La épica de Gilgamish, tr. por R. Campbell Thompson [1928]

THE

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EPIC OF GILGAMISH

A new translation from a collation of the

cuneiform tablets in the British Museum

rendered literally into English hexameters

BY

R. CAMPBELL THOMPSON, M.A., D.Litt., F.S.A.,

Fellow of Merton College, Oxford.

LUZAC & CO.,

46 GREAT RUSSELL STREET, LONDON, W.C.1.

[1928]

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TO

COLONEL W. H. BEACH,

C.B., C.M.G., D.S.O., R.E.,

UNDER WHOM I SERVED FOR THREE YEARS IN MESOPOTAMIA,

WHO BEST KNEW HOW TO ASSESS THE WORTH

OF ORIENTAL STORIES.

PREFACE.

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THE Epic of Gilgamish, written in cuneiform on Assyrian and Babylonian clay tablets, is one of the most interesting poems in the world. It is of great antiquity, and, inasmuch as a fragment of a Sumerian Deluge text is extant, it would appear to have had its origin with the Sumerians at a remote period, perhaps the fourth millennium, or even earlier. Three tablets of it exist written in Semitic (Akkadian), which cannot be much later than 2,000 B.C.: half a millennium later come the remains of editions from Boghaz Keui, the Hittite capital in the heart of Asia Minor, written not only in Akkadian, but also in Hittite and another dialect. After these comes the tablet found at Ashur, the old Assyrian capital, which is anterior in date to the great editions now preserved in the British Museum, which were made in the seventh century B.C., for the Royal Library at Nineveh, one Sin-liqi-unni(n)ni being one of the editors. Finally there are small neo-Babylonian fragments representing still later editions.

In the seventh century edition, which forms the main base of our knowledge of the poem, it was divided into twelve tablets, each containing about three hundred lines in metre. Its subject was the Legend of Gilgamish, a composite story made up probably of different myths which had grown up at various times round the hero's name. He was one of the earliest Kings of Erech in the South of Babylonia, and his name is found written on a tablet giving the rulers of Erech, following in order after that of Tammuz (the god of vegetation and one of the husbands of Ishtar) who in his turn follows Lugal-banda, the tutelary god of the House of Gilgamish. The mother of Gilgamish was Nin-sun. According to the Epic, long ago in the old days of Babylonia (perhaps 5,000 B.C.), when all the cities had their own kings, and each state rose and fell according to the ability of its ruler, Gilgamish is holding Erech in thrall, and the inhabitants appeal to the Gods to be relieved from his tyranny. To aid them the wild man Enkidu is created, and he, seduced by the wiles of one of the dancing girls of the Temple of Ishtar, is enticed into the great city, where at once (it would appear) by ancient right Gilgamish attempts to rob him of his love. A tremendous fight ensues, and mutual admiration of each other's prowess follows, to so great an extent that the two heroes become firm friends, and determine to make an expedition together to the Forest of Cedars which is guarded by an Ogre, Humbaba, to carry off the cedar wood for  the adornment of the city. They encounter Humbaba, and by the help of the Sun-god who sends the winds to their aid, capture him and cut off his head; and then, with this exploit, the goddess Ishtar, letting her eye rest on the handsome Gilgamish, falls in love with him. But he rebuffs her proposal to wed him with contumely, and she, indignant at the insult, begs her father Anu to make a divine bull to destroy the two heroes. This bull, capable of killing three hundred men at one blast of his fiery breath, is overcome by Enkidu, who thus incurs the punishment of hybris at the hands of the gods, who decide that, although Gilgamish may be spared, Enkidu must die. With the death of his friend, Gilgamish in horror at the thought of similar extinction goes in search of eternal life, and after much adventuring, meets first with Siduri, a goddess who makes wine, whose philosophy of life, as she gives it him, however sensible, is evidently intended to smack of the hedonism of the bacchante. Then he meets with Ur-Shanabi (the boatman of Uta-Napishtim) who may perhaps have been introduced as a second philosopher to give his advice to the hero, which is now lost; conceivably he has been brought into the story because of the sails(?) which would have carried them over the waters of Death (by means of the winds, the Breath of Life?), if Gilgamish had not previously destroyed them with his own hand. Finally comes the meeting with Uta-Napishtim (Noah) who tells Gilgamish the story of the Flood, and how the gods gave him, the one man saved, the gift of eternal life. But who can do this for Gilgamish, who is so human as to be overcome by sleep? No, all Uta-Napishtim can do is to tell him of a plant at the bottom of the sea which will make him young again, and to obtain

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this plant Gilgamish, tying stones on his feet in the manner of Bahrein pearl-divers, dives into the water. Successful, he sets off home with his plant, but, while he is washing at a chance pool, a snake snatches it from him, and he is again frustrated of his quest, and nothing now is left him save to seek a way of summoning Enkidu back from Hades, which he tries to do by transgressing every tabu known to those who mourn for the dead. Ultimately, at the bidding of the God of the Underworld Enkidu comes forth and pictures the sad fate of the dead in the Underworld to his friend: and on this sombre note the tragedy ends.

Of the poetic beauty of the Epic there is no need to speak. Expressed in a language which has perhaps the simplicity, not devoid of cumbrousness, of Hebrew rather than the flexibility of Greek, it can nevertheless describe the whole range of human emotions in the aptest language, from the love of a mother for her son to the fear of death in the primitive mind of one who has just seen his friend die; or from the anger of a woman scorned to the humour of an editor laughing in his sleeve at the ignorance of a savage. Whether there is justification for taking the risk of turning it into ponderous English hexameter metre is an open question, but in so doing I have done my utmost to preserve an absolutely literal translation, duly enclosing in a round bracket, (), every amplification of the original phrasing which either sense or metre or particularly an appreciation of unproven Assyrian particles has demanded. Restorations, either probable from the context or certain from parallels, have been enclosed in square brackets [].

To George Smith, one of the greatest geniuses Assyriology has produced, science owes much for the first arrangement and translations of the text of this extraordinary poem: indeed, it was for this Epic that he sacrificed his life, for actually it was the discovery of the Deluge Tablet in the British Museum Collections which led the Daily Telegraph to subscribe so generously for the re-opening of the diggings in the hope of further finds at Kouyunjik (Nineveh), in conducting which he died all too early in 1876. Sir Henry Rawlinson and Professor Pinches played no small part in the reconstruction and publication of at least two of the tablets, and to their labours in this field must be added the ingenuity of Professor Sayce, and the solid acumen of Dr. L. W King. In America to Professor Haupt is owed the first complete edition of the texts, very accurately copied, and later on the editions of two early Babylonian texts were edited by Langdon, Clay and Jastrow: among German publications must be mentioned the translations of Jensen and Ungnad, with the edition of an Old Babylonian tablet by Meissner. The Boghaz Keui texts have been edited by Weidner, Friedrich, and Ungnad. It would be superfluous to say how much I am indebted to the labours of all these scholars.

The present version is based on a fresh collation of the original tablets in the British Museum, the results of which I propose to publish shortly in a critical edition of both text and translation. It will be seen that I have departed from the accepted order of several of the fragments of which the position in the Epic is problematical. An examination of numerous fragments of tablets of a religious nature has naturally led to the discovery of duplicates and joins, some of which will be apparent in the present text. For their great liberality in granting me facilities to copy and collate these valuable tablets I have to express my heartiest thanks to the Trustees of the British Museum, and the Director, Sir Frederick Kenyon. To my friends Dr. H. R. Hall, and Messrs. Sidney Smith and C. J. Gadd of the British Museum, I am greatly indebted for much help in forwarding the work: and to Sir John Miles, Fellow of Merton College, Oxford, I owe many shrewd suggestions.

R. CAMPBELL THOMPSON.

NINEVEH,
CHRISTMAS, 1927.

ADDENDA ET CORRIGENDA.

p. 7

P. 5 (Preface), l. 13, after "metre" add "except the twelfth which contains about half that number."

—, l. 15, read "name."

—, l. 36, and pp. 43—49, Siduri should perhaps be better described as "a seller of wine." Mr. Gadd suggests to me the old word "ale-wife."

P. 11, l. 48, read "(and)."

P. 15, add to note 1 "Or should the line be restored from Col. VI, ll. 16-17?"

—, l. 16, delete square bracket before "[all]."

P. 18, l. 14, delete dash at end of line.

P. 22, l. 5, add "(forsooth)," after the dash.

—, l. 21, read "friend."

P. 27, l. 46, read "Nippur."

P. 31, l. 3, read "seven mutilated."

P. 51, l. 87, for "2" read "3."

THE EPIC OF GILGAMISH.

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THE FIRST TABLET

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

Column I.

(The Argument).

1He who (the heart of) all matters hath proven let him [teach] the nation,
[He who all] knowledge possesseth, therein shall he [school] all the people,
[He shall his wisdom impart (?)] and (so) shall they ]share it] together.
[Gilgamish(?)] 2—he was the [Master] of wisdom, with [knowledge of all things,
5.He ’twas discovered the secret concealed . . . . . . . . .
(Aye), handed down the tradition relating to (things) prediluvian,
Went on a journey afar, (all) aweary and [worn with his toiling(?)],
10.[Graved] on a table of stone all the travail.
Of Erech, the high-wall’d,
He (it was) built up the ramparts; (and) he (it was) clamp’d the foundation,
Like unto brass, of [E]-Anna 3, the sacred, the treasury hallow’d,
[Strengthen’d] its base to grant wayleave to no [one] . . . . . .
. . . . . the threshold which from [of old (?)] . . . . . .
. . . . . [E]-Anna . . . . . . . . . . . . . . . . . . . . . . . . . . .
15. . . . . to grant wayleave [to no one (?)] . . . . . . .

(About thirty lines wanting. The description of Gilgamish runs on to the beginning of the next Column).

Column II.

Two-thirds of him are divine, and [one-third of him human,] 4 . . .

The form of his body . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

He hath forced to take . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

(Gap of about three lines).

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(The Plaint of Erech(?) to the gods against the tyrant Gilgamish)

7.". . . . . . . . of Erech ’tis he who hath [taken],
. . . . . . . . . (while) tow’reth [his] crest like an aurochs,
10.Ne’er hath the shock of [his] weapons (its) [peer]; are driven [his] fellows
Into the toils 1, while cow’d are the heroes of Erech un- . . . . .
Gilgamish leaveth no son to [his] father, [his] arrogance swelling
(Each) day and [night]; [aye, he] is the shepherd of Erech, the high-[wall’d],
15.He is [our(?)] shepherd . . . . [masterful, dominant, subtle] . . .
[Gilgamish] leaveth no [maid to her mother, nor] daughter to [hero],
[(Nay), nor a spouse to a husband]"
(And so), to (th’ appeal of) their wailing
[Gave ear th’ Immortals]: the gods of high heaven address’d the god Anu], 2
20.(Him who was) Seigneur of Erech: "’Tis thou a son hast begotten,
(Aye, in sooth, all) tyrannous, [while tow’reth his crest like an aurochs],
Ne’er hath [the shock of his weapons] (its) peer; are driven [his fellows]
Into the toils, awhile cow’d are the heroes of Erech un- . . . .] 2.
Gilgamish leaveth no son to his father, [his arrogance swelling]
(Each) day and night; aye, he is the shepherd of Erech, [the high-wall’d],
25.He is their shepherd . . . masterful, dominant, subtle . . .
Gilgamish leaveth no maid to [her mother], nor daughter to hero,
(Nay), nor a spouse to a [husband]."
(And so), to (th’ appeal of) their wailing
30. [Anu] 2 gave ear, call’d the lady Aruru 3: "’Twas thou, O Aruru,
Madest [(primeval seed of) mankind(?)]: do now make its fellow,
So that he [happen on Gilgamish], yea, on the day of his pleasure,
So that they strive with each other, and he unto Erech give [surcease]."

(The Creation of Enkidu).

So when the goddess Aruru heard this, in her mind she imagined
(Straightway, this) Concept of Anu, and, washing her hands, (then) Aruru
Finger’d some clay, on the desert she moulded 4 (it): [(thus) on the desert]
35.Enkidu made she, a warrior, (as he were) born (and) begotten,
(Yea), of Ninurta 5 the double, [and put forth] the whole of his body
Hair: in the way of a woman he snooded his locks (in a fillet);
Sprouted luxuriant growth of his hair-like (the awns of) the barley,
Nor knew he people nor land; he was clad in a garb like Sumuqan 6.

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40.E’en with gazelles did he pasture on herbage, along with the cattle
Drank he his fill, with the beasts did his heart delight at the water.

(The Encounter of Enkidu with the Hunter).

(Then) did a hunter, a trapper, come face to face with this (fellow),
Came on him [one], two, three days, at the place where (the beasts) drank (their) water 1;
45.(Sooth), when the hunter espied him, his face o’ermantled with terror,
He and his cattle went unto his steading, [dismay’d] (and) affrighted,
Crying aloud, [distress’d in, his heart, and) his face overclouded,
. . . . woe in his belly . . . . . . . . . . . . . . . . . .
50.(Aye, and) his face was the same as of one [who hath gone] a far [journey].

Column III.

Open’d [his mouth (then)] the hunter, and spake, addressing [his father]:
"Father, there is [a] great fellow come [forth from out of the mountains],
(O, but) [his] strength is the greatest [(the length and breadth) of the country],
[Like to a double] of Anu's own self [his strength] is enormous,
5.Ever (?) [he rangeth at large] o’er the mountains, [(and) ever] with cattle
[Grazeth on herbage (and) ever he setteth] his foot to the water,
[So that I fear] to approach him. The pits which I [myself] hollow’d
10.[(With mine own hands) 2 hath he fill’d in (again)], (and) the traps of my [setting]
[Torn up, (and) out of my clutches hath holpen escape] (all) the cattle,
Beasts of the desert: to work at my fieldcraft [he will not allow] me."

[Open’d his mouth (then) his father, and spake], addressing the hunter:
15."Gilgamish [dwelleth] in Erech, [my son, whom no one] hath vanquish’d,
3[(Nay, but) ’tis his strength is greatest (the length and breadth) of the country]
[Like to a double of Anu's own self], his strength is [enormous],
4[Go, set] thy face [towards Erech: and when he hears of] a monster,
4[He will say 'Go, O hunter, a courtesan-girl, a hetaera]

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20.Take [with thee] . . . . . . . like a strong one;
1[When he the cattle shall gather again] to the place of (their) drinking,
[So shall she put off] her [mantle] (the charm of) her beauty [revealing];
[(Then) shall he spy her, and (sooth) will embrace her, (and thenceforth)
his cattle,
[Which in] his very own deserts [were rear’d], will (straightway) deny him.'"

(How Gilgamish first heard of Enkidu).

25.Unto the rede of his father the hunter [hath hearken’d, (and straightway)]
He will away [unto Gilgamish] 1.
Taking the road towards Erech
Turn’d he [his steps, and to] Gilgamish [came, his speech thus addressing]:
(Saying): "There is a great fellow [come forth from out of the mountains],
30.[(O, but) his strength] is the greatest, (the length and breadth) of the country,
Like to a double of Anu's own self [his strength] is enormous,
[Ever (?)] he rangeth at large o’er the mountains, (and) ever with cattle
[Grazeth on herbage, (and)] ever [he setteth] his foot to the water,
35.So that I fear to approach [him] . The pits which I [myself] hollow’d
(With mine own hands) hath he fill’d in (again, and) the traps of my [setting]
Torn up, (and) out of my clutches hath holpen escape (all) the cattle,
Beasts [of the desert]: to work at my fieldcraft he will not allow me."
40.Gilgamish unto him, unto the hunter made answer (in this wise):
"Go, (good) my hunter, take with thee a courtesan-girl, a hetaera,
When he the cattle shall [gather] again to the place of (their) drinking,
So shall she put off her mantle, (the charm of her) beauty [revealing],
45.(Then) shall he spy her, and (sooth) will embrace her, (and thenceforth) his cattle
Which in his very own deserts were rear’d will (straightway) deny him. 2"

(The Seduction of Enkidu).

Forth went the hunter, took with him a courtesan-girl, a hetaera,
(So) did they start on their travels, went forth on their journey (together),
(Aye), at the term of three days arrived at the pleasaunce appointed.
Sate they down in their ambush (?), the hunter and the hetaera,
50.One day, two days they sat by the place where (the beasts) drank (their) water.

(Then) at last came the cattle to take their fill in their drinking.

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Column IV.

Thither the animals came that their hearts might delight in the water,
(Aye), there was Enkidu also, he whom the mountains had gender’d,
E’en with gazelles did he pasture on herbage, along with the cattle
5.Drank he his fill 1, with the beasts did his heart delight at the water,
So beheld him the courtesan-girl, the lusty great fellow,
(O but) a monster (all) savage from out of the depths of the desert!
"’Tis he, O girl! O, discover thy beauty, thy comeliness shew (him),
10.So that thy loveliness he may possess—(O), in no wise be bashful,
Ravish the soul of him—(certes), as soon as his eye on thee falleth,
He, forsooth, will approach thee, and thou—O, loosen thy mantle,
So that he clasp thee, and (then) with the wiles of a woman shalt ply him;
(Wherefore) his animals, bred in his desert, will (straightway) deny him,
15.(Since) to his breast he hath held thee."
The girl, displaying her bosom,
Shew’d him her comeliness, (yea) so that he of her beauty possess’d him,
Bashful she was not, (but) ravish’d the soul of him, loosing her mantle,
So that he clasp’d her, (and then) with the wiles of a woman she plied him,
20.Holding her unto his breast.
(’Twas thus that) Enkidu dallied
Six days, (aye) seven nights, with the courtesan-girl in his mating.

(How Enkidu was inveigled into Erech to fight with Gilgamish).

Sated at length with her charms, he turn’d his face to his cattle,
O the gazelles, (how) they scamper’d away, as soon as they saw him!
25.Him, yea, Enkidu,—fled from his presence the beasts of the desert!
Enkidu losing his innocence 2—so, when the cattle fled from him,
Failed his knees, and he  3slack’d in his running, (not) as aforetime:
Natheless he (thus) hath attain’d his full growth and hath broaden’d (his) wisdom.
30.Sat he again 4 at the feet of the woman, the woman his features 5
Scanning, and, while she 6 was speaking, his ears heard (the words) she 7 was saying:
"Comely thou art, e’en like to a god, O Enkidu, shalt be,
35.Why with the beasts (of the field) dost thou (ever) range over the desert?
Up! for I'll lead thee to Erech, the high-wall'd—(in sooth), to the Temple
Sacred, the dwelling of Anu and Ishtar, where, highest in power,
Gilgamish is, and prevaileth o’er men like an aurochs."

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40.Her counsel
E’en as she spake it found favour, (for) conscious he was of his longing
Some companion to seek; so unto the courtesan spake he 1:
"Up, then, O girl, to the Temple, the holy (and) sacred, invite me,
45. Me, to the dwelling of Anu and Ishtar, where, highest in power,
Gilgamish is, and prevaileth o’er men like an aurochs—for I, too,

Column V.

I, I will summon him, challenging boldly (and) crying through Erech,
'I too, am mighty!' Nay, I, forsooth [I], will (e’en) destiny alter—
(Truly), ’tis he who is born in the desert whose vigour [is greatest!]
. . . . . . . . . . . . . I will [please] thee,
5.. . . . . . . . . . . . .  [whatever] there be, that would I know."
"Enkidu, come (then) to [Erech], the high-wall’d, [where] people [array] them
[Gorgeous] in festal attire, (and) each day the day is a revel,
10.[Eunuch]-priests [clashing] (their) cymbals, and [dancing]-girls . . . . .
. . . flown with their wantoning, gleeful, and keeping the nobles
Out of their beds 2! (Nay), Enkidu, [joy] in thy life (to its fullest)
[Thou shalt] taste—(forsooth) will I shew thee a man who is happy,
15.Gilgamish! View him, O look on his face, (how) comely his manhood!
Dower’d with lustiness is he, the whole of his body with power
Brimming, [his] vigour is stronger than thine, (all) day and night restless!
20.Enkidu, temper thine arrogance—Gilgamish, loveth him Shamash,
Anu, (and) Enlil 3, and Ea 4 have dower’d his wisdom with largesse.

(How Gilgamish dreamt of Enkidu).

(Sooth), or ever from out of thy mountains thou camest, in Erech
25. Gilgamish thee had beheld in a dream; so, Gilgamish coming
Spake to his mother, the dream to reveal.
'O my mother, a vision
Which I beheld in my night-time. (Behold), there were stars of the heavens,
When something like unto Anu's own self fell down on my shoulders,
30. (Ah, though) I heaved him, he was o’erstrong for me, (and though) his grapple
Loosed I, I was unable to shake him (from off me): (and now, all the meanwhile),
People from Erech were standing about [him 5, the] artisans [pressing].

p. 15

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

Column VI.

[This is a stoutheart, a] friend, one ready to stand by [a comrade],
One whose strength [is the greatest, (the length and breadth) of the country],
[Like to a double of Anu's own self his] strength is enormous.
[(Now), since thou] to thy breast didst hold him [the way of a woman],
5.[This is a sign that] thou art the one he will [never] abandon:
[This] of thy dream is the [meaning].'
[Again he spake] to his mother,
'[Mother], a second dream [did I] see: [Into Erech, the high-wall'd],
10.Hurtled an axe, and they gather’d about it: [the meanwhile, from Erech]
[People] were standing about it, [the people] (all) thronging before it,
[Artisans pressing] behind it, [while] I at thy feet did present it,
15.[I], like a woman I held it to me [that] thou might’st account it,
As mine own equal.'
[She the [all]-wise, who knoweth all wisdom, (thus) answer’d her offspring,
[She the all-wise] who knoweth all wisdom, to Gilgamish answer'd:
'(Lo, that) [Axe] thou didst see (is) a Man; like a woman didst hold him,
20.Unto thy breast, [that] as thine own equal I might account him,
[This] is a stoutheart, a friend, one ready to stand by a comrade,
One whose strength is the [greatest (the length and breadth) of the country],
(Like to a double of] Anu's [own self], his strength is enormous.'
[Gilgamish open’d his mouth, and] addressing his mother, (thus spake he):
'[Though] great [danger (?)] befall, [a friend (?)] shall I have . . . 2'"

p. 16

(The Assyrian Edition of the seventh century has three more lines on the First Tablet, which correspond with Column II, l. 3 of the Second Tablet of the Old Babylonian Edition. This latter has already begun with the episode of the two dreams, approximately Column V, l. 24 of the Assyrian First Tablet, and the text is so similar in both that I have not repeated it here. The Old Babylonian Edition here takes up the story, repeating one or two details).

Footnotes

9:1 Assyrian Version.

9:2 Possibly to be restored at the end of the line. It is obvious that the hero's name must be introduced before l. 5.

9:3 The great temple of Anu, the Sky-god, and Ishtar, the goddess of love, in Erech, where the worship of the latter was carried on by bevies of dancing-girls and hetaerae.

9:4 Restored from the Ninth Tablet.

10:1 i.e., captured and killed. cf. the beginning of the Twelfth Tablet.

10:2 Uncertain restoration.

10:3 A goddess, form of Nin-makh, especially as protectress of children.

10:4 Or "cast."

10:5 A god, son of Enlil, patron of war and hunting.

10:6 God of cattle and agriculture.

11:1 Literally "A certain hunter, a trapper, met him at the drinking-place, [one], two, three days at the drinking-place, ditto."

11:2 Probably supply anaku at the end of the line "I myself."

11:3 It is doubtful whether there is room for this line in the break.

11:4 Fairly probable restoration.

12:1 Fairly probable restoration

12:2 This belief in this loss of innocency has been common in the East since the days of Adam and Eve. The proper person to peer into the ink-pool magic is a little boy; few others are successful.

13:1 Or "of the drinking-place."

13:2 Lit. either "the innocence of his body," or, "the excellence of his bodily (strength)."

13:3 Lit. "Enkidu."

13:4 The word is curiously spelt, if this is right.

13:5 Variant: "the woman, he her features watching."

13:6 Lit. "[The woman] spake unto him, yea, unto Enkidu."

13:7 Lit. "the woman"

14:1 Lit. "Enkidu."

14:2 The Text is mutilated and the translation of these two lines may not be exact.

14:3 The god Bel.

14:4 The god of the great waters.

14:5 Perhaps there is an additional line to be supplied in the small gap which exists here "[the people (all) thronging before him]."

15:1 Or should the name of Nin-sun, the mother of Gilgamish, be supplied in the break?

15:2 Of one more line the traces are " . . . [let me] go (?), even me."

THE SECOND TABLET

OF THE MEETING OF GILGAMISH AND ENKIDU.

1Column II.

2.                          While Gilgamish (thus) is the vision revealing
Enkidu sitteth before the hetaera, and she [displaying 2 her] bosom,
5.Shewing [her beauty (?)], the place of his birth he 3 forgetteth.
(So) Enkidu dallied
(Thus) for six days, seven nights, with the courtesan-girl in his mating.
10.Broke into [speech] then, the nymph, and (thus) unto Enkidu spake she:
"(Yea, as) I view thee, (e’en) like a god, O Enkidu, shalt be,
Why with the beasts (of the field) dost thou (ever) range over the desert?
15.Up, for I'll lead thee to [Erech] broad-marketed, (aye), to the Temple
Sacred, the dwelling of Anu—O Enkidu, come, that I guide thee,
Unto E-Anna, the dwelling of Anu, where [Gilgamish] (liveth),
20.(He), the supreme of creation; and thou, aye, thou wilt [embrace him]
Like [to a woman], (and e’en) [as] thyself thou shalt [love him].
O, rouse thee
Up from the ground—’tis a shepherd's bed 4 (only)."
Her utterance heard he,
25.Welcomed her rede: the advice of the woman struck home in his bosom.
She one garment took off wherewith she might clothe him: the other 5
30.She herself wore, (and so) taking her hand like a brother 6 she led him
(Thus) to the booths(?) of the shepherds, the place of the sheepfolds. The shepherds
35.Gather]d at sight of him 7

(Gap of four or five lines.)

p. 17

Column III.

(How the Hetaera schooled Enkidu).

He (in the past) of the milk of the wild things to suck was accustom’d!
5.Bread which she set before him he broke, but he gazed and he stared:
Enkidu bread did not know how to eat, nor had he the knowledge
Mead how to quaff!
10.                    (Then) the woman made answer, to Enkidu speaking,
"Enkidu, taste of the bread, (for) of life ’tis; (forsooth), the essential,
Drink thou, (too), of the mead, ’tis the wonted use of the country."
15.Enkidu ate of the bread, (aye, ate) until he was gorged,
Drank of the mead seven bumpers; his spirits rose, (and), exultant,
20.Glad was his heart, and cheerful his face: [himself(?)] was he rubbing,
25.Oil on the hair of his body anointed: and (thus) became human.
Donn’d he a garment to be like a man 1, (and) taking his weapon,
30.Hunted the lions, which harried the shepherds o’ nights: and the jackals
Caught he. (So) he, having mastered the lions, the shepherds slept soundly 2.
35.Enkidu—(he) was their warden—(becometh) a man of full vigour.
(Now) is one of the heroes speaking to [Gilgamish(?)] . . . .

(About thirteen lines are missing, a gap in which a sinister figure has evidently appeared, sent evidently by Gilgamish to learn the meaning of the arrival of the strangers in Erech. Enkidu sees him and speaks).

Column IV.

10.(Then while) he pleasured, he lifted his eyes, (and), observing the fellow,
Spake he unto the woman: "O doxy, bring me (this) fellow,
15.Why hath he come? I would know his intention."
The woman the fellow
Call’d that he come to him, that he might see him: "O, why art thou seeking,
Sir? (Pray), which is the way to thy rest-house?"
20.                                        The man spake, addressing
Enkidu: "You to the House of Community 3 [Gilgamish calleth],
(This is) the custom of men, and a homage (too) to the great ones:

p. 18

25.Come, then, and heap up the offerings such as are due to the city,
Come, on behalf of the common weal bring in the food of the city.
(’Tis) for the king of broad-marketed Erech to look on thy greeting,
30.Gilgamish, king of broad-marketed Erech to look on thy greeting;
First doth he mate with the woman allotted by fate, and then after
Speak by the counsel of god, and so from the shape of the omens 1
(Utter the rede of) his destiny."
(So) at the words of the fellow
Went they before him.

(Gap of about nine lines).

Column V.

(The Entry of Enkidu into Erech).

7.[Enkidu] going [in front], with the courtesan coming behind him,
10.Enter’d broad-marketed Erech; the populace gather’d behind him,
(Then), as he stopp’d in the street of broad-marketed Erech, the people
15.Thronging, behind him exclaim’d "Of a truth, like to Gilgamish is he,
Shorter in stature a trifle, [his] composition is stronger.
20.. . . . . . . [(once)] like a [weakling] baby he suck’d the milk of the wild things!
Ever the bread-cakes in Erech give glorious (climax) to manhood!
25.He a (mere) savage becometh a hero of proper appearance,
(Now) unto Gilgamish, god-like, his composition is equal."

(How Enkidu fought with Gilgamish for the Hetaera).

30.Strewn is the couch for the love-rites, 2 and Gilgamish (now) in the night-time
Cometh to sleep, to delight in the woman 3: (but) [Enkidu], coming
35.(There) in the highway, doth block up the passage to Gilgamish, [threat’ning]
He with his strength . . . . .

(Gap of seven or eight lines).

Column VI.

6.Gilgamish . . . behind him . . . . . . . . . .
10.Burgeon’d [his rage], (and) he rush’d to [attack] him: they met in the highway.
Enkidu barr’d up the door with his foot, (and) to Gilgamish entry—

p. 19

15.Would not concede: they grappled and snorted(?) like bulls, (and) the threshold
Shatter’d: the (very) wall quiver’d as Gilgamish 1, Enkidu grappled,
20.Snorting(?) like bulls, (and) the threshold they shatter’d, the (very) wall quiver'd.

(The Birth of Friendship).

25.Gilgamish bent his leg to the ground: (so) his fury abated,
(Aye, and) his ardour 2 was quell’d: so soon as was quelled his ardour,
30.Enkidu (thus) unto Gilgamish spake: "(Of a truth), did thy mother
Bear thee as one, and one only: (that choicest) cow of the steer-folds,
35.Nin-sun 3 exalted thy head above heroes, and Enlil hath dower'd
Thee with the kingship o’er men."

Footnotes

16:1 Old Babylonian Version.

16:2 Urtammu?

16:3 Lit. "Enkidu."

16:4 Read ma-a-[a]-lum.?

16:5 Text adds "garment."

16:6 BAR.

16:7 Read i-na [be]-ri-shu [ip]-hu-ru ri-ia-u.

17:1 Or "bridegroom."

17:2 Use of rabutum "greatness." It has no meaning if it is applied as an epithet to the shepherds.

17:3 The common meeting place of the men of the town, as sometimes in Arab villages to this day.

18:1 I have used a euphemism here. From l. 1 to l. 29 the text is very difficult.

18:2 Lit. "for Ishhara," the goddess of love.

18:3 Lit. "her."

19:1 Lit. "and."

19:2 Or perhaps "rage, or valour," lit. "breast."

19:3 The mother of Gilgamish.

THE THIRD TABLET.

THE EXPEDITION TO THE FOREST OF CEDARS AGAINST HUMBABA.

(About a column and a half of the beginning of the Old Babylonian version on the Yale tablet are so broken that almost all the text is lost. Gilgamish and Enkidu have now become devoted friends, thus strangely stultifying the purpose for which Enkidu was created, and now is set afoot the great expedition against the famous Cedar Forest guarded by the Ogre Humbaba. The courtesan has now for a brief space left the scene, having deserted Enkidu, much to his sorrow. The mutilated Assyrian Version gives a hint that the mother of Gilgamish is now describing the fight to one of her ladies(?) Rishat-Nin . . . and where her recital becomes connected the story runs thus).

Column II.

(The Tale of the Fight).

"He lifted up [his foot, to the door . . . . . . . .
21.(?) They raged furiously . . . . . . . . . . . . . . .
Enkidu hath not [his equal] . . . unkempt is the hair . . .
(Aye) he was born in the desert, and [no] one [his presence can equal]."

p. 20

(Enkidu's sorrow at the loss of his Love).

Enkidu (there) as he stood gave ear [to his utterance (?)], grieving
26.Sitting [in sorrow]: his eyes fill’d [with tears], and his arms lost their power,
[Slack’d was his bodily vigour]. Each clasp]d [the hand of] the other.
37.[Holding] like [brothers] their grip . . . [(and) to Gilgamish] Enkidu answer’d: 1
40."Friend, ’tis my darling hath circled (her arms) round my neck (to farewell me) 2,
(Wherefore) my arms lose their power, my bodily vigour is slacken 'd."

(The Ambition of Gilgamish).

45.Gilgamish open’d his mouth, and to Enkidu spake he (in this wise):

Column III.

(Gap of about two lines)

"[I, O my friend, am determined to go to the Forest of Cedars],
5.[(Aye) and] Humbaba the Fierce [will] o’ercome and destroy [what is evil]
10.[(Then) will I cut down] the Cedar . . . . ." 3
Enkidu open’d his mouth, and to Gilgamish spake he (in this wise),
15."Know, then, my friend, what time I was roaming with kine in the mountains
I for a distance of two hours' march from the skirts of the Forest
Into its depths would go down. Humbaba—his roar was a whirlwind,
20.Flame (in) his jaws, and his very breath Death! O, why hast desired
This to accomplish? To meet(?) with Humbaba were conflict unequall’d."
25.Gilgamish open’d his mouth and to Enkidu spake he (in this wise):
"[Tis that I need] the rich yield of its mountains [I go to the Forest]" . . . .

(Seven mutilated lines continuing the speech of Gilgamish, and mentioning "the dwelling [of the gods?]" (of the beginning of the Fifth Tablet), and "the axe," for cutting down the Cedars).

p. 21

36.Enkidu open’d his mouth [and] to Gilgamish spake he (in this wise):
40."(But) when we go to the Forest [of Cedars] . . . its guard is a [Fighter],
Strong, never [sleeping], O Gilgamish . . . . . .

(Three mutilated lines, apparently explaining the powers which Shamash (?), the Sun-god, and Adad, the Storm-god, have bestow’d on Humbaba).

Column IV.

1. 1So that he safeguard the Forest of Cedars a terror to mortals
Him hath Enlil appointed—Humbaba, his roar is a whirlwind,
Flame (in) his jaws, and his very breath Death! (Aye), if he in the Forest.
Hear (but) a tread(?) 2 on the road—'Who is this come down to his Forest?'
So that he safeguard the Forest of Cedars, a terror to mortals,
Him hath Enlil appointed, and fell hap will seize him who cometh
Down to his Forest."

3. 3Gilgamish open’d his mouth and to Enkidu spake he (in this wise):
5."Who, O my friend, is unconquer’d by [death]? A divinity, certes,
Liveth for aye in the daylight, but mortals—their days are (all) number’d,
All that they do is (but) wind—But to thee, now death thou art dreading,
10.Proffereth nothing of substance thy courage—I, I'll be thy va ward!
’Tis thine own mouth shall tell thou didst fear the onslaught (of battle),
(I, forsooth), if I should fall, my name will have stablish’d (for ever).
15.Gilgamish ’twas, who fought with Humbaba, the Fierce!
(In the future),
After my children are born to my house, and climb up thee, (saying):
'Tell to us all that thou knowest' . . . . . .

(Four lines mutilated).

[(Yea), when thou] speakest [in this wise], thou grievest my heart (for) the Cedar
25.[I am] determined [to fell], that I may gain [fame] everlasting.

(The Weapons are cast for the Expedition).

(Now), O my friend, [my charge] to the craftsmen I fain would deliver,
So that they cast in our presence [our weapons]."
[The charge] they deliver’d

p. 22

30.Unto the craftsmen: the mould (?) did the workmen prepare, and the axes
Monstrous they cast: (yea), the celts did they cast, each (weighing) three talents;
Glaives, (too,) monstrous they cast, with hilts each (weighing) two talents,
35.Blades, thirty manas to each, corresponding to fit them: [the inlay(?)],
Gold thirty manas (each) sword: (so) were Gilgamish 1, Enkidu laden
Each with ten talents.

(Gilgamish takes counsel with the Elders).

(And now) [in] the Seven Bolt [Portal of Erech]
Hearing [the bruit(?)] did the artisans gather, [assembled the people(?)] 2,
40.(There) in the streets of broad-marketed Erech, [in] Gilgamish’ honour(?)] 2,
[So did the Elders of Erech] broad-marketed take seat before him.
[Gilgamish] spake [thus: "O Elders of Erech] broad-marketed, [hear me!]
45.[I go against Humbaba, the Fierce, who shall say, when he heareth] 2,

Column V.

'(Ah), let me look on (this) Gilgamish, he of whom (people) are speaking,
He with whose fame the countries are fill’d'—’Tis I will o’erwhelm him,
5.(There) in the Forest of Cedars—I'll make the land hear (it)
(How) like a giant the Scion of Erech is—(yea, for) the Cedars
I am determined to fell, that I may gain fame everlasting."
Gilgamish (thus) did the Elders of Erech broad-marketed answer:
10."Gilgamish, ’tis thou art young, that thy valour (o’ermuch) doth uplift thee,
Nor dost thou know to the full what thou dost seek to accomplish.
Unto our ears hath it come of Humbaba, his likeness is twofold. 3
15.Who (of free will) then would [seek to] oppose [in encounter] his weapons?
Who for a distance of two hours’ march from the skirts of the Forest
Unto its depths would [go] down? Humbaba, his roar is a whirlwind,
Flame (in) his jaws, and his very breath Death! (O), why hast desired.
This to accomplish? To meet(?) with Humbaba were conflict unequall’d."
20.Gilgamish unto the rede of his counsellors hearken’d and ponder’d,
Cried to [his] friend: "Now, indeed, O [my] fried, [will I] thus [voice opinion].
I (forsooth) dread him, and (yet) to [(the depths of the) Forest] I'll take [me] . ."

(About seven lines mutilated or missing in which the Elders bless Gilgamish in farewell).

p. 23

" . . . . . . . . may thy god (so) [protect] thee,
Bringing thee back [(safe and)] sound to the walls of [broad-marketed] Erech."
35.Gilgamish knelt [before Shamash] a word [in his presence] to utter:
"Here I present myself, Shamash, [to lift up] my hands (in entreaty),
O that hereafter my life may be spared, to the ramparts of [Erech]
40.Bring me again: spread thine aegis [upon me] ."
And Shamash made answer,
[Speaking] his oracle . . . . . . .

(About six lines mutilated or missing).

Column VI.