man, inconsistent features should have been introduced, such as the
union of Enkidu with the woman as the beginning of a higher life,
whereas the presence of a hunter and his father shows that human
society was already in existence, is characteristic of folk-tales,
which are indifferent to details that may be contradictory to the
general setting of the story.
[112] Pennsylvania tablet, lines 102-104.
[113] Line 105.
[114] Tablet I, 1, 9. See also the reference to the wall of Erech as
an "old construction" of Gilgamesh, in the inscription of An-Am in
the days of Sin-gamil (Hilprecht, _Old Babylonian Inscriptions_, I,
No. 26.) Cf IV R2 52, 3, 53.
[115] The invariable designation in the Assyrian version as against
_Uruk ribîtim_, "Erech of the plazas," in the old Babylonian version.
[116] In Ungnad-Gressmann, _Das Gilgamesch-Epos_, p. 123 _seq._
[117] See Jensen, p. 266. Gilgamesh is addressed as "judge," as the
one who inspects the divisions of the earth, precisely as Shamash is
celebrated. In line 8 of the hymn in question, Gilgamesh is in fact
addressed as Shamash.
[118] The darkness is emphasized with each advance in the hero's
wanderings (Tablet IX, col. 5).
[119] This tale is again a nature myth, marking the change from the
dry to the rainy season. The Deluge is an annual occurrence in the
Euphrates Valley through the overflow of the two rivers. Only the
canal system, directing the overflow into the fields, changed the
curse into a blessing. In contrast to the Deluge, we have in the
Assyrian creation story the drying up of the primeval waters so
that the earth makes its appearance with the change from the rainy
to the dry season. The world is created in the spring, according to
the Akkadian view which is reflected in the Biblical creation story,
as related in the P. document. See Jastrow, _Sumerian and Akkadian
Views of Beginnings_ (_JAOS_, Vol 36, p. 295 seq.).
[120] As-am in Sumerian corresponding to the Akkadian Sabatu, which
conveys the idea of destruction.
[121] The month is known as the "Mission of Ishtar" in Sumerian, in
allusion to another nature myth which describes Ishtar's disappearance
from earth and her mission to the lower world.
[122] _Historical Texts_ No. 1. The Sumerian name of the survivor
is Zi-u-gíd-du or perhaps Zi-u-su-du (cf. King, _Legends of Babylon
and Egypt_, p. 65, note 4), signifying "He who lengthened the day of
life," i.e., the one of long life, of which Ut-napishtim ("Day of
Life") in the Assyrian version seems to be an abbreviated Akkadian
rendering, with the omission of the verb. So King's view, which is
here followed. See also _CT_ XVIII, 30, 9, and Langdon, _Sumerian Epic
of Paradise_, p. 90, who, however, enters upon further speculations
that are fanciful.
[123] See the translation in Ungnad-Gressmann, _Das Gilgamesch-Epos_,
pp. 69, _seq._ and 73.
[124] According to Professor Clay, quite certainly Amurru, just as
in the case of Enkidu.
[125] Gressmann in Ungnad-Gressmann, _Das Gilgamesch-Epos_, p. 100
_seq._ touches upon this _motif_, but fails to see the main point that
the companions are also twins or at least brothers. Hence such examples
as Abraham and Lot, David and Jonathan, Achilles and Patroclus,
Eteokles and Polyneikes, are not parallels to Gilgamesh-Enkidu, but
belong to the _enlargement_ of the _motif_ so as to include companions
who are _not_ regarded as brothers.
[126] Or Romus. See Rendell Harris, l. c., p. 59, note 2.
[127] One might also include the primeval pair Yama-Yami with their
equivalents in Iranian mythology (Carnoy, _Iranian Mythology_,
p. 294 _seq._).
[128] Becoming, however, a triad and later increased to
seven. Cf. Rendell Harris, l. c., p. 32.
[129] I am indebted to my friend, Professor A. J. Carnoy, of the
University of Louvain, for having kindly gathered and placed at my
disposal material on the "twin-brother" _motif_ from Indo-European
sources, supplemental to Rendell Harris' work.
[130] On the other hand, _Uruk mâtum_ for the district of Erech, i.e.,
the territory over which the city holds sway, appears in both versions
(Pennsylvania tablet, 1. 10 = Assyrian version I, 5, 36).
[131] "My likeness" (line 27). It should be noted, however, that
lines 32-44 of I, 5, in Jensen's edition are part of a fragment K 9245
(not published, but merely copied by Bezold and Johns, and placed at
Jensen's disposal), which may represent a _duplicate_ to I, 6, 23-34,
with which it agrees entirely except for one line, viz., line 34 of
K 9245 which is not found in column 6, 23-34. If this be correct,
then there is lacking after line 31 of column 5, the interpretation
of the dream given in the Pennsylvania tablet in lines 17-23.
[132] _ina sap-li-ki_, literally, "below thee," whereas in the old
Babylonian version we have _ana si-ri-ka_, "towards thee."
[133] Repeated I, 6, 28.
[134] _ul-tap-rid ki-is-su-sú-ma_. The verb is from _parâdu_,
"violent." For _kissu_, "strong," see _CT_ XVI, 25, 48-49. Langdon
(_Gilgamesh Epic_, p. 211, note 5) renders the phrase: "he shook his
murderous weapon!!"--another illustration of his haphazard way of
translating texts.
[135] Shown by the colophon (Jeremias, _Izdubar-Nimrod_, Plate IV.)
[136] Lines 42-43 must be taken as part of the narrative of the
compiler, who tells us that after the woman had informed Enkidu that
Gilgamesh already knew of Enkidu's coming through dreams interpreted
by Ninsun, Gilgamesh actually set out and encountered Enkidu.
[137] Tablet I, col. 4. See also above, p. 19.
[138] IV, 2, 44-50. The word _ullanum_, (l.43) "once" or "since,"
points to the following being a reference to a former recital, and
not an original recital.
[139] Only the lower half (Haupt's edition, p. 82) is preserved.
[140] "The eyes of Enkidu were filled with tears," corresponding to
IV, 4, 10.
[141] Unless indeed the number "seven" is a slip for the sign sa. See
the commentary to the line.
[142] I.e., paid homage to the meteor.
[143] I.e., the heroes of Erech raised me to my feet, or perhaps in
the sense of "supported me."
[144] I.e., Enkidu.
[145] I.e., "thy way of life."
[146] I.e., the man.
[147] I.e., an idiomatic phrase meaning "for all times."
[148] I.e., Enkidu became like Gish, godlike. Cf. col. 2, 11.
[149] He was thrown and therefore vanquished.
[150] Epithet given to Ninsun. See the commentary to the line.
[151] Scribal error for _an_.
[152] Text apparently _di_.
[153] Hardly _ul_.
[154] Omitted by scribe.
[155] _Kisti_ omitted by scribe.
[156] I.e., at night to thee, may Lugal-banda, etc.
[157] The enumeration here is according to Langdon's edition.