-up-ti-šú
103dEn-ki-dũ pi-šú i-pu-šá-am-ma
104iz-za-kàr-am a-na dGiš
105i-di-ma ib-ri i-na šadî(-i)
106i-nu-ma at-ta-la-ku it-ti bu-lim
107a-na ištên(-en) kas-gíd-ta-a-an nu-ma-at ki-iš-tum
108[e-di-iš(?)] ur-ra-du a-na libbi-šá
109d[Ḫu-wa]-wa ri-ig-ma-šú a-bu-bu
110pi-[šú] dBil-gi-ma
111na-pi-iš-šú mu-tum
112am-mi-nim ta-aḫ-ši-iḫ
113an-ni-a-am e-pi-šá-am
114ga-[ba]-al-la ma-ḫa-ar
115[šú]-pa-at dḪu-wa-wa
116(d)Giš pi-šú i-pu-šá-am-ma
117[iz-za-k]àr-am a-na dEn-ki-dũ
118....... su(?)-lu-li a-šá-ki2-šá
119............. [i-na ki-iš]-tim
120...............................
121ik(?) .........................
122a-na ..........................
123mu-šá-ab [dḪu-wa-wa] .......
124ḫa-aṣ-si-nu .................
125at-ta lu(?) .................
126a-na-ku lu-[ur-ra-du a-na ki-iš-tim]
127dEn-ki-dũ pi-šú i-pu-[šá-am-ma]
128iz-za-kàr-am a-na [dGiš]
129ki-i ni[il]-la-ak [iš-te-niš(?)]
130a-na ki-iš-ti [šá iṣerini]
131na-ṣi-ir-šá dGiš muḳ-[tab-lu]
132da-a-an la ṣa[-li-lu(?)]
133dḪu-wa-wa dpi-ir-[ḫu ša (?)][90]
134dAdad iš ..........
135šú-ú ..................
Col. IV.
136áš-šúm šú-ul-lu-m[u ki-iš-ti šáiṣerini]
137pu-ul-ḫi-a-tim 7 [šú(?) i-šim-šú dEnlil]
138dGiš pi-šú i-pu [šá-am-ma]
139iz-za-kàr-am a-na [dEn-ki-dũ]
140ma-an-nu ib-ri e-lu-ú šá-[ru-ba(?)]
141i-ṭib-ma it-ti dŠamaš da-ri-iš ú-[me-šú]
142a-we-lu-tum ba-ba-nu ú-tam-mu-šá-[ma]
143mi-im-ma šá i-te-ni-pu-šú šá-ru-ba
144at-ta an-na-nu-um-ma ta-dar mu-tam
145ul iš-šú da-na-nu ḳar-ra-du-ti-ka
146lu-ul-li-ik-ma i-na pa-ni-ka
147pi-ka li-iš-si-a-am ṭi-ḫi-e ta-du-ur
148šum-ma am-ta-ḳu-ut šú-mi lu-uš-zi-iz
149dGiš mi3-it-ti dḪu-wa-wa da-pi-nim
150il(?)-ḳu-ut iš-tu
151i-wa-al-dam-ma tar-bi-a i-na šam-mu(?) Il(?)
152iš-ḫi-it-ka-ma la-bu ka-la-ma ti-di
153it- ku(?) ..... [il(?)]-pu-tu-(?) ma .....
154.............. ka-ma
155.............. ši pi-ti
156............ ki-ma re’i(?) na-gi-la sa-rak-ti
157.... [ta-šá-s]i-a-am tu-lim-mi-in li-ib-bi
158[ga-ti lu]-uš-ku-un-ma
159[lu-u-ri]-ba-am iṣerini[91]
160[šú-ma sá]-ṭa-ru-ú a-na-ku lu-uš-ta-ak-na
161[pu-tu-ku(?)] ib-ri a-na ki-iš-ka-tim lu-mu-ḫa
162[be-le-e li-iš-]-pu-ku i-na maḫ-ri-ni
163[pu-tu]-ku a-na ki-iš-ka-ti-i i-mu-ḫu
164wa-áš-bu uš-ta-da-nu um-mi-a-nu
165pa-ši iš-pu-ku ra-bu-tim
166ḫa-aṣ-si-ni 3 biltu-ta-a-an iš-tap-ku
167pa-aṭ-ri iš-pu-ku ra-bu-tim
168me-še-li-tum 2 biltu-ta-a-an
169ṣi-ip-ru 30 ma-na-ta-a-an šá a-ḫi-ši-na
170išid(?) pa-aṭ-ri 30 ma-na-ta-a-an ḫuraṣi
171[d]Giš ù [dEn-ki-]dũ 10 biltu-ta-a-an šá-ak-nu]
172.... ul-la . .[Uruk]ki 7 i-di-il-šú
173...... iš-me-ma um-ma-nu ib-bi-ra
174[uš-te-(?)]-mi-a i-na sûḳi šá Urukki ri-bi-tim
175...... [u-še(?)]-ṣa-šú dGis
176[ina sûḳi šá(?) Urukki] ri-bi-tim
177[dEn-ki-dũ(?) ú]-šá-ab i-na maḫ-ri-šú
178..... [ki-a-am(?) i-ga]-ab-bi
179[........ Urukki ri]-bi-tim
180[ma-ḫa-ar-šú]
Col. V.
181dGiš šá i-ga-ab-bu-ú lu-mu-ur
182šá šú-um-šú it-ta-nam-ma-la ma-ta-tum
183lu-uk-šú-su-ma i-na ki-iš-ti iṣerini
184ki-ma da-an-nu pi-ir-ḫu-um šá Urukki[92]
185lu-ši-eš-mi ma-tam
186ga-ti lu-uš-ku-un-ma lu-uk-[šú]4-su-ma iṣerini
187šú-ma šá-ṭa-ru-ú a-na-ku lu-uš-tak-nam
188ši-bu-tum šá Urukki ri-bi-tim
189zi-ik-ra ú-ti-ir-ru a-na dGiš
190ṣi-iḫ-ri-ti-ma dGiš libbi-ka na-ši-ka
191mi-im-ma šá te-te-ni-pu-šú la ti-di
192ni-ši-im-me-ma dḪu-wa-wa šá-nu-ú bu-nu-šú
193ma-an-nu-um [uš-tam]-ḫa-ru ka-ak-ki-šú
194a-na ištên(-en) [kas-gíd-ta-a]-an nu-ma-at kišti
195ma-an-nu šá [ur-ra]-du a-na libbi-šá
196dḪu-wa-wa ri-ig-ma-šú a-bu-bu
197pi-šú dBil-gi-ma na-pi-su mu-tum
198am-mi-nim taḫ-ši-iḫ an-ni-a-am e-pi-šá
199ga-ba-al-la ma-ḫa-ar šú-pa-at dḪu-wa-wa
200iš-me-e-ma dGiš zi-ki-ir ma-li-[ki]-šú
201ip-pa-al-sa-am-ma i-ṣi-iḫ a-na ib-[ri-šú]
202i-na-an-na ib-[ri] ki-a-am [a-ga-ab-bi]
203a-pa-al-aḫ-šú-ma a-[al-la-ak a-na kišti]
204[lu]ul-[lik it-ti-ka a-na ki-iš-ti iṣerini(?)]
(About five lines missing.)
210........................ -ma
211li ............... -ka[93]
212ilu-ka li(?) ..............-ka
213ḫarrana li-šá-[tir-ka a-na šú-ul-mi]
214a-na kar šá [Urukki ri-bi-tim]
215ka-mi-is-ma dGiš [ma-ḫa-ar dŠamaš(?)]
216a-wa-at i-ga-ab- [bu-šú-ma]
217a-al-la-ak dŠamaš katâ-[ka a-ṣa-bat]
218ul-la-nu lu-uš-li-ma na-pi-[iš-ti]
219te-ir-ra-an-ni a-na kar i-[na Urukki]
220ṣi-il-[la]m šú-ku-un [a-na ia-a-ši(?)]
221iš-si-ma dGiš ib-[ri.....]
222te-ir-ta-šú ..........
223is(?) ..............
224tam ................
225........................
226i-nu(?)-[ma] ..................
(About two lines missing.)
Col. VI.
229[a-na-ku] dGiš [i-ik]-ka-di ma-tum
230........... ḫarrana šá la al-[kam] ma-ti-ma
231.... a-ka-lu ..... la(?) i-di
232[ul-la-nu] lu-uš-li-[mu] a-na-ku
233[lu-ud-lul]-ka i-na [ḫ]u-ud li-ib-bi
234...... [šú]-ḳu-ut-[ti] la-li-ka
235[lu-še-šib(?)] - ka i-na kussêmeš
236....................... ú-nu-su
237[bêlêmeš(?)ú-ti-ir]-ru ra-bu-tum
238[ka-aš-tum] ù iš-pa-tum
239[i-na] ga-ti iš-ku-nu
240[il-]te-ki pa-ši
241....... -ri iš-pa-as-su[94]
242..... [a-na] ili šá-ni-tam
243[it-ti pa(?)] - tar-[šú] i-na ši-ip-pi-šú
244........ i-ip-pu-šú a-la-kam
245[ša]-niš ú-ga-ra-bu dGiš
246[a-di ma]-ti tu-ut-te-ir a-na libbi Urukki
247[ši-bu]-tum i-ka-ra-bu-šú
248[a-na] ḫarrani i-ma-li-ku dGiš
249[la t]a-at-kal dGiš a-na e-[mu]-ḳi-ka
250[a-]ka-lu šú-wa-ra-ma ú-ṣur ra-ma-an-ka
251[li]-il-lik dEn-ki-dũ i-na pa-ni-ka
252[ur-ḫa]-am a-we-ir a-lik ḫarrana(-na)
253[a-di] šá kišti ni-ri-bi-tim
254[šá(?)] [d]Ḫu-wa-wa ka-li-šú-nu ši-ip-pi-iḫ(?)-šú
255[ša(?)a-lik] maḫ-ra tap-pa-a ú-šá-lim
256[ḫarrana](-na)-šú šú-wa-ra-[ma ú-ṣur ra-ma-na-ka]
257[li-šak-šid]-ka ir-[ni-ta]-ka dŠamaš
258[ta]-ak-bi-a-at pi-ka li-kal-li-ma i-na-ka
259li-ip-ti-ḳu pa-da-nam pi-ḫi-tam
260ḫarrana li-iš-ta-zi-ik a-na ki-ib-si-ka
261šá-di-a li-iš-ta-zi-ik a-na šêpi-ka
262mu-ši-it-ka aw-a-at ta-ḫa-du-ú
263li-ib-la-ma dLugal-ban-da li-iz-zi-iz-ka[95]
264i-na ir-ni-ti-ka
265ki-ma ṣi-iḫ-ri ir-ni-ta-ka-ma luš-mida(-da)
266i-na na-ri šá dḪu-wa-wa šá tu-ṣa-ma-ru
267mi-zi ši-pi-ka
268i-na bat-ba-ti-ka ḫi-ri bu-ur-tam
269lu-ka-a-a-nu mê ellu i-na na-di-ka
270[ka-]su-tim me-e a-na dŠamaš ta-na-di
271[li-iš]ta-ḫa-sa-as dLugal-ban-da
272[dEn-ki-]dũ pi-su i-pu-šá-am-ma, iz-za-kàr a-na dGiš
273[is(?)]-tu(?) ta-áš-dan-nu e-pu-uš a-la-kam
274[la pa]la-aḫ libbi-ka ia-ti tu-uk-la-ni
275[šú-ku-]un i-di-a-am šú-pa-as-su
276[ḫarrana(?)]šá dḪu-wa-wa it-ta-la-ku
277.......... ki-bi-ma te-[ir]-šú-nu-ti
(Three lines missing.)
L.E.
281.............. nam-ma-la
282............... il-li-ku it-ti-ia
283............... ba-ku-nu-ši-im
284......... [ul]-la(?)-nu i-na ḫu-ud li-ib-bi
285[i-na še-me-e] an-ni-a ga-ba-šú
286e-diš ḫarrana(?) uš-te-[zi-ik]
287a-lik dGiš lu-[ul-lik a-na pa-ni-ka]
288li-lik il-ka ..........
289li-šá-ak-lim-[ka ḫarrana] ......
290dGiš ù[dEn-ki-dũ] .......
291mu-di-eš ..........
292bi-ri-[su-nu] ........
[87]
Translation.
(About ten lines missing.)
Col. I.
11.................. (my friend?)
12[Something] that is exceedingly difficult,
13[Why] dost thou desire
14[to do this?]
15.... something (?) that is very [difficult (?)],
16[Why dost thou] desire
17[to go down to the forest]?
18A message [they carried] among [men]
19They carried about.
20They made a ....
21.............. they brought
22..............................
23..............................
(About 17 lines missing.)
40.............................
41................... my friend
42................ they raised .....
43answer [they returned.]
44[To] the woman
45They proceeded to the overthrowing
Col. II.
(About eleven lines missing.)
57.......... name(?) .............
58[The one who is] a rival [to him]
59subdue and ................
60Wailing ................
61The mother [of Gišh, who knows everything]
62Before [Shamash raised her hand][88]
63Who
64Now(?) [why]
65hast thou stirred up the heart for my son,
66[Restlessness imposed upon him (?)]
67............................
(About four lines missing.)
72The eyes [of Enkidu filled with tears].
73[He clutched] his heart;
74[Sadly(?)] he sighed.
75[The eyes of En]kidu filled with tears.
76[He clutched] his heart;
77[Sadly(?)] he sighed.
78The face [of Gišh was grieved].
79[He spoke] to Enkidu:
80[“My friend, why are] thy eyes
81[Filled with tears]?
82Thy [heart clutched]
83Dost thou sigh [sadly(?)]?”
84[Enkidu opened his mouth] and
85spoke to Gišh:
86“Attacks, my friend,
87have exhausted my strength(?).
88My arms are lame,
89my strength has become weak.”
90Gišh opened his mouth and
91spoke to Enkidu:
(About four lines missing.)
Col. III.
96..... [until] Ḫuwawa, [the terrible],
97........................
98............ [I destroyed].
99[I will go down to the] cedar forest,[89]
100................... the jungle
101............... tambourine (?)
102................ I will open it.
103Enkidu opened his mouth and
104spoke to Gišh:
105“Know, my friend, in the mountain,
106when I moved about with the cattle
107to a distance of one double hour into the heart of the forest,
108[Alone?] I penetrated within it,
109[To] Ḫuwawa, whose roar is a flood,
110whose mouth is fire,
111whose breath is death.
112Why dost thou desire
113To do this?
114To advance towards
115the dwelling(?) of Ḫuwawa?”
116Gišh opened his mouth and
117[spoke to Enkidu:
118”... [the covering(?)] I will destroy.
119....[in the forest]
120....................
121....................
122To .................
123The dwelling [of Ḫuwawa]
124The axe ..........
125Thou ..........
126I will [go down to the forest].”
127Enkidu opened his mouth and
128spoke to [Gish:]
129“When [together(?)] we go down
130To the [cedar] forest,
131whose guardian, O warrior Gish,
132a power(?) without [rest(?)],
133Ḫuwawa, an offspring(?) of ....[90]
134Adad ......................
135He ........................
Col. IV.
136To keep safe [the cedar forest],
137[Enlil has decreed for it] seven-fold terror.”
138Gish [opened] his mouth and
139spoke to [Enkidu]:
140“Whoever, my friend, overcomes (?) [terror(?)],
141it is well (for him) with Shamash for the length of [his days].
142Mankind will speak of it at the gates.
143Wherever terror is to be faced,
144Thou, forsooth, art in fear of death.
145Thy prowess lacks strength.
146I will go before thee.
147Though thy mouth calls to me; “thou art afraid to approach.”
148If I fall, I will establish my name.
149Gish, the corpse(?) of Ḫuwawa, the terrible one,
150has snatched (?) from the time that
151My offspring was born in ......
152The lion restrained (?) thee, all of which thou knowest.
153........................
154.............. thee and
155................ open (?)
156........ like a shepherd(?) .....
157[When thou callest to me], thou afflictest my heart.
158I am determined
159[to enter] the cedar forest.[91]
160I will, indeed, establish my name.
161[The work(?)], my friend, to the artisans I will entrust.
162[Weapons(?)] let them mould before us.”
163[The work(?)] to the artisans they entrusted.
164A dwelling(?) they assigned to the workmen.
165Hatchets the masters moulded:
166Axes of 3 talents each they moulded.
167Lances the masters moulded;
168Blades(?) of 2 talents each,
169A spear of 30 mina each attached to them.
170The hilt of the lances of 30 mina in gold
171Gish and [Enki]du were equipped with 10 talents each
172.......... in Erech seven its ....
173....... the people heard and ....
174[proclaimed(?)] in the street of Erech of the plazas.
175..... Gis [brought him out(?)]
176[In the street (?)] of Erech of the plazas
177[Enkidu(?)] sat before him
178..... [thus] he spoke:
179”........ [of Erech] of the plazas
180............ [before him]
Col. V.
181Gish of whom they speak, let me see!
182whose name fills the lands.
183I will lure him to the cedar forest,
184Like a strong offspring of Erech.[92]
185I will let the land hear (that)
186I am determined to lure (him) in the cedar (forest)5.
187A name I will establish.”
188The elders of Erech of the plazas
189brought word to Gish:
190“Thou art young, O Gish, and thy heart carries thee away.
191Thou dost not know what thou proposest to do.
192We hear that Huwawa is enraged.
193Who has ever opposed his weapon?
194To one [double hour] in the heart of the forest,
195Who has ever penetrated into it?
196Ḫuwawa, whose roar is a deluge,
197whose mouth is fire, whose breath is death.
198Why dost thou desire to do this?
199To advance towards the dwelling (?) of Ḫuwawa?”
200Gish heard the report of his counsellors.
201He saw and cried out to [his] friend:
202“Now, my friend, thus [I speak].
203I fear him, but [I will go to the cedar forest(?)];
204I will go [with thee to the cedar forest].
(About five lines missing.)
210..............................
211May ................... thee[93]
212Thy god may (?) ........ thee;
213On the road may he guide [thee in safety(?)].
214At the rampart of [Erech of the plazas],
215Gish kneeled down [before Shamash(?)],
216A word then he spoke [to him]:
217“I will go, O Shamash, [thy] hands [I seize hold of].
218When I shall have saved [my life],
219Bring me back to the rampart [in Erech].
220Grant protection [to me ?]!”
221Gish cried, ”[my friend] ......
222His oracle ..................
223........................
224........................
225........................
226When (?)
(About two lines missing.)
Col. VI.
229”[I(?)] Gish, the strong one (?) of the land.
230...... A road which I have never [trodden];
231........ food ...... do not (?) know.
232[When] I shall have succeeded,
233[I will praise] thee in the joy of my heart,
234[I will extol (?)] the superiority of thy power,
235[I will seat thee] on thrones.”
236.................. his vessel(?)
237The masters [brought the weapons (?)];
238[bow] and quiver
239They placed in hand.
240[He took] the hatchet.
241................. his quiver.[94]
242..... [to] the god(?) a second time
243[With his lance(?)] in his girdle,
244......... they took the road.
245[Again] they approached Gish!
246”[How long] till thou returnest to Erech?”
247[Again the elders] approached him.
248[For] the road they counselled Gis:
249“Do [not] rely, O Gish, on thy strength!
250Provide food and save thyself!
251Let Enkidu go before thee.
252He is acquainted with the way, he has trodden the road
253[to] the entrance of the forest.
254of Ḫuwawa all of them his ......
255[He who goes] in advance will save the companion.
256Provide for his [road] and [save thyself]!
257(May) Shamash [carry out] thy endeavor!
258May he make thy eyes see the prophecy of thy mouth.
259May he track out (for thee) the closed path!
260May he level the road for thy treading!
261May he level the mountain for thy foot!
262During thy night6 the word that wilt rejoice
263may Lugal-banda convey, and stand by thee[95]
264in thy endeavor!
265Like a youth may he establish thy endeavor!
266In the river of Ḫuwawa as thou plannest,
267wash thy feet!
268Round about thee dig a well!
269May there be pure water constantly for thy libation
270Goblets of water pour out to Shamash!
271[May] Lugal-banda take note of it!”
272[Enkidu] opened his mouth and spoke to Gish:
273”[Since thou art resolved] to take the road.
274Thy heart [be not afraid,] trust to me!
275[Confide] to my hand his dwelling(?)!”
276[on the road to] Ḫuwawa they proceeded.
277....... command their return
(Three lines missing.)
L.E.
281............... were filled.
282.......... they will go with me.
283...............................
284.................. joyfully.
285[Upon hearing] this word of his,
286Alone, the road(?) [he levelled].
287“Go, O Gish [I will go before thee(?)].
288May thy god(?) go .........
289May he show [thee the road !] .....
290Gish and [Enkidu]
291Knowingly ....................
292Between [them] ................
[96]
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-biš, suggested by the Assyrian version, Tablet IV, 4, 4.
Lines 76 and 82. Cf. Assyrian version, Tablet VIII, 3, 18.
Line 78. (ú-ta-ab-bil from abâlu, “grieve” or “darkened.” Cf. uš-ta-kal (Assyrian version, ib. line 9), where, perhaps, we are to restore it-ta-[bil pa-ni-šú].
Line 87. uš-ta-li-pa from elêpu, “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-iš, as in our text.
Line 96. For dapinu as an epithet of Ḫuwawa, 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 Ḫuwawa, 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 ḫalbu, “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. šupatu, which occurs again in line 199 and also line 275.šú-pa-as-su (= šupat-su) must have some such meaning as [97]“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 muḳtablu, tentatively suggested on the basis of CT XVIII, 30, 7b, where muḳtablu, “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 Ḫuwawa 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, šá niše (written Ukumeš in one case and Lumeš 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-rá 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 šalamtu 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 miṭṭú, the name of a divine weapon, well-known from the Assyrian creation myth (Tablet IV, 130), and other passages. The combination miṭ-ṭu šá-ḳu-ú-, “lofty weapon,” in the Bilingual text IV, R², 18 No. 3, 31–32, would favor the meaning “weapon” in our passage, since [šá]-ḳu-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 mâtu, and until a satisfactory explanation of lines 150–152 is forthcoming, we must stick to the meaning “corpse” and read the verb il-ḳu-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-]uš-kun as in line 186, literally, “I will place my hand,” i.e., I purpose, I am determined.[98]
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 kiškattê, “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 belê, “weapon,” is purely conjectural, the context clearly demands some such word. I choose belê in preference to kakkê, in view of the Assyrian version, Tablet VI, 1.
Line 163. Putuku (or putukku) from patâku would be an appropriate word for the fabrication of weapons.
Line 165. The rabûtim 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 ṣipru is the spear point Muss-Arnolt, Assyrian Dictionary, p. 886b; the išid paṭri is clearly the “hilt,” and the mešelitum 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 pašu, 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 [99]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.
Line 181. Begins a speech of Ḫuwawa, extending to line 187, reported to Gish by the elders (line 188–189), who add a further warning to the youthful and impetuous hero.
Line 183. lu-uk-šú-su (also l. 186), from akâšu, “drive on” or “lure on,” occurs on the Pennsylvania tablet, line 135, uk-ki-ši, “lure on” or “entrap,” which Langdon erroneously renders “take away” and thereby misses the point completely. See the comment to the line of the Pennsylvania tablet in question.
Line 192. On the phrase šanû bunu, “change of countenance,” in the sense of “enraged,” see the note to the Pennsylvania tablet, l.31.
Line 194. nu-ma-at occurs in a tablet published by Meissner, Altbabyl. Privatrecht, No. 100, with bît abi, which shows that the total confine of a property is meant; here, therefore, the “interior” of the forest or heart. It is hardly a “by-form” of nuptum as Muss-Arnolt, Assyrian Dictionary, p. 690b, and others have supposed, though nu-um-tum in one passage quoted by Muss-Arnolt, ib. p. 705a, may have arisen from an aspirate pronunciation of the p in nubtum.
Line 215. The kneeling attitude of prayer is an interesting touch. It symbolizes submission, as is shown by the description of Gilgamesh’s defeat in the encounter with Enkidu (Pennsylvania tablet, l. 227), where Gilgamesh is represented as forced to “kneel” to the ground. Again in the Assyrian version, Tablet V, 4, 6, Gilgamesh kneels down (though the reading ka-mis is not certain) and has a vision.
Line 229. It is much to be regretted that this line is so badly preserved, for it would have enabled us definitely to restore the opening line of the Assyrian version of the Gilgamesh Epic. The fragment published by Jeremias in his appendix to his Izdubar-Nimrod, Plate IV, gives us the end of the colophon line to the Epic, reading ……… di ma-a-ti (cf. ib., Pl. I, 1. … a-ti). Our text evidently reproduces the same phrase and enables us to supply ka, as well as [100]the name of the hero Gišh of which there are distinct traces. The missing word, therefore, describes the hero as the ruler, or controller of the land. But what are the two signs before ka? A participial form from pakâdu, which one naturally thinks of, is impossible because of the ka, and for the same reason one cannot supply the word for shepherd (nakidu). One might think of ka-ak-ka-du, except that kakkadu is not used for “head” in the sense of “chief” of the land. I venture to restore [i-ik-]ka-di, “strong one.” Our text at all events disposes of Haupt’s conjecture iš-di ma-a-ti (JAOS 22, p. 11), “Bottom of the earth,” as also of Ungnad’s proposed [a-di pa]-a-ti, “to the ends” (Ungnad-Gressmann, Gilgamesch-Epos, p. 6, note), or a reading di-ma-a-ti, “pillars.” The first line of the Assyrian version would now read
šá nak-ba i-mu-ru [dGis-gi(n)-maš i-ik-ka]-di ma-a-ti,
i.e., “The one who saw everything, Gilgamesh the strong one (?) of the land.”
We may at all events be quite certain that the name of the hero occurred in the first line and that he was described by some epithet indicating his superior position.
Lines 229–235 are again an address of Gilgamesh to the sun-god, after having received a favorable “oracle” from the god (line 222). The hero promises to honor and to celebrate the god, by erecting thrones for him.
Lines 237–244 describe the arming of the hero by the “master” craftsman. In addition to the pašu and paṭru, the bow (?) and quiver are given to him.
Line 249 is paralleled in the new fragment of the Assyrian version published by King in PSBA 1914, page 66 (col. 1, 2), except that this fragment adds gi-mir to e-mu-ḳi-ka.
Lines 251–252 correspond to column 1, 6–8, of King’s fragment, with interesting variations “battle” and “fight” instead of “way” and “road,” which show that in the interval between the old Babylonian and the Assyrian version, the real reason why Enkidu should lead the way, namely, because he knows the country in which Ḫuwawa dwells (lines 252–253), was supplemented by describing Enkidu also as being more experienced in battle than Gilgamesh.
Line 254. I am unable to furnish a satisfactory rendering for this line, owing to the uncertainty of the word at the end. Can it [101]be “his household,” from the stem which in Hebrew gives us מִשְׁפָּחָה “family?”
Line 255. Is paralleled by col. 1, 4, of King’s new fragment. The episode of Gišh and Enkidu proceeding to Ninsun, the mother of Gish, to obtain her counsel, which follows in King’s fragment, appears to have been omitted in the old Babylonian version. Such an elaboration of the tale is exactly what we should expect as it passed down the ages.
Line 257. Our text shows that irnittu (lines 257, 264, 265) means primarily “endeavor,” and then success in one’s endeavor, or “triumph.”
Lines 266–270. Do not appear to refer to rites performed after a victory, as might at a first glance appear, but merely voice the hope that Gišh will completely take possession of Ḫuwawa’s territory, so as to wash up after the fight in Ḫuwawa’s own stream; and the hope is also expressed that he may find pure water in Ḫuwawa’s land in abundance, to offer a libation to Šhamašh.
Line 275. On šú-pa-as-su = šupat-su, see above, to l. 115.
[Note on Sabitum (above, p. 11)
In a communication before the Oriental Club of Philadelphia (Feb. 10, 1920), Prof. Haupt made the suggestion that sa-bi-tum (or tu), hitherto regarded as a proper name, is an epithet describing the woman who dwells at the seashore which Gilgamesh in the course of his wanderings reaches, as an “innkeeper”. It is noticeable that the term always appears without the determinative placed before proper names; and since in the old Babylonian version (so far as preserved) and in the Assyrian version, the determinative is invariably used, its consistent absence in the case of sabitum (Assyrian Version, Tablet X, 1, 1, 10, 15, 20; 2, 15–16 [sa-bit]; Meissner fragment col. 2, 11–12) speaks in favor of Professor Haupt’s suggestion. The meaning “innkeeper”, while not as yet found in Babylonian-Assyrian literature is most plausible, since we have sabū as a general name for ’drink’, though originally designating perhaps more specifically sesame wine (Muss-Arnolt, Assyrian Dictionary, p. 745b) or distilled brandy, according to Prof. Haupt. Similarly, in the Aramaic dialects, sebha is used for “to drink” and in the Pael to “furnish drink”. Muss-Arnolt in [102]his Assyrian Dictionary, 746b, has also recognized that sabitum was originally an epithet and compares the Aramaic sebhoyâthâ(p1) “barmaids”. In view of the bad reputation of inns in ancient Babylonia as brothels, it would be natural for an epithet like sabitum to become the equivalent to “public” women, just as the inn was a “public” house. Sabitum would, therefore, have the same force as šamḫatu (the “harlot”), used in the Gilgamesh Epic by the side of ḫarimtu “woman” (see the note to line 46 of Pennsylvania Tablet). The Sumerian term for the female innkeeper is Sal Geštinna “the woman of the wine,” known to us from the Hammurabi Code §§108–111. The bad reputation of inns is confirmed by these statutes, for the house of the Sal Geštinna is a gathering place for outlaws. The punishment of a female devotee who enters the “house of a wine woman” (bît Sal Geštinna §110) is death. It was not “prohibition” that prompted so severe a punishment, but the recognition of the purpose for which a devotee would enter such a house of ill repute. The speech of the sabitum or innkeeper to Gilgamesh (above, p. 12) was, therefore, an invitation to stay with her, instead of seeking for life elsewhere. Viewed as coming from a “public woman” the address becomes significant. The invitation would be parallel to the temptation offered by the ḫarimtu in the first tablet of the Enkidu, and to which Enkidu succumbs. The incident in the tablet would, therefore, form a parallel in the adventures of Gilgamesh to the one that originally belonged to the Enkidu cycle. Finally, it is quite possible that sabitum is actually the Akkadian equivalent of the Sumerian Sal Geštinna, though naturally until this equation is confirmed by a syllabary or by other direct evidence, it remains a conjecture. See now also Albright’s remarks on Sabitum in the A. J. S. L. 36, pp. 269 seq.][103]
1Scribal error for an.
2Text apparently di.
3Hardly ul.
4Omitted by scribe.
5Kišti omitted by scribe.
6I.e., at night to thee, may Lugal-banda, etc.
Corrections to the Text of Langdon’s Edition of the Pennsylvania Tablet.1
Column 1.
5. Read it-lu-tim (“heroes”) instead of id-da-tim (“omens”).
6. Read ka-ka-bu instead of ka-ka-’a. This disposes of Langdon’s note 2 on p. 211.
9 Read ú-ni-iš-šú-ma, “I became weak” (from enêšu, “weak”) instead of ilam iš-šú-ma, “He bore a net”(!). This disposes of Langdon’s note 5 on page 211.
10. Read Urukki instead of ad-ki. Langdon’s note 7 is wrong.
12. Langdon’s note 8 is wrong. ú-um-mid-ma pu-ti does not mean “he attained my front.”
14. Read ab-ba-la-áš-šú instead of at-ba-la-áš-šú.
15. Read mu-di-a-at instead of mu-u-da-a-at.
20. Read ta-ḫa-du instead of an impossible [sa]-ah-ḫa-ta—two mistakes in one word. Supply kima Sal before taḫadu.
22. Read áš-šú instead of šú; and at the end of the line read [tu-ut]-tu-ú-ma instead of šú-ú-zu.
23. Read ta-tar-ra-[as-su].
24. Read [uš]-ti-nim-ma instead of [iš]-ti-lam-ma.
28. Read at the beginning šá instead of ina.
29. Langdon’s text and transliteration of the first word do not tally. Read ḫa-aṣ-ṣi-nu, just as in line 31.
32. Read aḫ-ta-du (“I rejoiced”) instead of aḫ-ta-ta.
Column 2.
4. Read at the end of the line di-da-šá(?) ip-tí-[e] instead of Di-?-al-lu-un (!).
5. Supply dEn-ki-dū at the beginning. Traces point to this reading.
19. Read [gi]-it-ma-[lu] after dGiš, as suggested by the Assyrian version, Tablet I, 4, 38, where emûḳu (“strength”) replaces nepištu of our text.
20. Read at-[ta kima Sal ta-ḫa]-bu-[ub]-šú.
21. Read ta-[ra-am-šú ki-ma].[104]
23. Read as one word ma-a-ag-ri-i-im (“accursed”), spelled in characteristic Hammurabi fashion, instead of dividing into two words ma-a-ak and ri-i-im, as Langdon does, who suggests as a translation “unto the place yonder(?) of the shepherd”(!).
24. Read im-ta-ḫar instead of im-ta-gar.
32. Supply ili(?) after ki-ma.
33. Read šá-ri-i-im as one word.
35. Read i-na [áš]-ri-šú [im]-ḫu-ru.
36. Traces at beginning point to either ù or ki (= itti). Restoration of lines 36–39 (perhaps to be distributed into five lines) on the basis of the Assyrian version, Tablet I, 4, 2–5.
Column 3.
14. Read Kàš (= šikaram, “wine”) ši-ti, “drink,” as in line 17, instead of bi-iš-ti, which leads Langdon to render this perfectly simple line “of the conditions and the fate of the land”(!).
21. Read it-tam-ru instead of it-ta-bir-ru.
22. Supply [lùŠú]-I.
29. Read ú-gi-ir-ri from garû (“attack), instead of separating into ú and gi-ir-ri, as Langdon does, who translates “and the lion.” The sign used can never stand for the copula! Nor is girru, “lion!”
30. Read Síbmeš, “shepherds,” instead of šab-[ši]-eš!
31. šib-ba-ri is not “mountain goat,” nor can ut-tap-pi-iš mean “capture.” The first word means “dagger,” and the second “he drew out.”
33. Read it-ti-[lu] na-ki-[di-e], instead of itti immer nakie which yields no sense. Langdon’s rendering, even on the basis of his reading of the line, is a grammatical monstrosity.
35. Read giš instead of wa.
37. Read perhaps a-na [na-ki-di-e i]- za-ak-ki-ir.
Column 4.
4. The first sign is clearly iz, not ta, as Langdon has it in note 1 on page 216.
9. The fourth sign is su, not šú.
10. Separate e-eš (“why”) from the following. Read ta-ḫi-[il], followed, perhaps, by la. The last sign is not certain; it may be ma.[105]
11. Read lim-nu instead of mi-nu. In the same line read a-la-ku ma-na-aḫ-[ti]-ka instead of a-la-ku-zu(!) na-aḫ … ma, which, naturally, Langdon cannot translate.
16. Read e-lu-tim instead of pa-a-ta-tim. The first sign of the line, tu, is not certain, because apparently written over an erasure. The second sign may be a. Some one has scratched the tablet at this point.
18. Read uk-la-at âli (?) instead of ug-ad-ad-lil, which gives no possible sense!
Column 5.
2. Read [wa]-ar-ki-šú.
8. Read i-ta-wa-a instead of i-ta-me-a. The word pi-it-tam belongs to line 9! The sign pi is unmistakable. This disposes of note 1 on p. 218.
9. Read Mi = ṣalmu, “image.” This disposes of Langdon’s note 2 on page 218. Of six notes on this page, four are wrong.
11. The first sign appears to be si and the second ma. At the end we are perhaps to supply [šá-ki-i pu]-uk-ku-ul, on the basis of the Assyrian version, Tablet IV, 2, 45, šá-ki-i pu-[uk-ku-ul].
12. Traces at end of line suggest i-pa(?)-ka-du.
13. Read i-[na mâti da-an e-mu]-ki i-wa.
18. Read ur-šá-nu instead of ip-šá-nu.
19. Read i-šá-ru instead of i-tu-ru.
24. The reading it-ti after dGiš is suggested by the traces.
25. Read in-ni-[ib-bi-it] at the end of the line.
28. Read ip-ta-ra-[aṣ a-la]-ak-tam at the end of the line, as in the Assyrian version, Tablet IV, 2, 37.
30. The conjectural restoration is based on the Assyrian version, Tablet IV, 2, 36.
Column 6.
3. Read i-na ṣi-ri-[šú].
5. Supply [il-li-ik].
21. Langdon’s text has a superfluous ga.
22. Read uz-za-šú, “his anger,” instead of uṣ-ṣa-šú, “his javelin” (!).
23. Read i-ni-iḫ i-ra-as-su, i.e., “his breast was quieted,” in the sense of “his anger was appeased.”
31. Read ri-eš-ka instead of ri-eš-su.[106]
In general, it should be noted that the indications of the number of lines missing at the bottom of columns 1–3 and at the top of columns 4–6 as given by Langdon are misleading. Nor should he have drawn any lines at the bottom of columns 1–3 as though the tablet were complete. Besides in very many cases the space indications of what is missing within a line are inaccurate. Dr. Langdon also omitted to copy the statement on the edge: 4 šú-ši, i.e., “240 lines;” and in the colophon he mistranslates šú-tu-ur, “written,” as though from šaṭâru, “write,” whereas the form is the permansive III, 1, of atâru, “to be in excess of.” The sign tu never has the value ṭu! In all, Langdon has misread the text or mistransliterated it in over forty places, and of the 204 preserved lines he has mistranslated about one-half.
1The enumeration here is according to Langdon’s edition.
Plates
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The Yale Tablet.
Plate III.
The Yale Tablet.
Plate IV.
The Yale Tablet.
Plate V.
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Plate VI.
The Yale Tablet.
Plate VII.
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