Category Archives: Ninsun

The Death of Gilgamesh

Source: Black, J. A., Cunningham, G., Robson, E. and Zólyomu, G. The Electronic Text Corpus of Sumerian Literature , Oxford University, 1998 – ©All rights reserved to authors.

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu, Enlil’s creature creation = Hawawa)

        

         A VERSION FROM NIPPUR

SEGMENT A

unknown no. of lines missing

…… hero …… has lain down and is never to rise again.

…… has lain down and is never to rise again.

He of well-proportioned limbs.

….. has lain down and is never to rise again.

…… has lain down and is never to rise again.

He who …… wickedness has lain down and is never to rise again.

The young man …… has lain down and is never to rise again.

He who was perfect in …… and feats of strength has lain down and is never to rise again.

…… has lain down and is never to rise again.

The lord of Kulaba has lain down and is never to rise again.

He who spoke most wisely has lain down and is never to rise again.

1a - Gilgamesh two-thirds Divine, 2700 B.C. (1)  (Gilgamesh, Uruk‘s giant semi-divine mixed-breed king- bigger, stronger, faster, smarter, & lived much longer than earthlings, perfect go-betweens for alien gods & earthlings)

The plunderer (?) of many countries has lain down and is never to rise again.

He who climbed the mountains has lain down and is never to rise again.

He has lain down on his death-bed and is never to rise again.

He has lain down on a couch of sighs and is never to rise again.

Unable to stand up, unable to sit down, he laments.

Unable to eat, unable to drink, he laments.

Held fast by the door-bolt of Namtar, he is unable to rise.

Like a fish ……, he …… ill.

Like a gazelle caught in a trap, he …… couch.

            (Ereshkigal, naked sister Inanna, & Namtar)

Namtar, with no hands or feet ……, Namtar (Ereshkigal‘s son in the Under World) …….

1 line fragmentary

6 lines missing

1 line fragmentary

…… great mountains ……

5 lines fragmentary

1 line missing

2 lines fragmentary

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SEGMENT B

1-8 3 lines fragmentary

For six days, he …… ill.

…… on his skin like resin.

Lord Gilgamec (King Gilgamesh) …… ill.

…… Unugand Kulaba.

…… the words spoken …….

6a - Gilgamesh, giant king  (Gilgamesh, demigod who coveted immortality, wanted to be like goddess mother Ninsun)

Then lord Gilgamec …… lay down (?) on the death-bed.

The king …… sleep.

…… his dream ……. …… assembly …….

1 line fragmentary

unknown no. of lines missing

SEGMENT C

6 lines fragmentary

“…… you will be accounted a god.

…… render verdicts.

2a - Dumuzi the Shepherd, Adam, & Eve

      (Dumuzi with ankles & wrists in cuffs, Eve & Adam, Dumuzi “The Shepherd“, who taught herding to Abel)

…… will be as weighty as …… of Dumuzid (Dumuzi).”

10-20 …… Gilgamec …….

3 lines fragmentary

…… lord of Kulaba, …… hero of the pristine mountain, …… handiwork of the gods,

1 line fragmentary

2a - Ninsun, mother of Gods & Mixed-Breed Kings  (young goddess Ninsun, daughter to Ninurta & Bau, Enlil‘s granddaughter, & once lover to Enki)

…… of Ninsumun (Ninsun), …… Lugalbanda (semi-divine spouse to Ninsun, 3rd Uruk king- ruled 1,200 years),

            "God with a golden hand", initially completely gilded. The god wears a long "kaunakes" which leaves one shoulder free,typical of all divinities since Akkadian periods. From Susa, early 2nd mill.BCE. Copper and gold, H: 17,5 cm AO 28232 - Enki, the wisest god

  (Enki / Ea / Nudimmud, wisest of the alien gods, eldest son to Anu, 1st to arrive on Earth Colony with crew of 50)

…… lord Nudimmud (Enki),

approx. 7 lines missing

SEGMENT D

“…… having traveled all the roads that there are, having fetched …… from its ……,

having killed ……, you set up …… for future days …….

Having founded ……, you reached …….

Having brought down the old …… forgotten forever and ……,

he (?) carried out correctly ……. …… the flood …… the settlements of the Land.”

1 line fragmentary

unknown no. of lines missing

SEGMENT E

3 lines fragmentary

2a - Utu, Shamash, twin to Inanna  (Utu, Commander of the Space Ports in the mountains, son to Nannar, Enlil‘s grandson)

Sisig (a god of dreams), the son of Utu,

will provide light for him in the nether world, the place of darkness.

When a funerary statue is made in honor of someone, whoever they may be, for future days, mighty youths and

…… will form (?) a semicircle at the door-jambs and perform wrestling and feats of strength before them (?).

In the month Nenejar, at the festival of the ghosts, no light will be provided before them without him (i.e. Gilgamec).”

 (Enlil, Earth Colony Commander, heir to King Anu‘s throne, his word is final)

“Oh Gilgamec! Enlil, the Great Mountain, the father of gods,

has made kingship your destiny, but not eternal life lord Gilgamec, this is how to interpret (?) …… the dream.

The …… and …… of life should not make you feel sad,

should not make you despair, should not make you feel depressed.

You must have been told that this is what the bane of being human involves.

You must have been told that this is what the cutting of your umbilical cord involved.

The darkest day of humans awaits you now.

The solitary place of humans awaits you now.

The unstoppable flood-wave awaits you now.

The unavoidable battle awaits you now.

The unequal struggle awaits you now.

The skirmish from which there is no escape awaits you now.

But you should not go to the underworld with heart knotted in anger.

            Cylinder seal and imprint, Paleo-Babylonian period. The water-goddess, standing on two goats between two naked heroes. They honour a deity holding a large ring. Haematite, H: 2,25 cm AO 25518

          (2 giant mixed-breed sons to Ninsun, Ninsun, another son, Nannar, & Utu)

May …… before Utu.

…… palm-fiber …….

“Go ahead ……

unknown no. of lines missing

SEGMENT F

1-14 1 line fragmentary

…… Enkidu, your young comrade.

7 - Enkidu, Enki's creation, Gilgamesh's companion  (Enkidu, protector-companion fashioned for Gilgamesh by Ninhursag, upon Ninsun‘s request)

1 line fragmentary

…… is lying alone.

…… is lying alone.

…… the king …….

1 line fragmentary

…… will come to you.

…… will come to you.

…… will come to you.

…… will come to you.

…… will come to you.

…… will come to you.

…… will come to you.

unknown no. of lines missing

SEGMENT G

1 line fragmentary

…… Gilgamec …… …… they answered him.

…… he weeps.

Why is …… made ……?

            Hathorix capital. Limestone, bas-relief from Paphos, Cyprus 80 x 44 x 24 cm AM 27554a - I have done it, the worker of the gods

               (Ninhursag, Chief Medical Science Officer of the alien Anunnaki, DNA Specialist, Anu‘s knowledgeable eldest daughter)

…… Nintud (Ninhursag) has not given birth yet.

2 lines fragmentary

1 line unclear

“The birds of the sky …… cannot escape.

The fish of the deep water cannot see …….

Having spread his net, the young fisherman will catch you (?).

Who has ever seen anyone who could ascend …… from (?) the …… of the nether world?

No king has ever been destined a fate like yours.

Who …… anyone among mankind, whoever they may be, …… like you?

…… the governorship of the nether world.

You …… your ghost …… pass judgments ……. “

unknown no. of lines missing

SEGMENT H

Kulaba …….

As Unug rose ……,

2b - Uruk's Excavation (Uruk city established way below the giant alien Anunnaki temple residences)

as Kulaba (Uruk) rose …….

Within the first month ……, it was not five or ten days before they …… the Euphrates.

…… its shells.

Then, as in the bed of the Euphrates, the earth cracked dry.

…… was built from stone.

…… was built from stone.

…… were hard diorite.

…… its latches were hard stone.

…… were cast in gold.

…… heavy blocks of stone.

…… heavy blocks of stone.

…… brought in ……. …… for future days.

1 line fragmentary

…… should not find ……. …… Gilgamec …… has established in …….

His beloved …….

unknown no. of lines missing

SEGMENT I

1-9 2 lines fragmentary

…… opened …….

2 lines fragmentary

…… of lord Gilgamec ……. …… scratched the nose for him, …… pulled out their hair for him.

1 line fragmentary

unknown no. of lines missing

         ANOTHER VERSION FROM NIPPUR (probably the final section of another version)

His beloved wife, his beloved children, his beloved favorite and junior wife, his beloved musician,

cup-bearer and ……, his beloved barber, his beloved ……, his beloved palace retainers and servants

and his beloved objects were laid down in their places as if …… in the purified (?) palace in the middle of Unug (Uruk).

Gilgamec, the (giant 2/3rds divine mixed-breed) son of Ninsumun (Ninsun),

2b - Ninsun, Ninurta & Bau's Daughter (Ninsun, mother to 2 children of Enki‘s, mother to children of giant mixed-breed Lugalbanda)

set out their audience-gifts for Ereckigala (Ereshkigal).

3a - Ereshkigal, Inanna, Nannar, & Utu

        (daughter Ereshkigal, daughter Inanna, father Nannar, son Utu, offspring of Nannar)      

He set out their gifts for Namtar (Ereshkigal‘s son).

He set out their surprises for Dimpikug (unidentified?, Ningishzidda‘s assistant).

He set out their presents for Neti (Ereshkigal‘s Under World gatekeeper).

4d - King Gudea, Ningishzidda, Dumuzi, Enki missing4da - Gudea, Ningishzidda, Dumuzi, & Enki missing (Ninsun‘s son giant mixed-breed king Gudea, Enki‘s son Ningishzidda, Enki & Ninsun‘s son Dumuzi the 1/2 brother to Gudea, & 1/2 brother to Ningishzidda)

He set out their presents for Ninjiczida (Ningishzidda) and Dumuzid (Dumuzi).

He …… the audience-gifts for Enki, Ninki, Enmul (Enlil), Ninmul (Ninlil),

Endulkuga (unidentified?), Nindulkuga (unidentified?, Ningikuga?),

Enindacurima (unidentified?), Nindacurima (unidentified?), Enmu-utula (unidentified?, Enlil’s aunt?),

Enmencara (Enlil‘s uncle), the maternal and paternal ancestors of Enlil;

  (Utu & Ninurta climb Eridu ziggurat to see Enki)

for Cul-pa-ed (Ninurta), the lord of the table,

 2 - Ninhursag & DNA experiments (Ninhursag, sister-helper to Enki with modern earthling DNA fashioning)

for Sumugan (king of the hursag) and Ninhursaja (Ninhursag),

1g - images (King Anu & spouse Antu visit Anu‘s descendants of royal alien gods on Earth Colony)

for the Anuna (Anunnaki) gods of the Holy Mound, for the Great Princes of the Holy Mound,

for the dead en priests, the dead lagar priests, the dead lumah priests, the dead nindijir priestesses,

and the dead gudu, the linen-clad and …… priests.

1 line fragmentary

He set out their presents for ……. …… lie down …… Ninsumun (Ninsun) …….

2 - Ninsun, mother to mixed-breed kings (Ninsun, mother to many Anunnaki gods, & several mixed-breeds appointed to kingships)

Gilgamec, the son of Ninsumun, …… poured water …….

1 line fragmentary

…… scratched the nose for him.

The people …… of his city …… will not …… anymore.

They spread out (?) their …… in the dust.

Then the young lord, lord Gilgamec, who never ceases to …… for the …… of Enlil

6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)  (Gilgamesh, his alien goddess mother Ninsun, & Enkidu)

Gilgamec, the son of Ninsumun (Ninsun), …… offshoot ……; no king who could match him has ever been born,

1 line unclear

Gilgamec, lord of Kulaba, it is sweet to praise you!

          A VERSION FROM ME-TURAN

SEGMENT A

The great wild bull has lain down and is never to rise again.

Lord Gilgamec has lain down and is never to rise again.

He who was unique in …… has lain down and is never to rise again.

The hero fitted out with a shoulder-belt has lain down and is never to rise again.

He who was unique in strength has lain down and is never to rise again.

He who diminished wickedness has lain down and is never to rise again.

He who spoke most wisely has lain down and is never to rise again.

The plunderer (?) of many countries has lain down and is never to rise again.

He who knew how to climb the mountains has lain down and is never to rise again.

The lord of Kulaba has lain down and is never to rise again.

He has lain down on his death-bed and is never to rise again.

He has lain down on a couch of sighs and is never to rise again.

Unable to stand up, unable to sit down, he laments.

Unable to eat, unable to drink, he laments.

Held fast by the door-bolt of Namtar (Ereshkigal‘s son), he is unable to rise.

Like a …… fish …… in a cistern, he …… ill.

Like a captured gazelle buck, he …… couch.

Namtar with no hands or feet, who …… one by night,

1 line fragmentary

unknown no. of lines missing

SEGMENT B

          (The sequence of Segments B, C, D, and E is uncertain)

1-5 Then the young lord, lord Gilgamec,

4 lines fragmentary

unknown no. of lines missing

SEGMENT C

          (The sequence of Segments B, C, D, and E is uncertain)

1-9 4 lines fragmentary

Then the young lord, lord Gilgamec,

4 lines fragmentary

unknown no. of lines missing

SEGMENT D

          (The sequence of Segments B, C, D, and E is uncertain)

11 lines fragmentary

unknown no. of lines missing

SEGMENT E

          (The sequence of Segments B, C, D, and E is uncertain)

1-7 5 lines fragmentary

Gilgamec ……

1 line fragmentary

unknown no. of lines missing

SEGMENT F

1-22 2 lines fragmentary

Then the young lord, lord Gilgamec, lay down on his death-bed.

2 lines fragmentary

After lord Gilgamec (King Gilgamesh) had arrived at the assembly,

the pre-eminent place of the gods, they said to lord Gilgamec concerning him:

“As regards your case: after having traveled all the roads that there are,

having fetched cedar, the unique tree, from its mountains,

8e - Gilgamesh & Enkidu battle Humbaba  (Gilgamesh & Enkidu kill Huwawa)

having killed Huwawa in his forest, you set up many stelae for future days, for days to come.

Having founded many temples of the gods,

11 - Noah, his spouse, Gilgamesh, & the plant of life

        (Noah‘s spouse, Noah      Plant of Life     Gilgamesh, immortality granted Noah & spouse from Enlil)

you reached Zi-ud-sura (Noah) in his dwelling place (1 ms. has instead: place).

Having brought down to the Land the divine powers of Sumer, which at that time were forgotten forever,

the orders, and the rituals, he (?) carried out correctly the rites of hand washing and mouth washing …….

1 line fragmentary “

3 lines missing

2 lines fragmentary

Enlil‘s advice was given to Enki.

6 - Anu above, Enlil, & Enki

          (Apkulla pilot     Enki       Anu above in sky-disc       Enlil     Apkulla pilot)

Enki answered An (Anu) and Enlil:

“In those days, in those distant days, in those nights, in those distant nights, in those years, in those distant years,

after the assembly had made the Flood sweep over to destroy the seed of mankind,

among us I was the only one who was for life (?), and so he remained alive (?)

9a - Utnapishtim in the Ark   (Noah & family safely in the Ark)

Zi-ud-sura (Noah), although (?) a human being, remained alive (?).

Then you made me swear by heaven and by earth,

and …… that no human will be allowed to live forever (?) any more.

Now, as we look at Gilgamec, could not he escape because of his mother?”

(Another god speaks:)

“Let Gilgamec as a ghost, below among the dead, be the governor of the nether world.

Let him be pre-eminent among the ghosts, so that he will pass judgments and render verdicts,

and what he says will be as weighty as the words of Ninjiczida and Dumuzid.”

4 - King Gudea, Ningishzidda, Dumuzi, Enki missing (giant mixed-breed king Gudea, Ningishzidda, & Dumuzi, all blood-related)

Then the young lord Gilgamec became depressed because of (?) all mankind.

“You should not despair, you should not feel depressed.

1 line fragmentary

Mighty youths and …… a semicircle …….

14 lines missing

1f - gods in procession  (alien gods in procession upon their symbols)

“Go ahead to the place where the Anuna (Anunnaki) gods, the great gods, sit at the funerary offerings,

to the place where the en priests lie, to where the lagar priests lie,

to where the lumah priests and the nindijir priestesses lie,

to where the gudu priests lie, to where the linen-clad priests lie,

to where the nindijir priestesses lie, to where the …… lie,

to the place where your father, your grandfather, your mother, your sisters, your ……,

7 - Enkidu, Enki's creation, Gilgamesh's companion  (Enkidu stele, ancient evidence to a millennium old event on Earth)

to where your precious friend, your companion, your friend Enkidu,

your young comrade, and the governors appointed by the king to the Great City are,

to the place where the sergeants of the army lie, to where the captains of the troops lie,

3 lines missing

From the house of ……, the …… will come to meet you.

Your jewel will come to meet you, your precious one will come to meet you.

The elders of your city will come to meet you.

You should not despair, you should not feel depressed.”

          “He will now be counted among the Anuna (Anunnaki) gods.

He will be counted a companion of the (1 ms. adds: great) gods.

…… the governor of the nether world.

He will pass judgments and render verdicts, and what he says will be as weighty

as the words of Ninjiczida (Ningishzidda & Dumuzi) and Dumuzid.”

6a - Gilgamesh, giant king (Gilgamesh, 2/3rds divine, giant ancient king of Inanna‘s patron city Uruk)

And then the young lord, lord Gilgamec, woke up …….

…… his eyes, ……. …… a dream ……!

…… a dream ……!

3 lines fragmentary

“Am I to become again as I were …… on the lap of my own mother Ninsumun (Ninsun)?

2a - Ninsun, mother of Gods & Mixed-Breed Kings  (Ninsun, mother to Gilgamesh, Ur-Nammu, Gudea, etc., Biblical “heroes of old”, “men of renown”)

…… who makes the great mountains tremble (?).

Namtar with no hands or feet takes away …….”

1 line fragmentary

2a - Enki keeper of the MUs-knowledge disks (Enki statue, shamefully destroyed by Radical Islam, & those who fear truth)

Lord Nudimmud (Enki) made (?) him see a dream:

After lord Gilgamec had arrived at the assembly, the pre-eminent place of the gods,

they said to lord Gilgamec concerning him: “As regards your case:

after having traveled all the roads that there are, having fetched cedar, the unique tree, from its mountains,

8h - Humbaba 2000-1500  (Huwawa, Enlil‘s guard to his cedar forests of Lebanon)

having killed Huwawa in his forest, you set up many stelae for future days …….

Having founded many temples of the gods,

1 line fragmentary


Having brought down to the Land the divine powers of Sumer, which at that time were forgotten forever,

the orders, and the rituals, he (?) carried out correctly the rites of hand washing and mouth washing.

…… the settlements of the countries.”

2 lines fragmentary

1 line fragmentary

…… Gilgamec ……. Enlil‘s advice was given to Enki.

Enki answered An (Anu) and Enlil: “In those days, in those distant days, in those nights,

in those distant nights, in those years, in those distant years, after the assembly had made the Flood

sweep over to destroy the seed of mankind ……, among us I was the only one who was for life (?).

7e - Noah & Enki behind reed wall

(Noah was informed by Enki through a reed wall, & was given a water clock for the all-aboard count-down)

He remained alive (?); Zi-ud-sura (Noah) alone, although (?) a human being, remained alive (?).

Then you made me swear by heaven and by earth,

and I swore that no human will be allowed to live forever (?) any more.

Now, as we look at Gilgamec, could not he escape because of his mother?”

(Another god speaks:)

“Let Gilgamec (Gilgamesh) as a ghost, below among the dead, be the governor of the nether world.

Let him be pre-eminent among the ghosts, so that he will pass judgments and render verdicts,

and what he says will be as weighty as the words of Ninjiczida (Ningishzidda) and Dumuzid (Dumuzi).”

             Figure of a god on top of a foundation nail. Such nails were buried in the foundation walls of temples, to hold a dedication tablet or because it was thought they gave stability to the walls.Period of king Ur-Bau or Gudea, around 2100 BCE. Bronze, H: 29 cm AO 311 (Ningishzidda, builder of the world’s ziggurats & pyramids)

            2b - Dumuzi the shepherd

 (Dumuzi “The Shepherd”, son to Enki & Ninsun, spouse to young Inanna, a supposed immortal god who died!)

Then the young lord, lord Gilgamec, became depressed because of (?) all mankind.

“You should not despair, you should not feel depressed.

1 line fragmentary


Mighty youths and …… a semicircle …….

Without him (i.e. Gilgamec)…….

2b - Utu  (Utu, God of Laws, the Sun God, son to Moon Crescent God Nannar & spouse Ningal)

Sisig (a god of dreams), the son of Utu, will provide light for him in the place of darkness.

“You must have been told (?) that this is what your being (?) a human involves.

You must have been told (?) that this is what the cutting of your umbilical cord involved.

The darkest day of humans awaits you now.

The solitary place of humans awaits you now.

The unstoppable flood-wave awaits you now.

The unequal struggle awaits you now.

The unavoidable battle awaits you now.

The evil (?) from which there is no escape awaits you now.

But you should not go to the underworld with heart knotted in anger.

May it be …… before Utu.

Let it be unraveled like palm-fiber and peeled (?) like garlic.

“Go ahead to the place where the Anuna (Anunnaki) gods, the great gods, sit at the funerary offerings,

to the place where the en priests lie, to where the lagar priests lie, to where the lumah priests

and the nindijir priestesses lie, to where the gudu priests lie, to where the linen-clad priests lie,

to where the nindijir priestesses lie, to where the …… lie, to the place where your father,

your grandfather, your mother, your sisters, your ……, to where your precious friend, your companion,

your friend Enkidu, your young comrade, and the governors appointed by the king to the Great City are,

to the place where the sergeants of the army lie, to where the captains of the troops lie.

…… the Great City Arali ……

1 line fragmentary

“From the house of the sisters, the sisters will come to meet you.

From the house of ……, …… will come to meet you.

Your jewel will come to meet you, your precious one will come to met you.

The elders of your city will come to meet you.

You should not despair, you should not feel depressed.”

173-174 “He …… the Anuna (Anunnaki) gods.

He will be counted a companion of the great gods.

unknown no. of lines missing

SEGMENT G

          5 lines fragmentary

SEGMENT H

5 lines fragmentary

His architect (?) designed his tomb like …….

3j - unknown, Utu, Ninurta, & Enki

      (earthling,     Utu,                & Ninurta         visit Enki at his resident home in Eridu on Earth Colony)

The herald made the horn signal sound in all the lands:

1 - Isin, Bau's home city

   (Mesopotamia, “land of the gods”, land between the Rivers Euphrates & Tigris, the “Eden”)

Unug (Uruk), arise! Open up the Euphrates! Kulaba, arise!

Divert the waters of the Euphrates!”

Unug‘s levy was a flood, Kulaba’s levy was a clouded sky.

Meanwhile not even the first month had passed

(1 ms. has instead: ……), it was not five or ten days before they had opened up the

Euphrates and diverted its high water.

2g - unknown king & Utu-Shamash  (mixed-breed king kneels in praise before giant alien god Utu)

Utu looked at its shells with admiration.

Then as soon as the water in the bed of the Euphrates had receded, his tomb was built there from stone.

Its walls were built from stone.

Its door leaves were installed in the sockets (?) of the entrance.

Its bolt and thresholds were hard stone.

Its door-pivots were hard stone.

They installed its gold beams.

Heavy block of stone were moved to ……. …… was covered with a thick layer of

(1 ms. has instead: was covered (?) with) dark soil.

…… for future days.

1 line fragmentary

…… who are searching for it should not find its precinct (?).

He set up a solid house in the middle of Unug (Uruk).

His beloved wife, his beloved children, his beloved favorite and junior wife,

7 lines fragmentary

unknown no. of lines missing

SEGMENT I

…… Gilgamec ……

3 lines fragmentary

…… entered, …… its entrance.

…… opened up the Euphrates, …… its water.

1 line fragmentary

          Then the young lord, lord Gilgamec,

2 lines fragmentary

unknown no. of lines missing

SEGMENT J

1-11 2 lines fragmentary

…… Gilgamec ……

8 lines fragmentary

unknown no. of lines missing

SEGMENT K

…… to the city ……. …… smeared with dust ……. …… lord Gilgamec despaired and felt depressed.

For all the people, whoever they may be, funerary statues are made for future days,

and set aside in the temples of the gods.

Their names, once uttered, do not sink into oblivion.

Aruru (Ninhursag), the older (1/2) sister of Enlil, provides them with offspring for that purpose (?).

5aa - Ninhursag & high-priest in attendance  (a much older Ninhursag attended by earthling worker, servitude begins)

Their statues are made for future days and they are mentioned in the Land.

Ereckigala (Ereshkigal), mother of Ninazu, it is sweet to praise you!

4d - Ninlil followed Enlil to Ereshkigal's Underworld

                  (2 unidentified goddesses & Ereshkigal, Queen of the Under World)

Gilgamesh and the Bull of Heaven

The Electronic Text Corpus of Sumerian Literature

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu, Anu‘s creature creation = Bull of Heaven)

A version of unknown provenance, supplemented from Nippur mss.

Segment A

A1-A4 I will sing the song of the man of battle, the man of battle.

6a - Gilgamesh, giant kingKONICA MINOLTA DIGITAL CAMERA(Gilgamesh, 5th mixed-breed giant king of Uruk)

I will sing the song of lord Gilgamec (King Gilgamesh), the man of battle,

I will sing the song of him with the well-proportioned limbs, the man of battle.

I will sing the song of the mighty …… lord, the man of battle.

A5-A11 I will sing the song of the lord with the very black beard, the man of battle.

I will sing the song of …… athletic strength, the man of battle.

…… the king, the man ……; my king ……, my lord …… garden …….

…… courtyard, …… jipar; (1 ms. has instead: …… his mother who bore him spoke to the lord:

“My king …… in the river, my lord …… your garden.”

2 lines unclear)

unknown number of lines missing

Segment B

2 lines unclear

Sports - sports in Mesopotamia (ancient fisticuffs for sport, the “sweet science”)

B3-B6 In the great courtyard, without there being any combat, a man …….

She perceived the canopy, the canopy ……,

  (Ba’al Utu & Inanna, Goddess of Love & War)

holy Inanna (Enlil‘s granddaughter) perceived the canopy,

from the palace of the abzu, she perceived the canopy ……:

B7-B12 “My wild bull, my …… man, I shall not let you go!

Lord Gilgamec, my wild bull, my …… man, I shall not let you go!

I shall not let you go to dispense justice

2caa - Anu's house in Uruk

     (E-ana, mud brick-built ziggurat mountain residence of giant alien gods in Uruk)

in the E-ana (Anu‘s temple residence in Uruk, later taken by Inanna)!

I shall not let you go to pronounce verdicts in my holy jipar!

3b - Anu of planet Nibiru (Anu, King of Nibiru & Earth Colony, sent his sons to colonize Earth)

I shall not let you go to dispense justice in the E-ana beloved by An (Anu)!

Gilgamec, may you be ……, may you be ……!”

B13-B18 (Gilgamec speaks:)

“I shall certainly not try to take over the portion of Inanna in your jipar.

Ninegal (Bau) will not …… because of my valorous strength.

But Inanna, lady, don’t you block my way, either!

6f - Inanna & Gilgamesh (Goddess of Love Inanna & Gilgamesh)

My wish is to catch (?) mountain bulls, to fill the cow-pens.

I wish to catch (?) mountain sheep, to fill the sheepfolds.

I wish to …… silver and cornelian.”

B19-B30 The queen spoke with a snort; Inanna spoke with a snort: “…… say to you.

…… say to you.

……, Gilgamec.”

7 lines damaged

B31-B36 (An speaks:) “Its entrails (?)……. Its hide ……. Its blood …….,

1 line damaged

Inanna, it will muddy the waters; it will …… cowpats.

My one beloved by An, …….”

        (King Anu, ruling planet Nibiru & its colonies such as Earth)

B37-B41 He let her hold the leash. An (Anu, king of all alien gods) …….

“My child, who does it belong to?” (1 ms. has instead: “My child, what use would it be?”)

“It will stir up the waters, it will leave …… cowpats ……!

If the great bull is let loose, …… Unug (Uruk / Biblical Erech)!

If the great bull is let loose against Gilgamec, …… Unug!

I will not give her that which bears my own name.”

B42-B45 (Inanna speaks:) “Maybe it will muddy the waters, and will leave gigantic cowpats —

           9 - Inanna asks Anu for the Bull of Heaven

                                      (Inanna Utu    Bull of Heaven   Gilgamesh)

but let my father give me the Bull of Heaven (alien bio-technologies),

so I can kill the lord, so I can kill the lord, so I can kill the lord, lord Gilgamec!”

6c - Anu & Inanna  (Anu & Inanna atop her zodiac symbol Leo)

B46-B49 Great An replied to holy Inanna:

“My child, the Bull of Heaven would not have any pasture, as its pasture is on the horizon.

Maiden Inanna, the Bull of Heaven can only graze where the sun rises.

So I cannot give the Bull of Heaven to you!”

B50-B51 Holy Inanna replied to him:

“I shall shout, and make my voice reach heaven and earth!”

B52-B54 He was frightened, he was frightened. (1 ms. adds here: …… was frightened of Inanna.)

Great An replied to holy Inanna: “I shall give her the Bull of Heaven.”

4c - Inanna, Utu, Bull of Heaven, & Anu

   (Inanna  Utu     Bull of Heaven         Gilgamesh)

(instead of approx. lines 52-54, 1 ms. has:

She made her voice reach heaven ……, she made her voice reach earth;

she made her voice reach heaven ……, she made her voice reach earth.

It covered them like a woolen garment, it was spread over them like a linen garment.

…… who could speak to her?

…… who could speak to her?

…… gave …….)

B55-B63 In masculine fashion, the maiden Inanna grasped it by the lapis-lazuli (gemstone) tether.

Holy Inanna brought the Bull of Heaven out (1 ms. has instead: down).

             (Uruk, ziggurat home of alien giants)

At Unug (Uruk), the Bull devoured the pasture, and drank the water of the river in great slurps.

With each slurp it used up one mile of the river, but its thirst was not satisfied.

It devoured the pasture and stripped the land bare (alien bio-technologies).

It broke up the palm trees of Unug, as it bent them to fit them into its mouth.

When it was standing, the Bull submerged Unug.

The very presence (1 ms. has instead: the name) of the Bull of Heaven submerged Kulaba.

B64-B67 His musician …….

As he looked up ……, leaning (?) ……

1 line unclear

              (giant mixed-breed King Gilgamesh statue at University of Sydney, Australia)

(1 ms. has instead: Then lord Gilgamec …… his musician.)

(a second ms. has instead: Gilgamec …… his musician Lugal-gabajal.

Music - 1st harp player, 1830-1600 B.C.  (artifact of ancient Sumerian lyre musician)

“My musician, tune your strings, …… give me a drink, ……. …… bronze …… in your hand …….

His musician …….”) (a third ms. has instead: …… replied to Lugal-gabajal,

Lugal-gabajal, tune your strings; I wish to have a drink!”

(Lugal-gabajal answers:) “…… drink, that is why nothing of yours is important.”

…… replied to Lugal-gabajal.) (instead of approx. lines 64-67, a fourth ms. Has:

3 lines unclear

…… drink, lord ……. …… drink, lord …….

7 lines missing or unclear

…… Unug …….)

B68-B83 Lord Gilgamec ……. Inanna …… the Bull of Heaven.

At Unug, the Bull ……, and drank the water of the river in great slurps.

With each slurp it used up one mile of the river, but its thirst was not satisfied.

It devoured the pasture and stripped the land bare. (1 ms. adds here: His lady ……. Gilgamec …… said,

  (alien giant goddess Ninsun, mother to mixed-breed King Gilgamesh)

“My mother ……, my sister ……, will …… the cattle to their tethering stakes,

will …… the sheep to their tethering stakes, will …… to their tethering stakes.”

9d - Gilgamesh, Bull of Heaven, & Enkidu  (Enkidu, Bull of Heaven, & Gilgamesh)

Gilgamec ……, “Bull of Heaven, you, yes you, ……; you, yes you — you do not …….” Gilgamec …….)

5 lines unclear

“They will throw your corpse in the deserted streets, and throw your intestines in the broad square.

They will send your carcass to the knacker’s, and I shall share out your meat

in baskets to the widows’ sons who are citizens of my city …….

I shall make flasks of your two horns for pouring fine oil to Inanna in E-ana.”

2ca - Anu's temple, at least 3500B.C.

               (E-anna, Anu‘s, Inanna‘s, Ninsun‘s, etc. temple residence in Uruk)

B84-B90 Inana watched from the top of the ramparts.

The Bull bellowed in the dust, and Gilgamec walked (?)

at its head as Enkidu climbed up the rope of its …….

Their fellow-citizens came along …….

It covered them with dust, like a young calf unused to the yoke.

Enkidu stood behind the Bull and went round …….

9b - Gilgamesh & Enkidu, Uruk 3rd Mil. BC

           (Gilgamesh                              Enkidu & Bull of Heaven)

(1 ms. has instead: He put …… and seized its tail.)

He spoke to his master Gilgamec:

B91-B103 “Ho! magnificent one, extending your staff of office,

born of noble lineage, splendor of the gods, furious bull standing ready for battle,

who is respected as the great lord Gilgamec of Unug!

Your mother (Ninsun) was truly skilled in bearing (giant semi-divine mixed-breed) children,

and your nurse was truly skilled in suckling her charges!

(1 ms. adds: Lord born of noble (divine) lineage, ……)

Do not fear — the warrior without strength …… himself (?).

There where the road is straight ……. …… ax ……. “

4 lines unclear

unknown number of lines missing

A version from Me-Turan

Segment A

A1-A7 I will sing the song of the man of battle, the man of battle.

6aa - Gilgamesh two-thirds Divine  (giant mixed-breed Gilgamesh, 5th King of Uruk)

I will sing the song of lord Gilgamec, the man of battle,

I will sing the song of the lord with the very black beard, the man of battle.

I will sing the song of him with the well-proportioned limbs, the man of battle.

I will sing the song of him in his prime (?), the man of battle.

I will sing the song of him who batters the wicked, the man of battle.

The king, the lord, having …… (Ninsun) as his mother who bore him ……, wishing to wash (?) in the river.

A8-A18 My lord, entering the garden planted with junipers, as you set to work;

the lord, coming from the jipar, sheared the wool of the fleecy sheep ……; …… he sat down …….

The king …… bending …… with the oar;

the prince covered …… with the oar, as if it was of flourishing reed.

You covered their wicked ones, as if ……, with water.

He gave …… to his mother who bore him.

2b - Uruk's Excavation  (Uruk city located way below alien gods residence)

In the wide courtyard ……, Gilgamec …….

1 line unclear

In the great courtyard …….

A19-A21 Then …… the canopy …….

Holy Inanna perceived the canopy, from the palace of the Abzu, she perceived the canopy:

A22-A27 “My wild bull, my man, I shall not let you ……!

Gilgamec, I shall not let you ……!

I shall not let you dispense justice in my E-ana!

I shall not let you pronounce verdicts in my holy jipar!

I shall not let you dispense justice in the E-ana beloved by An!

Gilgamec, may you ……, may I …….”

A28-A39 The king …… these words, the king …… to his mother who bore him.

2a - Ninsun, mother of Gods & Mixed-Breed Kings  (lovely goddess Ninsun, daughter to Ninurta & Bau)

Gilgamec …… to Ninsun (his mother) ……:

6fa - Ninsun, Gilgamesh, Utu, Enkidu, & Lama

                (Inanna  Gilgamesh       Utu           Enkidu              Ninsun)

“O mother who bore me, how ……!

By the door of the great gate ……

From the crenellations of the wall ……:

“My wild bull, my man, I shall not let you go ……!

Gilgamec, I shall not let you go ……!

You dispensed justice in my E-ana — I shall not let you go!

You pronounced verdicts in my holy jipar — I shall not let you go, in his beloved …… E-ana!”

A40-A41 When he had spoken thus to the mother who bore him,

the (goddess) mother who bore him replied to Gilgamec:

6fc - 2 kings, sons to mother Ninsun

  (DNA god Ningishzidda entwined with snakes, & Ninsun with two of her giant mixed-breed son-kings)

approx. 8 lines missing

Segment B

B1-B6 Holy Inanna ……. An ……. …… the bond of heaven.

6bb - Utu, Adad, Inanna, Bull of Heaven, & Anu

   (earthling,  Utu,          Adad,       Inanna,      Bull of Heaven, & Utu in the mountains)

An …… to holy Inanna: “My child, …….”

Inanna replied …….:

19 lines fragmentary

unknown number of lines missing

Segment C

It is uncertain if this segment belongs here

C1-C5 5 lines fragmentary

unknown number of lines missing

Segment D

D1-D4 4 lines fragmentary

D5-D9 “My musician, Lugal-gabajar, perform your song, tune your strings!

Give me beer to drink! Fill my bronze jug again! ……”

Lugal-gabajar replied to his master, Gilgamec: “My master, you may eat, and you may drink —

but as for me, how does this matter concern me?”

6ga - Gilgamesh, Raging Bull, Inanna, & Adad

D10-D15 To defeat the Bull, ……, Gilgamec, to defeat the Bull, …….

…… his harness of fifty (text: five-sixths) minas.

…… his sword weighing seven talents and thirty minas.

…… his battle ax.

“My mother who bore me …….”

D16-D23 His sister …….

 (Ninsun, mother goddess to many mixed-breed kings)

His mother who bore him ……

Pectur (mixed-breed), his little sister ……. Gilgamec ……

            (Ninsun, her giant son-king, & Nannar seated)

“My mother who bore me, in the house (?) of Enki (?) ……. Pectur, the little sister,

……, will bring back the cattle to their tethering stakes ……,

will bring back the sheep to their tethering stakes …….”

D24-D32 Bull of Heaven, you — you, ……, yes, you!

You crush them ……, and I crush them …….

If you crush them, ……

They shall consign your hide to the streets …….

They shall consign your intestines to the broad square …….

The widows’ sons of my city shall each take their share of your meat in baskets.

They shall consign your carcass to the knacker’s,

and I shall turn your two horns into flasks for pouring fine oil to Inanna in E-ana.”

D33-D38 The Bull …… in the dust.

6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)  (Gilgamesh, his alien goddess mother Ninsun, & Enkidu)

Gilgamec …… and Enkidu …….

Their fellow-citizens ……. …… with dust, like a young calf unused to the yoke.

Enkidu stood by (?) the Bulls head and spoke to Gilgamec:

D39-D44 “Ho! magnificent one, extending your staff of office, born of noble lineage,

splendor of the gods, furious-hearted bull, standing ready for battle, warrior, …… your hand …….

The people ……, the people …….”

7 - Enkidu, Enki's creation, Gilgamesh's companion  (Enkidu, creature-companion to Gilgamesh)

D45-D48 When Enkidu had spoken thus to Gilgamec,

            (Gilgamesh, too big & powerful for all, less than the gods themselves)

Gilgamec himself smote its skull with his ax weighing seven talents.

The Bull reared up so high, so high that it overbalanced.

It spattered like rain, it spread itself out like the harvested crop.

D49-D52 The king took his knife in his hand, just as if he were a master chef.

He hit Inanna with a haunch, he made her flee away like a pigeon,

and demolished those ramparts.

Standing by (?) the Bull‘s head, the king wept bitter tears:

“Just as I can destroy you, so shall I do the same to her (?).”

D53-D59 As he spoke, he consigned its hide to the streets, he consigned its intestines

to the broad square, and the widows’ sons of his city each took their share of its meat in baskets.

He consigned its carcass to the knacker’s, and turned its two horns into flasks

for pouring fine oil to Inanna in E-ana.

            (Gilgamesh kills Bull of Heaven)

For the death of the Bull of Heaven:

holy Inanna, it is sweet to praise you!

Fragment of an earlier version from Nippur (Enlil‘s city), dating to the Third Dynasty of Ur

Segment A

unknown number of lines missing

A1-A8 Seed of the jipar (= Gilgamec?) ……; he sat on the ……;

that which was in the marsh, my king, to bend that which was in the marsh with the oar,

5 - Enki lived in the abzu marshes of Eridu  (Enki in the Abzu marshes with 2 unidentified gods)

the lord covered it with water with the oar, as if they were flourishing reeds.

That which exceeded, as if it was a reed (?) ……, he covered with water.

2cd - Anu's temple-home in Uruk  (Uruk residence of giant alien gods)

In the wide courtyard …… of the temple of Inanna Gilgamec …….

A9-A13 My king, entering the garden of junipers, as you set to work, the seed of the jipar ……

the sheep of the queen (?) …… sheared (?) the wool; he sat on the …….

He leant (?) over the marsh; my king leant (?) over the marsh; he bent it with the oar.

A14-A15 The lord covered it with water as if they were flourishing reeds;

that which exceeded, as if it was a reed (?) ……, he covered it with water.

unknown number of lines missing

Segment B

B1-B4 I (?) shall not try to take over the portion of Inanna in the jipar;

…… shall not cover my valiant arm with a garment (?)!

The Huluppa Tree

Wolkstein, Diane & Samuel Noah Kramer. (1983). Inanna queen of
heaven and earth: Her stories and hymns from Sumer. New York: Harper & Row.

 

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

 

Version One

In days of yore, in the distant days of yore,

In nights of yore, in the far-off nights of yore,

In days of yore, in the distant days of yore,

After in days of yore all things needful had been brought into being,

After in days of yore all things needful had been ordered,

After bread had been tasted in the shrines of the Land,

After bread had been baked in the ovens of the Land,

After heaven had been moved away from earth,

After earth had been separated from heaven,

After the name of man had been fixed,

6-anu-above-enlil-enki

  (Apkulla / eagle headed & winged pilot, Enki, Anu in his sky-disk above the Tree of Life, Enlil, & Apkulla / pilot)

After An (planet Nibiru‘s King of the Anunnaki, Anu) had carried off heaven,

After Enlil (Anu‘s son & heir, Earth Colony Commander) had carried off earth,

After Ereshkigal (Queen of the Under World) had been carried off into the nether world as its prize

 

After he had set sail, after he had set sail,

After the father had set sail for the nether world,

Against the king, the small were hurled,

Against Enki (Anu‘s eldest & wisest son, 1st to arrive on Earth with crew of 50), the large were hurled,

Its small stones of the hand,

Its large stones of the dancing reeds,

The keel of Enki‘s boat,

Overwhelm in battle like an attacking storm,

Against the king, the water at the head of the boat,

Devours like a wolf,

Against Enki, the water at the rear of the boat,

Strikes down like a lion.

 

Once upon a time, a tree, a huluppu, a tree —

It had been planted on the bank of the Euphrates,

It was watered by the Euphrates —

The violence of the South Wind plucked up its roots,

Tore away its crown,

The Euphrates carried it off on its waters.

 

The woman, roving about in fear at the word of An,

Roving about in fear at the word of Enlil,

2i-sumerian-inanna-twin-sister-to-utu  (young goddess Inanna, spoiled granddaughter to Enlil)

Took the tree in her hand, brought it to Erech (Uruk, her patron city):

“I shall bring it to pure Inanna‘s fruitful garden.”

 

The woman tended the tree with her hand, placed it by her foot,

Inanna tended the tree with her hand, placed it by her foot,

“When will it be a fruitful throne for me to sit on,” she said,

“When will it be a fruitful bed for me to lie on,” she said.

3a - Inanna & Dumuzi in the Underworld (Inanna speaks to deceased spouse Dumuzi in the Under World)

The tree grew big, its trunk bore no foliage,

In its roots the snake who knows no charm set up its nest,

In its crown the Imdugud-bird placed its young,

 

In its midst the maid Lilith (Inanna?, Biblical Lilith?) built her house —

The always laughing, always rejoicing maid,

The maid Inanna — how she weeps!

 

As light broke, as the horizon brightened,

3a-utu-in-the-mountains-with-weapons-of-brilliance  (Utu, Inanna‘s twin brother, the Sun god rising over the mountains)

As Utu came forth from the “princely field,”

His sister, the holy Inanna,

Says to her brother Utu:

“My brother, after in days of yore the fates had been decreed,

After abundance had sated the land,

 (alien Anunnaki King Anu in his winged sky-disc, father in heaven to the gods)

After An had carried off heaven,

 (Enlil, father King Anu‘s appointed Earth Colony Commander, & Enki‘s younger 1/2 brother)

After Enlil had carried off earth,

2 - Ereshkigal (Ereshkigal, spouse to Nergal, Queen of the Nether World / Under World / Lower World / Hades)

After Ereshkigal had been carried off (appointed Commander) into the nether world as its prize –

After he had set sail, after he had set sail,

After the father had set sail for the nether world,

Against the king, the small were hurled,

Against Enki, the large were hurled,

Its small stones of the hand,

Its large stones of the dancing reeds,

The keel of Enki‘s boat,

Overwhelm in battle like an attacking storm,

Against the king, the water at the head of the boat,

5a - Enki in the abzu-marshes (alien gods boating on rivers Euphrates & Tigris)

Devours like a wolf,

Against Enki, the water at the rear of the boat,

Strikes down like a lion.

 

Once upon a time, a tree, a huluppu, a tree —

It had been planted on the bank of the Euphrates,

It was watered by the Euphrates —

The violence of the South Wind plucked up its roots,

Tore away its crown,

The Euphrates carried it off on its waters.

 

The woman, roving about in fear at the word of An,

Roving about in fear at the word of Enlil,

Took the tree in her hand, brought it to Erech:

“I shall bring it to pure Inanna‘s fruitful garden.’

 

The woman tended the tree with her hand, placed it by her foot,

3a - Adad, Inanna, & Fruit Of Life (aliens working to establish Earth Colony)

Inanna tended the tree with her hand, placed it by her foot,

“When will it be a fruitful throne for me to sit on,’ she said,

“When will it be a fruitful bed for me to lie on,’ she said.

 

The tree grew big, its trunk bore no foliage,

In its roots the snake who knows no charm set up its nest,

In its crown the Imdugud-bird placed its young,

In its midst the maid Lilith (Inanna?) built her house —

 

1e - Inanna in dress - Liberty, atop Leo lion  (Inanna atop her zodiac symbol of Leo, holding alien technologies, posed as modern goddess Liberty)

The always laughing, always rejoicing maid, I, the maid Inanna, how I weep!”

 The goddess Ishtar and her accolites on a mountain. Ishtar is shown in her warrior-aspect,with tiara and armour, her lion at her feet. From the ground around palace of Shakkanakku, Mari, period of the Amorite dynasties. 19th-18th BCE H: 11 cm Inv. 2880 (Utu, twin Inanna, & brother Papsukal, Nannar’s & Ningal‘s, children)

Her brother, the hero, the valiant Utu,

Stood not by her in this matter.

As light broke, as the horizon brightened,

3e - Shamash - Utu in the mountains of Sippar (Utu shapes launch pads in mountain ranges, & launch towers)

As Utu came forth from the “princely field,”

4a - Utu & Inanna gods of war (worker-warrior earthlings with no chance against giant alien gods Utu & Inanna)

 

His sister, the holy Inanna,

6a-gilgamesh-giant-kingKONICA MINOLTA DIGITAL CAMERA (Gilgamesh, 5th mixed-breed king of Uruk, Inanna‘s resident city)

Speaks to the hero Gilgamesh:

“My brother, after in days of yore the fates had been decreed,

After abundance had sated the land,

After An had carried off (returned to) heaven,

  (Anu & Enlil traverses the skies in his sky-disc, mapping out the lands of Earth)

After Enlil had carried off (appointed Earth’s Commander) earth,

After Ereshkigal had been carried off (Commander of) into the nether world as its prize —

 

After he had set sail, after he had set sail,

After the father had set sail for the nether world,

Against the king, the small were hurled,

Against Enki, the large were hurled,

Its small stones of the hand,

Its large stones of the dancing reeds,

The keel of Enki‘s boat,

Overwhelm in battle like an attacking storm,

Against the king, the water at the head of the boat,

Devours like a wolf,

Against Enki, the water at the rear of the boat,

Strikes down like a lion.

 

11 - Noah, his spouse, Gilgamesh, & the plant of life

       (Noah‘s spouse    Noah          Plant of Life    Gilgamesh)

Once upon a time, a tree, a huluppu, a tree —

It had been planted on the bank of the Euphrates,

It was watered by the Euphrates —

 

The violence of the South Wind plucked up its roots,

Tore away its crown,

2 - Mesopotamia (aliens landed in Persian Gulf, & established Sumer there)

The Euphrates carried it off on its waters.

The woman, roving about in fear at the word of An,

Roving about in fear at the word of Enlil,

Took the tree in her hand, brought it to Erech:

“I shall bring it to pure Inanna‘s fruitful garden.’

 

The woman tended the tree with her hand, placed it by her foot,

Inanna tended the tree with her hand, placed it by her foot,

“When will it be a fruitful throne for me to sit on,’ she said,

“When will it be a fruitful bed for me to lie on,’ she said.

 

5a - Inanna in Underworld, Dumuzi looks on (Nergal, Inanna, Dumuzi, Utu, & mixed-breed king)

The tree grew big, its trunk bore no foliage,

In its roots the snake who knows no charm set up its nest,

In its crown the Imdugud-bird placed its young,

In its midst the maid Lilith built her house —

 

The always laughing, always rejoicing maid,

I, the maid Inanna, how I weep!”

Her brother, the hero Gilgamesh,

Stood by her in this matter,

He donned armor weighing fifty minas about his waist —

Fifty minas were handled by him like thirty shekels —

His “ax of the road” —

Seven talents and seven minas — he took in his hand,

At its roots he struck down the snake who knows no charm,

3b - Anzu seal (Imdugud-bird)

In its crown the Imdugud-bird took its young, climbed to the mountains,

In its midst the maid Lilith tore down her house, fled to the wastes.

 

The tree — he plucked at its roots, tore at its crown,

The sons of the city who accompanied him cut off its branches,

He gives it to holy Inanna for her throne,

1c - Astarte, Hittite goddess of love  (giant alien Inanna, Goddess of Love to both gods & mixed-breed kings)

Gives it to her for her bed,

She fashions its roots into a pukku for him,

Fashions its crown into a mikku for him.

 

The summoning pukku — in street and lane he made the pukku resound,

The loud drumming — in street and lane he made the drumming resound,

The young men of the city, summoned by the pukku —

Bitterness and woe — he is the affliction of their widows,

“O my mate, O my spouse,” they lament,

Who had a mother — she brings bread to her son,

Who had a sister — she brings water to her brother.

 

1a - Inanna, 8-pointed star symbolizing Venus  (Inanna with her 8-pointed star symbol of Venus)

After the evening star (Venus) had disappeared,

And he had marked the places where his pukku had been,

He carried the pukku before him, brought it to his house,

At dawn in the places he had marked — bitterness and woe!

Captives! Dead! Widows!

Because of the cry of the young maidens,

His pukku and mikku fell into the “great dwelling,”

He put in his hand, could not reach them,

Put in his foot, could not reach them,

 Cylinder seal and imprint, period of the Assyrian merchant settlements in Cappadocia, 19th-18th BCE. The naked goddess under her arcade, surrounded by guardians and mythological animals. Serpentine, H: 4, 1 cm AO 22420 (Ereshkigal, Inanna, & Gilgamesh)

He sat down at the great gate ganzir, the “eye” of the nether world,

Gilgamesh wept, his face turns pale . . . .

 

Version 2

 

Wolkstein, Diane & Samuel Noah Kramer. (1983). Inanna queen of heaven and earth: Her stories and hymns from Sumer. New York: Harper & Row.

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Enkidu = Ninhursag’s creature creation)

 

Narrator: In the first days, in the very first days /

In the first nights, in the very first nights

In the first years, in the very first years /

In the first days when everything needed was brought into being /

In the first days when everything needed was properly nourished

When bread was baked in the shrines of the land

And bread was tasted in the homes of the land

When heaven (Nibiru‘s orbit) had moved away from earth

And earth had separated from heaven

And the name of man was fixed /

When the Sky God, An, had carried off the heavens,

             (Sky God Anu & Air God Enlil)

And the Air God, Enlil had carried off the earth,

When the Queen of the Great Below,

Ereshkigal, was given the Underworld for Her domain.

 

At that time, a tree, a single tree, a huluppu tree

Was planted by the banks of the Euphrates

The whirling South Wind Inanna, pulling at its roots

And ripping at its branches

Until the waters of the Euphrates carried it away

 

3a - Anu in flight  (Sky God An / Anu hovering above in his sky disc)

A woman who walked in the fear of the word of the Sky God, An,

  (Air God Enlil)

Who walked in the fear of the Air God, Enlil,

Plucked the Tree from the river and spoke:

(Lights focusing on Inanna, who will be ‘planting and taking care of’ a tree)

Inanna: ‘ I shall bring this tree to Uruk I shall plant this tree in my holy garden”.

 

Narrator: Inanna cared for the tree with her hand

She settled the earth around the tree with her foot She wondered:

Inanna: “How long will it be until I have a shining throne to sit upon?

How long will it be until I have a shining bed to lie upon?”

 

Narrator: As the years passed by, five years, then ten years, Inanna kept wondering about her throne and bed.

             Statue of the goddess Narundi, part of the statuary ordered by king Puzur-Inshushinak of Ur-Nammu (2111-2094 BCE). The goddess wears a woollen garment, a "kaunakes",and sits on a lion-throne. See 08021226,27 Limestone, 109 cm, Sb 54  (Inanna seated on her throne in Uruk, city of gods & earthlings)

Who could help Inanna in her quest for

Sovereignty to share?

Only a hero on the make could he be

A hero seeking for the Goddess without and within.

Finally he came, at the coming of the dawn, the hero came

6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)   (Gilgamesh, his mother Ninsun, & his companion Enkidu)   

Gilgamesh, hero of Uruk,

Display Inanna and Gilgamesh sitting under the Tree

From the trunk of the tree Gilgamesh carved a throne for his holy sister

From the trunk of the tree Gilgamesh carved a bed for Inanna

From the roots of the tree she fashioned a ring for her brother

From the crown of the tree Inanna fashioned a rod for Gilgamesh

Thus Goddess and Hero sit together as Friends

6g - Enkidu, Gilgamesh, & Inanna (Gilgamesh, Enkidu, Gilgamesh, naked Inanna, Inanna)

 

And so this Great Myth (tales of Inanna & Gilgamesh) begins.

Gilgamesh, Enkidu and the Nether World: translation

The Electronic Text Corpus of Sumerian Literature

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu, Enlil’s creature creation = Hawawa)

Version A, from Nibru (Nippur), Urim (Ur), and elsewhere

In those days, in those distant days, in those nights, in those remote nights,

in those years, in those distant years;

in days of yore, when the necessary things had been brought into manifest existence,

in days of yore, when the necessary things had been for the first time properly cared for,

when bread had been tasted for the first time in the shrines of the Land,

when the ovens of the Land had been made to work,

when the heavens had been separated from the earth,

when the earth had been delimited from the heavens, when the fame of mankind had been established,

6 - Anu above, Enlil, & Enki

    (Apkulla pilot   Enki        Anu hovers above    Enlil     Apkulla pilot)

when An (Anu) had taken the heavens for himself, (King of Nibiru)

when Enlil had taken the earth for himself(as Earth Colony Commander)

2 - Ereshkigal (Ereshkigal, Queen of the Nether World)

when the nether world had been given to Erec-kigala (Ereshkigal) as a gift;

when he set sail, when he set sail, when the father set sail for the nether world,

when Enki set sail for the nether worldagainst the king a storm of small hailstones arose,

against Enki a storm of large hailstones arose.

The small ones were light hammers, the large ones were like stones from catapults (?).

5a - Enki in the abzu-marshes (Anunnaki aliens built ships to carry themselves down rivers Euphrates & Tigris)

The keel of Enki‘s little boat was trembling as if it were being butted by turtles,

the waves at the bow of the boat rose to devour the king like wolves

and the waves at the stern of the boat were attacking Enki like a lion.


3a - Inanna & Dumuzi in the Underworld(young Inanna & her 1st spouse Dumuzi the Shepherd)

At that time, there was a single tree, a single halub tree, a single tree,

1 - Isin, Bau's home city (Mesopotamia, cities established by giant alien gods)

growing on the bank of the pure Euphrates, being watered by the Euphrates.

The force of the south wind uprooted it and stripped its branches,

and the Euphrates picked it up and carried it away.

A woman, respectful of An’s (Anu’s) words, was walking along;

a woman, respectful of Enlil‘s words, was walking along,

and took the tree and brought it into Unug (Uruk), into Inanna‘s luxuriant garden.

The woman planted the tree with her feet, but not with her hands.

The woman watered it using her feet but not her hands.

She said: “When will this be a luxuriant chair on which I can take a seat?”

She said: “When this will be a luxuriant bed on which I can lie down?”

Five years, ten years went by, the tree grew massive; its bark, however, did not split.

At its roots, a snake immune to incantations made itself a nest.

3b - Anzu seal (Mesopotamian artifacts enhancing the texts, ancient show & tell)

In its branches, the Anzud bird (named after Anzu) settled its young.

In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart.

But holy Inanna cried!

When dawn was breaking, when the horizon became bright,

when the little birds, at the break of dawn, began to clamor,

7 - Inanna. Utu, & Earthling underfoot(giant Inanna, & earthling under foot of twin brother Utu, demonstration of why earthlings called them gods, out of fear as above, or out of respect for their teachings & guidance)

when Utu had left his bedchamber, his sister holy Inanna said to the young warrior Utu:

“My brother, in those days when destiny was determined, when abundance overflowed in the Land,

3a - Anu in flight  (An / Anu in his sky disc, known as the Sky God, father in heaven)

when An had taken the heavens (planet Nibiru) for himself,

(Enlil, King Anu, & Enki in alien sky disc, surveying the lands of Sumer to establish settlement cities)

when Enlil had taken the earth for himself,

when the nether world had been given to Erec-kigala as a gift;

when he set sail, when he set sail, when the father set sail for the nether world,

5 - Enki lived in the abzu marshes of Eridu  (unidentified, Enki, & unidentified in the reed marshlands of Persian Gulf)

when Enki set sail for the nether worldagainst the lord a storm of small hailstones arose,

against Enki a storm of large hailstones arose.

The small ones were light hammers, the large ones were like stones from catapults (?).

The keel of Enki‘s little boat was trembling as if it were being butted by turtles,

the waves at the bow of the boat rose to devour the lord

like wolves and the waves at the stern of the boat were attacking Enki like a lion.

At that time, there was a single tree, a single halub tree, a single tree (?),

growing on the bank of the pure Euphrates, being watered by the Euphrates.

The force of the south wind uprooted it and stripped its branches,

and the Euphrates picked it up and carried it away.

I, a woman, respectful of An‘s words, was walking along; I, a woman, respectful of Enlil‘s words,

was walking along, and took the tree and brought it into Unug, into holy Inanna‘s luxuriant garden.

“I, the woman, planted the tree with my feet, but not with my hands.

1f - Inanna with Liberty Torch  (Inanna, Goddess of Love & War, powerful daughter to Nannar)

I, Inanna (1 ms. has instead: the woman), watered it using my feet but not my hands.

She said: “When will this be a luxuriant chair on which I can take a seat?”

She said: “When will this be a luxuriant bed on which I can lie down?”

Five years, ten years had gone by, the tree had grown massive; its bark, however, did not split.

At its roots, a snake immune to incantations made itself a nest.

In its branches, the Anzud bird settled its young.

In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart.

But holy Inanna cried!” Her brother, the young warrior Utu, however, did not stand by her in the matter.

When dawn was breaking, when the horizon became bright,

when the little birds, at the break of dawn, began to clamor, when Utu had left his bedchamber,

his sister holy Inanna said to the warrior Gilgamec (King Gilgamesh):

“My brother, in those days when destiny was determined, when abundance overflowed in the Land,

when An had taken the heavens for himself, when Enlil had taken the earth for himself,

when the nether world had been given to Erec-kigala (Ereshkigal) as a gift;

when he set sail, when he set sail, when the father set sail for the nether world,

when Enki set sail for the nether worldagainst the lord a storm of small hailstones arose,

against Enki a storm of large hailstones arose.

The small ones were light hammers, the large ones were like stones from catapults (?).

The keel of Enki‘s little boat was trembling as if it were being butted by turtles,

the waves at the bow of the boat rose to devour the lord

like wolves and the waves at the stern of the boat were attacking Enki like a lion.

“At that time, there was a single tree, a single halub tree, a single tree (?),

growing on the bank of the pure Euphrates, being watered by the Euphrates.

The force of the south wind uprooted it and stripped its branches,

and the Euphrates picked it up and carried it away.

I, a woman, respectful of An‘s words, was walking along;

I, a woman, respectful of Enlil‘s words, was walking along,

and took the tree and brought it into Unug, into Inanna‘s luxuriant garden.

“The woman planted the tree with her feet,

but not with her hands. Inanna watered it using her feet but not her hands.

She said: “When will this be a luxuriant chair on which I can take a seat?”

She said: “When will this be a luxuriant bed on which I can lie down?”

Five years, ten years had gone by, the tree had grown massive; its bark, however, did not split.

At its roots, a snake immune to incantations made itself a nest.

In its branches, the Anzud bird settled its young.

In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart.

3b - 2 unidentified goddesses, Inanna, & Ninshubur (Anunnaki female aliens with Royal Princess Inanna)

But holy Inanna (1 ms. has instead: I, holy Inanna,) cried!”

In the matter which his sister had told him about,

her brother, the warrior Gilgamec (Gilgamesh), stood by her.

He strapped (1 ms. has instead: ……) his …… belt of 50 minas weight to his waist —

50 minas were to him as 30 shekels.

He took his bronze ax used for expeditions, which weighs seven talents and seven minas, in his hand.

He killed the snake immune to incantations living at its roots.

The Anzud bird living in its branches took up its young and went into the mountains.

The phantom maid living in its trunk left (?) her dwelling and sought refuge in the wilderness.

As for the tree, he uprooted it and stripped its branches, and the sons of his city, who went with him,

cut up its branches and bundled them (1 ms. has instead: piled them up).

He gave it to his sister holy Inanna for her chair.

He gave it to her for her bed.

As for himself, from its roots, he manufactured his ellag and, from its branches,

he manufactured his ekidma. (the correct pronunciation of this word is unknown) .

He played ellag in the broad square, never wanting to stop playing it,

and he praised himself in the broad square, never wanting to stop praising himself.

(mss. from Urim (Ur) add: The young men of his city were playing ellag.)

For (?) him who made the team of the widows’ children ……, they lamented: “O my neck! O my hips!”

For those that had a mother, the mother brought bread for her son;

for those that had a sister, the sister poured water for her brother.

As the evening came, he marked the spot where the ellag had been placed,

and he picked up his ellag from in front of him and took it home.

But early in the morning as he …… the place marked,

the widows’ accusation and the young girls’ complaint caused his ellag

and his ekidma to fall down to the bottom of the nether world.

(1 ms. adds: He could not reach them by …….)

He tried with his hand but could not reach (1 ms. has instead: touch) them,

tried with his foot but could not reach (1 ms. has instead: touch) them.

At the gate of Ganzer (unidentified),in front of the nether world, he sat down.

Gilgamec wept, crying bitterly: “O my ellag! O my ekidma! O my ellag,

I am still not satiated with its charms, the game with it has not yet palled for me!

If only my ellag waited still in the carpenter’s house for me!

I would treat the carpenter’s wife like my own mother — if only it waited still there for me!

I would treat the carpenter’s child like my little sister — if only it waited still there for me!

My ellag has fallen down to the nether world — who will retrieve it for me?

(1 ms. has instead: Who will retrieve my ellag from the nether world?)

My ekidma has fallen down to Ganzer — who will retrieve it for me?

(1 ms. has instead: Who will retrieve my ekidma from Ganzer?)

His servant Enkidu answered (1 ms. has instead: said to) him

(1 ms. has instead: Gilgamec): “My king, you weep; why does your heart worry?

Today I shall retrieve your ellag from the nether world,

I shall retrieve your ekidma from Ganzer (unidentified, Namtar?).”

Gilgamec answered Enkidu:

If today (1 ms. has instead: If) you are going to go down to the nether world, let me advise you!

My instructions should be followed. Let me talk to you!

Pay attention to my words (1 ms. has instead: My words should be followed)!

“You should not put on your clean garments: they would recognize immediately that you are alien.

You should not anoint yourself with fine oil from a bowl:

they would surround you at its (1 ms. has instead: your) scent.

You should not hurl throw-sticks in the nether world:

those struck down by the throw-sticks would surround you.

You should not hold a cornel-wood stick in your hand: the spirits would feel insulted by you.

You should not put sandals on your feet.

You should not shout in the nether world.

You should not kiss your beloved wife.

You should not hit your wife even if you are annoyed with her.

You should not kiss your beloved child.

You should not hit your son even if you are annoyed with him.

The outcry aroused would detain you in the nether world.”

“She who lies there, she who lies there, Ninazu‘s (Ereshkigal‘s son) mother who lies there —

1-inanna-goddess-of-love (well made artifact of an alien Anunnaki goddess)

her pure shoulders are not covered with a garment, and no linen is spread over her pure breast.

She has fingers like a pickaxe, she plucks her hair out like leeks.”

Enkidu, however, did not heed not his master’s words.

He put on his clean garments and they recognized that he was alien.

He anointed himself with fine oil from a bowl and they surrounded him at its scent.

He hurled throw-sticks in the nether world

and those struck down by the throw-sticks surrounded him.

He held a cornel-wood stick in his hand and the spirits felt insulted by him.

He put sandals on his feet.

He caused irritation in the nether world.

He kissed his beloved wife and hit his wife when he was annoyed with her.

He kissed his beloved child and hit his son when he was annoyed with him.

He aroused an outcry and was detained in the nether world.

Warrior Gilgamec, son of Ninsumun (Ninsun, Ninurta‘s daughter),

6fc - 2 kings, sons to mother Ninsun

(Ningishzidda  mixed-breed son-king to mother Ninsun, another mixed-breed son-king to Ninsun)

directed his steps on his own to E-kur, the temple (residence) of Enlil.

He cried before Enlil:

 (Prince Enlil, son & heir to King Anu of planet Nibiru, tasked as Anu‘s Earth Colony Commander)

“Father Enlil, my ellag fell down into the nether world, my ekidma fell down into Ganzer.

7 - Enkidu, Enki's creation, Gilgamesh's companion  (Enkidu, mixed DNA-created creature-companion to Gilgamesh)

Enkidu went down to retrieve them but the nether world has seized him.

Namtar did not seize him, the Asag did not seize him; but the nether world has seized him.

2d - Nergal, god of the Underworld(Nergal, lord of the Under World / Nether World, spouse to Ereshkigal)

The udug demon of Nergal, who spares nobody,

did not seize him, but the nether world has seized him.

He did not fall in battle on the field of manhood, but the nether world has seized him.”

Father Enlil did not stand by him in the matter, so he went to Eridug (Eridu).

2e - Eridu temple reconstruction  (re-creation of Enki‘s ziggurat / house in Eridu)

In Eridug he directed his steps on his own to the temple of Enki.

He cried before Enki:

“Father Enki, my ellag fell down into the nether world, my ekidma fell down into Ganzer.

Enkidu went down to retrieve them but the nether world has seized him.

Namtar (Ereshkigal‘s son) did not seize him, the Asag did not seize him;

but the nether world has seized him.

2 - Nergal  (Nergal, spouse to Ereshkigal, Lords of the Under World)

The udug demon of Nergal, who spares nobody, did not seize him, but the nether world has seized him.

He did not fall in battle on the field of manhood, but the nether world has seized him.”

Father Enki stood by him in this matter.

3b - Utu with powerful brilliance & weapons2ka-peru-utus-sawed-off-mountain-top-airport-used-by-the-gods 

    (Utu, Commander of the Space Ports, with launch towers, cuts launch & landing sites into mountain tops for his fellow Anunnaki pilots)

He said to the young warrior Utu, the son born by Ningal (Nannar‘s spouse):

“Open a hole in the nether world immediately, and then bring up his servant from the nether world!”

5a - Inanna in Underworld, Dumuzi looks on (hole to Nether World / Under World / Hades, etc.)

He opened a hole in the nether world and brought up his servant with his breeze (?) from the nether world.

They hugged and kissed. They wearied each other with questions:

“Did you see the order of the nether world? —

If only you would tell me, my friend, if only you would tell me!”

“If I tell you the order of the nether world, sit down and weep!

I shall sit down and weep! ……, which your heart rejoiced to touch,

is ……, worms infest it like an old garment (?); like …… of (?) a crevice, it is full of dust.”

“Alas!” he said and sat down in the dust.

254-267 “Did you see him who had one son?”

“I saw him.” “How does he fare?”

“He weeps bitterly at the wooden peg which was driven into his wall.”

“Did you see him who had two sons?” “I saw him.” “How does he fare?”

“He sits on a couple of bricks, eating bread.”

“Did you see him who had three sons?” “I saw him.” “How does he fare?”

“He drinks water from a saddle waterskin.”

“Did you see him who had four sons?” “I saw him.” “How does he fare?”

“His heart rejoices like a man who has four asses to yoke.”

“Did you see him who had five sons?” “I saw him.” “How does he fare?”

“Like a good scribe he is indefatigable, he enters the palace easily.”

“Did you see him who had six sons?” “I saw him.” “How does he fare?”

“He is a cheerful as a plowman.”

“Did you see him who had seven sons?” “I saw him.” “How does he fare?”

“As a companion of the gods, he sits on a throne and listens to judgments.”

Did you see the palace eunuch?” “I saw him.” “How does he fare?”

“Like a useless alala stick he is propped in a corner.”

“Did you see the woman who never gave birth?”

“I saw her.” “How does she fare?”

“Like a …… pot, she is thrown away violently, she gives no man joy.”

“Did you see the young man who never undressed his wife?”

“I saw him.” “How does he fare?”

“You finish a rope, and he weeps over the rope.”

“Did you see the young woman who never undressed her husband?”

“I saw her.” “How does she fare?”

“You finish a reed mat, and she weeps over the reed mat.”

“Did you see him who had no heir?” “I saw him.” “How does he fare?”

“Like him who …… bricks (?), he eats bread.”

“……?” “I saw him.” “How does he fare?”

7 lines fragmentary or missing

Did you see ……?”

“His food is set apart, his water is set apart,

he eats the food offered (?) to him, he drinks the water offered (?) to him.”

(1 ms. adds: “Did you see him who was eaten by a lion?”

“He cries bitterly “O my hands! O my legs!”

“Did you see him who fell down from the roof?”

“They cannot …… his bones.”)

“Did you see the leprous man?”

“He twitches like an ox as the worms eat at him.”

“Did you see him who fell in battle?” “I saw him.” “How does he fare?”

“His father and mother are not there to hold his head, and his wife weeps.”

“Did you see the spirit of him who has no funerary offerings?”

“I saw him.” “How does he fare?”

“He eats the scraps and the crumbs …… tossed out in the street.”

“Did you see him hit by a ship’s board (1 ms. adds: when diving (?)?

How does he fare?”

“Alas, my mother!” the man cries to her, as he pulls out the ship’s board ……,

he …… cross beam …… crumbs.”

“Did you see my little stillborn children who never knew existence?”

“I saw them.” “How do they fare?”

“They play at a table of gold and silver, laden with honey and ghee.”

“Did you see him who died ……?” “I saw him.” “How does he fare?”

“He lies on a bed of the gods.”

“Did you see him who was set on fire?” “I did not see him.

His spirit is not about. His smoke went up to the sky.”

A version from Urim(Ur)

down from the roof?”

“I saw him.” “How does he fare?”

“They cannot …… his bones.”

1b - Ishkur, Adad, Teshub (Adad / Ishkur, son to Enlil, powerful thunder god with alien technologies)

“Did you see him who was struck in (?) a flood-storm of (?) Ickur (Ishkur)?

“I saw him.” “How does he fare?”

“He twitches like an ox as the worms eat at him.”

“Did you see the leprous man?” “I saw him.” “How does he fare?”

“His food is set apart, his water is set apart,

he eats the food offered (?) to him, he drinks the water offered (?) to him.

He lives outside the city.”

“Did you see him who had no respect for the word of his mother and father?”

“I saw him.” “How does he fare?”

“”O my body! O my limbs!” he never ceases to cry.”

“Did you see him who was reached by the curse of his mother and father?”

“I saw him.” “How does he fare?”

“He is deprived of an heir. His spirit roams about.”

“Did you see him who …… the name of his god?”

“I saw him.” “How does he fare?”

“His spirit …….”

Did you see the spirit of him who has no funerary offerings?”

“I saw him.” “How does he fare?”

“He eats the scraps and the crumbs …… tossed out in the street.”

“Did you see my little stillborn children who never knew existence?”.

“I saw them.” “How do they fare?”

“They play at a table of gold and silver, laden with honey and ghee.”

“Did you see him who was set on fire?”

“I did not see him. His smoke went up to the sky.

His spirit does not live in the underworld.”

“Did you see him who lied to the gods while swearing an oath?”

“I saw him.” “How does he fare?”

“He drinks …… which has been drunk …… the libation place at the entrance (?) to the nether world.”

“Did you see the citizen of Jirsu who refused (?) water to his father and his mother?”

“I saw him.” “How does he fare?”

“In front of each of them are a thousand Amorites, and his spirit can neither …… nor …….

The Amorites at the libation place at the entrance (?) to the nether world …….”

“Did you see the citizens of Sumer and Akkad?”

“I saw them.” “How do they fare?”

“They drink the water of the …… place, muddy water.”

“Did you see where my father and my mother live?”

“I saw them.” “How do they fare?”

“Both of them drink the water of the …… place, muddy water.”

Another version from Urim (Ur)

SEGMENT A

“Did you see him hit by a ship’s board? How does he fare?”

“”Alas, my mother!” the man cries to her, as he pulls out ……, he …… crossbeam …… crumbs.”

“Did you see him who fell down from the roof? How does he fare?”

“He twitches like an ox as the worms eat at him.”

“Did you see him who was reached by the curse of his mother?

How does he fare?”

“He is deprived of an heir. His spirit roams (?) about.”

“Did you see him who had no respect for the word of his father and his mother?

How does he fare?”

1 line fragmentary

unknown no. of lines missing

SEGMENT B

“His food is set apart, his water is set apart,

he eats the food offered (?) to him, he drinks the water offered (?) to him.”

“Did you see him who fell in battle? How does he fare?”

“His father and mother are not there to hold his head, and his wife weeps.”

“Did you see him who ……?

How does he fare?” “…… from his (?) hand …….”

“Did you see the spirit of him who has no funerary offerings?

How does he fare?”

“He eats the scraps and the crumbs tossed out in the street.”

“Did you see my little stillborn children who never knew existence?

How do they fare?”

“They play with a bucket of gold and silver, full of honey and ghee.”

“Did you see him who was set on fire?”

“I did not see him. His spirit is not there. His smoke went up to the sky.”

A third version from Urim (Ur)

2b - Uruk's Excavation  (Uruk city & ziggurat mountain-like residence of giant alien gods)

They returned to Unug (Uruk), they returned to their city.

He entered outfitted with tools and armaments,

with an ax and a spear, and deposited them in his palace happily.

Looking at the statue, the young men and women of Unug

and the old men (?) and women of Kulaba rejoiced.

As Utu came forth from his bedchamber,

6aa - Gilgamesh two-thirds DivineKONICA MINOLTA DIGITAL CAMERA(Gilgamesh, mixed-breed son to Ninsun made into 5th Uruk king)

Gilgamec (?) raised his head and told them (?):

“My father and my mother, drink clean water!”

Midday had hardly passed when they touched the statue’s (?) crown.

Gilgamec threw himself down at the place of mourning,

he threw himself down for nine days at the place of mourning.

The young men and women of Unug and the old men (?) and women of Kulaba wept.

As soon as he had said that, he repulsed the citizen of Jirsu.

“My father and my mother, drink clean water!”

6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)  (Gilgamesh, mother Ninsun, & Enkidu)

Warrior Gilgamec, son of Ninsumun (Ninsun), sweet is your praise!”

A version from Me-Turan

SEGMENT A

…… surrounded him.

He carried …… and the spirits felt insulted (?) by him.

He caused (?) …….

1 line fragmentary

He kissed his beloved wife, and hit his wife when he was angry with her.

He kissed his beloved child, and hit his son when he was angry with him.

He aroused an outcry and was detained in the nether world.

7a - Enkidu, silver horns broken off  (Enkidu in the Nether World)

From that fateful day and for seven days his servant, Enkidu, did not come out from the nether world.

The king was lamenting, crying bitterly:

“My beloved servant, my faithful companion, my counselor, has been seized in the nether world!

Namtar did not seize him, the Asag did not seize him; but he was seized in the nether world.

4d - Nergal & sky-chariot 1600 B.C.  (Nergal in his sky chariot)

The udug of Nergal who …… did not seize him, but he was seized in the nether world.

He did not fall in battle on the field of ……, but he was seized in the nether world.”

3a - Enlil's home in Nippur

          (Enlil‘s ziggurat residence in Nippur, his Earth Colony Command Central; top added in 1900 by American archaeologists)

He directed his steps on his own to E-kur, the temple of Enlil.

Before Enlil, he ……:

“My ellag fell down into the nether world, my ekidma fell down into Ganzer.

But Enkidu, going down to retrieve them, my beloved servant, my faithful companion,

my counselor, was seized in the nether world.

Namtar did not seize him, the Asag did not seize him, but he was seized in the nether world.

…… did not seize him, but he was seized in the nether world.”

unknown no. of lines missing

SEGMENT B

“Did you see him who had one son? How does he fare?”

“He weeps bitterly …….”

“Did you see him who had two sons? How does he fare?”

“He sits on …….”

“Did you see him who had three sons? How does he fare?”

“He drinks water …….”

“Did you see him who had four sons? How does he fare?”

“His heart is happy (1 ms. adds: like a man who has four asses to yoke).”

“Did you see him who had five sons? How does he fare?”

“Like a good scribe he is indefatigable, he enters the palace easily.”

“Did you see him who had six sons? How does he fare?”

“He is cheerful as a plowman.”

“Did you see him who had seven sons? How does he fare?”

“As a companion of the gods he sits on a throne and listens to judgments.”

“Did you see him who had no heir? How does he fare?”

“Like (?) …… he eats bread.”

approx. 3 lines missing

“Did you see him ……? How does he fare?”

“He drinks water …….”

“Did you see him ……? How does he fare?”

“He …… as the worms eat at him.”

“Did you see him who was eaten by a dog? How does he fare?”

“He …… “O my hands! O my legs! O ……!” ”

“Did you see him hit (?) by the mast of a boat? How does he fare?”

“”Alas, my mother” the man cries to her, …… wooden peg ……, he …… food, cross beam (?), crumbs …….”

“Did you see the woman who never gave birth? How does she fare?”

“Like a …… pot, she is thrown away violently, she …… nobody.”

“Did you see the young man who never undressed his wife? How does he fare?”

“You finish a reed mat and he weeps over the reed mat.”

“Did you see the young woman who never undressed her husband?

How does she fare?”

“You finish a …… garment and she weeps over the …… garment.”

“Did you see him who …… extolled himself? How does he fare?”

“He bows down (?) like an ox as the worms eat at him.”

“Did you see him who fell down from the roof? How does he fare?”

“His bones …… and his spirit …….”

“Did you see ……? How does he fare?”

7b - Enkidu, Enki's Creation  (Enkidu in the Nether World)

“He …….” “Did you see the leprous man? How does he fare?”

“His water is set apart, his food is set apart.

He …… the spirits. He lives outside the city.”

“Did you see my stillborn children who never received a name? How do they fare?”

“They play at a table of gold and silver …….”

“Didn’t you see him who was set on fire?”

“Why, my friend, did not you spare this question?”

“I asked it, my friend!”

“His spirit is …… from the nether world, it went up to the sky with the smoke (?).”

His heart was smitten, his insides were ravaged.

The king began to search for life.

Now the lord once decided to set off for the mountain where the man lives.

(These three lines create a transition to. Gilgamesh and Huwawa (Version A)

Gilgamesh and Huwawa Version B: translation

The Electronic Text Corpus of Sumerian Literature

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu, Enlil‘s creation = Hawawa)

1-4 So come on now, you heroic bearer of a scepter of wide-ranging power!

Noble glory of the gods, angry bull standing ready for a fight!

6a - Gilgamesh, giant kingKONICA MINOLTA DIGITAL CAMERA (Gilgamesh, 5th mixed-breed giant king of Uruk, 3,000 B.C.)

Young lord Gilgamec (King Gilgamesh), cherished in Unug (Uruk)!”

5-21 “In Unug people are dying, and souls are full of distress.

People are lost — that fills me with dismay.

I lean out over the city wall: bodies in the water make the river almost overflow.

That is what I see: that people die thus, which fills me with despair;

that the end of life is unavoidable; that the grave, the all-powerful underworld, will spare no one;

that no one is tall enough to block off the underworld;

that no one is broad enough to cover over the underworld

the boundary that a man cannot cross at the final end of life.

2 - Ninsun, mother to mixed-breed kings  (Ninsun, goddess mother to alien gods & many semi-divine mixed-breeds)

By the life of my own mother (giant alien goddess) Ninsun,

and of my father, holy Lugalbanda (mixed-breed spouse, ½ divine)!

5e - Enki & Adapa 

      (mixed-breed earthling & Enki, eldest & wisest of the alien gods on Earth Colony)

My personal god Enki, lord Nudimmud, (Neptune, pet name for Enki)

3 lines fragmentary

I will complete …… there.

I will bring …… there.”

            Terracotta plaque showing a bull-man holding a post, Mesopotamian, Old Babylonian, 2.000-1.600 BCE. The relief shows a creature with head and torso of a human but lower body and legs of a bull. He may be supporting a divine emblem and this acting as a protective deity. Baked clay tablets were mass-produced using moulds in southern Mesopotamia from the second millenium BCE. ANE 103225  (Enkidu, companion created for Gilgamesh)

22-28 His slave Enkidu (Ninhursag‘s & Enki‘s creation) answered him: “

…… if you want to set off into the mountains, Utu should know about it from you.

If you want to set off into the Mountains of Cedar-felling, Utu should know about it from you.

3b - Utu with powerful brilliance & weapons  (Utu cuts launch & landing pads into the mountains)

A decision that concerns the mountains is Utu‘s business.

3a - Utu in the mountains with weapons of brilliance  (Utu in charge of the mountain Space Port)

A decision that concerns the Mountains of Cedar-felling is the business of youthful Utu.”

2a - Utu, Shamash, twin to Inanna  (giant alien god Utu, son to Nannar & Ningal)

29-33 Utu of heaven put on his lapis-lazuli (aqua gem) diadem and came forward with head high.

3a - unknown, Martu, & Utu  (Gilgamesh, Martu, & Utu)

In his hand Gilgamec, the lord of Kulaba, held a holy staff before his nose:

Utu, I want to set off into the mountains!

May you be my helper!

I want to set off into the Mountains of Cedar-felling!

May you be my helper!”

34-50 4 lines missing

“The first …….

The second …….

The third …….

The fourth …….

The fifth …….

The sixth beats at the flanks of the mountains like a battering flood.

The seventh flashes like lightning, and no one can deflect its power (alien technologies).

These shine in the heavens, but they know the routes on earth.

In heaven they shine ……, raising ……; on earth they know the way even to Aratta.

They know the passes as the merchants do.

They know the mountains crannies like the pigeons.

They will guide you through the mountain valleys.”

51-56 Gilgamec organized a levy in his city.

In …… Kulaba he had the horn sounded.

“Citizens! You who have a wife, go to your wife!

You who have children, go to your children!

Warriors, whether experienced or inexperienced, who have no wife, who have no children —

let such people join me at my side as the companions of Gilgamec.”

57-66 The king left the city. Gilgamec left Kulaba, to follow the route to the Mountains of Cedar-felling.

He crossed the first mountain range, but his intuition did not lead him to find the cedars there.

He crossed the second mountain range, but his intuition did not lead him to find the cedars there.

He crossed the third mountain range, but his intuition did not lead him to find the cedars there.

He crossed the fourth mountain range, but his intuition did not lead him to find the cedars there.

He crossed the fifth mountain range, but his intuition did not lead him to find the cedars there.

He crossed the sixth mountain range, but his intuition did not lead him to find the cedars there.

When he had crossed the seventh mountain range, there his intuition led him to find the cedars.

67-70 Gilgamec began to chop at the cedars.

            (holy cedars of the gods)

His slave Enkidu worked on the branches for him.

His fellow-citizens who had come with him stacked them in piles.

71-77 Then, as one warrior got closer to the other,

8a - Hawawa, Enlil's cedar forest guardian  (Huwawa, beast to keep earthlings away from Enlil‘s domain in Lebanon)

the aura of Huwawa (Enlil‘s creation, his cedar forest guard)…… sped towards them like a spear (?).

…… he rested there peacefully.

He was asleep (?) ……

3 lines missing

78-82 …… addressed (?) ……: “You who have gone to sleep, you who have gone to sleep ……!

Young lord Gilgamec (2/3rds divine), how long will you sleep for?

The mountains are becoming indistinct as the shadows fall across them; the evening …….”

6aa - Gilgamesh two-thirds Divine  (Gilgamesh, one of Ninsun‘s many semi-divine mixed-breed sons)

83-89 Gilgamec awoke from his dream, shuddering from his sleep.

He rubbed his eyes; there was eery silence everywhere.

2b - Ninsun, Ninurta & Bau's Daughter

“By the life of my own mother Ninsun (giant alien goddess)

and of my father, holy Lugalbanda (giant semi-divine)!

2a - Enki keeper of the MUs-knowledge disks(Enki, eldest son of King Anu in Heaven / Nibiru, 1st who came down, & later had sex with daughters of men)

My personal god Enki, lord Nudimmud ……!

2 lines missing

90-95 “I ……, he vexes (?) me — the warrior whose face is a lion’s grimace,

and whose breast is like a raging flood.

No one dare approach his brow, which devours the reed-beds.

On his tongue, like that of a man-eating lion, the blood never dries.

You do not have enough strength for the warrior, such is his might.

96-98 His slave Enkidu addressed him:

2 lines fragmentary

2a - Ninsun, mother of Gods & Mixed-Breed Kings  (lovely goddess Ninsun, daughter to Ninurta & Bau)

99-108 “By the life of my own mother Ninsun and of my father, holy Lugalbanda!

            "God with a golden hand", initially completely gilded. The god wears a long "kaunakes" which leaves one shoulder free,typical of all divinities since Akkadian periods. From Susa, early 2nd mill.BCE. Copper and gold, H: 17,5 cm AO 2823  (Ea / Enki / Nudimmud / Ptah / Poseidon, etc., known throughout all Earth history)

My personal god Enki, lord Nudimmud ……!

Warrior, one would like to know where in the mountains you live.

Here! they have made some tiny shoes for your tiny feet.

Here! they have made some big shoes for your big feet.

4 lines missing

If you bring …….

109-115 “By the life of my mother Ninsun and of my father, holy Lugalbanda!

3a - Enki & Aquarius constellation

My personal god Enki, lord Nudimmud ……! (Enki‘s zodiac symbol of Aquarius)

Warrior, one would like to know where in the mountains you live.

Here! they have made some tiny shoes for your tiny feet.

Here! they have made some big shoes for your big feet.

2 lines fragmentary

116-129 13 lines missing

They …… many piles on the hillside.

8h - Humbaba 2000-1500  (Huwawa, Enlil‘s mountain guard)

130-134 When Huwawa had finally handed over to him his seventh aura,

Gilgamec found himself beside Huwawa.

He punched him on the ear with his fist.

Huwawa furrowed his brows at him, baring his teeth at him.

Gilgamec threw a halter over him, as over a captured wild bull.

He tied him up by the elbows like a captured warrior.

135-136 The warrior began to weep, shedding tears.

Huwawa began to weep, shedding tears.

137-141 “Warrior, you lied!

You have manhandled me; yet you had sworn an oath,

by the life of your own mother Ninsun and of your father, holy Lugalbanda.

3b - Enki image (Enki, older 1/2 brother to Earth Colony Commander Enlil)

Your personal god Enki, lord Nudimmud (Enki)……!

And now you have thrown a halter over me as if over a captured wild bull,

and have tied me up by the elbows like a captured warrior!”

142-147 …… Gilgamec‘s noble heart took pity on him.

               (Enkidu, creature-companion to King Gilgamesh)

He addressed his slave Enkidu: “Come on, let us set the warrior free!

He could be our guide!

He could be our guide who would spy out the pitfalls of the route for us!

He could be my ……!

He could carry all my things!

1 line fragmentary

9f - Gilgamesh-left, Enkidu-right  (giant mixed-breed Gilgamesh, beast, beast, & Enkidu)

148-162 His slave (companion) Enkidu replied to him (1 ms. has instead: …… replied to Gilgamec):

“…… so lacking in understanding!

…… with no ……!

…… with not ……!

A captured warrior set free!

A captured high priestess returned to the jipar!

A captured gudu priest restored to his wig of hair!

Who has ever, ever seen such a thing?

He would be able to …… the mountain routes.

He would be able to mix up the mountain paths.

Then we would never get back to the mother-city that bore us!

4 lines missing

            Humbaba,demon,genie and guardian of the cedar forests of the Lebanon range. Period of the Amorite dynasties. In the Gilgamesh-epic, Gilgamesh and his friend Enkidu cut off the demon's head. 20th-16th BCE Terracotta, H: 11,5 cm AO 6778 (Huwawa / Humbaba)

163-166 Huwawa replied to him: “The mother who bore me was a cave in the mountains.

The father who engendered me was a cave in the hills.

Utu left me to live all alone in the mountains!”

167-168 Gilgamec addressed Huwawa: “Come on, …….”

unknown no. of lines missing

Gilgamesh and Huwawa Version A: translation

The Electronic Text Corpus of Sumerian Literature

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu, Enlil‘s creation = Hawawa)

1-3 Now the lord once decided to set off for the mountain where the man lives;

6aa - Gilgamesh two-thirds Divine KONICA MINOLTA DIGITAL CAMERA(Gilgamesh, giant semi-divine son-king to Ninsun)

lord Gilgamec (Uruk‘s 5th King Gilgamesh) decided to set off for the mountain where the man lives.

He spoke to his slave Enkidu (Ninhursag‘s creation, companion for Gilgamesh):

             Terracotta plaque showing a bull-man holding a post, Mesopotamian, Old Babylonian, 2.000-1.600 BCE. The relief shows a creature with head and torso of a human but lower body and legs of a bull. He may be supporting a divine emblem and this acting as a protective deity. Baked clay tablets were mass-produced using moulds in southern Mesopotamia from the second millenium BCE. ANE 103225 (Enkidu)

4-7 Enkidu, since a man cannot pass beyond the final end of life,

I want to set off into the mountains, to establish my renown there.

Where renown can be established there, I will establish my renown;

and where no renown can be established there, I shall establish the renown of the gods.”

8-12 His slave Enkidu answered him:

“My lord, if today you want to set off into the mountains, Utu should know about it from us.

(1 ms. adds: If you want to set off into the Mountains of Cedar-felling, Utu should know about it from us.)

2a - Utu, Shamash, twin to Inanna  (alien giant Utu, son to Nannar & Ningal)

Utu, youthful Utu, should know about it from us.

            3a - Utu in the mountains with weapons of brilliance  (Utu cutting launch & landing pads into mountains)

A decision that concerns the mountains is Utu‘s business.

A decision that concerns the Mountains of Cedar-felling is the business of youthful Utu.

Utu should know about it from us.”

13-16 Gilgamec prepared (2 mss. have instead: took hold of) a white kid.

He clasped a brown kid, a sacrificial animal, close to his breast. (1 ms. has instead: He …… a brown kid.)

In his hand he held a holy staff before his nose, as he addressed Utu of heaven:

(addressing Utu with one foot upon a mountain, & his rock-saw in hand)

17-18 Utu, I want to set off into the mountains!

May you be my helper!

I want to set off into the Mountains of Cedar-felling!

May you be my helper!”

19-20 From heaven Utu replied to him:

“Young man, you are noble already in your own right — but what would you want with the mountains?”

                (Utu / Shamash, Sun God, Commander of the Space Ports)

21-33 Utu, I have something to say to you — a word in your ear!

I greet you — please pay attention!

In my city people are dying, and hearts are full of distress.

People are lost — that fills me with (1 ms. adds wretched) dismay.

I craned my neck over the city wall: corpses in the water make the river almost overflow.

That is what I see.

That will happen to me too — that is the way things go.

No one is tall enough to reach heaven; no one can reach wide enough to stretch over the mountains.

Since a man cannot pass beyond the final end of life,

I want to set off into the mountains, to establish my renown there.

Where renown can be established there,

I will establish my renown; and where no renown can be established there,

I shall establish the renown of the gods.”

34-47 Utu accepted his tears as a fitting gift.

As befits a compassionate person, he turned to him full of compassion:

“Now there are seven warriors, sons of a single mother.

The first, their eldest brother, has lion’s paws and eagle’s talons.

The second is a …… snake, …….

The third is a dragon snake, …….

The fourth blazes with fire …….

The fifth is a …… snake, …….

The sixth (1 ms. adds: , a shackle that …… the rebel lands in the hills,)

beats at the flanks of the mountains like a battering flood (1 ms. has instead: , floodwater that destroys all).

The seventh …… flashes like lightning, and no one can deflect it (alien tech) (1 ms. has instead: its power).

(1 ms. adds 4 lines:4 lines fragmentary)

(another ms. adds instead 6 lines:)

2 lines fragmentary

…… kingship …….

2a - Nisaba, master scribe, grain goddess  (Nisaba, scribe, Goddess of Grain)

Nisaba (Enlil‘s mother-in-law) has bestowed …… on you in addition.

They ……, and know the routes on earth.

They will help you find the …… of the way.)

They should guide you through the mountain valleys!

The warrior, youthful Utu, gave these seven to (King) Gilgamec.

(3 mss. have instead the line, placed after line 43:

These seven the warrior, youthful Utu, gave to lord Gilgamec.)

The feller of cedars was filled with joy; lord Gilgamec was filled with joy.

48-51 In his city he had the horn sounded for single men; similarly for two together he made them call out.

“Let him who has a household go to his household!

Let him who has a mother go to his mother!

Let bachelor males, types like me, (4 mss. add: — fifty of them –) join me at my side!”

52-60 Whoever had a household went to his household.

Whoever had a mother went to his mother.

Bachelor males, types like him — there were fifty — joined him at his side.

He made his way to the blacksmith’s, and had them cast ……

weapons and axes, the strength of warriors.

Then he made his way to the deeply shaded plantations,

where he had ebony trees felled, and halub trees, apricot trees, and box trees.

He …… to his fellow-citizens who were going with him.

(1 ms. adds: Warriors, sons of a single mother …….)

The first, their eldest brother, has lion’s paws and eagle’s claws.

They will guide him through the mountain valleys.

61 He crossed the first mountain range,

but his intuition did not lead him to find the cedars there

(1 ms. has instead: the cedars did not catch his attention).

(The same ms. adds: He crossed the second mountain range,

but the cedars did not catch his attention.

He crossed the third mountain range, but the cedars did not catch his attention.

He crossed the fourth mountain range, but the cedars did not catch his attention.

He crossed the fifth mountain range, but the cedars did not catch his attention.

He crossed the sixth mountain range, but the cedars did not catch his attention.)

(Another ms. adds instead:unknown no. of lines missing

He crossed the third mountain range, but his intuition did not lead him to find the cedars there.

He crossed the fourth mountain range, but his intuition did not lead him to find the cedars there.

He crossed the fifth mountain range, but his intuition did not lead him to find the cedars there.

He crossed the sixth mountain range, but his intuition did not lead him to find the cedars there.)

62-67 When he had crossed the seventh mountain range, there his intuition led him to find the cedars.

He did not need to ask, nor did he have to search any further.

Lord Gilgamec (King Gilgamesh) began to chop at the cedars,

             (cedar wood, favorite of the gods, used for perfumes, oil, construction, etc.)

while Enkidu lopped off their branches, …… to Gilgamec.

(1 ms. has instead: while Enkidu (Enki‘s creation) …… their branches, and his fellow-citizens …….)

(1 ms. adds: to ……, Enkidu …….) …… stacked them in piles.

            (Huwawa)

(1 ms. adds: Huwawa …….) (Enlil‘s creature-creation, cedar forest guard)

He loosed his terrors against ……. (instead of lines 65-67, 1 ms. has instead:

while Enkidu cut up the timbers, and the widows’ sons who had come with him heaped them up in piles.

Since, because of the ……,

8a - Hawawa, Enlil's cedar forest guardian  (Huwawa, Enlil‘s cedar forests of Lebanon guard)

Huwawa had been scared in his lair by Gilgamec, he began to radiate his terrors …….)

68-75 Gilgamec …… was overcome by sleep, and it affected Enkidu …… as a powerful longing.

His fellow-citizens who had come with him flailed around at his feet like puppies.

Enkidu awoke from his dream, shuddering from his sleep.

He rubbed his eyes; there was eerie silence everywhere.

He touched Gilgamec, but could not rouse him.

He spoke to him, but he did not reply.

76-84 “You who have gone to sleep, you who have gone to sleep!

Gilgamec, young lord of Kulaba (Anu‘s precinct in Uruk), how long will you sleep for?

The mountains are becoming indistinct as the shadows fall across them; the evening twilight lies over them.

3a - Ningal head  (Ningal, Nannar‘s spouse, mother to Utu)

Proud Utu is already on his way to the bosom of his mother Ningal (Nannar‘s spouse).

Gilgamec, how long will you sleep for?

The sons of your city who came with you should not have to wait at the foot of the hills.

Their own mothers should not have to twine string in the square of your city.”

85-89 He thrust that into his right ear; he covered him with his aggressive words as if with a cloth

(1 ms. adds: , laid them out like linen).

He gathered (3 mss. have instead: picked up)

in his hand a cloth with thirty shekels of oil on it and smothered

(1 ms. has instead: rubbed) it over Gilgamec‘s chest.

 6a - Gilgamesh, giant king  (giant mixed-breed offspring shaped into a king, Gilgamesh)

Then Gilgamec (2/3rds divine) stood up like a bull on the great earth.

Bending his neck downwards, he yelled at him:

2a - Ninsun, mother of Gods & Mixed-Breed Kings  (Ninsun, mother to alien gods & many semi-divine mixed-breed kings)

90-91 “By the life of my own mother Ninsun

and of my father, holy Lugalbanda! (semi-divine mixed-breed king)

Am I to become again as if I were slumbering still on the lap of my own mother Ninsun?”

92-95 A second time he spoke to him:

(Gilgamesh & mother-goddess Ninsun)

“By the life of my own mother Ninsun and of my father, holy Lugalbanda!

Until I discover whether that person was a human or a god,

I shall not direct back to the city my steps which I have directed to the mountains.”

96-97 The slave, trying to ameliorate the situation,

trying to make life appear more attractive, answered his master:

98-106 “My master, you have not yet really seen that person, he should not vex you. —

But he vexes me — me, who have seen him before.

His pugnacious mouth is a dragon’s maw; his face is a lion’s grimace.

His chest is like a raging flood; no one dare approach

(1 ms. has instead: can escape from) his brow, which devours the reed-beds.

(2 mss. adds 1 line: A man-eating lion, he never wipes away the blood from his slaver.)

(1 ms. adds instead 5 lines:1 line fragmentary

…… a lion eating a corpse, he never wipes away the blood

3 lines fragmentary)

Travel on, my master, up into the mountains! — but I shall travel back to the city.

If I say to your mother about you “He is alive!”, she will laugh.

But afterwards I shall say to her about you “He is dead!”, and she will certainly weep over you

(1 ms. has instead: bitterly).” (1 ms. adds: …… replied to ……:)

             (Inanna, Nannar, Enkidu, & Gilgamesh)

107-116 “Look, Enkidu, two people together will not perish!

A grappling-pole does not sink!

No one can cut through a three-ply cloth!

Water cannot wash someone away from a wall!

Fire in a reed house cannot be extinguished!

You help me, and I will help you — what can anyone do against us then?

When it sank, when it sank, when the Magan boat sank, when the magilum barge sank,

then at least the life-saving grappling-pole of the boat was rescued

(1 ms. has instead: was not allowed to sink)!

Come on, let’s get after him and get a sight of him!

117-119 “If we go after him, there will be terror!

There will be terror. Turn back! Is it advisable?

Is it advisable? Turn back!”

120 “Whatever you may think — come on, let’s get after him!

121-125 Before a man can approach within even sixty times six yards,

8h - Humbaba 2000-1500  (Hawawa, Enlil‘s creature creation)

Huwawa has already reached his house among the cedars.

When he looks at someone, it is the look of death.

When he shakes his head at someone, it is a gesture full of reproach.

(1 ms. adds: When he speaks to someone, he certainly does not prolong his words:)

“You may still be a young man, but you will never again return to the city of your mother who bore you!”

126-129 Fear and terror spread through his (1 ms. has instead: Gilgamec‘s) sinews and his feet.

He could not move (?) his feet on the ground; the big toenails of his feet stuck …… to the path (?).

At his side …….

            (creature guard Huwawa)

130-135 (Huwawa addressed Gilgamec:)

“So come on now, you heroic bearer of a scepter of wide-ranging power!

Noble glory of the gods, angry bull standing ready for a fight!

Your mother knew well how to bear sons,

and your nurse knew well how to nourish children on the breast!

Don’t be afraid, rest your hand on the ground!

136-139 Gilgamec rested his hand on the ground, and addressed Huwawa:

            (Ninsun, her 2/3rds divine son-king Gilgamesh, & Utu)

“By the life of my own mother Ninsun and of my father, holy Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought you En-me-barage-si, my big sister, to be your wife in the mountains.”

140-144 And again he addressed him:

2 - Ninsun, mother to mixed-breed kings  (Ninsun, daughter to Ninurta & Bau)

“By the life of my mother Ninsun and of my father, holy Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought you Ma-tur, my little sister, to be your concubine in the mountains.

Just hand over your terrors to me! I want to become your kinsman!”

            Humbaba,demon,genie and guardian of the cedar forests of the Lebanon range. Period of the Amorite dynasties. In the Gilgamesh-epic, Gilgamesh and his friend Enkidu cut off the demon's head. 20th-16th BCE Terracotta, H: 11,5 cm AO 6778  (Huwawa / Humbaba, guardian of Enlil‘s cedar forest)

145-148 Then Huwawa handed over to him his first terror.

Gilgamec‘s fellow-citizens who had come with him began to lop off the branches

and bundle them together, so as to lay them down at the foot of the hills.

(Several mss. preserve a more elaborate, but repetitive, narrative built on the pattern of lines 145-148. Some preserve the repetitions in an extremely abbreviated form. No ms. known to be from Nippur preserves the additional lines. One ms. of unknown origin adds at least 53 lines (and another fragmentary ms. of unknown origin gives an abbreviated version of these, always replacing ‘terror’ by ‘aura’):

148A-148K And again he addressed him:

            (Gilgamesh & goddess mother Ninsun)

“By the life of my mother Ninsun and of my father, holy Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought to the mountains for you …….

Couldn’t I get close to you and your family?

Just hand over your terrors to me! I want to become your kinsman!

             (Enlil’s beast Huwawa)

“Then Huwawa handed over to him his second terror.

Gilgamec‘s fellow-citizens who had come with him began to lop off the branches

and bundle them together, so as to lay them down at the foot of the hills.

148L-148V And a third time he addressed him:

             (Gilgamesh & goddess mother Ninsun)

“By the life of my mother Ninsun and of my father, holy Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought to the mountains for you some eca flour —

the food of the gods! — and a waterskin of cool water.

Couldn’t I get close to you and your family?

Just hand over your terrors to me!

I want to become your kinsman! ”

           (Huwawa)

Then Huwawa handed over to him his third terror.

Gilgamec‘s fellow-citizens who had come with him

began to lop off the branches and bundle them together,

so as to lay them down at the foot of the hills.

148W-148FF And a fourth time he addressed him:

            (symbols of Sun God Utu, & Moon GodUtu’s father Nannar)

“By the life of my mother Ninsun and of my father, holy Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought to the mountains for you some big shoes for big feet.

Couldn’t I get close to you and your family?

Just hand over your terrors to me! I want to become your kinsman! ”

Then Huwawa handed over to him his fourth terror.

Gilgamec‘s fellow-citizens who had come with him began to lop off the branches

and bundle them together, so as to lay them down at the foot of the hills.

148GG-148PP And a fifth time he addressed him:

            (Gilgamesh, naked Inanna in background, & his goddess mother Ninsun)

“By the life of my mother (goddess) Ninsun and of my father, holy (mixed-breed Uruk King) Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought to the mountains for you some tiny shoes for your tiny feet.

Couldn’t I get close to you and your family?

Just hand over your terrors to me! I want to become your kinsman! ”

Then Huwawa handed over to him his fifth terror.

Gilgamec‘s fellow-citizens who had come with him began to lop off the branches

and bundle them together, so as to lay them down at the foot of the hills.

148QQ-148AAA And a sixth time he addressed him:

              (mother Ninsun & famous son-king Gilgamesh, 2/3rds divine)

“By the life of my mother Ninsun and of my father, holy Lugalbanda!

No one really knows where in the mountains you live;

they would like to know where in the mountains you live.

Here, I have brought you rock-crystal, nir stone and lapis lazuli — from the mountains.

Couldn’t I get close to you and your family?

Just hand over your terrors to me! I want to become your kinsman! ”

Then Huwawa handed over to him his sixth terror.

Gilgamec‘s fellow-citizens who had come with him began to lop off the branches

and bundle them together, so as to lay them down at the foot of the hills.)

149-151 When Huwawa had finally handed over to him his seventh terror,

Gilgamec found himself beside Huwawa.

He went up to him gradually(1 ms. has instead: ……) from behind, as one does with a …… snake.

He made as if to kiss him, but then punched him on the cheek with his fist.

152 Huwawa bared his teeth at him (1 ms. adds: , furrowing his brows at him).

(2 mss. from Ur add 8 lines: Huwawa addressed Gilgamec: “Hero, …… to act falsely!”

The two of them …… on him …….

…… the warrior from his dwelling.

…… said to him, “Sit down!”

…… Huwawa from his dwelling.

…… said to him, “Sit down!”

The warrior sat down and began to weep, shedding tears.

Huwawa sat down and began to weep, shedding tears.

Huwawa …… plea …… to Gilgamec.)

(instead of ll. 152A-152H, 2 other mss. add 2 lines:)

He threw a halter over him as over a captured wild bull.

He tied up his arms like a captured man.) (one of the mss. adds 1 further line: Huwawa wept, …….)

153-157 He tugged at Gilgamec‘s hand.(4 mss. have instead:Gilgamec, let me go!”)

              (Gilgamesh, DNA-mixed beast, & winged pilot Utu)

“I want to talk to Utu!

         Utu, I never knew a mother who bore me, nor a father who brought me up!

I was born in the mountains — you brought me up!

Yet Gilgamec swore to me by heaven, by earth, and by the mountains.”

158-160 Huwawa clutched at Gilgamec‘s hand, and prostrated himself before him.

Then Gilgamec‘s noble heart took pity on him.

Gilgamec addressed Enkidu (3 mss. have instead: He addressed his slave Enkidu):

161-162 Enkidu, let the captured bird run away home!

Let the captured man return to his mother’s embrace!

163-174 Enkidu replied to Gilgamec (2 mss. have instead: His slave Enkidu replied):

“Come on now, you heroic bearer of a scepter of wide-ranging power!

Noble glory of the gods, angry bull standing ready for a fight!

Young lord Gilgamec, cherished in Unug, your mother knew well how to bear sons,

and your nurse knew well how to nourish children! —

One so exalted and yet so lacking in understanding

(1 ms. has instead: judgment) will be devoured by fate without him ever understanding that fate.

The very idea that a captured bird should run away home,

or a captured man should return to his mother’s embrace! —

Then you yourself would never get back to the mother-city that bore you!

(1 ms. adds: A captured warrior set free!

A captured high priestess …… to the jipar!

A captured gudu priest restored to his wig of hair!

…… ever, ever ……?

2 lines fragmentary

…… his attention to his words …….)

175-177 Huwawa addressed Enkidu:

              (replace Enki with Utu)

Enkidu, you speak such hateful you speak such hateful words to him.

(2 mss. have instead: why do you speak such hateful words to him?)

(1 ms. adds:2 lines fragmentary)

178-180 As Huwawa spoke thus to him, Enkidu, full of rage and anger,

            [Louvre]  (Gilgamesh cuts the throat of Huwawa)

cut his throat (2 mss. from Nippur have instead: they cut his throat).

He put (1 ms. has instead:) He chucked (the same 2 mss. from Nippur have instead:

They put) his head in a leather bag.

181-186 They entered before Enlil.

After they had kissed the ground before Enlil, they threw the leather bag down,

2 - Enlil, chief god of All On Earth  (Enlil, King Anu‘s son & heir, appointed Earth Colony Commander)

tipped out his head, and placed it before Enlil.

When Enlil saw the head of Huwawa, he spoke angrily to Gilgamec:

(instead of lines 181-186, 1 ms. has:

4b - Enlil & spouse Ninlil  (Enlil & spouse Ninlil)

They brought it before Enlil and Ninlil.

When Enlil approached (?), …… went out the window (?), and Ninlil went out …….

When Enlil with Ninlil had returned (?),)

187-192 “Why did you act in this way?

…… did you act ……? (1 ms. has instead: Was it commanded that his name should be wiped from the earth?)

He should have sat before you! (1 ms. has instead: He should have sat ……, …....)

He should have eaten the bread that you eat, and should have drunk the water that you drink!

He should have been honored …… you! (1 ms. has instead: Huwawa — he …… honored!)

(1 other ms. has instead: From his seat, Enlil assigned Huwawa‘s heavenly auras to …….)

193-199 (the ms. tradition for lines 193-199 is extremely confused about the order in which the various auras are assigned; the following sequence is a compromise:)

He gave Huwawa‘s first aura to the fields.

He gave his second aura to the rivers.

He gave his third aura to the reed-beds.

He gave his fourth aura to the lions.

He gave his fifth aura to the palace (1 ms. has instead: debt slaves) .

He gave his sixth aura to the forests (1 ms. has instead: the hills).

1b - Bau, Gula - Ninurta's spouse, Anu's daughter  (Bau Enlil‘s sister, & her spouse-nephew NinurtaEnlil‘s son)

He gave his seventh aura to Nungal (Bau) (the goddess of prisoners) .

200 …… his terror ……(1 ms. or possibly 2 mss. have instead: …… the rest of the auras …… Gilgamec …….)

201-202 Mighty one, Gilgamec, who is cherished!

  (Nisaba, Master Scribe & Goddess of Grains, Haia‘s spouse, Ninlil‘s & Ningal‘s mother)

(1 ms. has instead: be praised! Enkidu, be praised!) Nisaba, be praised!

(instead of lines 201-202, 1 ms. has: Huwawa, ……!

…… cherished, ……!

Enkidu, be praised ……!)

The Priestess (Shamhat) and Enkidu

The Electronic Text Corpus of Sumerian Literature

(Re-telling)

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu)

6a - Gilgamesh, giant kingKONICA MINOLTA DIGITAL CAMERA (Gilgamesh in museum; Gilgamesh @ University of Sydney, Australia)

It was in the first days, in the very first days when Gilgamesh (giant 2/3rd divine mixed-breed),

the proud son of Lugalbanda and the goddess Ninsun, pledged to the Sun God Utu,

ascended to the throne of Uruk, that a Maiden stood sided by her parents before the gates of the Eanna,

3a - Anu in flight  (Sky God Anu hovering above in his his sky-disc)

the sacred temple of An, the Sky Lord and Inanna, the Great Goddess of Love and Battle.

2d - Inanna Wars Against Marduk  (semi-divine king & Inanna, the Goddess of Love & War)

Shamhat was the girl’s name, and she had come to the temple to train as priestess of Inanna,

the Passionate, Daring and Wise Priestess of Heavens and Down Below.

Shamhat‘s hair was as dark as a the night’s sky, her thoughtful eyes had the promise of much insight.

Strong of mind, body and soul, she was a girl of noble birth,

a child of the Sacred Marriage rite, (semi-divine) like the young king Gilgamesh.

From time immemorial the Sacred Marriage rite or hieros gamos

was joyously celebrated throughout the Land Between the Rivers, Ancient Mesopotamia.

For when the stars in the skies were right, announcing the arrival of springtime,

in the first New Moon it was the sacred duty of the king to marry a priestess and votary of Inanna,

1a - Inanna with Liberty Torch 1h - nude Inanna in cape 3a - Anu & Inanna (Inanna; Inanna; King Anu & Inanna)

the Great Goddess of Love and Battle, to ensure fertility to the land and fecundity to the womb.

Thrice blessed were all children conceived in this holy night,

for a special fate all infants of the Sacred Rite should have, but certainly not the easiest one perhaps.

Shamhat was eight years old and ready to make her vows to the High Priestess and to Inanna.

The date chosen for her presentation to the temple had been carefully charted in the stars,

as befitted to a Maiden of the royal house of Uruk.

Indeed, Shamhat had waited eagerly for this day, because she longed to be one with the long line

of learned priestesses queens and scribes that were her ancestresses.

Day by day, step by step Shamhat made her way into the pattern of life as a temple acolyte and royal princess.

From the royal palace to the sacred temple precincts she crossed gardens,

canals and busy streets to long corridors and staircases that led to the classrooms from lesson to lesson:

            (scribes, schools, etc. were all present in Mesopotamia))

grammar, the craft of the scribe, sacred poetry, dancing, singing, astrology, dream divination, mathematics,

accounts and the religious observances which included deep knowledge

and knowing of Inanna‘s mythology, the enactment of rites and festivals dedicated to Her.

The amount of work was sometimes overwhelming.

She had to spend long hours in the library copying from the Sacred and Secular Clay Tablets,

she had to know by heart long tables of correspondences which had preserved the memory of the land

before the name of humankind had been fixed, and she definitely did not like very much to do once a week

the accounts of donations given to the temple.

A priestess and priest should have a mind as good for numbers as for the holiest incantations.

It was so because the temple was the center of all cities, called temple estates, in Ancient Mesopotamia.

They were also the pockets of order and civilization

always threatened by nomadic tribes especially coming from the North.

Careful account should be taken of donations,

which in most cases were shared by those who came to the Eanna: devout pilgrims, the poor and needy.

Despite all this, Shamhat could be quite free, as far as she handed in work promptly to temple and palace tutors alike.

Thus another seven years went by.

Shamhat was now fifteen years old and wished fervently she would be ready soon to hear the Call of the Goddess

and meet the challenge issued by Her, whatever it might be.

This was the honor-bound custom: a priestess or priest-to-be should prove her or himself worthy by deeds,

thoughts, willingness to serve, integrity and strength of character.

A Call would then be issued by the Goddess, and had the acolyte accepted the Challenge,

its outcome would grant her or him the much sought-after ordination rite.

Shamhat knew very soon the Challenge would come her way.

Basically, it was the Outcome of the Challenge

that decided the function a future priestess would hold in the temple.

There were many places in the temple hierarchy for an ordained priestess to fulfill.

There was always a need for a skilled scribe, accountant, dancer, councilor, etc.

Counseling was always in high demand.

Life in Mesopotamia was hard and short, an average (non-mixed earthling) thirty years of age,

if one was lucky.

Temple estates, the only scattered pockets of civilization, tried to keep peace, but there was competition among them.

Furthermore, nomadic tribes who would not hesitate to destroy everything and everyone on their way

continuously threatened Uruk, Ur, Lagash, Kish, Nippur, and so many other temple estates.

It was very likely that one would experience losses of loved ones,

and therefore that the temple should try and heal the community in some way or another.

2ee - Ishtar Temple in Mari  (Inanna, seated on her throne in her giant ziggurat home in Uruk)

The function of the temple of Inanna and her priests and priestesses was therefore to provide a haven for the people,

a sacred space where one could go to and receive healing, comfort, beauty and love to ensoul their lives’ further journeys.

The most prestigious temple office was the one of the high priestess, or hierodule of heavens.

To become a high priestess of Inanna, the Chosen of the Goddess’ Heart,

was what every young acolyte aspired, but very few achieved.

The high priestess stood as the living representation of Inanna on Earth,

thus she should be the most gifted and learned of all acolytes,

with a mind for prayer and management (for the temple should be run for the good of all),

heart for severity and compassion, a strong and fit body to rule and give sustenance and love to the people,

the right balance of prodding and criticism to those who came to her for help.

She should also more than the other priestesses and priests excel in the art of lovemaking,

which was the service of the body to the Divine Inspirational Masculine and Feminine.

      1c - Astarte, Hittite goddess of love 1i - nude Inanna, Ishtar (Inanna, Goddess of Love)

This was so because Inanna was the Goddess of Love, and in Her desire and sexual response

were experienced as a regenerative power, recognized as a gift from the Divine.

All priestesses and priests who served Inanna honored life

and the sex act as a tribute to the Goddess, Lover and Beloved as One.

To the Great Goddess Inanna, there was no separation between sexuality and spirituality.

Thus, when the time was right , usually during one of the great festivals,

and the faithful worthy beyond measure, in the privacy of the temple chambers

priestesses and priests could place themselves as Garments of the Goddess of Love

and for a time provide for the deepest emotional needs of someone,

not for her or his gain, but for the Goddess seen in the person in need.

The priestess’ and priest’s sensuous body (sex for alien gods) was never used to obtain admiration or devotion,

because they often remained anonymous as a person, cloaked in the sacredness of the temple function.

This way the priesthood was preserved from the danger of any unwanted bond from the worshiper.

This was the temple’s code of conduct, the ethics of serving Inanna.

There was no encouragement to promiscuity.

All priestesses and priests of Inanna the goddess were honor-bound to this code,

but stricter the law was for the High Priestess of Uruk.

It was also a well-known fact that a future high priestess would receive an inner sign,

a revelation from Inanna her self at the very end of her Challenge.

Without Inanna‘s Kiss, as the Sign was known,

there was no inner or spiritual validation for high priestess or priesthood.

Whatever this sign would be, Shamhat prayed fervently to be worthy of receiving,

understanding and sharing it afterwards when the time came.

All ordained priestesses were protected by the same law which granted rights to secular married women.

They could inherit property and dispose of it according to what they saw fit.

They were, nevertheless, prohibited from opening and owning a tavern,

because theirs was the knowledge of Sacred Drinks and Ecstatic Potions they were not supposed to reveal.

There were also priestesses who having trained in the temple,

decided to come back to secular life, marry and have their own children,

as well as the ones who were pledged to fulfill an array of temple work.

What sort of priestess Shamhat would become depended on how she fared in her Test.

As Shamhat grew, so did unfortunately the reputation of Gilgamesh the King.

His was the all-oneness of the strong and fair of visage and body, which can so easily turn into arrogance.

There was none that he, Gilgamesh, could not best in physical prowess and dare.

Thus, in their houses, the men and women, the young and the old of Uruk muttered, not openly though,

fearing the wrath of their ruler: ‘Gilgamesh, noisy Gilgamesh! Arrogant Gilgamesh!

All young men he has defeated, all young girls he has taken as his own,

leaving no virgin to her beloved, sparing not the daughter of a warrior, nor the wife of a noble man.

Yet he is the king, what could we do?

But he should behave instead as the people’s careful shepherd, the guide of the land, the guardian of the city.’

2d - Ninhursag & attendee, Ninhursag's symbol (assistant with umbilical chord-cutter & Ninhursag in her DNA Lab)

Thus, in the Heights Above, the Great Gods heard the lament of the people,

They took notice of the daily prayers priestesses and priests of Uruk raised for the taming of Gilgamesh the King.

In the sacred temple of Inanna, Ninanna, the High Priestess, a woman of great knowledge and wisdom,

well into her Crone years, knew a sign would be sent very soon.

The night before she had had a Vision.

3f - Nintu  (Ninhursag with her early failed attempts to fashion “modern man”)

In it, the Great Goddess Ninhursag, also called Aruru, the Earth Mother and Mistress of All Creation

had appeared majestic in all her regalia, and spoken loud and clear:

‘I hear the lament of my people, I hear the prayers of my priestesses and priests!

Yes, I did create Gilgamesh, the King, as Mine is the power that has engendered life in all there was, is and will be.

Now I’ll create his equal!

I’ll give a second self to him, so that rushing winds meet rushing winds!

I’ll give them each other to fight and grow in understanding and friendship.

I will form an image in my mind, which has conceived all there is,

I’ll make him of the stuff that makes up the Firmament in the likeness of my beloved An (Anu)

              (An / Anu in his winged sky-disc, King of planet Nibiru & Earth Colony)

(the Great Goddess blew a kiss to the Skies and let the Skylord An kiss back the palm of her hand)

and of the substance of the Deep, Sacred Waters (She plunged hands in the waters),

and from a pinch of clay I’ll create Another Being!

   Terracotta plaque showing a bull-man holding a post, Mesopotamian, Old Babylonian, 2.000-1.600 BCE. The relief shows a creature with head and torso of a human but lower body and legs of a bull. He may be supporting a divine emblem and this acting as a protective deity. Baked clay tablets were mass-produced using moulds in southern Mesopotamia from the second millenium BCE. ANE 103225

     (Enkidu, creature created as protector-companion for giant mixed-breed King Gilgamesh)

Star of heaven fallen into the wilderness, Enkidu, I name you! ‘

In the Starlight Vision, the High Priestess saw a fully grown man come into being.

He was a sight to behold, laying on the ground like a newborn, at the feet of Ninhursag.

Tall, slim but strong of body, long hair, face of incredible beauty and eyes of wonder and joy,

clad in a garb of natural leathers trimmed with furs.

Very much like Gilgamesh he was, yet totally unclouded by arrogance and pride.

7 - Enkidu, Enki's creation, Gilgamesh's companion (ancient Mesopotamian stele artifact of Enkidu, companion & friend to Gilgamesh)

He, Enkidu, raised his eyes to the Mistress of All and stared at Her in adoration.

              (Ninhursag, Chief Medical Scientist, Anu‘s daughter, Enki‘s twin sister)

Ninhursag-Aruru-Ki declared then his fate:

   5aa - Ninurta, son of Enlil & Ninhursag, heir (Ninurta, warrior son & heir to Enlil)

Enkidu, born you are with the strength of Ninurta, the God of War,

tough of body and hair waved like corn filaments,

I give birth to you, Innocent of Humankind and Wise in the Ways of Wilderness!’

Before the Vision faded, the High Priestess for a very brief second saw Shamhat and the Wild One together.

In this very night, Shamhat also dreamt she was singing to the moonlight,

6a - Ninsun, Inanna & spouse King Shulgi before father Nannar

(Ninsun, her giant semi-divine grandson-king Shulgi, Inanna, spouse to Shulgi, & Inanna‘s father Nannar, patron god of Ur)

bathed by Nanna’s (Nannar / Sin) shine and for someone important in her life.

She knew she mattered to this Stranger too.

The feeling was wondrous and poignant at the same time, her face looked deeply moved,

with a hint of bittersweetness she could not yet define.

The Goddess’ Call had been heard, Shamhat‘s turn to prove herself worthy of Inanna had come.

Now all Shamhat should do was to wait and see what it would become.

Out in the woods, oblivious of humankind, Enkidu was one with the wilderness,

embracing the beauty of Life for the first time.

Reveling in what he saw, touched and felt, Enkidu said, stretching his arms and contemplating the Mystery of Life:

‘Star fallen from Heaven, I range this land, conversing with the Green and the Wild, happy and free!

None can surpass me, none that I see.

I am one with All Nature, bird, fish or beast.

I roam pastures and woods with glee, saving the entrapped Wild Ones when need be.

I rejoice at being vibrant, alive and in Union with all there is!’

Enkidu knew neither of people nor country.

Dressed in coarse leather, he ate vegetation with the gazelles,

in the place where the wildest beasts drank water, there he satisfied his needs for a drink.

He was indeed Innocent in the Ways of Humankind, in harmony with the wilderness around and within.

Wherever Enkidu found entrapped beasts, he set them free,

for instinctively he could not accept that animals should be taken as food or enemies.

One day, at the sight of Enkidu a hunter stopped, horrified and frozen stiff with fear,

as he saw the Man-Beast freeing wild animals from traps and pits.

‘All my hunt slipped away, only torn game traps are there to stay!

Why are the gods presenting me with such a dreadful fate?

What does this mean? No more game for my table, fur or meat for sale?’ thought frantically the hunter.

Perplex but also worried beyond measure, the hunter sought after his father’s advice,

who immediately told him to go to Uruk and see Gilgamesh the king.

The king should know of the wild one to Gilgamesh the king.

As the Shepherd of the Land and the people,

  6a - Gilgamesh, giant king  (Gilgamesh, giant son to Ninsun, 5th king of Uruk, long-lived mixed-breed)

Gilgamesh would know what to do, he would ensure the problem would be seen to.

Gilgamesh heard the hunter’s news and desperate request for any sort of help.

The king considered carefully the case, and came up with a peculiar solution:

‘A wild one, a star fallen from heaven, strong and free?

But unversed in the ways of women, I bet he is!

2caa - Anu's house in Uruk  (E-anna, residence of giant alien gods in Uruk)

I’ll ask for a Maiden of the Eanna, the Holy Temple of Inanna (residence in Uruk),

A Child of Pleasure who will embrace him, and teach the art of woman so that a man he will finally be.

I’ll send a message to the High Priestess to send the wild one such a gifted maiden to satisfy my request.

And that she must by all means bring him to my presence at the end of her Quest. ‘

As soon as Ninanna, the High Priestess of Uruk received the message from Gilgamesh the King,

she called Shamhat immediately to her private chamber.

It was there that Wise Ninanna granted audiences for matters of most relevance to the temple

and the designs of the holy city of Uruk.

The Most Noble Lady had taken a seat by her private shrine.

Shamhat approached and bowed deeply in front of her spiritual mother.

‘There is a message from the King, ‘ the Great Lady said without further delays,’

and I believe it brings the Confirmation from the Gods of the Dreams we had.

Beforehand I need to ask you a most important Question though.’

The High Priestess paused. Shamhat‘s heart started beating quicker,

but she held on to temple’s discipline that had been drilled in her mind,

body and soul since her training had started at the Eanna.

‘ My Lady, I stand here to serve you,’ she replied in the temple standard form.

‘Please do ask what you may.’

The High Priestess smiled inwardly.

Shamhat was anxious, perhaps as anxious as she herself had been

when called to the same chambers to give her answer about accepting or not The Test.

For a brief moment the Wise Lady saw not only Shamhat,

but a succession of young faces since time immemorial that had reflected the same desire to follow Inanna‘s Call.

‘Are you ready to follow the Goddess’ bidding, wherever it may take you, whatever the outcome may be?’

Ninanna asked, her voice deep, serene and gentle,

with that kind of steel-forged strength of those who had seen and learnt much in all worlds and spheres.

Shamhat took a long breath, closed her eyes and looked within her very Self, from the Center were all truths are found.

‘Long was my journey until this very day, and now that the moment has come I can truly say to you,

Wisest of All, Brightest Garment of Inanna in flesh: whatever the test, whatever the outcome, in failure or success,

I accept the Goddess bidding, to Her and you promising to do my best until my very last breath.

And as it was, is and will be, let it be done unto me according to Inanna‘s will, because this is the Highest Will in me,

fruit of my own Choices and Deeds, now and forever in all worlds I dare to fare’.

‘ You answered well, my daughter,’ said the High Priestess.

Her hand reached out for a clay tablet that rested on the altar,

3ca - Ninhursag & Inanna  (Inanna with her 8-pointed star symbol, the 8th planet-Venus claimed by aliens)

among personal items especially chosen by the High Priestess to honor Inanna.

‘This is the message. A man, as wild one was found in the woods, totally oblivious of the ways of the humankind.

I’ve witnessed his birth in a dream, when holy Ninhursag, the Mistress of all creation

gave birth to him in reply to our heartfelt prayers for the taming of king Gilgamesh.

Our king asked for a Maiden of the Eanna, our Holy Temple,

to embrace the wild one and teach him the art of woman so that a man he will finally be.

I believe you, Shamhat, are this gifted maiden to satisfy the king’s request. ‘

Shamhat was at once delighted and alarmed by the High Priestess words, by the king’s request.

Delighted for the Wondrous Nature of the Challenge, alarmed by the responsibility it implied.

To make a wild one into a man, a fuller human being

and bring him to meet the king of Uruk, what a mighty challenge this was.

Would she be able to accomplish it?

No matter what, Shamhat was going to try.

Otherwise how would she know?

Training and discipline won in the end of some charged minutes or seconds, Shamhat would never be able to say.

She bowed graciously to the High Priestess

and to the Holy Hierodule of Heaven who stood in the heart of the shrine:

2a - Inanna & perhaps Ninshubur  (Inanna & Ninshubur, Goddess of War in battle dress, & her Venus 8-pointed star symbol)

‘I serve Inanna, the proud Queen of Earth Gods, supreme among the Heaven Gods.

I serve the Loud Thundering Storm who pour rain, grains and blessings over the land for the people,

I serve the one who makes the heavens tremble and the earth quake.

I serve the Mighty One of Life’s Pleasures, the Mistress of Innermost Desires.

You, First Daughter of the Moon, I worship.

Your Footsteps are mine to follow in great joy and reverence.

So by my Initiate Vows, by my Oath, I’ll go to the woods and do the Goddess’

bidding to transform the Wild One into a fuller human being!’

1a - Inanna & her 8-pointed star symbol  (Inanna & Ninhursag, symbols of giant alien gods from Nibiru, flying disc symbol of planet Nibiru, 8-pointed-star of Inanna & Venus, Moon Crescent symbol of Nannar, 7-dots / planets symbol for Enlil & Earth, Enlil the Earth Colony Commander, 1 dot missing in pic)

Ninanna traced in the air the Sign of the Goddess (Inanna), the eight-pointed star (Venus),

acknowledging the young acolyte’s acceptance of the Call.

Then the Wise Lady proceeded:

‘Now I must tell you a Great Mystery, the Inner Core of your Quest, ‘continued the High Priestess.

‘More than a human being you are called to help the wild one to become.

As I witnessed in my dream, Enkidu (for this is the Wild One’s name)

was conceived to be one in all levels with Gilgamesh the king.

He will sure be the answer to our prayers for the taming of our king,

but only if he transcends his wilderness without and within.

Not before this will he be capable of healing our King.

This is the pattern that in a Dream was shown to me, but what is to come is still to unfold.

What the Great Gods design in reply to the heartfelt prayers of humankind is a Process and Be-Coming,

to be accomplished and fully realized in Reality by us.

Enkidu will sure be the answer to our prayers for the taming of our king,

but only if he transcends his wilderness without and within.

Not before this will he be capable of healing Gilgamesh.

Shamhat, fully trained you now are, with knowing and knowledge of all the True Rites.

Initiate then the wild Enkidu into his healed Higher Self,

tame the beast within to find the man without, a man who is both divine and very human.

Only then Enkidu will become the best friend and companion Gilgamesh the king longs to find.’

6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)  (giant semi-divine mixed-breed Gilgamesh, his mother Ninsun, & Enkidu)

For a moment, Shamhat felt as if the Challenge might be beyond her powers.

She swallowed hard and asked the High Priestess:

‘Wise One, will I be able to do all this? Or worthy enough? ‘

The Great Lady took a couple of seconds to reply, and when she did, her voice was at once stern and soft:

Shamhat, Soul-Daughter, what you’ve asked,

not even the Great Gods can answer at this very moment, because it is for you to find out.

I can only tell you that Inanna find you worthy of this mighty challenge,

otherwise we would not have had the dreams we did.

So hold on to the faith you have in the Goddess, trust your training and let the pattern unfold.

And may you be able to make the ordinary extraordinary and the extraordinary mundane along your Quest.’

‘ Will you pray to the Lady on my behalf?’ asked Shamhat very moved, kissing the Wise One’s hand.

Ninanna snorted. ‘Daughter, by now I thought you had already learnt never to ask the striking obvious!

Don’t you know the answer already?’ replied the Wise One,

humour and love hinted in the slight irritated tone that was Ninanna’s trademark.

Shamhat laughed, feeling a bit more relaxed.

‘ I won’t say I am not a bit afraid,’ she said honestly.

‘ But I am also dying to have a go at my Challenge. ‘

Ninanna’s eyes were laughing, but the voice had her well-known (and sometimes feared) tone of quiet command:

‘ Leave this old woman, pack light, fulfill this Quest and come to us right back.’

The young priestess-in-training chuckled and rushed to obey her orders.

Only the Wise One could have said exactly what she needed to get herself ready without further ado, delay or much haste.

Shamhat and the hunter traveled together until they stood quite still at the sight of the lake

in the middle of the woods where Enkidu and the wildest beasts were known to quench their thirst.

Once there, the young priestess-in-training ordered the hunter to come back home where he belonged.

She wanted to meet Enkidu by herself, totally alone, no interference’s were required to do the goddess’ bidding.

That same night, by her campfire under the highest tree,

2c - Nannar & his symbol  3aa - Nanna & his symbol  1aa - symbol of Nannar the Moon

 (giant alien god of Ur, Nanna / Nannar with his Moon Crescent Symbol – used today by Islam)

Shamhat sang to the Moon, to Nanna‘s brightness and the Stranger, as she had done in a very special Dream.

A movement, light as a summer breeze told Shamhat Enkidu was nearby.

Anticipation, faith and dare filled Shamhat.

Would he accept her? She did not know, but trusted Inanna‘s designs,

Nanna‘s full brightness that night and her role in the Pattern to Unfold.

Without fear or prejudice, Shamhat opened up to the watchful Stranger lurking in the dark.

She took off her garments, one by one.

She let the moonlight cover her body as she bathed for the Wild One.

She showed her self to Him, vibrant and free, and later, as the Morning and Evening Star (Venus)

announced the New Day, bringing Fulfillment and Promises to stay, Shamhat rose her arms in Trust,

Delight and Dare to invite the Wild One into the Sweetness of her Lair.

In swift movements she swam then to the shore, and on solid ground, stood waiting Enkidu‘s next move.

He, who had been speechless in hiding adoring the sight of Shamhat,

Enkidu, the Divine Wild One approached the waiting young priestess-in-training.

Not knowing exactly how to act, Enkidu made a full circle around Shamhat,

considering the beauty he had in front of his very eyes.

‘Small but perfect,’ he said more to himself than to the expectant Shamhat, wonder in his deep, sexy male voice,

‘different and yet so similar to a desire until now I did not know I had within my heart.

What is in you that makes my heart beat, my head spin, my blood sing? ‘

             (pose of the Goddess of Love, Inanna)

Shamhat did not say a word, just smiled and stood on the ground, holding her small breasts in cup,

in the ritual stance of the goddess as the Holy Grail, the Ever Flowing Cup of Love, Boundless Delights and Life Force.

Suddenly Enkidu understood: as the tiger met his tigress,

as the lion mated with the lioness, finally Enkidu had found his mate,

the one who kept the closest resemblance he knew to his Mother Goddess seen once as he came into being.

He put his hand on her hand, he pressed his neck close against hers.

Lips met untutored lips.

Shamhat laughed in pure delight.

Gone were her worries about performing for the first time the Sacred Marriage Rite.

Time to put the theory of Love into practice.

She incited Enkidu to love her, she welcomed his eagerness, his touch and kiss, all in kind

reciprocating as Inanna, the Great Goddess of Love and Battle dictated.

For six days and seven nights, as the planets and the stars traveled the skies, Enkidu and Shamhat shared all flesh’s delights.

A world of touch, tastes, senses and experiences exploded around them

as they shared the pleasures of body, mind , heart and spirit.

So many things they learnt with each other, they taught each other.

Shamhat showed him how to cook and eat from the table food prepared with precious spices,

she taught him how to drink from sources other than springs and lakes.

Clothing they shared, one piece for him, another for her.

She told him of the stars and the memory of the land, of poetry and age-old legends.

Enkidu showed her in return the music of rushing winds, the roar of thunderstorms

and the magic of the wilderness, from huge beasts to the tiniest crawlies.

Together, Shamhat and Enkidu ran the hidden pathways of the forests, they ate the sunsweet berries of the Earth,

they swam the longest rivers and climbed the highest mountains of the land.

Who taught whom was impossible to say:

from the moment Shamhat and Enkidu caught sight of each other, more and yet so fully human they were:

a woman and a man , Lover and Beloved bonded in Freedom for as long as they wanted this bond to be.

When the seventh dawn came, Enkidu, holding Shamhat asleep in his arms,

felt the full impact of having surrendered to this Wondrous Stranger, who refused to tell him her very name.

Gently he disentangled the arms around his neck, heading to the woods.

Enkidu felt the need to come back to where he once belonged. ‘She is a thing of wonder,’ he thought, ‘

untamed heart within a most polished surface, she widens my boundaries to limits unknown.

Yet she freely gave herself to me, satisfying all my fantasies .

But before I surrender to designs I feel she has for me,

once again I’ll converse with my fellow wild ones, and relish in their company.’

But the gazelles scattered at his sight, and he seemed not to be recognized anymore by the beasts of the wild.

Disconcerted, but not totally displeased, he realized he had deeper feelings within.

The forest, the wild beasts were dear to him, but somehow he needed more than to eat, bask in the sun or sleep.

So Enkidu returned to Shamhat, who, having woken up, was seated on a tree’s exposed root combing her hair.

While she did so, she also hummed a song as she went along.

Enkidu sat on the ground, playing with a piece of wood.

After a time he raised his head to ask Shamhat:

‘What is in you that makes me forget time and yet feels so much alive?

The hills, the wild beasts have no appeal to me anymore.

Yet I feel a different kind of strength, thoughts in my heart, a man’s heart.

What is it in you that has strengthened me and makes me rejoice by just sitting at your feet?’

Shamhat‘s heart, mind, body and soul delighted in Enkidu‘s straightforwardness.

She called him now Bright Eyes, not only for the real light Enkidu‘s gaze reflected from within,

but also for having opened for her windows to realities before unseen.

A thing of wonder was his tenderness and lovemaking skill.

Now Wisdom was also growing and surfacing from the depths within,

so perhaps it was time for her to tell him of Gilgamesh, Uruk and all the rest.

‘We’ve been together for six days and seven nights, Enkidu, so now you have Wisdom! Now you are as a god!

But there is much, much more: I bid you to come to Uruk of the strong walls,

3e - Anu's Temple in Uruk (E-anna ramparts, Uruk residence of giant alien gods from Nibiru; Sky God Anu)

to Inanna‘s Temple of Love, and to the Eanna, where the Sky God An can be found.

Gilgamesh is there, the king of our city, strong and raging like a wild bull, for he is so alone.

But I, the Keeper of the secrets of the heart, mind, body and soul,

know that Gilgamesh longs to find a friend, equal in all respects and perfect in strength.

I believe this friend he needs is you, Enkidu.

So I bid you to come with me to Uruk, and see come into being this Great Truth.’

‘ A friend, very much like myself, strong and alone? ‘ Enkidu asked.

Shamhat knew she had captured his interest, touched a need Enkidu had finally begun to acknowledge he had.

He needed to connect, give as much as to receive.

She had been the first human he had met in his life.

Now Enkidu longed to meet others. Like her and himself too.

And more. From his questions (now a string of them!),

she could see he longed to experience other realities she had started to tell him about..

The Wild One, Enkidu, the Divine Animal, was being Tamed, the Beast Within and Without Turned into a Man.

‘Now that we’ve been together, Enkidu, I truly believe you and Gilgamesh need each other.

Indeed, so much alike the two of you are.

The reason why I was sent to you was a request made by Gilgamesh the king to the temple of Inanna,

the Goddess I serve, to bring you to Uruk, to meet him, who is our king and Shepherd of the Land fully prepared.

Not as a Wild One, but as the man you’ve become and I am so very proud of. ‘

‘Were you truly sent for me?

Sent by your king to find me and take me to his presence?´

Enkidu‘s surprise and delight were evident.

‘Yes, Enkidu. Your coming was announced in dreams, and I came to fulfill a very special request from Gilgamesh.

So, what do you say? Would you like to come with me to Uruk,

to the holy Eanna and to Gilgamesh, our sovereign and king? ‘

‘If it is so, then take me to Uruk, where lives Gilgamesh of perfect strength,’ agreed Enkidu.

‘ I’ll summon him forth and challenge him.

We’ll see who is the mightiest.

We’ll see whether we can be the best of friends! ‘

Shamhat took to her feet and stretched her hand to Enkidu: ‘Yes! I’ll take you to Gilgamesh!

You are so like him, Enkidu!

When I look at you, Enkidu, You seem to be like a god.

Like Gilgamesh, whom you’ll love like yourself.

But before we go, give me your hand, so that we can go to the Sacred Place of the Sheepfold.

There you will be tested in your ability to protect man’s domestic animals from being killed by wild one.

This is the sacred rite all kings should pass to become Shepherds of the Land, and you are our king’s soul-counterpart.

We will then eat at the Table The Earth’s gifts laboured by man and drink from the seven cups the beer of the Wise.

Come, Enkidu, let’s go together to Uruk!

Days later, Enkidu and Shamhat, hand in hand, entered the gates of Uruk.

Shamhat kept her head high, despite the storm she felt was about to break out inside.

It had been lurking in the background since they had left the woods,

it had increased on the road to Uruk, although she tried to ignore it.

She couldn’t escape Truth now, and the Truth was that Enkidu since they had left the wilderness

only thought of meeting Gilgamesh, of experiencing a brand new life in Uruk in all its facets.

His enthusiasm for the new doors that were open wide to him was a thing to behold,

but it instead made Shamhat quieter and quieter.

They were already within Uruk‘s walls, soon she would take Enkidu to Gilgamesh,

the conclusion of her Test almost as guaranteed success.

So why the storm within, why was she at once glad and sad?

At the city gates, along the quays, the gardens and streets of Uruk, at the sight of Enkidu, the people stared open-mouthed:

(Enkidu, a sight to behold!)

‘Look at the Newcomer! He is like Gilgamesh in form: smaller in size, stronger in bone.

He is a match for Gilgamesh!’

Next the people of Uruk was standing around Enkidu and Shamhat.

The country gathered around the Wild One Turned into a Noble Man and the priestess-to-be,

the young men crowded over him, the maidens whispered about him, children tried to kiss his feet.

All this Enkidu took great delight in.

The turmoil drew the attention of Gilgamesh the King,

who was out in the streets, in the company of his royal vizier.

The young ruler had left the palace and was on his way to the Eanna, to the High Chamber in the ziggurat,

2da - Uruk's White Temple  (Uruk ziggurat ruins, a small part of E-anna temple residence)

the Holy of Holies (prior to tales from the Torah, named copied by all religions as Inner Residence of God)

where Inanna the Great Goddess of Love and Battle reigned sovereign.

Enkidu saw Gilgamesh first.

He released Shamhat‘s hand and advanced in large steps through the crowds towards the king.

Enkidu just stopped in front of the young ruler, empty-handed, but fully armed with confidence in his physical strength.

He blocked Gilgamesh‘s way, preventing the king from proceeding to the temple precincts.

The people of Uruk held their breaths.

Who dared to block the king’s way?

For (?) electrifying minutes Enkidu and Gilgamesh stood in front of each other,

legs slightly apart, eyes locked, assessing each other’s strength:

(Enkidu with alien divine royal crown of animal horns)

Enkidu, the Divine Animal turned into a Man and Gilgamesh the King,

           

             (Shamhat, Inanna, Gilgamesh with no royal crown of animal horns, & Enkidu, square-off for a fight)

who, made angry by the stranger’s daring, was quickly displaying without the Beast he had within.

Both men circled around each other, as if they were two fighting lions, two fearless bulls ready to fight to the very end.

‘Who is blocking my way to the temple?

Who is preventing me from approaching the Sacred Marriage Bed?

Who dares to face the king’s wrath?’ shouted Gilgamesh.

‘I dare! I, Enkidu, dare to oppose you!

For here I stand as your equal! Prove me wrong if you can!

‘No one dares to challenge me without being reduced to dust afterwards!

Insolent! You’ll get what you deserve!’ responded Gilgamesh, red with fury, and taking fighting stance.

Enkidu and Gilgamesh grappled their belts and wrestled like champions.

Rushing wind met rushing wind, heart to heart.

6k - Gilgamesh Izdubar and Heabani (wild Gilgamesh, Bull of Heaven, Enkidu with crown, beast & King Gilgamesh)

Holding fast like bulls they struggled.

They fought in the streets, they battled in the market,

they challenged each other along the canals and waterways of the city.

            (the famous wrestling match between giants)

          The combat advanced through the streets, avenues, alleyways and monuments of Uruk.

The people, clearly divided, cheered for both opponents.

Shamhat followed the struggle with the people as it went on.

How long the memorable fight took place, no one could tell.

But in the end, Gilgamesh brought Enkidu to the earth with a punch on the heart.

Off balance, Enkidu fell to the ground.

‘I won! ‘ exulted Gilgamesh, raising his arms in a sign of victory to the people of his city.

He then looked down at the defeated Enkidu, who was trying to stand up.

Gilgamesh‘s eyes appraised the worthiest opponent he had ever had in a combat,

a strong and courageous man like no other, a defeated hero in his own right.

‘I will spare his life,’ he thought, ‘

Never before had I fought such a worthy opponent,

never before had I been challenged by someone who could equal my strength and daring.

I cannot kill this stranger.’

Shamhat ran briskly towards the king:

2ca - Anu's temple, at least 3500B.C. (E-anna & Inanna‘s patron city discovered in Uruk)

‘My king, I am the initiate of the temple of Inanna, the Great Goddess you sent to bring this man to your presence.

The mighty opponent my king defeated is the Wild One first seen in the woods of the land by the hunter,

conversing with wild beasts and freeing entrapped animals.

He is the man Your Majesty asked to be taught the arts of woman and civilization before coming to Uruk.

Your wish was my command, the Wild One is now turned into a Full Man,

and he is the perfect match for you, my king, as you must have seen.

So my mission is complete.

But I ask from the bottom of my heart, mind, body and soul to you,

greatest of all monarchs, spare the life of Enkidu, who wants to meet and befriend you!’

7c - Enkidu (beasts & Enkidu with royal crown)

Gilgamesh looked at Enkidu and understood it all.

His instincts were right.

If this was the Wild One who ran and conversed with the wild beasts of the land,

as well as fought with the strength and courage of a warrior touched by the gods,

he the king wanted to know him better.

He would make the stranger welcome into his palace, and later on decide on his destiny.

Gilgamesh nodded to Shamhat, who released a sigh of relief.

Then, with great chivalry as befitted to the king he was, Gilgamesh stretched his hand to help Enkidu get up.

‘I did win, but gone is my anger, for never had I such a worthy opponent,

never was a victory so sweet yet so hard to conquer!

I claim you as a friend instead! ‘

Enkidu looked at the hand that had helped him up, to the king who was ready to accept him fully the way he were.

How alike the king was to his own self.

Enkidu embraced Gilgamesh in friendship.

‘Who am I to you, my King?’ Enkidu dared to ask.

The king’s reply came from the bottom of his heart.

‘The friend I’ve cried for in my loneliness, the Companion I’ve always known that I’d find!

So come to the great palace of Uruk, live with me: a place will be reserved from now on only to you at my left hand.

Together we will achieve the world’s glories, the mightiest deeds’.

Shamhat had seen it all happen.

Her heart was at once glad and bleeding, yet she knew she had succeeded in her Test.

Enkidu had truly been accepted by Gilgamesh, as she had prayed so hard for him to be.

And more: because Enkidu also truly deserved to eat food fit for the gods,

to drink wine fit for kings, to dress clothes fit for aristocracy.

He deserved a life in the palace, new friends, he deserved it all.

Yes, she had clothed him nobly, she had taught him a few things,

but he had been adorable and infuriating in his wild ways.

Now he had grown into a full man.

She had brought him to the king, the king had accepted him.

Time for her to withdraw.

He needed to discover a new world not through her, but by his own choices and deeds.

Shamhat‘s heart was bleeding, although she was really happy for him too.

Hers perhaps now was another Quest.

Enkidu must have captured some of Shamhat‘s deep thoughts and emotions.

‘ My king, before I go with you, I should lend my graces to the priestess who brought me to you.’

Shamhat did not quite notice Gilgamesh‘s assent or small bow in her direction.

All she had eyes for was Enkidu.

1bb - Ishtar-Inanna, of royal blood 1c - war dressed Ishtar atop lion - Leo (Inanna atop her zodiac symbol Leo, Goddess of Love & War)

‘ Did I prove myself worthy of your trust?’ he asked, elation hardly concealed in his voice.

‘ Am I not one with Gilgamesh now?

As you wished us to be from the start? ‘ Enkidu asked her.

‘ Yes, one you are truly one with Gilgamesh now,’ replied Shamhat,

and she meant what she said with all her mind, body, heart and soul.

Then she held her breath, overcome by a flood of insight and revelation,

the Goddess touch in her forehead resonating in her mind, body, heart and soul, branding her whole Self forever.

Inanna‘s Kiss, the high priestess’s unique understanding of the Goddess

to be revealed in a life of service to the Her and to the people who loved the goddess.

Now she understood why she had been sent to Enkidu, her role in the Pattern the two of them had woven together.

For although she had initiated Enkidu to civilization,

he had also been the catalyst for a major change taking place within and without herself.

Shamhat experienced the depth of the vows each high priestess

1a - Inanna, 8-pointed star symbolizing Venus1e - Inanna & Enlil goddess (morning & evening 8-pointed star symbol of Inanna, Venus)

or priest of Inanna, the Morning and Evening Star (Venus, 8th star when entering into our solar system from space),

Queen of Heaven and Earth,

took when she or he came into the full power of the office.

Many were the ways to swear the Dedication Oath, and now she knew what her own Oath would be:

not to want love to serve me, but to serve Love, and as such become the embodiment of Joy,

Passion and Play not for my gain, but for the wholeness of others and the glory of Inanna, the Greatest of all Goddesses.

With deep emotion she understood the ethics embedded in this: she would serve Inanna by empowerment,

by bringing back to those who needed passion, healing and relatedness as much as she could.

As one with the True Chosen of Inanna of 10,000 Names since the beginning of times,

she would never use the sacred office to encourage promiscuity or self-aggrandizement,

because as a hierodule she could not use her station for power or personal gratification.

It suddenly became so clear to her the deeply moved and serious stance

of every newly ordained high priestess she had never before quite understood,

why she had sung so sad and yet with such tenderness in the Dream that had announced her encounter with Enkidu.

‘Lady of Passion, Love and Many Dares, now I understand the full extent of your Mystery,’ she said silently to Inanna.

The Lady’s immense capacity for giving was as huge as Her capacity for giving up to ensure the continuity of life.

Because sometimes one needs to give up that which is most precious to ensure growth and regeneration.

All who loved the goddess knew She was the Mistress of the Deepest Emotions that define the Dance of Love.

Enkidu had never been Shamhat‘s.

They had been the best of friends and passionate lovers,

he had been the Worthiest Initiator a hierodule-in-training could wish for.

A thing of wonder and mystery,

Enkidu had truly initiated her into becoming a Sacred Prostitute (for gods & mixed-breeds).

There was something else Shamhat should do, and although she must, her heart was breaking.

Now that Enkidu had met Gilgamesh, his Soul Brother and Complement,

now that he had being befriended by the king of Uruk, Shamhat was no more needed.

It was time for her to disappear graciously.

From the start, she had never wanted Enkidu for herself, as any jealous or possessive lover would,

but prepared him for a world Enkidu had to discover by his own choice and doing.

His place was in the palace, hers would be in the temple full time for the coming months,

not in the palace as well, to prepare for the sacred rites to priestesshood.

She would report to the Wise One first,

then send the auspicious news of having succeeded in the Challenge to her parents in the palace.

They would understand and see her in the temple as soon as they could.

For a brief moment she felt an even deeper sadness:

would Enkidu always be able to see them as what he had been to each other,

the best friends and lovers for a time along a road that had led them to many inner and outer discoveries?

She shook her head and dismissed these gloomier thoughts.

1e - Inanna in dress - Liberty, atop Leo lion The storm-god Teisheba standing on his animal-attribute the lion, in front of him a worshipper. Votive plate from the kingdom of Urartu, Turkey. The upper od the plate has merlons like contemporary fortress walls. Bronze, H: 13,8 cm AO 28086  (Inanna atop her zodiac symbol Leo)

Inanna, Lady of my Heart, Companion of my Soul, ‘ she prayed silently,

‘I hope I have succeeded in this great test by being spiritual, practical and joyfully sexual. ‘

Loud, she said very gently: ‘You may leave me now. I will be safe in the temple.

Gilgamesh is waiting for you to go to the palace.

No words can describe the gifts you brought to ensoul my life.

You were truly a worthy Companion, Friend the Very Best along this Quest.

I lend you graces, Enkidu, Star Fallen from Heaven and Soul-Counterpart to Gilgamesh.

May the Goddess guide your steps, may your faith in Her forever last.’

Enkidu wanted to say something else, but words did not come out of his mouth.

Somehow he intuitively understood much had changed now that they were finally in Uruk.

His eyes fell on Shamhat‘s for a long last time.

Then he took the young priestess’ hand and kissed it, not with the gallantry of a friend and lover,

but with the humility and reverence of a mortal man faithful to the goddess

acknowledging the future holder of the most prestigious temple office, the High Priestess of Uruk.

Ishtar (Inanna) and Izdubar (Gilgamesh)

By Leonidas Le Cenci Hamilton. London, New York, W.H. Allen & Co. [1884]

THE EPIC OF BABYLON;

The Babylonian goddess of love and the hero and the warrior king; constructed from translations of the Great Accadian epic and the legends of Assyria and Babylon, found in cuneiform inscriptions on tablets lately discovered and now deposited in the British museum. The oldest epic poem of antiquity, restored in modern verse,

This is a Victorian poetic translation of the saga of Izdubar. Who is Izdubar? Izdubar is a literal translation of the ideograph for ‘Gilgamesh‘, and was how the hero of the Gilgamesh saga was known when this book was written in the 1880s. A lexicographic tablet was finally discovered several decades later in which Izdubar was equated with Gilgamesh.

When this was written, only fragments of the epic had been found, and Hamilton had to supply continuity and motivation in several cases. The attentive reader will notice some differences here between the Gilgamesh epic as known today and Hamiltons’ poem. In Gilgamesh the King’s companion, Enkidu is originally a wild man, created to distract Gilgamesh. In Izdubar the equivalent character is a sage who is lured from the wilderness to interpret the King’s dreams. Humbaba is a ogre in Gilgamesh, a supernatural being, who Gilgamesh and Enkidu battle using supernatural means. Here (called Khumbaba) he is a human being, a King whom Izdubar defeats in combat. Hamilton also embellished his version using extraneous material such as religious hymns and magical incantations (which, to be fair, he carefully cited sources for in the footnotes). Strangely enough, Hamilton left out one of the most interesting parts of the Gilgamesh saga and the first to be discovered: the story of the Deluge.

Nevertheless, this constitutes one of the earliest translations of the Gilgamesh saga and is the only complete one (such as it is) known to be in the public domain.

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag’s creature creation = Enkidu, Enlil’s creature creation = Khumbaba)

ALCOVE I

TABLET I: COLUMN I

INVOCATION

O LOVE, my queen and goddess, come to me;

My soul shall never cease to worship thee;

Come pillow here thy head upon my breast,

And whisper in my lyre thy softest, best,

And sweetest melodies of bright Sami,1

Our Happy Fields2 above dear Subartu;3

Come nestle closely with those lips of love

And balmy breath, and I with thee shall rove

Through Sari4 past ere life on earth was known,

And Time unconscious sped not, nor had flown.

Thou art our all in this impassioned life:

How sweetly comes thy presence ending strife,

Thou god of peace and Heaven’s undying joy,

Oh, hast thou ever left one pain or cloy

Upon this beauteous world to us so dear?

To all mankind thou art their goddess here.

To thee we sing, our holiest, fairest god,

The One who in that awful chaos trod

And woke the Elements by Law of Love

To teeming worlds in harmony to move.

From chaos thou hast led us by thy hand,

5 Thus spoke to man upon that budding land:

“The Queen of Heaven, of the dawn am I,

The goddess of all wide immensity,

For thee I open wide the golden gate

Of happiness, and for thee love create

To glorify the heavens and fill with joy

The earth, its children with sweet love employ.”

Thou gavest then the noblest melody

And highest bliss–grand nature’s harmony.

With love the finest particle is rife,

And deftly woven in the woof of life,

In throbbing dust or clasping grains of sand,

In globes of glistening dew that shining stand

On each pure petal, Love’s own legacies

Of flowering verdure, Earth’s sweet panoplies;

By love those atoms sip their sweets and pass

To other atoms, join and keep the mass

With mighty forces moving through all space,

‘Tis thus on earth all life has found its place.

Through Kisar (?),6 Love came formless through the air

In countless forms behold her everywhere!

Oh, could we hear those whispering roses sweet,

Three beauties bending till their petals meet,

And blushing, mingling their sweet fragrance there

In language yet unknown to mortal ear.

Their whisperings of love from morn till night

          Would teach us tenderly to love the right.

          O Love, here stay! Let chaos not return!

With hate each atom would its lover spurn

In air above, on land, or in the sea,

O World, undone and lost that loseth thee!

For love we briefly come, and pass away

For other men and maids; thus bring the day

Of love continuous through this glorious life.

Oh, hurl away those weapons fierce of strife!

We here a moment, point of time but live,

Too short is life for throbbing hearts to grieve.

Thrice holy is that form that love hath kissed,

And happy is that man with heart thus blessed.

Oh, let not curses fall upon that head

Whom love hath cradled on the welcome bed

         Of bliss, the bosom of our fairest god,

         Or hand of love e’er grasp the venging rod.

        Oh, come, dear Zir-ri (?),7 tune your lyres and lutes,

And sing of love with chastest, sweetest notes,

Of Accad’s goddess Ishtar (Inanna), Queen of Love,

And Izdubar (Gilgamesh), with softest measure move;

Great Samas(Utu)8 son, of him dear Zir-ri sing!

Of him whom goddess Ishtar warmly wooed,

Of him whose breast with virtue was imbued.

He as a giant towered, lofty grown,

As Babil‘s 9 great pa-te-si 10 was he known,

His armèd fleet commanded on the seas

And erstwhile traveled on the foreign leas;

His mother Ellat-gula (Ninsun)1a on the throne

From Erech (Uruk) all Kardunia2 ruled alone.”


Footnotes

3:1 “Samu,” heaven.

3:2 “Happy Fields,” celestial gardens, heaven.

3:3 “Subartu” Syria.

3:4 “Sari,” plural form of “saros,” a cycle or measurement of time used by the Babylonians, 3,600 years. (1 Sar = 3,600 years = 1 complete orbit for Nibiru)

3:5 From the “Accadian Hymn to Ishtar,” terra-cotta tablet numbered “S, 954,” one of the oldest hymns of a very remote date, deposited in the British Museum by Mr. Smith. It comes from Erech, one of the oldest, if not the oldest city of Babylonia. We have inserted a portion of it in its most appropriate place in the epic. See translation in “Records of the Past,” vol. v. p. 157.

4:6Kisar,” the consort or queen of Sar, father of all the gods.

5:7Zir-ri (pronounced “zeer-ree”), short form of “Zi-aria,” spirits of the running rivers–naiads or water-nymphs.

5:8Samas (Shamash / Utu), the sun-god.

5:9 Babil, Babylon; the Accadian name was “Diu-tir,” or “Duran.”

5:10 “Pa-te-si” prince.

5:1aEllat-gula (Ninsun) one of the queens or sovereigns of Erech, supposed to have preceded Nammurabi or Nimrod on the throne. We have identified Izdubar herein with Nimrod.

5:2Kardunia,” the ancient name of Babylonia.

COLUMN II

THE FALL OF ERECH

O Moon-god,1b hear my cry! With thy pure light

Oh, take my spirit through that awful night

That hovers o’er the long-forgotten years,

To sing Accadia’s songs and weep her tears!

‘Twas thus I prayed, when lo! my spirit rose

On fleecy clouds, enwrapt in soft repose;

And I beheld beneath me nations glide

In swift succession by, in all their pride:

The earth was filled with cities of mankind,

And empires fell beneath a summer wind.

The soil and clay walked forth upon the plains

In forms of life, and every atom gains

A place in man or breathes in animals;

And flesh and blood and bones become the walls

Of palaces and cities, which soon fall

To unknown dust beneath some ancient wall.

All this I saw while guided by the stroke

Of unseen pinions:

Then amid the smoke

That rose o’er burning cities, I beheld

White Khar-sak-kur-ra’s2 brow arise that held

The secrets of the gods–that felt the prore

Of Khasisadra’s (Noah) ark; I heard the roar

Of battling elements, and saw the waves

That tossed above mankind’s commingled graves.

The mighty mountain as some sentinel

Stood on the plains alone; and o’er it fell

A halo, bright, divine; its summit crowned

With sunbeams, shining on the earth around

And o’er the wide expanse of plains;–below

Lay Khar-sak-kal-ama3 with light aglow,

And nestling far away within my view

Stood Erech, Nipur, Marad, Eridu,

And Babylon, the tower-city old,

In her own splendor shone like burnished gold.

And lo! grand Erech in her glorious days

Lies at my feet. I see a wondrous maze

Of vistas, groups, and clustering columns round,

Within, without the palace;–from the ground

Of outer staircases, massive, grand,

Stretch to the portals where the pillars stand.

A thousand carved columns reaching high

To silver rafters in an azure sky,

And palaces and temples round it rise

With lofty turrets glowing to the skies,

And massive walls far spreading o’er the plains,

Here live and move Accadia‘s courtly trains,

And see! the pit-u-dal-ti4 at the gates,

And masari5 patrol and guard the streets!

And yonder comes a kis-ib, nobleman,

With a young prince; and see! a caravan

Winds through the gates!

With men the streets are filled!

And chariots, a people wise and skilled

In things terrestrial, what science, art,

Here reign! With laden ships from every mart

The docks are filled, and foreign fabrics bring

From peoples, lands, where many an empire, king,

Have lived and passed away, and naught have left

In. history or song. Dread Time hath cleft

Us far apart; their kings and kingdoms, priests

And bards are gone, and o’er them sweep the mists

Of darkness backward spreading through all time,

Their records swept away in every clime.

Those alabaster stairs let us ascend,

And through this lofty portal we will wend.

See! richest Sumir rugs amassed, subdue

The tilèd pavement with its varied hue,

Upon the turquoise ceiling sprinkled stars

Of gold and silver crescents in bright pairs!

And gold-fringed scarlet curtains grace each door,

And from the inlaid columns reach the floor:

From golden rods extending round the halls,

Bright silken hangings drape the sculptured walls.

But part those scarlet hangings at the door

Of yon grand chamber! tread the antique floor!

Behold the sovereign on her throne of bronze,

While crouching at her feet a lion fawns;

The glittering court with gold and gems ablaze

With ancient splendor of the glorious days

Of Accad‘s sovereignty. Behold the ring

Of dancing beauties circling while they sing

With amorous forms in moving melody,

The measure keep to music’s harmony.

Hear! how the music swells from silver lute

And golden-stringèd lyres and softest flute

And harps and tinkling cymbals, measured drums,

While a soft echo from the chamber comes.

But see! the sovereign lifts her jeweled hand,

The music ceases at the Queen’s command;

And lo! two chiefs in warrior’s array,

With golden helmets plumed with colors gay,

And golden shields, and silver coats of mail,

Obeisance make to her with faces pale,

Prostrate themselves before their sovereign’s throne;

In silence brief remain with faces prone,

Till Ellat-gula (Ninsun)6 speaks: “My chiefs, arise!

What word have ye for me? what new surprise?

Tur-tau-u,7 rising, says, “O Dannat (Ninsun)8 Queen!

Thine enemy, Khum-baba 9 with Rim-siu (King Rim-Sin) 10

With clanging shields, appears upon the hills,

And Elam’s host the land of Sumir fills.”

“Away, ye chiefs! sound loud the nappa-khu! 1

Send to their post each warrior bar-ru!” 2

The gray embattlements rose in the light

That lingered yet from Samas’ (Shamash / Utu) 3 rays, ere Night

Her sable folds had spread across the sky.

Thus Erech stood, where in her infancy

The huts of wandering Accads had been built

Of soil, and rudely roofed by woolly pelt

O’erlaid upon the shepherd’s worn-out staves,

And yonder lay their fathers’ unmarked graves.

Their chieftains in those early days oft meet

Upon the mountains where they Samas greet,

With their rude sacrifice upon a tree

High-raised that their sun-god may shilling see

Their offering divine; invoking pray

For aid, protection, blessing through the day.

Beneath these walls and palaces abode

The spirit of their country–each man trod

As if his soul to Erech‘s weal belonged,

And heeded not the enemy which thronged

Before the gates, that now were closed with bars

         Of bronze thrice fastened.

See the thousand cars

And chariots arrayed across the plains!

The marching hosts of Elam’s armèd trains,

The archers, slingers in advance amassed,

With black battalions in the center placed,

With chariots before them drawn in line,

Bedecked with brightest trappings iridine.,

While gorgeous plumes of Elam’s horses nod

Beneath the awful sign of Elam’s god.

On either side the mounted spearsmen far

Extend; and all the enginery of war

Are brought around the walls with fiercest shouts,

And from behind their shields each archer shoots.

Thus Erech is besieged by her dread foes,

And she at last must feel Accadia‘s woes,

And feed the vanity of conquerors,

Who boast o’er victories in all their wars.

Great Subartu 4 has fallen by Sutu 5

And Kassi, 6 Goim 7 fell with Lul-lu-bu, 8

Thus Khar-sak-kal-a-ma 9 all Eridu 10

O’erran with Larsa’s allies; Subartu

With Duran1 thus was conquered by these sons

Of mighty Shem (alien technologies) and strewn was Accad‘s bones

Throughout her plains, and mountains, valleys fair,

Unburied lay in many a wolf’s lair.

Oh, where is Accad‘s chieftain Izdubar (Gilgamesh),

Her mightiest unrivaled prince of war?

The turrets on the battlemented walls

Swarm with skilled bowmen, archers–from them falls

A cloud of wingèd missiles on their foes,

Who swift reply with shouts and twanging bows;

And now amidst the raining death appears

The scaling ladder, lined with glistening spears,

But see! the ponderous catapults now crush

The ladder, spearsmen, with their mighty rush

Of rocks and beams, nor in their fury slacked

As if a toppling wall came down intact

Upon the maddened mass of men below.

But other ladders rise, and up them flow

The tides of armèd spearsmen with their shields;

From others bowmen shoot, and each man wields,

A weapon, never yielding to his foe,

For death alone he aims with furious blow.

At last upon the wall two soldiers spring,

A score of spears their courses backward fling.

But others take their place, and man to man,

And spear to spear, and sword to sword, till ran

The walls with slippery gore; but Erech‘s men

Are brave and hurl them from their walls again.

And now the battering-rams with swinging power

Commence their thunders, shaking every tower;

And miners work beneath the crumbling walls,

Alas! before her foemen Erech falls.

Vain are suspended chains against the blows

Of dire assaulting engines.

Ho! there goes

The eastern wall with Erech‘s strongest tower!

And through the breach her furious foemen pour:

A wall of steel withstands the onset fierce,

But thronging Elam’s spears the lines soon pierce,

A band of chosen men there fight to die,

Before their enemies disdain to fly;

The masari 2 within the breach thus died,

And with their dying shout the foe defied.

The foes swarm through the breach and o’er the walls,

And Erech (Uruk) in extremity loud calls

Upon the gods for aid, but prays for naught,

While Elam’s soldiers, to a frenzy wrought,

Pursue and slay, and sack the city old

With fiendish shouts for blood and yellow gold.

Each man that falls the foe decapitates,

And bears the reeking death to Erech‘s gates.

The gates are hidden ‘neath the pile of heads

That climbs above the walls, and outward spreads

A heap of ghastly plunder bathed in blood.

Beside them calm scribes of the victors stood,

And careful note the butcher’s name, and check

The list; and for each head a price they make.

Thus pitiless the sword of Elam gleams

And the best blood of Erech flows in streams.

From Erech‘s walls some fugitives escape,

And others in Euphrates wildly leap,

And hide beneath its rushes on the bank

And many ‘neath the yellow waters sank.

The harper of the Queen, an agèd man,

Stands lone upon the bank, while he doth scan

The horizon with anxious, careworn face,

Lest ears profane of Elam’s hated race

Should hear his strains of mournful melody:

Now leaning on his harp in memory

Enwrapt, while fitful breezes lift his locks

Of snow, he sadly kneels upon the rocks

And sighing deeply clasps his hands in woe,

While the dread past before his mind doth flow.

A score and eight of years have slowly passed

Since Rim-a-gu, with Elam’s host amassed,

Kardunia‘s ancient capital had stormed.

The glorious walls and turrets are transformed

To a vast heap of ruins, weird, forlorn,

And Elam’s spears gleam through the coming morn.

From the sad sight his eyes he turns away,

His soul breathes through his harp while he doth play

With bended head his agèd hands thus woke

The woes of Erech with a measured stroke:

         O Erech! dear Erech, my beautiful home,

         Accadia‘s pride, O bright land of the bard,

         Come back to my vision, dear Erech, oh, come!

         Fair land of my birth, how thy beauty is marred!

         The horsemen of Elam, her spearsmen and bows,

         Thy treasures have ravished, thy towers thrown down,

         And Accad is fallen, trod down by her foes.

         Oh, where are thy temples of ancient renown?

         Gone are her brave heroes beneath the red tide,

         Gone are her white vessels that rode o’er the main,

         No more on the river her pennon shall ride,

         Gargan-na is fallen, her people are slain.

         Wild asses 3 shall gallop across thy grand floors,

         And wild bulls shall paw them and hurl the dust high

         Upon the wild cattle that flee through her doors,

         And doves shall continue her mournful slave’s cry.

         Oh, where are the gods of our Erech so proud,

         As flies they are swarming away from her halls,

         The Sedu (winged sphynx) 4 of Erech are gone as a cloud,

         As wild fowl are flying away from her walls.

         Three years did she suffer, besieged by her foes,

         Her gates were thrown down and defiled by the feet

         Who brought to poor Erech her tears and her woes,

         In vain to our Ishtar (Inanna) with prayers we entreat.

         To Ishtar bowed down doth our Bel (Enlil) thus reply,

“Co              Ishtar, my queenly one, hide all thy tears,

         Our hero, Tar-u-man-i izzu Sar-ri5

         In Kipur is fortified with his strong spears.

         The hope of Kardunia,6 land of my delight,

         Shall come to thy rescue, upheld by my hands,

         Deliverer of peoples, whose heart is aright,

         Protector of temples, shall lead his brave bands.

         Awake then, brave Accad, to welcome the day!

        Behold thy bright banners yet flaming on high,

        Triumphant are streaming on land and the sea!

        Arise, then, O Accad! behold the Sami!7

         Arranged in their glory the mighty gods come

        In purple and gold the grand Tam-u8 doth shine

         Over Erech, mine Erech, my beautiful home,

         Above thy dear ashes, behold thy god’s sign!


Footnotes

5:1b “O Moon-god, hear my cry!” (“Siu lici unnini!”) the name of the author of the Izdubar epic upon which our poem is based.

6:2 “Khar-sak-kur-ra,” the Deluge mountain on which the ark of Khasisadra, (the Accadian Noah) rested.

6:3 “Khar-sak-kal-ama” is a city mentioned in the Izdubar epic, and was probably situated at the base of Khar-sak-kur-ra, now called Mount Elwend. The same mountain is sometimes called
the “Mountain of the World” in the inscriptions, where the gods were supposed to sometimes reside.

6:4 “Pit-u-dal-ti,” openers of the gates.

6:5 “Masari,” guards of the great gates of the city, etc.

8:6Ellat-gula (Ninsun), the queen of Erech, the capital of Babylonia.

8:7 “Tur-tan-u” was the army officer or general who in the absence of the sovereign took the supreme command of the army, and held the highest rank next to the queen or king.

8:8Dannat (Ninsun) (the “Powerful Lady” was a title applied to the Queen, the mother of Izdubar (Sayce’s ed. Smith’s “Chal. Acc. of Gen.” p. 184). We have here identified her with Ellat-gula, the Queen of Babylon, who preceded Ham-murabi or Nammurabi, whom the inscriptions indicate was an Accadian. The latter we have identified with Nimrod following the suggestion of Mr. George Smith.

8:9Khumbaba” was the giant Elamitic king whom Izdubar overthrew. We identify him with the King of the Elamites who, allied with Rimsin or Rimagu, was overthrown by Nammurabi (Hammurabi) or Izdubar.

8:10Rim-siu,” above referred to, who overthrew Uruk, or Karrak, or Erech. He was king of Larsa, immediately south of Erech.

8:1 “Nap-pa-khu,” war-trumpet.

8:2 “Ba-ru,” army officer.

8:3Samas,” the Sun-god.

9:4 “Subartu” is derived from the Accadian “subar” (“high”), applied by the Accadians to the highlands of Aram or Syria. It is probable that all these countries, viz., Subartu, Goim, Lullubu, Kharsak-kalama, Eridu, and Duran, were at one time inhabited by the Accadians, until driven out by the Semites.

9:5 “Sutu is supposed to refer to the Arabians.

9:6 “Kassi,” the Kassites or Elamites. The Kassi inhabited the northern part of Elam.

9:7 “Goim,” or “Gutium,” supposed by Sir Henry Rawlinson to be the Goyim of Gen. xiv, ruled by Tidal or Turgal (“the Great Son”).

9:8 “Lul-lu-bu,” a country northward of Mesopotamia and Nizir.

9:9 “Karsak-kala-ma,” the city supposed to lie at the base of Kharsak-kurra, or Mount Nizir, or Mount Elwend. The same city was afterward called Ecbatana.

9:10 “Eridu,” the land of Ur, or Erech. (Enki’s city called “Eridu”)

9:1 “Duran,” Babylonia.

10:2 “Masari,” guards of the palace, etc.

12:3 See Sayce’s translation in the “Chal. Acc. of Gen.,” by Smith, p. 193.

12:4 Sedu,” spirits of prosperity.

12:5 “Tar-u-mani izzu Sarri,” son of the faith, the fire of kings, or fire-king.

13:6 “Kardunia,” the ancient name of Babylon.

13:7 “Sami” heavens (plural).

13:8 “Tamu,” dawn or sunrise, day.

 

COLUMN III

THE RESCUE OF ERECH BY IZDUBAR

Heabani (Enkidu), weary, eyes his native land,

And on his harp now lays his trembling hand;

The song has ended in a joyous lay,

And yet, alas! his hands but sadly play:

Unused to hope, the strings refuse their aid

To tune in sympathy, and heartless played.

Again the minstrel bows his head in woe,

And the hot tear-drops from his eyelids flow,

And chanting now a mournful melody,

O’er Erech’s fall, thus sang an elegy:

       1“How long, O Ishtar, will thy face be turned,

         While Erech desolate doth cry to thee?

         Thy towers magnificent, oh, hast thou spurned?

              Her blood like water in Ul-bar, 2 oh, see!

         The seat of thine own oracle behold!

         The fire hath ravaged all thy cities grand,

         And like the showers of Heaven them all doth fold.

         O Ishtar! broken-hearted do I stand!

         Oh, crush our enemies as yonder reed!

         For hopeless, lifeless, kneels thy bard to thee,

         And, oh! I would exalt thee in my need,

         From thy resentment, anger, oh, us free!

With eyes bedimmed with tears, he careful scans

The plain, “Perhaps the dust of caravans

It is! But no!! I see long lines of spears!

A warrior from the lifting cloud appears,

And chariots arrayed upon the plain!

And is the glorious omen not in vain?

What! no?” He rubs his eyes in wild surprise,

And drinks the vision while he loudly cries:

“Oh, joy! our standards flashing from afar!

He comes! he comes! our hero Izdubar (Gilgamesh)!”

He grasps his harp inspired, again to wake

In song-the cry of battle now doth break.

                Nin-a-rad (Nimrod?),3 servant of our great Nin (Ninurta)4

         Shall lead our hosts to victory!

         God of the chase and war, o’er him, oh, shine!

                                      Tar-u-ma-ni iz-zu sar-ri!5

         “Let Elam fall! the cause of Accad’s woes,

         Revenge of Erech, be the cry!

         This land our father’s blessed, our king they chose,

         Tar-u-ma-ni iz-zu sar-ri!

         Our holy fathers sleep upon this plain,

         We conquer, or we here will die;

         For victory, then raise the cry, ye men!

         Tar-u-ma-ni iz-zu sar-ri!”

The minstrel ceases, lifts his hands on high,

And still we hear his joyful waning cry:

Now echoed by yon hosts along the sky,

“He comes! Tar-u-ma-ni iz-zu sar-ri!

Great Accad’s hosts arrayed with spears and shields

Are coming! see them flashing o’er the fields!

And he! bright flashing as the god’s attire,

Doth lead in burnished gold, our king of fire.

His armor shines through yonder wood and fen,

That tremble ‘neath the tread of armèd men.

See! from his jeweled breastplate, helmet, fly

The rays like Samas from the cloudless sky!

How martially he rides his sable steed,

That proudly treads and lifts his noble head,

While eagerly he gallops down the line,

And bears his princely load with porte divine;

And now, along the plains there sounds afar

The piercing bugle-note of Izdubar;

For Erech’s walls and turrets are in view,

And high the standards rise of varied hue.

The army halts; the twanging bows are strung;

And from their chariots the chieftains sprung.

The wheeling lines move at each chief’s command,

With chariots in front;

On either hand

Extend the lines of spears and cavalry,

A wingèd storm-cloud waiting for its prey:

And see! while Accad’s army ready waits,

The enemy are swarming from the gates.

The charge, from either host, the trumpets sound,

And bristling chariots from each army bound:

A cloud of arrows flies from Accad’s bows

That hides the sun, and falls among their foes.

Now roars the thunder of great Accad’s cars,

Their brazen chariots as blazing stars

Through Nuk-khu’s (unknown?, Nusku?)6

depths with streams of blazing fire,

Thus fall upon the foe with vengeful ire.

The smoking earth shakes underneath their wheels,

And from each cloud their thunder loudly peals.

Thus Accad on their foes have fiercely hurled

Their solid ranks with Nin-rad’s flag unfurled,

The charging lines meet with a fearful sound,

As tempests’ waves from rocks in rage rebound;

The foe thus meet the men of Izdubar,

While o’er the field fly the fierce gods of war.

Dark Nin-a-zu (Ereshkigal’s son)7 her torch holds in her hand.

With her fierce screams directs the gory brand;

And Mam-mit (?, Ninhursag?)8 urges her with furious hand,

And coiling dragons 9 poison all the land

With their black folds and pestilential breath,

In fierce delight thus ride the gods of death.

The shouts of Accad mingle with the cries

Of wounded men and fiery steeds, which rise

From all the fields with shrieks of carnage, war,

Till victory crowns the host of Izdubar.

The chariots are covered with the slain,

And crushed beneath lie dead and dying men,

And horses in their harness wounded fall,

With dreadful screams, and wildly view the wall

Of dying warriors piling o’er their heads,

And wonder why each man some fury leads;

And others break across the gory plain

In mad career till they the mountain gain;

And snorting on the hills in wild dismay,

One moment glance below, then fly away;

Away from sounds that prove their masters, fiends,

Away to freedom snuffing purer winds,

Within some cool retreat by mountain streams,

Where peacefully for them, the sun-light gleams.

At last the foe is scattered o’er the plain,

And Accad fiercely slays the flying men;

When Izdubar beholds the victory won

By Accad’s grand battalions of the sun,

His bugle-call the awful carnage stays,

Then loud the cry of victory they raise.


Footnotes

13:1 The above elegy is an Assyrian fragment remarkably similar to one of the psalms of the Jewish bible, and I believe it belongs to the Izdubar epic (W. A. I. IV. 19, No.; also see “Records of the Past” vol. xi. p. 160).

13:2 “Ul-bar,” Bel’s (Enlil) temple.

14:3Nin-a-rad,” literally “servant of Nin,” or “Nin-mar-ad,” “Lord of the city of Marad.”

14:4Nin (Ninurta),” the god of the chase and war, or lord.

14:5 “Tar-u-ma-ni izzu sar-ri,” “son of the faith, the fire-king.”

15:6Nuk-khu,” darkness (god of darkness).

16:7 Nin-a-zu” god of fate and death.

16:8Mam-mit,” or “Mam-mi-tu (Ninhursag?),” goddess of fate.

16:9 “Dragons,” gods of chaos and death.

COLUMN IV

CORONATION OF IZDUBAR

A crowd of maidens led a glorious van;

With roses laden the fair heralds ran,

With silver-throated music chant the throng,

And sweetly sang the coronation song:

And now we see the gorgeous cavalcade,

Within the walls in Accad’s grand parade

They pass, led by the maidens crowned with flowers,

Who strew the path with fragrance;–to the towers

And walls and pillars of each door bright cling

The garlands. Hear the maidens joyful sing!

          “Oh, shout the cry! Accadians, joyful sing

         For our Deliverer! Oh, crown him King!

         Then strew his path with garlands, tulips, rose,

         And wave his banners as he onward goes;

         Our mighty Nin-rad comes, oh, raise the cry!

         We crown Tar-u-ma-ni iz-zu sar-ri!

         Away to Samas‘ temple grand, away!

         For Accad crowns him, crowns him there!

       He is our chosen Sar 1 this glorious day,

       Oh, send the Khanga 2 through the air!

Then chant the chorus, all ye hosts above!

O daughters, mothers, sing for him we love!

His glory who can sing, who brings us joy?

For hope and gladness all our hearts employ.

He comes, our hope and strength in every war:

We crown him as our king, our Izdubar!

Away to Samas‘ temple grand, away!

For Accad crowns him, crowns him there!

He is our chosen Sar this glorious day,

Oh, send the Khanga through the air!

Toward the temple filed the long parade,

The nobles led while Accad’s music played;

The harps and timbrels, barsoms, drums and flutes

Unite with trumpets and the silver lutes.

Surrounded by his chieftains rides the Sar

In purple robes upon his brazen car.

Bedecked with garlands, steeds of whitest snow

The chariot draw in state with movement slow,

Each steed led by a kisib, nobleman,

A score of beauteous horses linked in span.

The army follows with their nodding plumes,

And burnished armor, trumpets, rolling drums,

And glistening spears enwreathed with fragrant flowers,

While scarfs are waving from the crowded towers.,

And shouts of joy their welcome loud proclaim,

And from each lip resounds their monarch’s name.

And now before the holy temple stands

The chariot, in silence cease the bands.

Around an altar stand the waiting priests,

And held by them, the sacrificial beasts.

The hero from his chair descends,

And bowing to the priests, he lowly bends

Before the sacred altar of the Sun,

And prays to Samas, Accad’s Holy One.

3“O Samas, I invoke thee, throned on high!

Within the cedars’ shadow bright thou art,

Thy footing rests upon immensity;

All nations eagerly would seek thy heart.

Their eyes have turned toward thee, O our Friend!

Whose brilliant light illuminates all lands,

Before thy coming all the nations bend,

Oh, gather every people with thy hands!

          For thou, O Samas, knowest boundaries

Of every kingdom, falsehood dost destroy,

And every evil thought from sorceries

Of wonders omens, dreams that do annoy,

And evil apparitions, thou dost turn

To happy issue; malice, dark designs;

And men and countries in thy might o’erturn,

And sorcery that every soul maligns.

Oh, in thy presence refuge let me find!

From those who spells invoke against thy King,

Protect one! and my heart within thine, oh, bind!

4 Thy breath within mine inmost soul, oh, bring!

That I with thee, O Samas, may rejoice.

And may the gods who me created, take

Thy hands and lead me, make thy will my choice,

5 Direct my breath, my hands, and of me make

They servant, Lord of light of legions vast,

O Judge, thy glory hath all things surpassed!”

The King then rises, takes the sacred glass, 6

And holds it in the sun before the mass

Of waiting fuel on the altar piled.

The centring rays–the fuel glowing gild

With a round spot of fire and quickly. Spring

Above the altar curling, while they sing!

7 “Oh, to the desert places may it fly,

This incantation holy!

O spirit of the heavens, us this day

Remember, oh, remember!

O spirit of the earth, to thee we pray,

Remember! Us remember!

“O God of Fire! a lofty prince doth stand,

A warrior, and son of the blue sea,

Before the God of Fire in thine own land,

Before thy holy fires that from us free

Dread Darkness, where dark Nuk-khu (Nusku?) reigns.

Our prince, as monarch we proclaim,

His destiny thy power maintains,

Oh, crown his glory with wide fame!

“With bronze and metal thou dost bless

All men, and givest silver, gold.

The goddess with the hornèd face

Did bless us with thee from of old.

From dross thy fires change gold to purity;

Oh, bless our fire-king, round him shine

With Heaven’s vast sublimity!

And like the earth with rays divine,

As the bright walls of Heaven’s shrine.


Footnotes

17:1 “Sar,” king.

17:2 “Khanga,” chorus.

18:3 One of the Accadian psalms is here quoted from “Chaldean Magic,” by Lenormant, pp. 185, 186. See also “Records of the Past,” vol. xi. Pl. 17, col. 2.

19:4 Literally, “Right into my marrow, O Lords of breath.”

19:5 Literally, “Direct the breath of my mouth!”

19:6 Sacred glass, sun-glass used to light the sacred fire.

19:7 Incantation to Fire “Records of the Past,” vol. xi. p. 137). The Accadian and Assyrian text is found in “C. I. W. A.,” vol. iv. p. 14, and on tablet K. 49,002, in the British Museum.


COLUMN V

ISHTAR AND HER MAIDS IN THE FAVORITE HAUNT OF IZDUBAR

The king while hunting where a forest grows,

Around sweet hyacinths and budding rose,

Where a soft zephyr o’er them gently flows

From the dark sik-ka-ti1 where Kharsak2 glows;

And Sedu3 softly dances on the leaves,

And a rich odorous breath from them receives;

Where tulips peep with heliotrope and pink,

With violets upon a gleaming brink

Of silver gliding o’er a water-fall

That sings its purling treasures o’er a wall

Of rugged onyx sparkling to the sea:

A spot where Zir-ri(?)4 sport oft merrily,

Where Hea’s (Enki)5 arm outstretched doth form a bay,

Wild, sheltered, where his sea-daughters play;

A jasper rock here peeps above the waves

Of emerald hue; with them its summit laves.

Around, above, this cool enchanting cove

Bend amorous, spicy branches; here the dove

Oft coos its sweetest notes to its own mate,

And fragrance pure, divine, the air doth freight,

To sport with gods no lovelier place is found,

With love alone the mystic woods resound.

Here witching Zi-na-ki (?)6 oft drag within

The waves unwilling Zi-si (?);7 here the din

Of roars of sullen storms is never known

When tempests make the mighty waters groan;

Nor sound of strife is heard, but rippling rills,

Or softest note of love, the breezes fills.

And here the king in blissful dreams oft lies

‘Mid pure ambrosial odors, and light flies

The tune in bliss; away from kingly care,

And hollow splendor of the courtly glare;

Away from triumphs, battle-fields afar,

The favorite haunt of huntsman Izdubar.

The Queen of Love the glowing spot surveys,

And sees the monarch where he blissful lays;

And watching till he takes his bow and spear

To chase the wild gazelles now browsing near,

She, ere the king returns, near by arrives

With her two maids; with them for love connives,

joy and seduction thus voluptuous fly

Her Samkhatu (alien technology), 8Kharimtu(alien tech)9 from the sky,

As gently, lightly as a spirit’s wing

Oft carries gods to earth while Sedu sing.

Thus, they, with lightest step, expectant stood

Within this lovely spot beneath the wood.

Their snowy limbs they bare, undraped now stand

Upon the rock at Ishtar’s soft command.

Like marble forms endued with life they move,

And thrill the air with welcome notes of love.

The its-tu-ri Same mut-tab-ri 10 sang

Their sweetest notes, and the Khar-san-u1 rang

With songs of thrushes, turtle-doves and Jays,

And linnets, with the nightingale’s sweet lays,

Goldfinches, magpies and the wild hoopoes;

With cries of green-plumed parrots and cuckoos,

Pee-wits and sparrows join the piercing cries

Of gorgeous herons, while now upward flies

The eagle screaming, joyful spreads his wings

Above the forest; and the woodchuck rings

A wild tattoo upon the trees around;

And humming-birds whirr o’er the flowering ground

In flocks, and beat the luscious laden air

With emerald and gold, and scarlet, where

These perfect forms with godly grace divine,

In loveliness upon the rock recline.

Sweet joy is slender formed, with bright black eyes

That sparkle oft and dance with joy’s surprise;

Seduction, with her rare voluptuous form,

Enchanteth all till wildest passions warm

The blood and fire the eye beneath her charm;

All hearts in heaven and earth she doth disarm.

The Queen with every perfect charm displayed

Delights the eye, and fills the heart, dismayed

With fear, lest the bright phantom may dissolve

To airy nothingness, till fierce resolve

Fills each who her beholds, while love doth dart

From liquid eyes and captivates the heart.

She is the queen who fills the earth with love

And reigns unrivaled in her realms above.

Beware, ye hearts! beware! who feel the snare

Of Ishtar (Inanna), lest ye tread upon the air;

When ye her rosy chain of fragrance wear,

When blindness strikes the eye, and deaf the ear

Becomes, and heartstrings only lead you then,

Till ye return to common sense again;

Enthralled mayhap and captive led in chains

Ye then will leisure have to bear your pains;

Or if perchance a joy hath come to thee,

Through all thy joyous life, then happy be!


Footnotes

20:1 “Sik-ka-ti,” narrow mountain gorges.

20:2 “Khar-sak,” the Deluge mountain, where the ark rested.

20:3Se-du,” a spirit of the earth, and rivers.

20:4Zir-ri,” the spirits of the rivers, water-nymphs.

20:5Hea (Enki),” the god of the ocean.

21:6Zi-na-ki,” pronounced “zee-na-kee,” spirits of purity.

21:7Zi-si,” corn-gods, or spirits of the corn.

21:8Sam-kha-tu,” one of the maids of Ishtar (Inanna), “Joy.”

21:9Kha-rima-tu,” one of the maids of Ishtar, “Seduction.”

21:10 “Its-tu-ri Same mut-tab ri,” “the winged birds of heaven.”

21:1 “Khar-san-u,” forest.

COLUMN VI

IZDUBAR FALLS IN LOVE WITH ISHTAR, THE QUEEN OF LOVE

The hour has come when Izdubar will seek

The cool enchantment of the cove, and slake

His thirst with its sweet waters bubbling pure,

Where Love has spread for him her sweetest lure,

The maids expectant listening, watch and wait

His coming; oft in ecstacies they prate

O’er his surprise, and softly sport and splash

The limpid waves around, that glowing flash

Like heaps of snowy pearls flung to the light

By Hea’s (Enki)1 hands, his Zir-ri2 to delight.

And now upon the rock each maid reclines,

While Ishtar’s form beneath them brightly shines;

Beside the fountain stands the lovely god,

The graceful sovereign of Love’s sweet abode.

“He comes; the shrubs of yonder jasmine near

Are rustling, oh, he comes! my Izdubar!”

And thus her love she greets: “Why art thou here?

Thou lovely mortal! king art thou, or seer?

We reck not which, and welcome give to thee;

Wouldst thou here sport with us within the sea?”

And then, as if her loveliness forgot,

She quickly grasped her golden locks and wrought

Them round her form of symmetry with grace

That well became a god, while o’er her face

Of sweetest beauty blushes were o’erspread;

“Thou see-est only Nature’s robe,” she said.

“‘Tis all I wish while sporting with my maids,

And all alone no care have we for jades;

And if with thee we can in truth confide,

We here from all the world may cosey hide.”

She hurls a glance toward him, smiling naïve,

Then bounding from the rock, peeps from a wave;

The waters fondling her surround, embrace

Her charms; and now emerging with rare grace,

She turning says:

“Make haste, my hearts!

Come forth! attend your queen!” and then she parts

The azure waves, to where, in dumb surprise,

The King enchanted stands, and fondly eyes

The Queen divine, while fascinating thrills

Sweep wildly through his breast; as fragrance fills

The rose-tree groves, or gardens of the gods,

Or breezes odorous from the Blest Abodes.

A longing, rising, fills his inmost soul

For this sweet queen who offers him a goal

His stormy life has never known, since he,

His loved one lost beneath the raging sea;

And all his calm resolves to seek no more

A joy which passed and left his heart forlore,

Are breaking, vanishing beneath her charms,

Dissolving as the mists, when sunlight warms

The earth, then scorching drinks the rising dews;

Till he at last no longer can refuse,

And love directs while he the goddess greets:

“Such wondrous beauty here no mortal meets;

But come, thou Zir-ru(?), 3 with me sweetly rest;

Primroses, gentians, with their charms invest

My mossy couch, with odorous citron-trees

And feathery palms above; and I will please

Thee with a mortal’s love thou hast not known;

In pure love mingling let our spirits run,

For earthly joys are sweeter than above,

That rarest gift, the honeyed kiss of love

On earth, is sweeter bliss than gods enjoy;

          Their shadowy forms with love cannot employ

Such pleasure as a mortal’s sweet caress.

Come, Zi-ru, and thy spirit I will bless;

The Mandrake 4 ripened golden, glows around;

The fruit of Love is fragrant on the ground.”

Amid the Dud’im 5 plants he now reclines,

And to his welcome fate himself resigns;

The lovely queen beside him now doth lay,

And leads his soul along the blissful way

          That comes to every heart that longs for love,

When purest joy doth bless us from above;

From her soft liquid eyes the love-light speaks,

And her warm hands she lays in his, and wakes

Beneath her touch a thrill of wild desire,

Until his blood now seems like molten fire.

Her eyes half closed begat a passion wild,

With her warm breast, her loves hath beguiled;

She nearer creeps with hot and balmy breath,

And trembling form aglow, and to him saith:

“My lips are burning for a kiss, my love!”

A prize like this, a heart of stone would move,

And he his arms around her fondly placed

Till she reclined upon his breast, embraced,

Their lips in one long thrilling rapture meet.

But hark! what are these strains above so sweet

That float around, above, their love surround?

An-nu-na-ci (Anunnaki) 6 from forests, mounts around,

And from the streams and lakes, and ocean, trees,

And all that haunt the godly place, to please

The lovers, softly chant and dance around

To cymbals, lyres until the rocks resound,

Of goddess Ishtar (Inanna) chant, and Izdubar (Gilgamesh),

The Queen of Love wed to the King of War.

And he alarmed starts up and springs away,

And furious cries, to Ishtar’s wild dismay:

“What meanest thou, thou wanton brazen thing?

Wouldst thou on me the direst curses bring?”

And lo! the goddess is transformed! the crown

Of her own silver skies shines like the sun,

And o’er her dazzling robes a halo falls;

Her stately form with glory him appals,

For Heaven’s dazzling splendor o’er her flows,

With rays celestial; o’er her brow there glows

A single star.

“Have I embraced a god?”

He horrified now cries; and she doth nod

Assent.

“But, oh I wilt thou thy queen forgive?

I love thee! stay! oh, stay! my heart you grieve!

He springs beyond the mystic circling ring,

And from their sight thus glides the angry King.

Beneath the wood himself he doth disguise

In tattered garments, on his steed he flies;

And when he comes in sight of Erech’s gate,

His beggar’s mantle throws aside; in state

Again enrobed, composed his anxious face,

Through Erech’s gates he rides with kingly grace;

O’er his adventure thus the King reflects:

“Alas my folly leads, my life directs!

‘Tis true, the goddess hath seductive charms,

E’en yet I feel her warm embracing arms.

Enough! her love from me I’ll drive away;

Alas! for me, is this unfruitful day!


Footnotes

23:1Hea (Enki),” god of the ocean.

23:2Zir-ri,” spirits of the river, the sea-daughters of Hea.

24:3Zir-ru” water-nymph.

24:4 “Mandrake,” the “love-plant.”

24:5 “Dud’im” or Chald. דודאים, and Syr. יברוחין, the “love-plant” or mandrake: perhaps also originally from “du-du” (“love”) or ex. p. 25רוּ (“particula”), Arab. “possessorem designante,” et e) rad. Arab. דדי (“aegrotatvit”),or דוּד or “amare.” See Simoni’s Lex. Man. Heb. et Chald. et Lat., pp. 204-206, and Park’s Heb. Lex., p. 113, note †.

25:6An-nu-na-ci,” spirits of the earth. (Anunnaki, god-giants from planet Nibiru)

 

TABLET II–COLUMN I

ISHTAR’S MIDNIGHT COURTSHIP IN THE PALACE OF IZDUBAR.

As Samas‘ car sank in the glowing west,

And Sin the moon-god forth had come full drest

For starry dance across the glistening skies,

The sound of work for man on earth now dies,

And all betake themselves to sweet repose.

The silver light of Sin (Nannar) above bright flows,

And floods the figures on the painted walls,

O’er sculptured lions, softly, lightly falls;

Like grim and silent watch-dogs at the door

They stand; in marble check their leaping roar.

The King within his chamber went his way,

Upon his golden jeweled couch he lay.

The silken scarlet canopy was hung

In graceful drapery and loosely clung

Around his couch, and purple damask cloths

Embroidered with rare skill, preserved from moths

By rich perfumes, to the carved lintel clung

In graceful folds; thus o’er the entrance hung.

Queen Ishtar softly comes, and o’er his dreams

A mystic spell she draws, until it seems

While half awake he lies, that she is yet

Close nestling in his arms, as he had met

Her in the wood, and with her there reclined,

While her soft arms around him were entwined.

Thus while he sleeps she hovers o’er his bed

With throbbing heart, and close inclines her head

Until her lips near touch the sleeping King’s,

But daring not to kiss.

She love thus brings,

All through his dreams; until one misty night,

While be yet restless tossed, the lovely sprite

Sunk him to deeper sleep with her soft lyre

While hanging o’er his couch consumed with fire

That nestling around her heart-strings fiercely burned

Until at last lulled by the strain he turned

Upon his couch at rest, and she now lay

Beside him closely, when she heard him say:

“My love thou art, but canst not be!” No more

He murmurs, then inflamed she sought the door.

“Perchance the su-khu-li 1 sleep not!” she said;

And satisfied, turned where her lover laid;

And to his royal couch she crept again;

Her bliss will have despite of gods and men.

Her hot and burning lips cannot resist

The tempting treasure lying there, nor missed

Shall be the dearest joys of love from her

Who rules all hearts in Heaven, earth, and air.

Her right divine that blessing sweet to take,

She will assert, her burning thirst to slake.

His couch the Heavenly Queen of Love now graces,

And on his breast her glorious head she places;

Embracing him, she softly through her lips

And his, the sweetest earthly nectar sips,

While he in sleep lies murmuring of love,

And she in blissful ecstasy doth move.

Her lips to his, she wildly places there,

Until to him it seems a fond nightmare.

And thus, against his will, she fondly takes

What he her shall deny when he awakes,

The stolen kisses both the lovers thrill:

Unquenched her warm desire would kiss him still,

But his hot blood now warms him in his dream

Which is much more to him than it doth seem;

And clasping her within convulsing arms,

Receives a thrill that all his nerves alarms,

And wakes him from the dreams she had instilled.

“What means this fantasy that hath me filled,

And spirit form that o’er my pillow leans;

I wonder what this fragrant incense means?

Oh, tush! ’tis but an idle, wildering dream,

But how delightful, joyous it did seem!

Her beauteous form it had, its breath perfume;

Do spirit forms such loveliness assume?”

The goddess yet dares not her form reveal,

And quickly she herself doth now conceal

Behind the damask curtains at the door.

When he awoke, sprang to the chamber floor,

As his own maid the queen herself transforms,

Says entering in haste:

“What wild alarms

Thee, Sar?” and then demure awaits reply,

In doubt to hear or to his bosom fly.

“My maid art thou? ‘Tis well, for I have dreamed

Of spirits, as a Zi-ru fair it seemed.”


Footnotes

27:1 “Su-khu-li,” guards of the palace.

 

COLUMN II

THE KING’S SECOND DREAM AND EARLY RIDE UPON SUMIR’S PLAIN, AND HAND-TO-HAND CONFLICT ON THE BANKS OF THE EUPHRATES

The night is fleeing from the light of dawn,

Which dimly falls upon the palace lawn;

The King upon his royal dum-khi 1 sleeps,

And to his couch again Queen Ishtar creeps.

In spite his dream to dismal thoughts she turns,

Her victim tosses, now with fever burns:

He wildly starts, and from his dum-khi springs,

While loud his voice throughout the palace rings:

“Ho! vassals! haste to me! your King!” he cries,

And stamping fiercely while, his passions rise.

The sukh-li 2 and masari 3 rush in:

“What trouble, Sar? have foes here come within?

Then searching around they in his chamber rush,

And eagerly aside the curtains push.

The King yet paces on the floor with strides

That show the trouble of his mind, and chides

Them all as laggards; “Soon the sun will rise:

My steed prepared bring hence!” he turning cries.

He mounts and gallops through the swinging gates,

Nor for attendance of his vassals waits.

Nor turns his face toward the nam-za-khi, 4

Who quickly opened for the King to fly

Without the gates; across the plains he rides

Away unmindful where his steed he guides.

The horse’s hoofs resound upon the plain

As the lone horseman with bewildered brain,

To leave behind the phantoms of the night,

Rides fiercely through the early morning light,

Beyond the orange orchards, citron groves,

‘Mid feathery date-palms he reckless roves.

The fields of yellow grain mid fig-trees flash

Unseen, and prickly pears, pomegranates, dash

In quick succession by, till the white foam

From his steed’s mouth and quiv’ring flanks doth come;

Nor heeds the whitened flowing mane, but flies,

While clouds of dust him follow, and arise

Behind him o’er the road like black storm clouds,

While Zu (Anzu)5the storm-bird onward fiercely goads

The seven 6 raven spirits of the air,

And Nus-ku (Enlil’s minister) 7 opens wide the fiery glare

Of pent-up lightnings for fierce Gibil’s (Enki’s son, god of the kilns)8 hand,

Who hurls them forth at Nergal’s (Enki’s son, god of the Lower World)9 stern command,

And Rimmon (Adad)10 rides triumphant on the air,

And Ninazu (Ereshkigal’s son, sometimes Enlil’s son)1 for victims doth prepare,`

The King rides from the road into the wild,

Nor thought of danger, his stern features smiled

As the worn steed from a huge lion shied,

Which turning glanced at them and sprang aside;

Now Zi-pis-au-ni 2 fly before the King.

And yellow leopards through the rushes spring.

Upon Euphrates’ banks his steed he reins,

And views the rosy wilds of Sumir’s plains.

         He looked toward the east across the plain

         That stretched afar o’er brake and marshy fen,

         And clustering trees that marked the Tigris’ course;

         And now beyond the plain o’er fields and moors,

       The mountain range of Zu (Anzu) 3 o’er Susa’s land

         Is glowing ‘neath the touch of Samas‘ hand;

         For his bright face is rising in the east,

         And shifting clouds from sea and rising mist,

         The robes of purple, violet and gold,

With rosy tints the form of Samas fold.

The tamarisk and scarlet mistletoe,

With green acacias’ golden summits glow,

And citron, olives, myrtle, climbing vine,

Arbutus, cypress, plane-tree rise divine;

The emerald verdure, clad with brilliant lines,

With rose-tree forests quaffs the morning dews..

The King delighted bares his troubled brow,

In Samas‘ golden rays doth holy bow.

But see! a shadow steals along the ground!

And trampling footsteps through the copses sound,

And Izdubar, his hand placed on his sword,

Loud cries:

“Who cometh o’er mine Erech’s sward?”

An armèd warrior before him springs;

The King, dismounted, his bright weapon swings.

“‘Tis I, Prince Dib-bara, 4 Lord Izdubar,

And now at last alone we meet in war;

My soldiers you o’erthrew upon the field,

But here to Nuk-khu’s (unknown, Nusku?)5 son thine arm shall yield!

The monarch eyes the warrior evil-born,

And thus replies to him with bitter scorn:

“And dost thou think that Samas‘ son shall die

By a vile foe who from my host did fly?

Or canst thou hope that sons of darkness may

The Heaven-born of Light and glory slay?

As well mayst hope to quench the god of fire,

But thou shalt die if death from me desire.”

The giant forms a moment fiercely glared,

And carefully advanced with weapons bared,

Which flash in the bright rays like blades of fire (alien technology),

And now in parry meet with blazing ire.

Each firmly stood and rained their ringing blows,

And caught each stroke upon their blades, till glows

The forest round with sparks of fire that flew

Like blazing meteors from their weapons true;

And towering In their rage they cautious sprung

Upon each, foiled, while the deep Suk-ha6 rung.

At last the monarch struck a mighty blow,

His foeman’s shield of gold, his blade cleft through;

And as the lightning swung again his sword,

And struck the chieftain’s blade upon the sward,

A Sedu springs from out the tangled copse,

And at his feet the sword still ringing drops.

The King his sword placed at his foeman’s throat

And shouted:

“Hal-ca 7 to yon waiting boat!

Or I will send thy body down this stream!

Ca is-kab-bu! va kal-bu! 8 whence you came!

The chief disarmed now slunk away surprised,

And o’er the strength of Sar-dan-nu 9 surmised.

The King returns, and rides within the gate

Of Erech, and the council entered late.


Footnotes

29:1 “Dum-khi,” couch.

29:2 “Su-khu-li rabi,” attendants of the King.

29:3 “Masari,” guards of the palace.

29:4 Nam-za-ki,” openers of the gates.

30:5Zu,” the divine bird of the storm-loud the god worshipped by Izdubar, the god who stole the tablets of heaven (alien technology).

30:6 The seven wicked spirits in the form of men with faces of ravens.

30:7Nus-ku,” the gate-keeper of thunder. (Enlil’s chancellor)

30:8Gibil,” the god of fire and spells and witchcraft. (Enki’s son, of the kilns)

30:9Ner-gal,” director of the storms, the giant King of War, the strong begetter. (Enki’s son, of the underworld)

30:10Rimmon,” the god of storms and hurricanes. (Adad, Enlil’s son)

30:1Nin-a-zu,” the goddess of fate and death. (Ereshkigal’s son)

30:2Zi-pis-au-ni,” spirits of the papyri, or reeds.

30:3 Mountain range of Zu. The ancient name is unknown, but as Susa takes its name from Zu, the divine bird of the storm-cloud, we have given the mountains of Susiana their probable ancient name.

31:4Dib-bara” (“the darkening one”), the son of Nuk-khu. He is supposed to have been the viceroy of Khumbaba, and led the attack upon Erech.

31:5Nuk-hu,” or “Nuk-khu,” the god of darkness and sleep. He is sometimes called “Cus-u.

32:6 “Suk-ha,” wood or grove, or a forest.

32:7 “Hal-ca!” “Go!”

32:8 “Ca is-kab-bu! va kal-bu!” “Thou fool and dog!” “Ca” (“thou”) is the short form of “cat-ta” or “ca’a”; generally it appears as “at-ta.”

COLUMN III

IZDUBAR RELATES HIS SECOND DREAM TO HIS SEERS, WHO CANNOT INTERPRET IT

The counselors assembled round the throne

Within the council halls of zam-at 1 stone,

Now greet their monarch, and behold his face

With trouble written on his brow, and trace

Uneasiness within that eagle eye,

While be with stately tread, yet wearily

Ills throne approached; he turned to the mu-di, 2

And swept a glance upon his khas-iz-i. 3

Uneasy they all eyed his troubled face,

For he had ridden at a furious pace.

The abuli 4 had told them on that morn,

How he across the plains had wildly torn

         To drive away some vision of the night.

         One asked, “Hath our Sardan-nu’s dreams been light?

         Or hath dread phantoms o’er thy pillow hung?

         For trouble on thy countenance hath clung.”

         The monarch startled at the question eyes

         The councilor, and to him thus replies:

         “‘Tis true, my counselors and wisest men,

        I dreamed a fearful dream Sat mu-si;5 when

          I have disclosed it, if one clear reveals

          Its meaning all and naught from me conceals,

          On him will I the greatest wealth bestow:

        I will ennoble him, and the sib-zu 6

               Aku-bar-ra 7 for him shall rich prepare;

               As my tur-tan-it 8 he shall be, and seer,

          Decked with a golden chain shall next preside

          At every feast, and break his bread beside

          The King, and highest rank he shall attain

          ‘Mong counselors, and mine own favor gain;

          And seven wives to him I will allow,

          And a grand palace. This as King I vow,

          The scribe it shall enroll above my seal

          As Erech’s Sar’s (1 year in Nibiru time, 3,600 years) decree beyond repeal.

I dreamed upon my dum-khi 9 fast asleep,

The stars from heaven fell from yonder deep

To earth; and one, with fierceful heat my back

Did pierce as molten fire, and left its track

Of flames like some huge ball along my spine;

And then transformed, it turned its face to mine;

As some fierce god it glowed before my sight

Till agony was lost in dread affright.

I rooted stood, in terror, for its face

Was horrible; I saw in its feet’s place

A lion’s claws. It sprang, my strength it broke,

And slew me, gloating over me! Awoke,

I sprang, methought I was a corpse ka-ra 10

         Va tat-ka mat sar, talka bit-la sha

         Ra-pas-ti sat-ti, ar-id-da! Ka-ra,

         Va hal-li-ka! lik-ru-bu ki-mi-ta!

         The seers in silence stand, perplexed and think;

         But from the task at once the wisest shrink.

         The King each face soon read:

          “Ye tell me no?”

          And nodding all, concealed from him their woe,

          For they beheld within the dream some fate

          Impending o’er him born of godly hate,

          And durst not to their monarch prate their fears,

          For flatterers of kings are all his seers.

          The King impatient eyed them all with scorn,

          And hid his thoughts by wildest passions born;

          And then at last contemptuous to them said,

          “So all my seers of trouble are afraid?

          Or else in ignorance you turn away;

          ‘Tis well! I sorely need a seer this day.”

          And they now prostrate fall before his throne,

          “Forgive thy seers!” one cries, “O mighty One!

          For we this dreadful dream do fear portends

          Thy harm! a god some message to thee sends!

          We know not what, but fear for thee, our Sar,

          And none but one can augur it; afar

          He lives, Heabani should before the King

        Be brought from Za-Ga-bri 1 the na-bu (Marduk’s son)2 bring!”

          “‘Tis well! Prince Zaidu (unknown?) for the hermit send,

          And soon this mystery your Sar will end.”

          The King distressed now to the temple goes

          To lay before the mighty gods his woes;

          This prayer recites to drive away bad dreams,

          While Samas(Shamash / Utu) holy altar brightly gleams:

         3“O Samas! may my prayer bring me sweet rest,

          And may my Lord his favor grant to me:

          Annihilate the things that me invest!

This day, O God! distressed, I cry to thee!

O goddess! be thou gracious unto me,

Receive my prayer, my sins forgive I pray:

My wickedness and will arrayed ‘gainst thee.

Oh, pardon me! O God, be kind this day,

My groaning may the seven winds destroy,

Clothe me with deep humility! Receive

My prayers, as wingèd birds, oh, may they fly

And fishes carry them, and rivers weave

Them in the waters on to thee, O God!

As creeping things of the vast desert, cry

I unto thee outstretched on Erech’s sod;

And from the river’s lowest depths I pray;

My heart cause thou to shine like polished gold,

Though food and drink of Nin-a-zu (Ereshkigal’s son)4 this day

Be mine, while worms and death thy servant fold.

Oh, from thine altar me support, protect,

In low humility I pray, forgive!

Feed me with joy, my dreams with grace direct;

The dream I dreamed, oh favorable give

To me its omen filled with happiness!

May Mak-hir (unknown?)5, god of dreams, my couch invest!

With visions of Bit-sag-gal (unknown?) my heart bless,

The temple of the gods, of Nin (Enlil), with rest

Unbroken, and to Merodach (Marduk) I pray!

The favoring one, to prosper me and mine:

6 Oh, may thy entering exalted be!

And thy divinity with glory shine,

And may our city shine with glowing meads,

And all my people praise thy glorious deeds.”

Now to Euphrates’ banks the Sar and seers

Their footsteps turn to pray into the ears

Of Hea, (Enki)7 where, in white, a hand of priests

Drawn in a crescent, Izdubar invests.

Now at the water’s edge he leans, his hands

Dips in the waves, and pours upon the sands

The sparkling drops, while all a hymn descant

To Hea, thus the incantation chant:

“O chant our incantation to the waters pure,

Euphrates’ waters flowing to the sea!

Where Hea’s holy face shines bright on every shore,

O Sabit (unknown?)! 8 of Timatu 9 to ye

We pray! may your bright waters glowing shine

As Hea’s face, and heaving breast divine!

“O Sabit (unknown?, Enki’s daughter?), to your father Hea take our prayer!

And may Dao-ki-na (Damkina, Enki’s spouse), 10 your bright mother, hear!

With joy, oh shine, as peaceful as the sleeping light,

O ever may your throbbing waves be bright.

O spirit of the Heaven, hear!

Remember us, Remember!

O spirit of the earth, come near!

Remember us, Remember!

O hear us, Hea! hear us, dear Dao-ki-na (Damkina, Enki’s spouse)!

Ca-ca-ma u ca-ca-ma u ca-ca-ma!” 1a


Footnotes

32:9Sar-dan-nu (unknown),” the great King.

32:1 Zam-at stone, diamond, crystal or lapis lazuli.

32:2 “Mu-di,” seers.

32:3 “Khas-i-zi,” counselors.

32:4 “Ab-u-li,” guard of the great gates of the city.

33:5 “Sat mu-si,” in the night-time, or last night.

33:6 “Sib-zu,” embroiderer.

33:7 “Ku-bar-ra” robe of a prince.

33:8 “Tur-tan-u,” next in rank to the King.

33:9 “Dum-khi” or “dun-khi,” couch.

33:10 “Ka-ra! va,” etc., “Speak out! and if thou augurest the death of the King, or if thou augurest life of extended years, I have spoken! Speak out! and cast the lots! may they be propitious with us!”

34:1 “Za-Ga-bri,” the mountains of Zu, “Ga-bri” (“mountains”), and “Za,” another form of “zu,” the divine bird of the storm-cloud. They were at one time called the mountains of Susa, now the Kurdistan range of mountains. The name we have given we believe to be the probable ancient one.

34:2Na-bu,” prophet, seer. (Marduk’s son)

34:3 We have here quoted a prayer after a bad dream, the text of which is lithographed in “C. I. W. A.,” vol. iv. 66, 2, and is supposed to be an ancient Accadian prayer. See “Records of the
Past,” vol. ix. p. 151.

35:4Nin-a-zu,” the goddess of darkness and death. (Ereshkigal’s son)

35:5Mak-hir (unknown),” the daughter of the sun, and goddess of dreams.

35:6 Literally “he that shows favor.” The above prayer was translated for the first time by Rev. A. H. Sayce, M.A., in the “Records of the Past,” vol. ix. p. 151. We have followed as literally as possible the original, and have given it its probable place in the epic.

35:7 Hea (Enki), god of the ocean, the earth’s surface, brightness, etc., and chief protector of men.

36:8Sab-it (unknown),” or “Sabitu” (“seven”), the seven winds, gods of the abyss or ocean.

36:9 “Tiamatu,” the abyss or ocean.

36:10Dao-ki-na (Damkina) orDao-ci-na,” the wife of Hea, and goddess of the ocean.

36:1a “Amen and Amen and Amen!” The Assyrian word is Amanu.” The original “ca-ca-ma” Amen “) concludes the incantation; Heb. אמן See “C. I. W. A.,” vol. iv. p. 14; also “Records of the Past,” vol. xi. p. 135.

COLUMN IV

HEABANI, THE HERMIT SEER

Before a cave within the Gab-ri 1b wild,

A seer is resting on a rock; exiled

By his own will from all the haunts of men,

Beside a pool, within a rocky glen

He sits; a turban rests upon his brow,

And meets the lengthened beard of whitest snow.

This morn an omen comes before his eyes,

And him disturbs with a wild eagle’s cries

That fierce attacks a fox before his cave;

For he of beasts is the most cunning knave;

In wait upon the ground the fox hath lain

To lure the bird, which flying deems him slain.

He fiercely seizes it, as swooping down,

The bird with its sly quarry would have flown;

But the a-si 2 quick seized it by the throat,

While the wide wings with frantic fury smote

The beast, and the sharp talons deeply tore

Its foe–both greedy for the other’s gore.

         And lo! a voice from yonder sky resounds;

         Heabani to his feet now quickly bounds,

         And bowing, listens to the voice that comes

         In gentleness; upon the winds it roams

         From yon blue heights like sighing of the trees;

         The seer in reverence upon his knees

         Now holy bares his head in Samas‘ rays,

         While the soft voice to him thus gently says:

         “A messenger, Heabani, soon shall come

         With offers rich, to leave thy lonely home.

         This eagle sought its food and found a snare,

         The messenger will come from Izdubar,

         To learn from thee the meaning of his dream

         Which goddess Ishtar sent,–a snare for him.

         Then to the messenger prove not a snare,

         As yonder a-si doth the eagle tear.”

The seer in fury tore his beard of snow

And cried–

“Alas! my days shall end in woe

Within these wilds my happiness is mine,

No other joys I seek, my god divine;

I would upon these rocks lie down to die,

Upon my back here sleep eternally.”

And Samas urging, to him thus replied:

Heabani, hast thou not some manly pride?

And thinkest thou no joy thou here wilt lose?

The lovely Sam-kha-tu (unknown?)3 the seer may choose.

Arrayed in trappings of divinity

And the insignia of royalty,

Heabani then in Erech shall be great,

And live in happiness and royal state;

And Izdubar shall hearken, and incline

His heart in warmest friendship, and recline

With thee upon a couch of luxury,

And seat thee on a throne of royalty,

On his left hand, a crown shall grace thy brow.

Kings of the earth shall to thee subject bow

And kiss thy feet, and Izdubar shall give

Thee wealth, and thou in luxury shalt live.

In silence Erech’s men shall bow to thee,

In royal raiment thou shalt happy be.”

Heabani listened to the words that came

From Samas, and his brow was lit with shame

To hear the god of war urge him to go

To earthly happiness–mayhap to woe;

But he within his cave now listless turns

When Samas ceased; then to his rock returns,

And seats himself with calmness on his brow;

His thoughts in happy memories now flow,

And he recalls the blissful days of yore

         When he as seer lived on Euphrates’ shore,

         As the queen’s bard oft tuned a festive lay,

         While soft-eyed maidens dance and cymbals play.


Footnotes

36:1b “Gab-ri,” mountains.

37:2 “A-si,” fox.

37:3Sam-kha-tu (unknown)” (“Joy”), one of the maids of Ishtar.

COLUMN V

EXPEDITION OF ZAIDU IN SEARCH OF THE SEER

Prince Zaidu (unknown?) on his steed now hastes away,

Upon the plains he traveled all that day;

Next morn the Za-Gabri he slow ascends,

Along the mountain sides the horseman wends

Beneath the Eri-ni, 1 and cliffs, and sees

The plains and mountains o’er the misty trees

From the wild summit, and old Khar-sak glow

Above them all with its twin crests of snow.

He plunges in the wild to seek the cave;

Three days unceasing sought young Zaidu brave,

And now at last within the glen he rode,

And near approached Heabani’s wild abode.

At last he sees the seer before his home,

And with his monster 2 now toward him come,

That walked subdued beside the hermit seer,

Thus they upon the rocks above appear.

“Why art thou here in warrior’s array?

The hermit cries. “I know thee not! away!”

“O holy seer, ’tis Zaidu, from our Sar!

The king of Erech, chieftain Izdubar.”

“What seekest thou within my mountain lair?”

Heabani angry cried. “What brings thee here?”

“For thee! if true Heabani is thy name;

I seek the hermit seer of wondrous fame.

My king doth offer thee rich gifts of state,

And sent me to thee here to make thee great.

No empty honors do I seek, which void

Of all true happiness, all men have cloyed.

Return then to thy haunts of pleasure, pain,

For thy king’s embassy is all in vain.”

The seer returns within his lonely cave

And leaves the prince alone the beast to brave.

At last it slinks away within the gloom;

No more from their wild home doth either come,

Three days Prince Zaidu watches the dark lair,

But now his courage turns to blank despair:

The seer hath changed his mind since Samas sought

To urge him forth to leave his lonely lot.

The prince the mountain precipice now climbs,

And peers within while clinging to the limbs

Of stunted oaks, and views the mountain lair;

But all in vain his calls ring on the air.

Then mounting wearily his steed he turns

Away, and unsuccessful thus returns.


Footnotes

38:1 “Eri-ni,” cedar-trees.

39:2 A carnivorous animal supposed to have been either a lion or a tiger, more probably a lion.


COLUMN VI

HEABANI RESOLVES TO RETURN TO ERECH

As Zaidu sadly turns and rides away,

The hermit from his cave comes forth to pray:

“Alas! hath all these wilds their charms here lost?

And is my breast with wild ambition tost?

My lonely cot I look upon with shame;

Again I long to seek the fields of fame,

Where luxury my remaining years

May crown, and happiness may find–or tears;

‘Tis true! I should have welcomed the bar-ru; 1

But he hath since returned to Subartu.” 2

His harp he took from its dust-covered case,

And kissed its carved and well-remembered face;

And tuning it, he glanced toward the wood,

And sang his farewell ode to solitude:

         Farewell, ye mountains, woods and trees–

         My heart doth long again for joy;

         I love your wilds and mossy leas,

         But oh, your solitude doth cloy!

               I love to see the bur-khi-is 3

         Sweep stately o’er the mossy rocks;

       And tsabi 4 in a wild like this,

         Hear the tattoo of red woodchucks.

       I love the cries of lig-bar-ri 5

       The nes-i 6 calling for their prey;

       And leaping of the na-a-li, 7

          That fly in wildest fear away.

        I love the bu-hir-tser-i 8 all,

        Khar-sa-a-nu sa-qu-u-tu; 9

        Hear cu-uts-tsi 10 with thunder roll

          Across the skies within my view.

        I love to see the ca-ca-bi 1

          Peep through the pine-trees o’er my home,

       And watch the wild tu-ra-a-khi 2

       And arme 3 welcome, to me come.

         Farewell! ye solitudes, farewell!

         I will not moulder rotting lie

         With no one’s lips to wish me well;

         O give me immortality!

         But what is fame? A bubble blown

         Upon the breeze, that bursts its shell,

         And all our brightest hopes are flown,

         And leaves our solitude a hell.

         The holy minstrel bows his head in woe,

         And sweeps the harpstrings with a movement slow;

         Then lifts his eyes toward the setting sun,

         His evening invocation thus begun:

       4O Samas! to the lifting of my hands

         Show favor! unto me thy servant turn!

         What man before thy blessèd Light withstands?

         O thou! what mortal thine own words can learn?

         And who can rival them inviolate’,

       5Among the gods no equal thou hast found.

         In Heaven who of all the gods is great?

         O thou alone! art great through Heaven’s bound!

         On earth what man is great? alas! no one,

         For thou alone art great! through earth’s vast bounds.

         When wide thy awful voice in Heaven resounds,

          The gods fall prostrate to our Holy One;

         When on the earth thy voice afar resounds,

       The genii 6a bow to thee and kiss the dust.

          In thee, O Samas! do I put my trust,

          For thy great love and mercy wide abounds!

          O my Creator, God, thy watchfulness

          O’er me, oh may it never cease!

          Keep thou the opening of my lips! the fleece

          Of purest snow be my soul’s daily dress.

          Guard thou my hands! O Samas, Lord of Light!

          And ever keep my life and heart aright!


Footnotes

40:1 “Bar-ru,” an army officer.

40:2 “Su-bar-tu,” Syria.

40:3 “Bur-khi-is,” antelopes.

40:4 “Tsabi,” gazelles.

40:5 “Lig-bar-ri,” hyenas.

40:6 “Nes-i,” lions.

40:7 “Na-a-li,” spotted stags.

40:8 “Bu-hir-tser-i,” beasts of the field.

40:9 “Khar-sa-a-nu sa-qu-u-tu,” forests thick.

41:10 “Cu-uts-tsi,” storms.

41:1 “Ca-ca-bi,” stars.

41:2 “Tu-ra-a-khi” deer.

41:3 “Arme,” wild goats.

41:4 This prayer is made up from Assyrian fragments now in the British Museum.

41:5 See “Records of the Past,” vol. iii. p. 136.

42:6a “Genii,” spirits.

TABLET III–COLUMN I

HEABANI’S WISDOM-SONG OF THE KHAU-IK-I

         The dark-eyed maids are dancing in the halls

         Of Erech’s palace: music fills the walls

       Of splendor where the Sar-dan-nu (Sadarnunna?)1 enthroned,

         His hours is whiling by the maidens zoned;

         A whirling garland chanting forth a song,

         Accompanied with harps thus sang the throng:

         “Heabani’s wisdom chant and sing

      To Erech’s king our mighty Sar. 2

        When Hea did Heabani bring,

        Who now to Erech comes afar,

        He taught him then all hidden things

    Of Ki (Nammu) 3 or bright Samu 4 above,

       That to the Mu-di (unknown?)5 mystery brings.

         Oh, how Heabani we shall love!

         Chorus

       “Then sing with joy ye Khau-ik-i! 6B

        The Khau-ga 7 chant with waving arms,

      The Nin-uit (unknown?) 8 sing Au-un-na-ci (Anunnaki, gods from Nibiru)9

           Give to our Sar your sweetest charms.

           “All knowledge that is visible

           Heabani holds it in his glance,

           Sees visions inconceivable,

           The Zi (unknown) 10 his wizard eyes entrance.

           Sweet peace he brings from troubled dreams,

         He copies to El-li-tar-du-si, 1

           From a far road by mountain streams;

           Then sing with joy ye Khau-ik-i!

           Chorus

           “Then sing with joy ye Khau-ik-i!

           The Khau-ga chant with waving arms,

           The Nin-uit sing An-un-na-ci!

           Give to our Sar your sweetest charms.

           “E’en all that on the tablet rests,

         In Erech’s tower, the Su-bu-ri 2

           The beautiful, with glorious crests,

           He wrote for far posterity.

           We plead with him to leave us not,

         But Zi-Gab-ri 3 him led away,

         When our great Shal-man (unknown?)4 joy us brought,

            And Elam fled to the blue sea.

            Chorus

            “Then sing with joy ye Khau-ik-i!

          Il-gi-sa-kis-sat 5 from above,

            The Nin-nit sing An-un-na-ci!

            Oh, how Heabani we shall love!”

            The maidens note their monarch’s moody face,

            And turn their songs to him with easy grace,

            Of their great ruler tune a joyous lay,

            Arid oft into his eyes hurl glances gay;

            And trumpets join the chorus, rolling drums,

            And wild applause from all the chieftains comes,

            Till the grave seers and councilors now cry

            In praise of him they love so tenderly:

            With arms upraised the mighty chorus join,

            Until his heart is filled with joy divine;

            And thus they sing with more than royal praise,

            Their love for him in every face doth blaze.


Footnotes

42:1Sar-dan-nu,” the great King.

42:2Sar,” king.

42:3Ki (Nammu), earth.

42:4 “Samu,” heaven.

42:5Mu-di,” seers or wise men.

42:6b “Khau-ik-i,” the choral band.

42:7 “Khau-ga,” chorus.

42:8Nin-uit,” song.

42:9An-un-na-ci,” spirits of the earth. (Anunnaki, giants from Nibiru)

43:10Zi,” spirits of the earth, air, water, etc.

43:1 “El-li-tar-du-si,” one of the temples of Erech.

43:2 “Su-bu-ri,” the lofty.

43:3Zi-Gab-ri,” spirits of the mountains.

43:4 “Shal-man,” deliverer.

43:5Il-gi-sa-kis-sat,” spirits of the hosts.

        COLUMN II

      SONGS IN PRAISE OF IZDUBAR AND HEABANI AS SUNG BY THE KHAU-IK-I

        Our Izdubar dear Erech raised

        From her distress, when she did mourn;

        With joy his glorious name be praised!

        Of a great warrior’s daughter born,

        And Bel in his own might, him arms,

        To Erech’s sons and daughters save;

        What other Sar hath glorious charms

        Like his, who saved proud Elam’s slave?

        Chorus

        No rival hath our mighty Sar,

        Thy cymbals strike and raise the cry!

        All hail! All hail! great Izdubar!

        His deeds immortal glorify!

        Our Izdubar our sons preserves

        To all our fathers day and night,

        And Erech’s ruler well deserves

        Our highest praise, whose matchless might

        Delights the gods! All hail our Sar!

        Whose firmness, wisdom need no praise!

        Queen Daunat’s (Ninsun) son, our Izdubar,

      His glory to the Sami 1 raise!

        Chorus

        Of a great warrior’s daughter born,

        The gods clothe him with matchless might;

        His glory greets the coming morn,

        Oh, how in him we all delight!

        And thus of Seer Heabani they now chant

        His birth and history and hyemal haunt.

      Who can compare with thee, O Nin (Ninurta)! 2

        The son of Bel (Enlil); thy hands didst lay

        Upon Ar-ur-u (Ninhursag), thine own queen (Ninurta’s mother & father),

        With glory crowned her on that day.

        To her thy strength did give, and blessed

        Her with thy love and a dear son;

        With Anu’s strength within his breast,

        And Ninip (Ninurta) sped then to his throne.

        When Queen Ar-u-ru hears her lord

        From Erech’s city far has gone,

        She bows her head upon the sward,

        With pleading hands in woe doth moan.

        And to Heabani she gave birth (Ninhursag helped to create Heabani),

        The warrior, great Ninip’s (Ninurta’s) son,

        Whose fame is spread through all the earth.

        The queen with her own maids alone

        Retired within her palace walls

        For purity in Erech’s halls.

        Like the corn-god his face concealed,

        Of men and countries he possessed,

        Great wisdom by the gods revealed:

       As Ner (Nergal?) 3 the god, his limbs were dressed.

         With wild gazelles he ate his food

         While roaming with them in the night;

         For days he wandered in the wood,

       And bu-hir-tser-i 4 him delight.

       The Zi-ar-ri 5 Heabani loves,

         That play within the running streams;

       With Zi-ti-am-a-ti (unknown?)6 he roves

         Upon the sands in warm sunbeams.

“The prince returns, O Sar!” the herald said,

And low before the throne he bowed his head;

“Our Zaidu, the bewitcher of all men,

Doth unsuccessful to us come again.

Before the cave the seer confronted him

Three days where Khar-sak’s snowy brow doth gleam.

Heabani with his beast in his cave went,

And Zaidu waited, but his courage spent

When he beheld the seer and beast remain

Within the cave, and all his words were vain.

The prince remains without with downcast face

And beg of thee, his Sar, thy sovereign grace.”

The king to all the maidens waves his hand,

Then vanishes from sight the choral band.


Footnotes

44:1 “Sami,” heavens.

45:2Nin” or “Nin-ip (Ninurta),” the god of the chase and war.

45:3Ner” or “Nergal” the giant king of war, the strong begetter. (Enki’s son)

45:4 “Bu-hir-tser-i,” beasts of the field.

45:5Zi-ar-ri,” spirits of the rivers, water-nymphs.

45:6Zi-ti-am-a-ti,” spirits of the sea. naiads or water-nymphs.

 

COLUMN III

ZAIDU’S RETURN, AND HIS INSTRUCTION TO TAKE TWO MAIDS WITH HIM TO ENTICE THE SEER FROM HIS CAVE

Prince Zaidu prostrate bows before the Sar,

Arises, thus narrates to Izdubar:

“Thy sovereign, Zaidu hath his king obeyed,

The royal mission I have thus essayed

As Anu’s 1 soldier; I undaunted tried

To urge my mission which the seer denied.

I firmly met the beast that with him came:

Unmanly fear, confess I to my shame,

Came o’er me when I first beheld the beast,

In vain I plead, and in despair I ceased

When he refused, and angry from me passed

Within his cave, where cliffs and rocks are massed;

I climbed, but the wild entrance did not gain,

And for advice have I returned again.”

“‘Tis well, my son,” the Sar to Zaidu said,

“Thy wisdom I commend for thy young head,

Again upon thy mission thou must go.

His might, and strength of purpose, thou dost know,

Before a maiden’s charms will flee away;

For he doth love the Zi-Ga-bri (unknown?)2 that play

Within the mountain gorges. Turn thy face

Again with manly portance; for I’ll grace

Thine embassy with two of our sweet maids,

Who oft shall cheer thee through the mountain glades,

Whom thou shalt lead before Heabani’s den

With their bright charms exposed within the glen.

Take Sam-kha-tu and sweet Khar-imatu (unknowns?):

They will entice the seer when he shall view

Their charms displayed before his wondering eyes.

With Sam-kha (a temple prostitute to tame & teach him),

Joy, the seer you will surprise;

Khar-im-tu will thy plans successful end (to tame Heabani),

To her seductive glance his pride will bend.

Sweet Sam-kha’s charms are known, she is our Joy,

As Ishtar’s (Inanna) aid her charms ne’er cloy;

Kharun-tu with her perfect face and form,

The hearts of all our court doth take by storm:

When joys by our sweet Sam-kha are distilled,

Kharun-tu’s love o’ercomes us till we yield.

Thus, armed with Love’s Seduction and her Joy,

The greatest powers of earth thou dost employ;

No flesh can face them but a heart of stone,

And all the world doth lie before them prone.”

Three days Prince Zaidu sat with Kharun-tu

Before the cave within Heabani’s view;

Beside the pool they waited for the seer:

From Erech three days’ journey brought them here,

But where hath joy, sweet Sam-kha, roving gone?

When they arrived at setting of the sun

She disappeared within with waving arms

With bright locks flowing she displayed her charms.

As some sweet zir-ru did young Sam-kha seem,

A thing of beauty of some mystic dream.


Footnotes

46:1Anu,” the King of Heaven.

47:2Zi-Gab-ri,” spirits of the mountains.

 

COLUMN IV

THE TWO MAIDENS ENTICE THE SEER

Thus in Heabani’s cave the maiden went,

And o’er the sleeping seer her form she bent;

O’er him who with gazelles oft eats his food;

O’er him who drinks with bhu-ri 1 in the wood;

O’er him who loves the zir-ri,--of them dreams,

And sports with them within the mountain streams.

And when the gay enticer saw the seer

Unconscious sleeping with sweet joy so near,

She clasped him to her breast and kissed his brow.

The seer awakes, with wonder eyes her now:

“Thy glory thou hast brought to me!” he saith,

“Sweet Zir-ru (unknown) comes to me with fragrant breath!”

And with delight he eyes her beauteous form,

His breast warm moved by the enticer’s charm.

He springs upon his feet and her pursues:

She laughing flees; to sport with him doth choose.

And now he eyes his hairy body, arms

Compared to Sam-kha’s snowy god-like charms,

She give to him her freshness, blooming youth?

She laughing comes again to him,–Forsooth!

Her glorious arms she opens, flees away,

While he doth follow the enticer gay.

He seizes, kisses, takes away her breath,

And she falls to the ground–perhaps in death

He thinks, and o’er her leans where she now lay;

At last she breathes, and springs, and flees away.

But he the sport enjoys, and her pursues;

But glancing back his arms she doth refuse.

And thus three days and four of nights she played;

For of Heabani’s love she was afraid.

Her joyous company doth him inspire

For Sam-kha (a priestess, prostitute), joy, and love, and wild desire.

He was not satisfied unless her form

Remained before him with her endless charm.

But when his bhu-ri of the field the sight

Beheld, the wild gazelles fled in affright.

And now without the cave they came in view

Of Zaidu waiting with sweet Kharim-tu (unknown?),

And when Heabani saw the rounded form

Of bright Kharim-tu, her voluptuous charm

Drew him to her, and at her feet he sate

With wistful face, resigned to any fate.

Kharim-tu, smiling sweetly, bent her head,

Enticing him the tempter coyly said,

Heabani, like a famous god thou art,

Why with these creeping things doth sleep thy heart?

Come thou with me to Erech Su-bu-ri 2

To Anu’s temple Elli-tar-du-si,

And Ishtar’s city where great Izdubar

Doth reign, the glorious giant king of war;

Whose mighty strength above his chiefs doth tower,

Come see our giant king of matchless power.”

Her flashing eyes half languid pierce the seer,

Until his first resolves all disappear.

And rising to his feet his eyes he turned

Toward sweet Joy, 3 whose love for him yet burned;

And eyeing both with beaming face he saith,

“With Sam-kha’s love the seer hath pledged his faith;

And I will go to Elli-tar-du-si,

Great Anu’s seat and Ishtar’s where with thee,

I will behold the giant Izdubar,

Whose fame is known to me as king of war;

And I will meet him there, and test the power

Of him whose fame above all men doth tower.

A mid-dan-nu 4 to Erech I will take,

To see if he its mighty strength can break.

In these wild caves its strength has mighty grown;

If he the beast destroys, I will make known

His dream to him–e’en all the seer doth know;

And now with thee to Erech I will go.”


Footnotes

48:1 “Bhu-ri,” wild-beasts, pets of the Hermit seer.

49:2 “Su-bu-ri,” the lofty.

49:3 Joy. “Sam-kha-tu” or “Samkha (a prostitute hired to tame Eabani).”

49:4 “Mid-dan-nu,” a carnivorous animal, supposed to be a tiger; the Khorsabad sculpture, however, portrays it as a lion.

 

COLUMN V

FESTIVAL IN HONOR OF HEABANI, WHO ARRIVES AT ERECH–INTERPRETATION OF THE DREAM

‘The sounds of wild rejoicing now arise;

Heabani comes!” resound the joyful cries,

And through the gates of Erech Suburi

Now file the chieftains, Su-khu-li rubi. 1

A festival in honor of their guest

The Sar proclaims, and Erech gaily drest,

Her welcome warm extends to the famed seer.

The maidens, Erech’s daughters, now appear,

With richest kirtles gaily decked with flowers,

And on his head they rain their rosy showers.

Rejoicing sing, while harps and cymbals play,

And laud him to the skies in their sweet way;

And mingling with their joy, their monarch rode

Before the seer, who stately after strode

Beside his beast, and next the men of fame.

The maids thus chant high honors to his name:

“A prince we make thee, mighty seer!

Be filled with joy and royal cheer!

All hail to Erech’s seer!

Whom day and night our Sar hath sought,

O banish fear! for Hea (Enki) taught

The seer, his glory wrought.

He comes! whom Samas (Shamash / Utu) loves as gold,

To Erech grace, our city old;

All wisdom he doth hold.

Great Hea doth to him unfold

All that remains to man untold;

Give him the chain of gold!

He cometh from the Za-Gab-ri

To our dear Erech Su-bu-ri.

Heabani glorify!

Thy dream he will reveal, O Sar!

Its meaning show to Izdubar,

Victorious king of war.”

Within the council halls now lead the seers

With trepidation and with many fears,

To hear the seer explain their monarch’s dream.

Beside the royal throne he sits supreme

Among the seers, the Sar, his scribe commands

To read his dream recorded as it stands

In Erech’s Gi; 2 who reads it to the seer,

Who answers thus:

“In this there doth appear

A god, whose ardent love will lead to deeds

Of hate against thee, Sar; thy present needs

Are great, O king! as fire this love will burn

Until the wicked seven 3 on thee turn;

And blood, alone, will not their fury sate:

The gods will hurl upon thee some dread fate.”

In silence, Izdubar the warning heard;

His blood with terror froze, and then was stirred

By passions wild, when he recalled the scene

Of Ishtar’s love for him by man unseen;

When she so wildly then proclaimed her love;

And now with hate his utmost soul doth move,

And her bright form to a black dal-khu 4 turned

And furious passions on his features burned.

And then of the first dream he thought, and light

Across his vision broke:

“‘Tis true! Aright

Thy seer hath read! for Ishtar came to me

In the first dream, her face e’en yet I see!

Aye, more! her lips to mine again then fell!

Her arms I felt around me,–breath too well

I know! of fragrance, while perfume arose

Around my dream and fled not at the close;

As frankincense and myrrh it lingered, when

I woke. Ah yes! the queen will come again!”

Then to his counselor who wondering stood,

Nor heard his murmuring, but saw subdued

His features were, at first, and then, they grand

Became with settled hate; he raised his hand;

“‘Tis true!” he said, “Reward oil him bestow!

Then to the waiting feast we all shall go.”‘


Footnotes

50:1 “Su-khu-li ru-bi,” attendants of the King.

51:2 “Gi,” literally a written tablet, a record.

51:3 The seven wicked spirits of the earth, air, and ocean.

51:4 “Dal-khu,” an evil spirit, a demon.

 

         COLUMN VI

IZDUBAR SLAYS THE MIDANNU IN THE FESTIVE HALL, AND HEABANI DECLARES HIM TO BE A GOD

The guests are seated round the festal board;

Heabani takes his seat beside his lord.

The choicest viands of the wealthy plain

Before them placed and fishes of the main,

With wines and cordials, juices rich and rare

The chieftains all enjoy–the royal fare.

This day, with Izdubar they laugh and joke

‘Mid courtesies and mirth, and oft provoke

The ringing merry laughter through the halls.

When all are satisfied within the walls,

Their fill have eaten of the royal fare,

With wine they banish from them every care.

The Su-khu-li 1 with tinkling bells proclaim,

“Our Sar would speak! Our king of mighty fame.”

Who says: “My chieftains, lords, our seer requests

A test of strength before assembled guests;

Unarmed requires your Sar-dan-nu (name of Anu’s daughter, Nusku’s spouse) to slay

The Mid-an-nu 2 which he hath brought to-day.

So stand aside, my friends, behold the test!

Your Sar will satisfy his seer and guest.”

The monster now is brought before the king,

Heabani him unchains to let him spring

Upon the giant king. His chieftains stand

In terror looking at their monarch grand,

Who smiling stands, his eyes on the beast fixed;

While they in wildest terror are transfixed.

Heabani claps his hands towards the king,

And the wild beast upon his form doth spring.

The giant grasps its throat in high mid-air,

3 And holds it ‘neath his arm without a fear.

With sullen choking roars it struggling dies,

While shouts of joy from all the guests arise.

The mighty deed of strength the seer appals,

And at the feet of Izdubar he falls:

“Immortal king! illustrious of men!

Thy glorious strength reveals the gods again

On earth. To thee I bow in reverent fear,

A god returned thou art! O Erech, hear!

Of kingdoms thou art blessed with grandest fame,

That thou among thy kings a god can name.”

Again they gathered round the festal board,

And joy and revelry they soon restored.

The revels high are raised o’er sparkling wine;

Through all the night they praise their king divine.


Footnotes

52:1 “Su-khu-li,” the attendants.

52:2 “Mid-an-nu,” carnivorous animal, supposed to be a lion, the pet of the seer.

53:3 This feat of Izdubar is portrayed on the bas-relief in the Louvre Museum, Paris, from the Khorsabad sculpture, and is also copied in Sayce’s edition of Smith’s “Chaldean Account of Genesis”, opposite p. 175

 

TABLET IV 1–COLUMN I

THE ANNUAL SALE OF THE MAIDENS OF BABYLON

Hail holy union! wedded love on earth!

The highest bliss which crowns us from our birth,

Our joy! the mainspring of our life and aims,

Our great incentive when sweet love inflames

Our hearts to glorious deeds and ever wreathes

Around our brows, the happy smile that breathes

Sweet fragrance from the home of holy love,

And arms us with a courage from above.

O Woman! Woman! weave thy love around

Thy chosen lover, who in thee hath found

A loveliness and purity so sweet,

That he doth watch for coming of the feet

That brings him happiness and thrill his heart–

For one, of all thy kind who can impart

To him the holiest bliss, the sweetest joy,

That e’er can crown his life so tenderly

He worships thee within a holy fane,

Let not his hope and joy be all in vain!

O thou, sweet Queen! we crown thee in our homes,

And give to thee our love that holy comes

From Heaven to inspire and bless our lives.

For this mankind all hope to take pure wives

To sacredest of all our temples, shrines,

And keep thee pure within sweet love’s confines

That we may worship thee, and daily bring

Devotions to our altar,–to thee sing

Our orisons of praise, and sacred keep

Our homes till we shall softly drop asleep

Within the arms we love so tenderly,

And carry with us a sweet memory

Of purity and bliss that blessed our lives,

And children gave from sweetest of pure wives.

Thou art our all! O holy woman, pure

Forever may thy charms on earth endure!

Oh, trample not upon thy husband’s love!

For true devotion he doth daily prove.

Oh, shackle not his feet in life’s fierce strife,

His weary shoulders burden,–blast his life!

Or palsy those dear hands that work for thee,

And fill his eyes with tears of agony,

Till love shall turn as acid to his teeth,

And thorns shall tear his side with hellish wreath,

And daggers pierce his heart, and ice his soul,

And thou become to him a hated ghoul!

2What married woman is untainted, pure?

She, who when married spreads for men no hire,

Bestows caresses on no man but him

Who is her husband; she who doth not trim[

Her form to catch the vulgar gaze, nor paints

Herself, or in her husband’s absence taunts

Not her sweet purity; exposes not

Her form undraped, whose veil no freeman aught

Has raised; 3 or shows her face to others than

Her slaves; and loves alone her husbandman;

She who has never moistened her pure lips

With liquors that intoxicate; 4 nor sips

With others joys that sacred are alone

To him, her strength; who claims her as his own.

O Beauty, Purity, my theme inspire!

To woman’s love of old, my muse aspire!

When her sweet charms were equally bestowed,

And fairest of the sex with hopes imbued

Of capturing men of wealth and lives of ease,

When loveliness at public sale 5 doth please

The nobles of the land to wealth bestow

Upon ill-favored sisters, maids of woe,

Who claimed no beauty, nor had lovely charms;

When crones and hags, and maids with uncouth forms,

Secured a husbandman despite of fate,

And love redeemed them from the arms of hate.

The proclamation Izdubar had made

To bring to the great plaza every maid,

For Beltis (Ninlil) feast and Hergal’s (Nergal?) now arrives,

When maidens are selected as the wives

Of noblemen or burghers of the towns

And cities of the kingdom; when wealth crowns

The nobles richest, ever as of old,

With beauty they have purchased with their gold.

The festival, the Sabat-tu 6 hath come!

The Sabat-tu of Elul! hear the hum

Of voices filling Erech’s streets!

The maids are coming, how each gaily prates!

The day and hour has come for them to stand

And meet the bidders from all Sumir’s land;

The day that ends their maidenhood, and brings

Them joy or not. Oh, how the poor young things

With throbbing hearts approach yon gathering throng

To hear their fate pronounced; but is it wrong?

The custom old, Accadia thinks is good,

They all are young and fresh with maidenhood;

The ugly ones as well, shall husbands have,

And their young lives from shame thus they will save.

No agèd maids shall pass from yonder throng

With bitterness,–their heart’s unuttered song

For some dear love to end their joyless woe,

And longings unallayed that e’er may flow.

But Love! O where art thou? art thou a thing

That gold may buy? Doth lucre thy bright wing

Unfold to hover over human hearts?

Oh, no! Thy presence to our soul imparts

A sweeter joy than selfishness can give,

Thou givest love that thou mayst love receive;

Nor asking aught of wealth, of rank, or fame.

True love in palace, hovel, is the same

Sweet joy, the holiest of sacred things.

For this we worship Ishtar (Inanna), for she brings

Us happiness, when we ourselves forget

In the dear arms we love; no coronet

Of power, or countless gold, or rank, or fame,

Or aught that life can give, or tongue can name,

Can reach the heart that loyally doth love,

Nor hopes of heaven, nor fears of hell can move.

Mayhap, this Sabattu, some lover may

All wealth he claims abandon on this day,

For the dear heart that seeming pleads to him,

While her fond glistening eyes shall on him gleam.

A look, a glance; when mingling souls speak love,

Will in his breast undying longings move;

And let us hope that when the youths have lain 7

Their all before the herald, that no men

Who see their sacrifice will rob their hearts

Of all that gives them joy or bliss imparts;

Or that this day alone will maidens see

Who have not loved, and they will happy be

With him who purchases her as his wife;

Or proud young beauties will enjoy the strife

Of bidders to secure their lovely charms,

And love may bring their husbands to their arms.

The day is sacred, dedicated old

To Love and Strength, when loving arms shall fold

A vigorous husband to a maiden’s breast,

Where she may ever stay and safely rest.

The day of Ishtar, Queen of Love! the day

Of Nergal, the strong god, to whom they pray

For strength to bless with vigor Accad’s sons.

For many anxious years this day atones.

8 This day their Sar the flesh of birds eats not,

Nor food profaned by fire this day, nor aught

Of labor may perform nor zubat 9 change,

Nor snowy ku-bar-ra 10 anew arrange.

A sacrifice he offers not, nor rides

Upon his chariot this day, nor guides

His realm’s affairs, and his Tur-tan-nu rests.

Of soldiers, and of orders, he divests

His mind; and even though disease may fall

Upon him, remedies he may not call.

The temple he shall enter in the night,

And pray that Ishtar’s favor may delight

His heart; and lift his voice in holy prayer,

In Nergal’s temple rest from every care,

Where he before the holy altar bends

With lifted hands, his soul’s petition sends.

Around the square the palms and cedars shine,

And bowers of roses cluster round divine.

Beneath an arch of myrtles, climbing vines,

And canopy,–with wreathing flowers it shines,

There stands a wondrous garland-wreathèd throne,

Where maids are gathered;–each unmarried one.

The timid maids and bold of Babylon

Are each in turn led to the rosy throne;

The crowd of bidders round the herald stand,

The richest and the poorest of the land.

The queen of Accad’s maids doth now appear,

We see the burnished chariot coming near,

Ten beauteous bays with proud steps, nodding plumes

Come first; behind, a train of nobles comes;

And now we see the close-drawn canopy

Thrown back by slaves, who step aside, that she

The queen of beauty crowned with lilies, rose,

May here alight. And see! she queenly goes

With dainty steps between the noblemen,

Who stand on either side the queen

Of beauty of the plains, who first this day

Shall reign upon the throne, and lead the way

For all the maids who shall be bought for gold,

And thus the first upon the throne is sold.

She takes her seat beneath the canopy,

Upon the throne high raised, that all may see;

As she her veil of fine spun gold flings back

From her sweet face and o’er her ringlets black,

Her large dark eyes, soft as a wild gazelle’s,

Upon the richest nobles dart appeals.

Her bosom throbs ‘neath gems and snowy lace,

And robes of broidered satin, velvets, grace

Her beauty with their pearly folds that fall

Around her form.

Hark! hear the herald’s call!

Behold this pearl! my lords and noblemen,

And who will bid for her as wife, my men?

“Ana-bilti khtirassi ash at ka!” 1

“Akhadu khtirassi ana sa-sa!” 2

“U sinu bilti khurassi!” 1 two cried.

“Sal-sutu bilti!” 2 nobles three replied;

And four, and five, and six, till one bid ten,

A vast amount of gold for noblemen:

But see! the bidders in excitement stand

Around a youth who cries with lifted hand

And features pale and stern, who now began

To bid against a wealthy nobleman,

Whose countless herds graze far upon the plain,

His laden ships that ride upon the main

He counts by scores. He turns his evil eyes

And wolfish face upon the youth and cries,

“Khamisserit!” 3 The lover answering says:

“Esra’a!” 4 “U selasa’a!” 5 then brays

The gray-haired lover. “U irbaha!” 6 cries

The youth, and still the nobleman defies;

Who answers cooly, “Khausa’a;” 7 and eyes

The anxious youth, who wildly “Miha (unknown?)!” 8 cries.

“Mine I mine! she is! though you alapu 9” bid!

“A fool thou art!” the noble, leaving, said.

“One hundred talents for a maid!” he sneered,

And in the crowd he growling disappeared.

The measures filled with shining gold are brought,

And thus the loveliest of all is bought.

The next in beauty on the throne is sold,

And thus the beautiful are sold for gold.

The richest thus select the beautiful,

The poor must take alone the dutiful

And homely with a dower which beauty bought,

And ugliness with gold becomes his lot.

The ugliest, unsightly, and deformed,

Is now brought forth; with many wriggles squirmed

She to the throne, where beauty late had sat:

Her ugliness distorted thus; whereat

The herald cries:

“Who will this woman take

With smallest dowry? She can cook and bake,

And many household duties well perform,

Although she does not claim a beauty’s charm.

Who wants a wife?”

The ugly crone with blinks

Doth hideous look, till every bidder shrinks.

A sorry spectacle, mis-shapen, gross,

She is, and bidders now are at a loss

How much to ask to take the hag to wife.

At last one cries:

“Five bilti, 10 for relief

Of herald I will take, to start the bid!”

“And four of bilti, I’ll take, with the maid!

“Three and a half!” one cries with shaking head,

“And she is yours, my man!” the herald said,

And thus she bought a husband and a home.

And so the scare-crows, scraggy ones, now come

In turn; the lean, ill-favored, gawky, bald,

Long-nosed, uncouth, raw-boned, and those with scald

And freckled, frowsy, ricketty and squat,

The stumpy, bandy-leggèd, gaunt, each bought

A man; though ugly as a toad, they sold,

For every man with her received his gold.

The heaped-up gold which beauteous maids had brought

Is thus proportioned to the bidder’s lot;

The grisly, blear-eyed, every one is sold,

And husbands purchased for a pile of gold,

And happiness diffused throughout the land;

For when the maid refused her husband’s hand

She might return by paying back the gold.

And every maid who thus for wife was sold

Received a bond from him who purchased her,

To wed her as his wife, or else incur

The forfeit of his bond, and thus no maids

In all the land were found as grumbling jades,

Whose fate it was to have no husbandman,

For every woman had a husband then.


Footnotes

53:1 We have included in Tablet IV Tablets V and VI of the original, as classified by Mr. Sayce.

54:2 The above is taken from an Assyrian fragment (“W. A. I.,” ii. 35, No. 4) translated in “Records of the Past,” vol. xi., pp. 159, 160, and presents the Assyrian view of purity and
the customs of their people.

55:3 Literally, “whose veil no freeman of pure race has raised.” Before slaves and men of mean rank, women of the East are not obliged to veil the face.

55:4 Literally, “who has never moistened her teeth with an intoxicating liquor.” “Rec. of the Past,” p. 160, l. 6.

55:5 The public sale herein described is taken from the statement of Herodotus (see Herodotus, vol. i., p. 196. Compare “Nic. Dam. Fr.,” 131, and Ælian. “Var. Hist.” iv. 1), who says all the marriageable virgins in all the towns of the empire or kingdom were sold at public auction. The beautiful maidens were sold to the highest bidder, and the proceeds were deposited before the herald. The ugly maidens in turn were then put up, and the bidders were called upon to take them as wives with the smallest dowry to be paid from the proceeds of the sales of the beautiful maids, and they were in turn awarded to those who would accept them with the smallest amount as dowry. The numerous contracts for the sales of women now in the British Museum may possibly be records of these transactions.

56:6 “Sab-at-tu,” a day of rest for the heart (“W. A. L,” ii. 32), the Sabbath day, which was dedicated to the worship of the sun, moon, and stars, and their gods, which were known by different names.

57:7 “Lain,” to lay, v.a. (pretr. “laid,” art. passive “lain,” from “liggan,” Sax.) “to place along the ground.” Fenning’s Royal Eng. Dic., London, MDCLXXV.

57:8 From the Babylonian Festival Calendar (“C. I. W. A.,” vol., iv. pls. 32, 33); also translated in “Records of the Past,” vol. vii., pp. 162, 163.

57:9 “Zubat,” robes.

57:10 “Ku-bar-ra,” linen robes.

59:1 “And two golden talents!”

59:2 “Three talents!”

59:3 “Fifteen!”

59:4 “Twenty!”

59:5 “And thirty!”

59:6 “And forty!”

59:7 “Fifty!”

59:8 “One hundred!”

59:9 “One thousand!”

60:10 “Five bilti,” about £3,165 sterling, or $15,825.

 

COLUMN II

COUNCIL IN THE PALACE

The seers on silver couches round the throne;

The hangings of the carvèd lintel thrown

Aside; the heralds cried: “The Sar! The Sar!

The council opens our King Izdubar!”

The Sar walked o’er the velvets to his throne

Of gold inlaid with gems. A vassal prone

Before the Sar now placed the stool of gold,

Arranged his royal robes with glittering fold

Of laces, fringes rich inwove with pearls,

Embroidered with quaint figures, curious twirls.

Behind the throne a prince of royal blood

Arrayed in courtly splendor, waiting stood,

And gently waved a jeweled fan aloft

Above the Sar’s tiara; carpets soft

From Accad’s looms the varied tilings bright,

In tasteful order, part conceal from sight.

The glittering pillars stand with gold o’erlaid

In rows throughout the room to the arcade,

Within the entrance from a columned hall.

The ivory-graven panels on the wall

On every side are set in solid gold.

The canopy chased golden pillars hold

Above the throne, and emeralds and gems

Flash from the counselor’s rich diadems.

In silence all await the monarch’s sign:

“This council hath been called, the hour is thine

To counsel with thy King upon a plan

Of conquest of our foes, who ride this plain,

Unchecked around; these Suti should be driven

From Sumir’s plain. Have ye our wrongs forgiven?

Khumbaba hath enjoyed great Accad’s spoils

Too long; with him we end these long turmoils.

What sayest thou, Heabani?–all my seers?

Hath Accad not her chariots and spears?”

Then one among the wisest seers arose

“To save our precious tune which hourly flows,

He should our seer, Rab-sak-i 1 first invite

To lay his plans before the Sar, and light

May break across our vision. I confess

Great obstacles I see, but acquiesce

In any plan you deem may bring success.

The gods, I feel our cause will gladly bless.”

Another spoke, and all agree at last

To hear the seer whose wisdom all surpassed.

Heabani modestly arose and said,

And gracefully to all inclined his head:

“O Sar! thy seer will gladly counsel give

To thee, and all our seers; my thanks receive

For thy great confidence in my poor skill

To crush our foes who every country fill.

I with the Sar agree that we should strike

A blow against the rival king, who like

Our Sar, is a great giant king, and lives

Within a mountain castle, whence he grieves

All nations by his tyranny, and reigns

With haughty power from Kharsak to these plains.

I’ll lead the way, my Sar, to his wild home;

‘Tis twenty kas-pu 2 hence, if you will come.

A wall surrounds his castle in a wood,

With brazen gates strong fastened. I have stood

Beneath the lofty pines which dwindle these

To shrubs that grow in parks as ornate trees.

The mighty walls will reach six gars 3 in height,

And two in breadth, like Nipur’s 4 to the sight.

And when you go, take with you many mules;

With men to bring the spoils, and needed tools

To break the gates, his castle overthrow:

To lose no time, to-morrow we should go.

To Erech, pines and cedars we can bring

With all the wealth of Elam’s giant king,

And Erech fill with glorious parks and halls,

Remove these man-u-bani, 5 ruined walls.

Take to your hearts, ye seers, poor Erech’s wrongs!

Her fall, the bards of Elam sing in songs.

I love dear Erech, may her towers shine!

He seized his harp, thus sung the seer divine:

“O Erech (Uruk)! thy bright plains I love;

Although from thee thy seer did rove,

My heart remained with thee!

The foe destroyed thy beauteous towers,

Sa-mu (unknow?) forgot to rain her showers,

And could I happy be?

Mine eyes beheld thy fallen gates,

Thy blood warm flowing in thy streets,

My heart was broken then.

I raised mine eyes and saw thy Sar

In glory on his steed of war,

And joy returned again!

I saw the foe in wild dismay

Before him flee that glorious day.

With joy I heard the cry

Of victory resound afar,

Saw Elam crushed ‘neath Accad’s car:

I shouted, Victory!

Away! till birds of prey shall rend

His flesh and haughty Elam bend

Before our mighty Sar!

Beneath his forest of pine-trees

The battle-cry then loudly raise,

We follow Izdubar!

And may the birds of prey surround

Khumbaba stretched upon the ground,

Destroy his body there!

And Izdubar alone be king,

And all his people joyful sing,

With glory crown him here!

All hail! All hail! our giant King,

The amaranti 6 for him bring,

To crown him, crown him here,

As King of Accad and Sutu,

And all the land of Subar-tu!

So sayeth Hea’s (Enki) seer!”

The counselors and chieftains wildly cry

Around the throne, “All hail izzu sar-ri

Of Su-bar-tu!” and shouting leave the halls

To summon Accad’s soldiers from the walls

To hear the war proclaimed against their foes,

And Accad’s war-cry from them loud arose.

King Izdubar Heabani warmly prest

Within his arms upon his throbbing breast,

And said, “Let us to the war temple go,

That all the gods their favor may bestow.”

The seer replied, “‘Tis well! then let us wend

Our way, and at the altar we will bend,–

To Ishtar’s temple, where our goddess queen

Doth reign, seek her propitious favor, then

In Samas‘ holy temple pray for aid

To crush our foe;–with glory on each blade,]

Our hands will carry victory in war.”

The chiefs, without the temple, join their Sar.


Footnotes

62:1 “Rab-sak-i,” chief of the high ones, chief of the seers and counselors; prime, minister.

62:2 “Twenty kaspu,” 140 miles; each kaspu was seven miles, or two hours’ journey.

62:3 “Six gars,” 120 feet; each gar was a twenty-foot measure. Khumbaba’s walls were thus 120 feet high and forty feet thick–much like the wall, of Babylon.

62:4 “Nipur” was one of the cities of Izdubar’s kingdom, from whence he came to the rescue of Erech.

63:5 “Man-u-ban-i,” a tree or shrub of unpleasant odor mentioned by Heabani. See Sayce’s revised edition Smith’s “Chald. Acc. of Genesis,” p. 254. The fragment translated by Mr. Sayce should be placed in another position in the epic.

64:6 “Amaranti,” amaranth. “immortal amaranth.”–“Par. Lost”

 

COLUMN III

THE KING WORSHIPS AT THE SHRINE OF ISHTAR

1 The richest and the poorest here must stay,

Each proud or humble maid must take her way

To Ishtar’s temple grand, a lofty shrine,

With youth and beauty seek her aid divine.

Some drive in covered chariots of gold,

With courtly trains come to the temple old.

With ribbons on their brows all take their seats,

The richer maid of nobles, princes, waits

Within grand chambers for the nobler maids;

The rest all sit within the shrine’s arcades.

Thus fill the temple with sweet beauties, crones;

The latest maids are the most timid ones.

In rows the maidens sat along the halls

And vestibules, on couches, where the walls

Were carved with mystic signs of Ishtar’s feast;

Till at the inner shrine the carvings ceased.

Amid the crowd long silken cords were strung

To mark the paths, and to the pillows clung.

The King through the great crowd now pressed his way

Toward the inner shrine, where he may pray.

The jeweled maidens on the cushioned seats,

Now babbling hailed the King, and each entreats

For sacred service, silver or of gold,

And to him, all, their sweetest charms unfold.

Sonic lovely were, in tears besought and cried,

And many would a blooming bride provide;\

While others were deformed and homely, old,

As spinsters still remained, till now grown bold,

They raised their bony arms aloft and bawled.

Some hideous were with harshest voices squalled,

And hags like dal-khi from the Under-World,

Their curses deep, growled forth from where they curled.

But these were few and silent soon became,

And hid their ugliness away in shame.

For years some maids had waited day and night,

But beauty hides the ugly ones from sight.

The King astounded, eyed them seated round;

Beneath their gaze his eyes fell to the ground.

“And hath great Accad lost so many sons,

And left so many maids unmarried ones?”

He eyed the image where the goddess stood

Upon a pedestal of cedar wood

O’erlaid with gold and pearls and uk-ni stones,

And near it stands the altar with its cones

Of gold adorned with gems and solid pearls,–

And from the golden censer incense curls.

Beside the altar stands a table grand

Of solid metal carved with skilful hand;

Upon it stands a mass of golden ware,

With wines and fruits which pious hands prepare.

The walls are glistening with gold and gems,

The priestesses all wear rich diadems.

The Sar now eyes the maidens, while they gaze;

Thus they expectant wait, while he surveys.

And see! he takes from them a charming girt

With Ishtar’s eyes and perfect form, the pearl

Of beauty of them all; turns to the shrine,

When in her lap he drops a golden coin,

And says, “The goddess Ishtar, prosper thee!” 2

She springs, for she from Ishtar’s halls is free,

And kneels and weeps before the monarch’s feet,

“O great and mighty Sar I thee entreat,

My will is thine, but all my sisters free:

Behold my sisters here imploring thee!”

The King gazed at the beauteous pleading face,

Which roused within his breast the noble race

Before her heavenly charms transfixed he stood.

Before her heavenly charms transfixed he stood.

“‘Tis well! my daughter, I the favor grant!”

And to the priestess said, “Let here be sent

Great coffers filled with gold! for I release

These maids. Let all their weary waiting cease,

The price I’ll send by messengers to thee.”

And all rejoicing sing a psalmody.

A ring of maidens round the image forms;

With flashing eyes they sing, with waving arms,

A wilderness of snowy arms and feet,

To song and dance the holy measure beat;

A mass of waving ringlets, sparkling eyes.

In wildest transport round each maiden flies,

The measure keeps to sacred psalmody,

With music ravishing,–sweet melody.

The priestess leads for them the holy hymn,

Thus sing they, measure keep with body, limb:

3“Let length of days, long lasting years,

With sword of power, extend his holy life!

With years extended full of glory, shine,

Pre-eminent above all kings in strife.

Oh, clothe our king, our lord, with strength divine,

Who with such gifts to gods appears!

“Let his great empire’s limits be,

Now vast and wide, enlarged, and may he reign

(Till it shall spread before his eyes complete)

Supreme above all kings! May he attain

To silver hairs, old age, and nations greet

Our sovereign in his royalty!

“When gifts are ended of Life’s days,

The feasts of the Land of the Silver Sky,

With bliss, the Blest Abode Refulgent Courts,

May he enjoy through all eternity,

Where Light of Happy Fields with joy transports

And dwell in life eternal, holy there

In presence of the gods with sacred cheer,

With Assur’s (city & god named Ashur) gods walk blessèd ways!”

When they have ended all their joyful song,

They gratefully around their monarch throng;

And kneeling at his feet, they bathe his hands

With tears of joy, and kiss the ‘broidered bands

Of his bright robes, then joyous haste away;

And Erech’s shame was ended on that day.

And now the Sar as his libation pours

The sparkling sacred wine before the doors

That lead to Ishtar’s glorious inner shrine.

He bows before her golden form divine,

Thus prays:

4 “In thy fair shrine I bow to thee,

O Light of Heaven! bright thy majesty

As glowing flames upon the world doth dawn,

Bright goddess of the earth, thy fixed abode!

Who dawned upon the earth a glorious god!

With thee prosperity, hath ever gone.

To gild the towers of cities of mankind!

Thou warrior’s god, who rideth on the wind!

As a hyena fierce thou sendest war,

And as a lion comes thy raging car.

Each day thou rulest from thy canopy

That spreads above in glory,–shines for thee;

O come, exalted goddess of the Sun!”

5Against the tyrant King I go to war,

Attend mine arms, O Queen! with radiant car

Of battles! ride upon the giant King

With thy bright, fiery chargers! valor bring

To me at rising of the glistening car

Of Samas, send attendants fierce of war!

But goddess Mam-nutu (Ninhursag?) of Fate and Death;

Oh, keep away from me her blasting breath;

Let Samas fix the hour with favor thine,

And o’er mine unknown path, Oh ride divine!

Thy servant strengthen with thy godly power,

That he invincible in war may tower,

Against thy chosen city’s greatest foe,

Who brought on Erech all her deepest woe.”

And from the inner shrine with curtains hung,

The Oracle of Ishtar sweetly sung:

“O King of vast unnumbered countries, hear!

Thine enemy Khum-baba do not fear,

My hands will waft the winds for thee.

Thus I reveal!

Khum-baba falls! thine enemy!

Nor aught conceal.

“The harvest month 6 propitious shines,

Array great Accad’s battle lines!

Before thy feet thy Queen descends,

Before thy will thine Ishtar bends,

To fight thine enemy,

To war I go with thee!

My word is spoken, thou hast heard,

For thee, my favor thou hast stirred.

As I am Ishtar of mine Or divine,

Thine enemy shall fall! Be glory thine!

“Before mine Izdubar I go,

And at thy side direct thy blow.

I go with thee, fear not, my King,

For every doubt and fear, I bring

Relief, to thy heart rest!

Of Sars, I love thee best!”


Footnotes

65:1 The account given by Herodotus of the worship of Beltis (Ninlil) or Ishtar, if true (see Herodotus, i. 199), was one of the darkest features of Babylonian religion. It is probable that the first intention was only to represent love as heaven-born, and that it afterward became sensual in the time of Herodotus. (See Sayce edition Smith’s “C. A. of Gen.,” p. 50.) The presence of the women may have been intended at first to present an innocent attraction. See also Rawlinson’s “Ancient Monarchies,” vol. iii. p. 21.

66:2 See Herodotus, vol. i. p. 199.Ishtar was called Mylitta or Beltis in the time of Herodotus. We have taken the above description from Herodotus, whose work is mostly confirmed by the cuneiform inscriptions.

67:3 The above psalm is found in vol. iii. of Rawlinson’s “British Museum Inscriptions,” pl. 66, and was translated by F. Talbot, F.R.S., in vol. i. of the Transactions of the Society of Biblical Archæology, p. 108, and also by M. Lenormant in his “Premières Civilisations,” p. 177. We have used Mr. Talbot’s transcription.

68:4 See terra-cotta tablet numbered “S. 954” in the British Museum. also translation by Rev. A. H. Sayce, M.A., in the “Records of the Past,” vol. v. V. 157.

68:5 See fragment in Sayce’s edition Smith’s “Chald. Acc. of Gen.,” p. 220, col. iii.

69:6 The harvest month was the month of Sivan, which is mentioned by the Oracle of Ishtar of Arbela. See “Cuneiform Inscriptions of Western Asia,” vol. iv. pl. 68; also “Records of the Past,” vol. xi. pp. 61-62.

 

COLUMN IV

THE KING GOES FROM ISHTAR’S TEMPLE TO THE TEMPLE OF SAMAS

He rose and raised the pendant mystic charms

And kissed them, and the jewels of her arms

And ornaments upon her breast divine,

And then her crown with jewels iridine

He placed upon his brow, and it returned;

And from the shrine in reverence he turned;

To Samas’ temple all the chiefs of war

And seers, pa-te-si, go with Izdubar.

Before the fire he stands where holy burns

The flames of Samas. In a vase he turns

The crimson wine, to Samas, God, he pours

Libation, and his favor thus implores:

O Samas, why hast thou established, raised

Me in thy heart?–protected? Men have praised

Thee, Holy One! my expedition bless

In thine own will, O God, I acquiesce.

I go, O Samas, on a path afar,

Against Khumbaba I declare this war;

The battle’s issue thou alone dost know,

Or if success attends me where I go.

The way is long, O may thy son return

From the vast pine-tree forest, I would earn

For Erech glory and renown! Destroy

Khumbaba and his towers! he doth annoy

All nations, and is evil to thy sight.

To-morrow I will go, O send thy Light

Upon my standards, and dark Nina-zu (Ereshkigal’s son)

Keep thou away, that I may wary view

Mine enemies, and fix for me the hour

When I shall strike and crush Khumbaba’s power.

To all the gods I humbly pray

To Izdubar propitious be!

1 AssurSamas u Marduk-u,

AnaSar bel-ni-ya lik-ru-bu!”

And thus the Oracle with sweetest voice

To him replied, and made his heart rejoice:

“Fear not, O Izdubar,

For I am Bel (Enlil), thy strength in war. 2

A heart of strength give I to thee!

To trust, we can but faithful be!

As thou hast shown to me.

The sixty gods, our strongest ones,

Will guide thy path where’er it runs;

The moon-god (Nannar) on thy right shall ride,

And Samas on thy left shall guide.

The sixty gods thy will commands

To crush Khumbaba’s bands.

In man alone, do not confide,

Thine eyes turn to the gods,

Who rule from their abodes,

And trust in Heaven where powers abide!”

With joyous heart the Sar comes from the shrine

To bathe his brow in Samas‘ rays divine;

Upon the pyramid he stands and views

The scene below with its bright varied hues.

A peerless pile the temple grandly shone

With marble, gold, and silver in the sun;

In seven stages rose above the walls,

With archways vast and polished pillared halls.

A marble portico surrounds the mass

With sculptured columns, banisters of brass,

And winding stairways round the stages’ side,

Grand temples piled on temples upward glide,

A mass of colors like the rainbow hues,

Thus proudly rise from breezy avenues.

The brazen gates lead to the temple’s side,

The stairs ascend and up the stages glide.

The basement painted of the darkest blue

Is passed by steps ascending till we view

From them the second stage of orange hue

And crimson third! from thence a glorious view–

A thousand turrets far beneath, is spread

O’er lofty walls, and fields, and grassy mead;

The golden harvests sweep away in sight

And orchards, vineyards, on the left and right;

Euphrates’ stream as a broad silver band

Sweeps grandly through the glowing golden land,

Till like a thread of silver still in sight

It meets the Tigris gleaming in the light

That spreads along the glorious bending skies,

The brightest vault of all the emperies.

Now rested from the cushioned seats we rise

And to the stairway turn again our eyes;

The fourth stage plated o’er with beaten gold

We pass, and topaz fifth till we behold

The sixth of azure blue; to seventh glide,

That glows with silvery summit where reside

The gods, within a shrine of silvery sheen

Which brightly glows, and from afar is seen.

Without the temple, burnished silver shines;

Within, pure gold and gems in rare designs.


Footnotes

71:1Assur (Osiris) Samas (Shamash / Utu) and Merodac (Marduk) (“Unto the king, my lord may they propitious!”), the response of the priest to the prayer.

71:2 See “Records of the Past,” vol. xi. p. 63. These oracles seem to be formulas which are filled in with the monarch’s name, and may apply to any king.


COLUMN V

EXPEDITION AGAINST KHUMBABA, AND BATTLE IN THE BLACK FOREST

At early dawn the shining ranks are massed,

And Erech echoes with the trumpet’s blast;

The chosen men of Erech are in line,

And Ishtar in her car above doth shine.

The blazing standards high with shouts are raised,

As Samas‘ car above grand Sumir blazed.

The march they sound at Izdubar’s command,

And thus they start for King Khumbaba’s land;

The gods in bright array above them shine,

By Ishtar (Inanna) led, with Samas (Utu), moon-god Sin (Nannar),

On either sidle with Merodac (Marduk) and Bel (Enlil),

And Ninip (Ninurta), Nergal, Nusku (Enlil’s chancellor) with his spell,

The sixty gods on chargers of the skies,

And Ishtar’s chariot before them flies.

Across Cazina’s (unknown?) desert far have come,

The armies now have neared Khumbaba’s home;

Beneath grand forests of tall cedar, pine,

And the dark shades near Khar-sak’s (unknown?) brow divine.

A brazen gate before them high appeared,

And massive walls which their great foe had reared;

The mighty gates on heavy pivots hung,

They broke, and on their brazen hinges swung

With clanging roars against the solid wall,

And sent through all the wilds a clarion call.

Within his halls Khumbaba is enthroned,

In grand Tul-Khumba’s walls by forests zoned

With her bright palaces and templed shrines,

The sanctuaries of the gods, where pines

Sigh on the wafting winds their rich perfumes;

Where Elam’s god with sullen thunder dooms

From Kharsak’s (unknown?) brow the wailing nation’s round,

And Elam’s; hosts obey the awful sound.

The giant here his castled city old

Had strengthened, wrung his tributes, silver, gold;

His palace ceiling with pure silver shines,

And on his throne of gold from Magan’s (Egypt) 1 mines

In all his pride the conqueror exults,

With wealth has filled his massive iron vaults.

Oft from his marble towers the plains surveys,

And sees his foes’ most ancient cities blaze;

While his pa-te-si lead his allied hosts,

And o’er his famous victories he boasts.

         With Rimsin (Rim-Sin) he allied when Erech fell,

         The King of Sarsa, whose great citadel

         Was stormed by Nammurabi (Hammurabi) the great Sar,

         Ninrad of Erech, our King Izdubar.

         Khumbaba’s ally was by him o’erthrown,

         And thus appeared to take Khumbaba’s throne.

         And now within his palace came a sound

         That roared through all the forest, shook the ground:

         “Our foes! our foes! the gate! hear how it rings!”

          And from his throne the giant furious springs:

          “Ho! vassals! sound the trump! ’tis Izdubar,

          To arms! our foes are on us from afar!”

         His weapons seizes, drives his men in fear

         Before him with his massive sword and spear,

         And as a tempest from his lips he pours

         His orders, while his warrior steed he spurs

         Along his serried lines of bristling spears;

         Among the pines the army disappears.

The men of Accad now in squadrons form,

Arrayed to take Khumbaba’s towers by storm;

While Izdubar the forest black surveyed

Of pines and cedars thickly grown, and made

A reconnoitre of his hidden foe.

The road was straight; afar the turrets glow

With Samas‘ light, and all the gods arrayed,

Ride o’er the pines and flash through their dark shade.

The glorious blaze of Accad’s glistening spears

One kaspu pass, and now the foe appears;

Beneath the deepest shadows of the pines

Khumbaba stands with solid battle lines

Before the marching host of Izdubar.

The forest echoes with the shouts of war,

As they sweep on with ringing battle cries,

Now loudly echoed from the woods and skies:

“Kar-ro! Kar-ra! 2 we follow Izdubar!”

And through the forests fly the bolts of war.

The foe beheld the gods in wrath above

And Accad’s charging lines toward them move,

But bravely stand to meet the onset fierce,

Their mailed armor, shields, no arrows pierce.

And now in direst conflict meet the mass,

And furious still meets ringing bronze and brass,

Khumbaba on his mighty steed of war,

Above the ranks towers high a giant Sar,

And sweeps the men of Accad with his blade,

Till to his breast a heap of corpses made,

And fiercely urged his men to fight, to die;

And Izdubar, with helmet towering high,

His men has led with fury on the foe,

And massacres each man with one fell blow,

Who dares to stand in front with sword or spear,

And fighting by him stands his valiant seer.

The gods now rushing from the gleaming sky,

With blazing weapons carry victory;

The foe no longer stand before the sight,

And shouting fly away in wild affright.

Their monarch turned and slowly rode away;

And Accad’s hosts his men pursue and slay,

Until the forest deep resounds with cries.

To save himself each man in terror flies.


Footnotes

73:1 “Mag-an” or “Mizir,” Egypt, or the famous mines of Africa.

74:2 “Karra! kar-ra!” (cry out) “Hurrah! hurrah!”

COLUMN VI

HAND-TO-HAND CONFLICT OF THE RIVAL GIANTS–DEATH OF KHUMBABA

Now the black forest through, the Sar and seer

Sought for their foe, Khumbaba, far and near;

But he had fled when he beheld the gods

In fury rushing from their bright abodes.

Now from the battle-field the King and seer

The farthest limit of the forest near,

And passing on, the Sar thus to his seer:

“The gods have filled our foeman’s heart with fear:

He comes not forth to meet us ‘neath his walls.”

But lo! within their sight, far from his halls,

Khumbaba stands beside his steed of snow

Held by his queen, and eyes his coming foe.

Heabani cries: “Behold the enemy!

And with his queen from us disdains to fly!”

And Izdubar turned to Heabani, said:

“My seer, methought this King from us had fled;

His army slain or scattered from us fly;

But by our hands this monarch here must die.”

Heabani eyed Khumbaba, nor replied

Before the Queen, who wrung her hands and cried;

And Izdubar continued:

“He, of war,

It seems, doth lack in skill, and from afar

He scents the battle, while his fighting men

Their raids oft make, and here return again;

His castle we may enter without fear,

And thou his queen mayst have who standeth here,

And now we end the reign of Elam’s throne;

So lend thy hand to strike this monarch prone.

My friend, if I mistake thee not, for war

Thou art prepared, since thou upon the car

Wast wont to ride in former years now gone;

And if he falls, a feast day of the Sun

1We will appoint, and may the birds of prey

Surround his carcass on this glorious day:

But stay! this giant I will slay alone,

Although his weight is many gur-ri 2 stone;

This giant’s form the gods have surely made

An enemy well worthy of my blade.”

And Izdubar upon his foe advanced,

Who waiting stood, and at him fiercely glanced,

And naught replied; but raised his glory blade.

Their furious glance, the giant’s queen dismayed.

She wildly eyed the rivals towering high,

And breathless stood, then quickly turned to fly,

As Izdubar upon his heavy shield

Received Khumbaba’s stroke, and then doth wield

His massive blade as lightning o’er his head,

He strikes the giant’s helmet on the mead.

Khumbaba, furious, strikes a mighty blow,

Which staggers Izdubar, who on his foe

Now springs and rains upon him faster blows,

Until his blade with fire continuous glows.

Khumbaba caught his blows on sword and shield

With parries; thrusts returned, and naught would yield;

And thus they fought, the peerless kings of war.

Now Ishtar downward drove his raging car,

And in Khumbaba’s eyes her rays she cast,

The giant turned his glance–it was his last;

Unwary caught, his foe has swung his sword,

Khumbaba’s gory head rolls o’er the sward.


Footnotes

76:1 Smith’s “Chald. Acc. of Gen.,” Sayce’s edition, p. 223 ls. 35 and 41.

76:2 “Gur-ri,” a measurement of weight corresponding to “ton”(?). It vas also used as a measurement of ships.

 

ALCOVE II

TABLET V–COLUMN I

CORONATION OF IZDUBAR AS KING OF THE FOUR RACES, AND APPEARANCE OF ISHTAR IN HIS ROYAL PRESENCE, WHO SUES FOR HIS HAND

To Erech’s palaces returns the Sar,

Rich laden with Khumbaba’s spoils of war.

The land of Ur with grandest glories shines–

And gleams with palaces and towers and shrines.

The plain with temples, cities, walls is filled,

And wide canals, and yellow harvests tilled.

Grand Erech to the sight presents no walls

In ruins laid, but glows with turrets, halls;

With splendor proudly shines across the plain.

And now with joy he meets his courtly train;

Their shouts of welcome rend the gleaming skies,

And happiness beams from his people’s eyes.

Within the walls he rides with kingly pride,

And all his chiefs and seers beside him ride;

To his grand palace they now lead the way,

To crown him king of Subartu this day.

Arrayed in splendor on his throne, the Sar

Before him eyes the Kassite spoils of war,

Khumbaba’s crown of gold, and blazing gems,

The richest of the Kassite diadems,

The royal scepter of all Subartu,

Of Larsa, Ur, Kardunia and Sutu

The Sar upon his brow the crown now bound,

Receives the scepter while his courts resound

With shouts for Sar-dan-nu of Subartu,

The Sar of Kip-rat arba 1 and Sutu,

Of Sumir, Accad, Nipur, Bar-ili, 2

And Erech, Larsa, Mairu, and Kus-si,

Of Mal-al-nak, Kitu;–the sky resounds–

For Iz-zu-bar-ili (Gilgamesh), 3 from earth rebounds;

For Nam-mu-rabi (Hammurabi), Bar-bels king of fire.

What king to his great glory can aspire?

The Zig-gur-at-u to the skies

His hands have built, where holy fires

To Samas burn; its flame ne’er dies,

To holiness lead man’s desires.

He opens wide the fiery gates

Of all the gods at Dintir old,

Ka-ding-ir-a(unknown?). 4 This day completes

His grandeur–may it far be told

Of our great Sar whose godly gate

Wide opens Heaven’s joy for man,

Of Iz-zu-bar-ili the great,

Who rules from Khar-sak to the main.

Within the entrance to the royal rooms,

Queen Ishtar with her train in splendor comes,

Her radiant form with glistening gems ablaze,

And shining crescent with its glorious rays,

Glow with bright Heaven’s unremitting flame;

Thus came the Queen of Love of godly fame.

The richest robe of gods her form enshrines,

With every charm of Heaven and earth she shines;

of their wide splendors robs the farthest skies,

That she with love her hero may surprise.

Her train she robes with liveries of Heaven,

To her are all the dazzling splendors given.

The glittering court is filled with chiefs and seers,

When Ishtar at the entrance now appears,

The Ner-kalli (unknown?), 5 her heralds at the door,

As some grand sovereign from a foreign shore,

The goddess proudly enters with her train,

The spirits of the earth, and tossing main,

From mountains, rivers, woods, and running streams;

And every spirit where the sunlight gleams,

Now fill the courts and palaces and halls,

And thousands glowing bright surround the walls;

Each wafting wind brings I-gi-gi (Anunnaki in orbit of Earth) 6 that soar

Above An-un-na-ci (Anunnaki giant godsfrom Nibiru) from every shore,

And herald Ishtar’s presence, Queen of Love,

With music through the halls, around, above.

From lyres and lutes their softest wooings bring,

As Ishtar bows before her lover king.

A halo from the goddess fills the halls,

And shines upon the dazzling jeweled walls.

The Sar and seers in wonder were amazed

At the sweet strains, and glorious light that blazed;

Transfixed in silence stood, as she now spoke,

And sweeter music through the palace woke.

Like fragrant zephyrs, warbling from retreats

Of gardens of the gods, she thus entreats

From Izdubar her welcome, or a glance

Of love; and she the Sar would thus entrance:

“Thy wisdom, Sar, surpasses all mankind,

In thee, O king! no blemish do I find.

The Queen of Heaven favor seeks from thee,

I come with love, and prostrate bend the knee.

My follies past, I hope thou wilt forgive,

Alone I love thee, with thee move and live;

My heart’s affections to thee, me have led,

To woo thee to thine Ishtar’s marriage bed.

O kiss me, my beloved! I adore

Thee! Hear me! I renounce the godly shore

With all its hollow splendor where as queen

I o’er the heavenly hosts, unrivaled reign

In grandest glory on my shining throne;

And yet for thee my heart here pines alone,

I cannot live without my Izdubar!

My husband’s love and simple word shall far

Surpass the godly bond. O let me, king,

Rest on thy breast, and happiness will cling

To all the blissful days which shall be thine.

With glory of the skies, my love shall shine.

O Izdubar, my king! this love below

Is grander here than mortals e’er can know,

For this I leave my throne in yonder skies,

And at the feet of love thy queen now lies.

Oh, let me taste with thee the sweets of love,

And I my love for thee will grandly prove,

And thou shalt ride upon a diamond car,

Lined with pure gold; and jeweled horns of war

Shall stud it round like rays of Samas‘ fire.

Rich gifts whate’er my lover shall desire,

Thy word shall bring to thee, my Sar-dan-nu (Sadarnunna)!

Lo! all the wealth that gods above can view,

I bring to thee with its exhaustless store.

Oh, come my love! within the halls, where more

Than I have named is found, all, all is thine;

Oh, come with me within our halls divine!

Amid the fragrant odors of the pines,

And all shrubs and flowers, vines,

Euphrates’ zir-ri there shall sing for thee,

And dance around thy feet with zi-mu-ri 7

And kings and lords and princes I will bring

To bow to thee, beloved, glorious king!

With tribute from the mountains and the plains,

As offerings to thee. Thy flocks shall twins

Bring forth; and herds of fattened, lowing kine

Shall fast increase upon the plains divine.

Thy warrior steeds shall prance with flowing manes,

Resistless with thy chariot on the plain.

Vast spoils, thy beasts of burden far shall bear,

Unrivaled then shall be my king of war;

And victory o’er all, thine eyes shall view,

And loud acclaims shall rend the bright Samu.


Footnotes

78:1 “Kip-rat arba,” the four races or regions.

78:2 “Bar-ili,” from “bar” gate, and “ili,” of the gods–Babel, bab–originates from the Accadian word “bar,” Semitic “bab;” thus Babel was originally called “bar-ili.” See Taylor and Furst. The latter renders it “Bar-(bir-) Bel,” “town of Belus.”

78:3Izzu-bar-ili” we believe to be the original name of Izdubar, afterward shortened to Izdubar, and means literally the fire-king of “bar-ili,” or the “fire-king of the gate of the gods.” This identifies him with Nimrod, the founder of Par-bet or Babylon.

78:4 Ka-ding-ir-a (Ace.), “gate of God”–Pinches.

79:5Ner-kalli,” or “Ner-ekalli,” chief of the palace.

79:6I-gi-gi“, pronounced “e-gee-gee,” spirits of heaven. (Anunnaki in orbit)

80:7Zi-mu-ri,” spirits of the light.

 

COLUMN II

THE KING’S ANSWER AND ISHTAR‘S RAGE

Amazed the sovereign sat upon his throne;

And while she wooed, his heart was turned to stone;

In scorn replied:

“Rise Ishtar, Heaven’s high queen,

Though all thy wealth, possessions I had seen

Now piled before me, all in gems and gold,

Of all the wealth of Heaven there heaped of old,

I nakedness and famine would prefer

To all the wealth divine thou canst confer.

What carest thou for earthly royalty?

The cup of poison shall thy lovers see.

Thou sawest me within a haunt away

From men. I lingered on that direful day,

And took thee for a beauteous zi-re-mu 1

Or zi-ar-i-a or a zi-lit-tu, 2

And thou didst cause to enter love divine.

As zi-cur-un-i (unidentified?), spirit of the wine,

Thou didst deceive me with thine arts refined,

And love escaped upon the passing wind.

Then to my palace come, and me there seek;

Didst place thy mouth upon my lips, and wake

Within my breast a dream of love and fire,

Till I awoke and checked thy wild desire;

Thou earnest with the form of spirits fair,

Didst hover o’er me in my chamber there.

Thy godly fragrance from the skies above,

A sign did carry of the Queen of Love:

I wokee and thou didst vanish, then didst stand

As mine own servant in my palace grand.

Then as a skulking foe, a mystic spell

Didst weave, and scorch me with the fires of hell

While I was wrapped in sleep. Again I woke,

I saw around me dal-khi, sulphurous smoke,

Which thou didst send around my royal bed;

And I believed that I was with the dead,

With dal-khi gloating over me in hell.

My su-khu-li then sought thy presence fell.

Forever may thy wooing cease! for love

Hath fled, may godly praises never move

Upon the lips of holy gods, or men,–

Of thee, the god of Love ne’er speak again!

I loved thee once; with love my heart inflamed

Once sought thee, but my troubles I have blamed

Upon thee, for the dreams which thou didst send.

Go! rest thy heart; and to thy pleasures wend!

For Tammuz (Dumuzi) of thy youth thy heart once wailed,

For years his weary form thy love assailed;

Allala (unidentified?) next, the eagle, lovest, tore

His wings. No longer could he joyful soar

And float above the forest to the sky.

Thou leavest him with fluttering wings to die.

A lusty lion thou didst love, his might

Destroyed, and plucked his claws in fierce delight,

By sevens plucked, nor heard his piteous cry.

A glorious war-steed next thy love didst try,

Who yielded to thee, till his strength was gone:

For seven kaspu 3 thou didst ride upon

Him without ceasing, gave no food nor drink,

Till he beneath thee to the earth did sink,

And to his mistress, Sil-i-li (unidentified?), the steed

Returned with broken spirit, drooping head.

Thou lovest Tabulu (unidentified?), the shepherd king,

And from his love continuous didst wring

Sem-uk-ki (unidentified?), 4 till he to appease thy love,

The mighty gods of heaven then sought to move

To pity with his daily offerings.

Beneath thy wand upon the ground he springs,

Transformed to a hyena; then was driven

From his own city–by his dogs was riven.

Next Is-ul-lan-u (unidentified?) lov’st, uncouth, and rude,

Thy father’s laborer, who subject stood

To thee, and daily scoured thy vessels bright:

His eyes from him were torn, before thy sight.

And chained before thee, there thy lover stood,

With deadly poison placed within his food.

Thou sayst:

“O Isullanu (unidentified?), stretch thy hand!

The food partake, that doth before thee stand!

Then with thy hand didst offer him the food.

He said: ‘What askest thou? It is not good!

I will not eat the poison thus prepared.’

Thy godly wand him from thy presence cleared,

Transformed him to a pillar far away.

And for my love Queen Ishtar comes this day?

As thou hast done with others, would thy love

Return to me, thine actions all doth prove.”

The queen in fury from his presence turned,

In speechless rage the palace halls she spurned;

And proudly from the earth swept to the skies;

Her godly train in terror quickly flies.


Footnotes

81:1Zi-re-mu,” spirit of mercy or grace.

81:2Zi-lit-tu,” spirit of the mist.

82:3 “Seven kaspu,” fourteen hours; each kaspu was two hours.

82:4Sem-uk-ki” translated by Sayce “stibium,” antimony; by Talbot, “lütarish semukki,” thou who didst make evil with thy drugs.’–“Trans. Soc. Bib. Arch., Sayce’s edition “C. A. G.” p. 229.


COLUMN III

ISHTAR COMPLAINS TO ANU, KING OF HEAVEN, WHO CREATES A WINGED BULL (Bull of Heaven) TO DESTROY ISHTAR

Before the throne of Arm, Ishtar cries,

And Anatu (Antu?), the sovereigns of the skies:

“O Sar, this king my beauty doth despise,

My sweetest charms beholds not with his eyes.”

And Anu to his daughter thus replied:

“My daughter, thou must crush his vaunting pride,

And he will claim thy beauty and thy charms,

And gladly lie within thy glorious arms.”

“I hate him now, O Sar, as I did love!

Against the strength of Anu let him prove

His right divine to rule without our aid,

Before the strength of Ann (Anu) let him bleed.

Upon this giant Sar so filled with pride,

Let Ann ‘s winged bull 1 in fury ride,

And I will aid the beast to strike him prone,

Till he in death shall breathe his dying groan.”

And Ann (Anu) said: “If thou to it shall join

Thy strength, which all thy noble names define

Thy glories 2 and thy power thus magnified,

Will humble him, who has thy power defied.”

And Ishtar thus: “By all my might as queen

Of war and battles, where I proudly reign,

This Sar my hands shall strike upon the plain,

And end his strength and all his boastings vain.

By all the noble names with gods I hold

As queen of war, this giant monarch bold,

Who o’er mine ancient city thinks to reign,

Shall lie for birds of prey upon the plain.

For answering my love for thee with scorn,

Proud monarch! from thy throne thou shalt be torn!”

For Ishtar, Anu from the clouds creates

A shining monster with thick brazen plates

And horns of adamant; 3 and now it flies

Toward the palace, roaring from the skies.


Footnotes

84:1Anu‘s winged bull,” Taurus, constellation of the heavens.

84:2 “Glories” (“maskhi”). This word is not translated by Mr. Sayce.

84:3 “Horns of adamant.” Sayce translates in l. 22, Col. v., horns of crystal–“thirty manehs of crystal,” etc. The caning probably of “zamat stone,” as given by Smith, was a hard substance, such as the diamond or adamant. By some translators it has been rendered onyx, and others lazuli.

 

COLUMN IV

THE FIGHT WITH THE WINGED BULL OF ANU

The gods appear above to watch the fight,

And Erech‘s masari rush in affright

To Izdubar, who sits upon his throne,

Before him fall in speechless terror prone.

A louder roar now echoes from the skies,

And Erech‘s Sar without the palace flies.

He sees the monster light upon the plain,

And calls Heabani with the choicest men

Of Erech‘s spearsmen armed, who fall in line

Without the gates, led by their Sar divine.

And now the monster rushed on Izdubar,

Who meets it as the god of chase and war.

With whirling sword before the monster’s face,

He rains his blows upon its front of brass

And horns, and drives it from him o’er the plain,

And now with spreading wings it comes again,

With maddened fury; fierce its eyeballs glare.

It rides upon the monarch’s pointed spear;

The scales the point have turned, and broke the haft.

Then as a pouncing hawk when sailing daft,

In swiftest flight o’er him drops from the skies,

But from the gleaming sword it quickly flies.

Three hundred warriors now nearer drew

To the fierce monster, which toward them flew;

Into their midst the monster furious rushed,

And through their solid ranks resistless pushed

To stay Heabani, onward fought and broke

Two lines and through the third, which met the shock

With ringing swords upon his horns and scales.

At last the seer it reaches, him impales

With its sharp horns: but valiant is the seer–

He grasps its crest and fights without a fear.

The monster from his sword now turns to fly;

Heabani grasps its tail, and turns his eye

Towards his king, while scudding o’er the plain.

So quickly has it rushed and fled amain,

That Izdubar its fury could not meet,

But after it be sprang with nimble feet.

Heabani loosed his grasp and stumbling falls,

And to his king approaching, thus he calls:

“My friend, our strongest men are overthrown:

But see! he comes! such strength was never known.

With all my might I held him, but he fled!

We both it can destroy! Strike at its head!

Like Rimmon (Adad) now he flies upon the air,

As sceptered Nebo (Nabu), 1 he his horns doth bear,

That flash with fire along the roaring skies,

2 Around the Sar and seer he furious flies.

Heabani grasps the plunging horns, nor breaks

His grasp; in vain the monster plunging shakes

His head, and roaring, upward furious rears.

Heabani’s strength the mighty monster fears;

He holds it in his iron grasp, and cries:

“Quick! strike!” Beneath the blows the monster dies;

And Izdubar now turned his furious face

Toward the gods, and on the beast doth place

His foot; he raised his gory sword on high,

And sent his shout defiant to the sky:

“‘Tis thus, ye foes divine! the Sar proclaims

His war against your power, and highest names!

Hurl! hurl! your darts of fire, ye vile kal-bi! 3

My challenge hear! ye cravens of the sky!”


Footnotes

86:1Nebo,” (Nabu, Marduk‘s son) the holder of the scepter of power; also the god of prophecy.

86:2 “Around” (“tarka”), or it may mean “between.”

86:3 “Kal-bi,” dogs.

 

COLUMN V

THE CURSE OF ISHTAR, AND REJOICING OF ERECH OVER THE VICTORY

The monarch and his seer have cleft the head

From Anu‘s bull prone lying on the mead.

They now command to bring it from the plain

Within the city where they view the slain.

The heart they brought to Samas‘ holy shrine,

Before him laid the offering divine.

Without the temple’s doors the monster lays,

And Ishtar o’er the towers the bulk surveys;

She spurns the carcass, cursing thus, she cries:

“Woe! woe to Izdubar, who me defies!

My power has overthrown, my champion slain;

Accursèd Sar! most impious of men!”

Heabani heard the cursing of the Queen,

And from the carcass cleft the tail in twain,

Before her laid it; to the goddess said:

“And wherefore comest thou with naught to dread?

Since I with Izdubar have conquered thee,

Thou hearest me! Before thee also see

Thine armored champion’s scales! thy beast is dead,”

And Ishtar from his presence furious fled,

And to her maids the goddess loudly calls

Joy and Seduction from the palace halls;

And o’er her champion’s death she mourning cries,

And flying with her maids, sped to the skies.

King Izdubar his summons sends afar

To view the monster slain by Erech‘s Sar.

The young and old the carcass far surround,

And view its mighty bulk upon the ground.

The young men eye its horns with wild delight,

And weigh -them on the public scales in sight

Of Erech. “Thirty manehs weighs!” they cry;

“Of purest zamat stone, seems to the eye

In substance, with extremities defaced.”

Six gurri weighed the monster’s bulk undressed.

As food for Lugul-turda (unidentified?), their Sar’s god,

The beast is severed, placed upon the wood.

Piled high upon the altar o’er the fires.

Then to Euphrates’ waters each retires

To cleanse themselves for Erech‘s grand parade,

As Izdubar by proclamation bade.

Upon their steeds of war with Izdubar

The chiefs and warriors extend afar

With chariots, and waving banners, spears,

And Erech rings with their triumphant cheers.

Before the chariot of their great ar,

Who with his seer rides in his brazen car,

The seers a proclamation loud proclaim

And cheer their Sar and seer; and laud the name

Of their great monarch, chanting thus his praise,

While Erech’s band their liveliest marches play:

“If anyone to glory can lay claim

Among all chiefs and warriors of fame,

We Izdubar above them all proclaim

Our Izzu-Ul-bar 1 of undying fame.

Sar gabri la isu,

Sar-dannu bu-mas-lu! 2

He wears the diadem of Subartu,

From Bar-ili 3 he came to Eridu;

Our giant monarch, who of all barri 4

Can rival him, our Nin-arad rabi (Hammurabi)? 5

 

Sar-dannu ina mati basi,

Sar bu-mas-la e-mu-ki, nesi. 6

Through the grand halls of Erech far resounds

The feast their Sar proclaimed through all the grounds

Of Erech‘s palaces; where he now meets

His heroes, seers and counselors, and greets

Them in his crowded festal halls.

Grand banquets far are spread within the walls,

And sparkling rarest wines each freely drank,

And revels ruled the hour till Samas (Utu / Shamash) sank,

And shadows sweep across the joyous plain,

And Samas sleeps with Hea (Enki) ‘neath the main.

The jeweled lamps are lit within the halls,

And dazzling glory on the feasters falls.

The rays o’er gems and richest garments shone

Upon the lords and ladies round the throne;

While troops of dancing girls around them move

With cymbals, harps and lutes, with songs of love.

Again the board glows with rich food and wines,

Now spread before them till each man reclines

Upon his couch at rest in the far night,

And swimming halls and wines pass from their sight.


Footnotes

88:1Izzu-Ul-bar,” the fire of Bel‘s (Enlil) temple.

88:2 “The King who has no rival. The powerful giant King.” The royal titles of Izdubar.

88:3 “Bar-ili,” temple, or country of the gods.

88:4 “Barri,” chieftains, army, soldiers.

88:5Nin-aradrabi,” “the servant of Nin (Ninurta), the King.”

88:6 “Who is the great king (in the land) of all countries, the powerful giant king, the lion!” The royal titles of Izdubar.


COLUMN VI

INANNA WEAVES A MYSTIC SPELL OVER THE KING AND SEER, AND VANISHES–THE SEER ADVISES THE KING TO SEEK THE AID OF THE IMMORTAL SEER WHO ESCAPES FROM THE FLOOD.

The goddess Ishtar wrapped in darkness waits

Until the goddess Tsil-at-tu (unidentified?) 1 the gates

Of sleep has closed upon the darkened plain;

Then lightly to the palace flies the Queen.

O’er the King’s couch she weaves an awful dream,

While her bright eyes upon him furious gleam.

Then o’er Heabani’s couch a moment stands,

And Heaven’s curtains pulls aside with hands

Of mystic power, and he a vision sees–

The gods in council;–vanishing, she flees

Without the palace like a gleam of light,

And wakes the guard around in wild affright.

Next day the seer reveals to Izdubar

How all the gods a council held of war,

And gave to Anu power to punish them

For thus defying Ishtar‘s godly claim;

And thus the seer gave him his counsel, well

Considered, how to meet their plottings fell:

“To Khasisadra (Noah) go, who from the flood

Escaped when o’er the earth the waters stood

Above mankind, and covered all the ground;

He at the river’s mouth may yet be found.

For his great aid, we now the seer must seek,

For Anu‘s fury will upon us break.

Immortal lives the seer beside the sea;

Through Hades (Nergal‘s Under World) pass, and soon the seer mayst see.”

Thus Izdubar replied, and him embraced:

With thee, Heabani, I my throne have graced;

With thee I go, mine own companion dear,

And on the road each other we may cheer.”

“The way is long, my King, and if I live,

With thee I go, but oh, thou must not grieve,

For perils great attend the way, and old

Am I: the suppleness of youth to hold

My strength I need, but it alas! is gone.

My heart is ready, but I fear, my son,

These crippled limbs which Anu‘s bull hath left

Of my strong vigor have thy seer bereft.

Too weak am I, for that long journey hard

To undertake; my Presence would retard

Thee,–with these wounds; nor strength have I to last

To guard my body in the mountain fast.

But if thou wilt, my strength is thine, my King!

To do thy will my agèd form shall spring

With gladness, and all perils I’ll defy;

If need be, for thee will thy servant die.”

Heabani, noble one! my chosen seer!

I love thee, bid thy loyal heart good cheer.

He steeds may take to ride through all the way,

With easy journeys on the road each day;

From perils I will guard thee, and defend;

To-morrow then we on our way will wend.”

Equipped for the long journey they appear

Next morn and leave, while Erech’s people cheer

Them on their way across the glowing plain,

To perils dire they go–distress and pain.


Footnotes

89:1Tsil-at-tu,” goddess of darkness, or shades of night.

 

TABLET VI–COLUMN I

ISHTAR‘S DESCENT TO HADES–HER FEARFUL RECEPTION

To Hades‘ darkened land, whence none return,

Queen Ishtar (Inanna), Sin’s (Nannar’s) great daughter, now doth turn;

Inclined her ear and listened through the void

That lay beneath of every path devoid,

The home of darkness, of the Under-World,

Where god Ir-kal-la (Nergal)1 from the heights was hurled.

The land and road from whence is no return,

Where light no entrance hath to that dark borne;

Where dust to dust returns, devouring clods;

Where light dwells not in Tsil-lat-tus (ziggurat?) abodes;

Where sable ravens hovering rule the air;

O’er doors and bolts dust reigneth with despair.

Before the gates of gloom the Queen now stands,

And to the keeper Ishtar thus commands:

“O keeper of the waters! open wide

Thy gate, that I through these dark walls may glide;

But if thou open’st not the gate for me,

That I may enter, shattered thou shalt see

The doors and bolts before thee lying prone,

And from the dust shall rise each skeleton,

With fleshless jaws devour all men with thee,

Till death shall triumph o’er mortality.”

The keeper to the Princess Ishtar said:

“Withhold thy speech! or Allat’s (Ereshkigal) fury dread!

To her I go to bid thee welcome here.”

To Allat then the keeper doth appear:

“Thy sister Ishtar the dark waters seeks–

The Queen of Heaven,” thus Allat’s (Ereshkigal) fury breaks.

“So like an herb uprooted comes this Queen,

To sting me as an asp doth Ishtar mean?

What can her presence bring to me but hate?

Doth Heaven’s Queen thus come infuriate?”

And Ishtar thus replies: “The fount I seek,

Where I with Tammuz (Dummuzi), my first love, may speak;

And drink its waters, as sweet nectar-wines,

Weep o’er my husband, who in death reclines;

My loss as wife with handmaids I deplore,

O’er my dear Tammuz let my teardrops pour.”

And Allat said, “Go! keeper, open wide

The gates to her! she hath me once defied;

Bewitch her as commanded by our laws.”

To her thus Hades (Ereshkigal & Nergal‘s Under World) opened wide its jaws.

“Within, O goddess! Cutha (unidentified?) thee receives!

Thus Hadespalace its first greeting gives.”

He seized her, and her crown aside was thrown.

         “O why, thou keeper, dost thou seize my crown?

“Within, O goddess! Allat (Ereshkigal) thee receives!

‘Tis thus to thee our Queen her welcome gives.”

Within the next gate he her earrings takes,

And goddess Ishtar now with fury shakes,

“Then why, thou slave, mine earrings take away?”

“Thus entrance, goddess, Allat bids this day.”

At the third gate her necklace next he takes,

And now in fear before him Ishtar quakes.

“And wilt thou take from me my gems away?”

“Thus entrance, goddess, Allat bids this day.”

And thus he strips the goddess at each gate,

Of ornaments upon her breast and feet

And arms; her bracelets, girdle from her waist,

Her robe next took, and flung the Queen undrest

Within a cell of that dark solitude.

At last, before Queen Ishtar Allat stood,

When she had long remained within the walls

And Allat mocked her till Queen Ishtar falls

Humiliated on the floor in woe;

Then turning wildly, cursed her ancient foe.

Queen Allat furious to her servant cries:

“Go! Naintar (Namtar)! with disease strike blind her eyes!

And strike her side! her breast and head and feet;

With foul disease her strike, within the gate!”


Footnotes

91:1Ir-kal-la,” the King of Hades, who was hurled front the heights of heaven with the evil gods who rebelled with Tiamatu (unidentified), the goddess of chaos, against the reign of the gods of heaven.


 

COLUMN II

EFFECT OF ISHTAR‘S IMPRISONMENT IN HADES–LOVE DEPARTS FROM THE EARTH–THE EARTH’S SOLEMN DIRGE OF WOE.

When Ishtar, Queen of Love, from Earth had flown,

With her love fled, and left all nature prone;

From Earth all peace with love then fled amain.

In loneliness the bull stalked o’er the plain,

And tossed his drooping crest toward the sky,

In sadness lay upon the green to die;

On the far kine looked weary and bereaved,

And turned toward the gods, and wondering grieved.

The troubled kine then gravely chewed their cud,

And hungerless in the rich pastures stood.

The ass his mate abandoned, fled away,

And loveless wives then cursed the direful day;

And loving husbands kiss their wives no more,

And doves their cooing ceased, and separate soar;

And love then died in. all the breasts of men,

And strife supreme on earth was reveling then.

The sexes of mankind their wars divide,

And women hate all men, and them deride;

And some demented hurl aside their gowns,

And queens their robes discard and jeweled crowns,

And rush upon the streets bereft of shame,

Their forms expose, and all the gods defame.

“Alas! from earth the Queen of Love has gone,

And lovers ‘void their haunts with faces wan

And spurn from them the hateful thoughts of love,

For love no longer reigns, all life to move.

An awful thrill now speeds through Hades (Nergal‘s Under World)‘ doors,

And shakes with horror all the dismal floors;

A wail upon the breeze through space doth fly,

And howling gales sweep madly through the sky;

Through all the universe there speeds a pang

Of travail. Mam-nu-tu (unidentified?) 1 appalled doth hang

Upon her blackened pinions in the air

And piteous from her path leads Black Despair,

“The queen in chains in Hades dying lies,

And life with her,” they cry, “forever dies!”

Through misty glades and darkened depths of space,

Tornadoes roar her fate to Earth’s sweet face;

The direful tidings from far Hades pour

Upon her bosom with their saddest roar;

Like moans of mighty powers in misery,

They bring the tale with awful minstrelsy.

And Earth her mists wrapped round her face in woe,

While icy pangs through all her breast deep flow.

Her bosom sobbing wails a mighty moan,

“Alas! for-ever my sweet queen hath flown!”

With shrieks of hurricane, and ocean’s groan,

And sobbing of the winds through heights unknown,

Through mountain gorges sweep her wails of woe,

Through every land and seas, her sorrows flow:

Oh, moan! oh, moan! dear mountains, lakes, and seas!

Oh, weep with me dear plants, and flowers, and trees!

Alas! my beauty fading now will die!

Oh, weep, ye stars, for me in every sky!

Oh, Samas (Shamash / Utu), hide thy face! I am undone!

Oh, weep with me Ur-ru (Nannar), 2 my precious son.

Let all your notes of joy, my birds, be stilled;

Your mother’s heart with dread despair is filled:

Come back, my flowerets, with your fragrant dews;

Come, all my beauties, with your brightest hues;

Come back, my plants and buds and youngling shoots!

Within your mother’s bosom hide your roots.

Oh, children, children! Love hath fled away,

Alas! that life I gave should see this day!

Your queen lies dying in her awful woe,

Oh, why should she from us to Hades go?”

Wide Nature felt her woe, and ceased to spring,

And withered buds their vigor lost, and fling

No more their fragrance to the lifeless air;

The fruit-trees died, or barren ceased to bear;

The male plants kiss their female plants no more;

And pollen on the winds no longer soar

To carry their caresses to the seed

Of waiting hearts that unavailing bleed,

Until they fold their petals in despair,

And dying, drop to earth, and wither there.

The growing grain no longer fills its head,

The fairest fields of corn lie blasted, dead.

All Nature mourning dons her sad attire,

And plants and trees with falling leaves expire.

And Samas‘ light and moon-god’s soothing rays

Earth’s love no more attracts; recurring days

Are shortened by a blackness deep profound

That rises higher as the days come round.

At last their light flees from the darkened skies,

The last faint gleam now passes, slowly dies.

Upon a blasted world, dread darkness falls,

O’er dying nature, crumbling cities’ walls.

Volcanoes’ fires are now the only light,

Where pale-faced men collect around in fright;

With fearful cries the lurid air they rend,

To all the gods their wild petitions send.


Footnotes

93:1Mam-nu-tu,” goddess of fate.

94:2Ur-ru,” the moon-god (Nannar / Sin).

 

COLUMN III

PAPSUKUL (Nannar‘s son), THE GOD OF HOPE, AND HERALD OF THE GODS, FLIES FROM THE EARTH AND INTERCEDES FOR THE RELEASE OF ISHTAR, AND HEA GRANTS HIS PRAYER

O Hope! thou fleeting pleasure of the mind,

Forever with us stay, our hearts to bind!

We cling to thee till life has fled away;

Our dearest phantom, ever with us stay!

Without thee, we have naught but dread despair,

The worst of all our torments with us here;

Oh, come with thy soft pinions, o’er us shine!

And we will worship thee, a god divine:

The ignis fatuus of all our skies

That grandly leads us, vanishes and dies,

And we are left to grope in darkness here,

Without a ray of light our lives to cheer.

Oh, stay! sweet Love’s companion, ever stay!

And let us hope with love upon our way!

We reck not if a phantom thou hast been,

And we repent that we have ever seen

Thy light on earth to lead us far astray;

Forever stay! or ever keep away!

When Papsukul (Nannar‘s son) beheld in man’s abodes

The change that spread o’er blasted, lifeless clods,

And heard earth’s wailing through the waning light,

With vegetation passing out of sight,

From the doomed world to Heaven he quickly flies,

While from the earth are rising fearful cries.

To Samas‘ throne he speeds with flowing tears,

And of the future dark he pours his fears.

To Sin, the moon-god, Pap-su-kul now cries

O’er (his sister) Ishtar‘s fate, who in black Hades lies;

O’er Earth’s dire end, which with Queen Ishtar dies;

To Hea he appeals with mournful cries:

“O Hea (Enki), our Creator, God and King!

Queen Ishtar now is lying prone.

To Earth, our godly queen again, oh, bring!

I trust thy love, O Holy One!

To all the gods who reign o’er us on high

I pray! thus Hope thine aid implores,

Release our queen! To Hades quickly fly!

Thy Pap-su-kul with faith adores.

“The bull hath left the lowing kine bereaved,

And sulking dies in solitude;

The ass hath fled away, his mates bath grieved,

And women are no more imbued

With love, and drive their husbands far away,

And wives enjoy not their caress;

All peace and love have gone from earth this day,

And love on earth knows not its bliss.

The females die through all the living world,

Among all beasts, and men, and plants;

All love from them on earth have madly hurled,

For blissful love no more each pants;

And Samas‘ light is turned away from Earth,

And left alone volcanoes’ fire;

The land is filled with pestilence and dearth,

All life on earth will soon expire.”

When Hea heard the solemn chant of Hope,

From his high throne he let his scepter drop,

And cried: “And thus, I rule o’er all mankind!

For this, I gave them life, immortal mind;

To earth’s relief, my herald shall quick go,

I hear thy prayer, and song of Ishtar‘s woe.”

“Go! At-su-su-namir (unidentified?), with thy bright head!

With all thy light spring forth! and quickly speed;

Towards the gates of Hades, turn thy face!

And quickly fly for me through yonder space.

Before thy presence may the seven gates

Of Hades open with their gloomy grates;

May Allat’s (Ereshkigal) face rejoice before thy sight,

Her rage be soothed, her heart filled with delight;

But conjure her by all the godly names,

And fearless be,–towards the roaring streams

Incline thine ear, and seek the path there spread.

Release Queen Ishtar! raise her godly head!

And sprinkle her with water from the stream;

Her purify! a cup filled to the brim

Place to her lips that she may drink it all.

The herald as a meteor doth fall,

With blazing fire disparts the hanging gloom

Around the gates of that dark world of doom.

 

COLUMN IV

RELEASE OF ISHTAR–HER ATTEMPTS TO BRING TO LIFE TAMMUZ, HER FIRST LOVER (spouse)

When Allat (Ereshkigal) saw the flaming herald come,

And his bright light dispelling all her gloom,

She beat her breast; and at him furious foams

In rage, and stamping shakes all Hades’ domes,

Thus cursed the herald, At-su-su-namir (unidentified?):

“Away! thou herald! or I’ll chain thee here

In my dark vaults, and throw thee for thy food

The city’s garbage, which has stagnant stood,

With impure waters for thy daily drink,

And lodge thee in my prison till you sink

From life impaled in yonder dismal room

Of torture; to thy fate so thou hast come?

Thine offspring with starvation I will strike!”

At last obedient doth Allat speak:

“Go, Namtar (Ereshkigal‘s son)! and the iron palace strike!

O’er Asherim1 adorned let the dawn break!

And seat the spirits on their thrones of gold!

Let Ishtar Life’s bright waters then behold,

And drink her fill, and bring her then to me;

From her imprisonment, I send her free.”

And Namtar then goes through the palace walls,

And flings the light through all the darkened halls,

And places all the spirits on their thrones,

Leads Ishtar to the waters near the cones 1.

She drinks the sparkling water now with joy,

Which all her form doth cleanse and purify.

And he at the first gate her robe returns,

And leads her through the second; where he turns,

And gives her bracelets back;–thus at each door

Returns to her her girdle, gems; then o’er

Her queenly brow he placed her shining crown.

With all her ornaments that were her own,

She stands with pride before the seventh gate,

And Namtar bows to her in solemn state:

“Thou hast no ransom to our queen here paid

For thy deliverance, yet thou hast said

Thy Tammuz (Dumuzi) thou didst seek within our walls,

Turn back! and thou wilt find him in these halls.

To bring him back to life the waters pour

Upon him; they thy Tammuz will restore;

With robes thou mayst adorn him and a crown

Of jewels, and thy maid with thee alone

Shall give thee comfort and appease thy grief.

Kharimtu, Samkha (unidentified?) come to thy relief!”

Now Ishtar lifts her eyes within a room

Prepared for her, and sees her maidens come,

Before a weird procession wrapped in palls,

That soundless glide within and fills the halls.

Before her now they place a sable bier

Beside the fount-, and Ishtar, drawing near,

Raised the white pall from Tammuz‘s perfect form.

The clay unconscious, had that mystic charm

Of Beauty sleeping sweetly on his face,–

Of agony or sorrow left no trace:

But, oh! that awful wound of death was there

With its deep mark;–the wound, and not the scar.

When Ishtar‘s eyes beheld it, all her grief

Broke forth afresh, refusing all relief;

She smote her breast in woe, and moaning cried,

Nor the bright waters to his wound applied:

“O Tammuz! Tammuz (Dumuzi)! turn thine eyes on me!

Thy queen thou didst adorn, before thee see!

Behold the emeralds and diamond crown

Thou gavest me when I became thine own!

Alas! he answers not; and must I mourn

Forever o’er my love within this borne?

But, oh! the waters from this glowing stream!

Perhaps those eyes on me with love will beam,

And I shall hear again his song of love.

Oh, quickly let these waters to me prove

Their claim to banish death with magic power!”

Then with her maids, she o’er his form doth pour

The sparkling drops of life-

“He moves! he lives!

What happiness is this my heart receives?

O come, my Tammuz! to my loving arms!”

And on breast his breathing form she warms;

With wondering eyes he stares upon his queen,

And nestling closed his eyes in bliss again.


Footnotes

98:1 “Asherim,” literally “stone stakes” or “cones,” the symbols of the goddess Asherah or Ishtar (Sayce), but Calmet says that the god Ashima is a deity of very uncertain origin, and that the name “Ashima” may very well compared with the Persian “asuman” (“heaven“); in “Zend,” “acmano,” so Gesonius in his Man. Lex., 1832. This also, according to the magi, is the name of the angel of death, who separates the souls of men from their bodies, Cal. Dic. p. 106. Cones are to be seen in the British Museum which are probably of the character which represented Elah-Gabalah, the sun-god, adored in Rome during the reign of Heliogabalus. The symbol and worship came from Hamath in Syria.


COLUMN V

TAMMUZ IS RESTORED TO LIFE BY THE WATERS OF LIFE–HIS SONG OF LOVE

The nectared cup the queen placed to his lips,

And o’er his heaving breast the nectar drips,

And now his arms are folded round his queen,

And her fond kisses he returns again;

And see! they bring to him his harp of gold,

And from its strings, sweet music as of old

His skilful hands wake through the sounding domes;

Oh, how his Song of Love wakes those dark rooms!

“My Queen of Love comes to my arms!

Her faithful eyes have sought for me,

My Love comes to me with her charms;

Let all the world now happy be!

My queen has come again!

Forever, dearest, let me rest

Upon the bosom of my queen!

Thy lips of love are honeyed best;

Come! let us fly to bowering green!

To our sweet bower again.

O Love on Earth! O Love in Heaven!

That dearest gift which gods have given,

Through all my soul let it be driven,

And make my heart its dearest haven,

For Love returns the kiss!

Oh! let me pillow there within

Thy breast, and, oh, so sweetly rest,

My life anew shall there begin;

On thy sweet charms, oh, let me feast!

Life knows no sweeter bliss.

Oh, let me feast upon thy lips,

As honey-bird the nectar sips,

And drink new rapture through my lips,

As honey-bee its head thus drips

In nectarine abyss!

O Love, sweet queen I my heart is thine!

My Life I clasp within mine arms!

My fondest charmer, queen divine!

My soul surrenders to thy charms,

In bliss would fly away.

No dearer joy than this I want;

If love is banished from that life

There bodyless, my soul would pant,

And pine away in hopeless grief,

If love be fled away.

If Love should bide and fold her wings

In bowers of yonder gleaming skies,

Unmeaning then each bard oft sings

Of bliss that lives on earth and dies,–

I want such love as this.

I want thy form, thy loving breast,

Mine arms of love surrounding thee,

And on thy bosom sweetly rest,

Or else that world were dead to me.

No other life is bliss.

If it is thus, my queen, I go

With joy to yonder blissful clime;

But if not so, then let me flow

To soil and streams through changing time,

To me would be more bliss.

For then, in blooming flowerets, I

Could earth adorn, my soul delight,

And never thus on earth could die;

For though I should be hid from sight,

Would spring again with joy!

And sing as some sweet warbling bird,

Or in the breezes wave as grain,

As yellow sun-birds there have whirred

On earth, could I thus live again,

That beauteous world enjoy!

‘Mid safflower-fields or waving cane,

Or in the honeysuckles lie,

In forms of life would breathe again,

Enjoy Earth’s sweetest revelry,

And ever spring again!

Each life to me new joys would bring,

In breast of beast or bird or flower,

In each new form new joys would spring,

And happy, ever, Love would soar!

Triumphant filled with joy!

In jujube or tamarisk

Perhaps would come to life again,

Or in the form of fawns would frisk

‘Mid violets upon the plain;

But I should live again!

And throb beneath the glistening dew,

In bamboo tufts, or mango-trees,

In lotus bloom, and spring anew,

In rose-tree bud, or such as these

On Earth return again!

And I should learn to love my mate,

In beast or singing bird or flower,

For kiss of love in hope could wait;

Perhaps I then would come that hour,

In form I have again!

And love you say, my queen, is there-,

Where I can breathe with life anew?

But is it so? My Love, beware!

For some things oft are false, some true,

But I thee trust again!

We fly away! from gates away!

Oh, life of bliss! Oh, breath of balm!

With wings we tread the Silver Way,

To trailing vines and feathery palm,

To bower of love again.

COLUMN VI

ESCAPE OF TAMMUZ FROM HADES–HIS DEATH IN THE CLOUDS-FUNERAL PROCESSION OF THE GODSISHTAR‘S ELEGY OVER THE DEATH OF TAMMUZ–HIS REVIVAL IN HADES, WHERE HE IS CROWNED AS THE LORD OF HADESISHTAR‘S RETURN BRINGS LIGHT AND LOVE BACK TO EARTH.

But see! they pass from those dark gates and walls,

And fly upon the breeze from Hades’ (Nergal‘s Under World) halls,

Hark! hark! the sounding harp is stilled! it falls

From Tammuz’s (Dumuzi) hands! Oh, how its wailing calls

To you bright zi-ni 1 flying through the skies,

See! one sweet spirit of the wind swift flies

And grasps the wailing harp before it ends

Its wail of woe, and now beneath it bends,

With silent pinions listening to its strings,

Wild sobbing on the winds;–with wailing rings

The conscious harp, and trembles in her hands.

A rush of pinions comes from myriad lands,

With moanings sends afar the awful tale,

And mourners brings with every whispering gale.

And see! the queen’s companion fainting sinks!

She lays him on that cloud with fleecy brinks!

And oh! his life is ebbing fast away!

She wildly falls upon his breast, and gray

Her face becomes with bitter agony.

She tearless kneels, wrapt in her misery

And now upon his breast she lays her head,

With tears that gods, alas! with men must shed;

She turning, sobs to her sweet waiting maids,

Who weeping o’er her stand with bended heads:

“Assemble, oh, my maids, in mourning here,

The gods! and spirits of the earth bring near!”

They come! they come! three hundred spirits high,

The heavenly spirits come! the I-gi-gi (trucker-haulers from Earth to Mars, to Nibiru)!

From Heaven’s streams and mouths and plains and vales,

And gods by thousands on the wings of gales.

The spirits of the earth, An-un-na-ci (Anunnaki, gods from Nibiru),

Now join around their sisters of the sky.

Hark! hear her weeping to the heavenly throng,

Imploring them to chant their mournful song:

“With your gold lyres, the dirge, oh, sing with me!

And moan with me, with your sweet melody;

With swelling notes, as zephyrs softly wail,

And cry with me as sobbing of the gale.

O Earth! dear Earth! oh, wail with thy dead trees!

With sounds of mountain torrents, moaning seas!

And spirits of the lakes, and streams, and vales,

And Zi-ku-ri (unidentified?) of mountains’ track-less trail,

join our bright legions with your queen! Oh, weep

With your sad tears, dear spirits of the deep!

Let all the mournful sounds of earth be heard,

The breeze hath carried stored from beast and bird;

Join the sweet notes of doves for their lost love

To the wild moans of hours,–wailing move;

Let choirs of Heaven and of the earth then peal,

All living beings my dread sorrow feel!

Oh, come with saddest, weirdest melody,

join earth and sky in one sweet threnody!”

Ten thousand times ten thousand now in line,

In all the panoplies of gods divine;

A million crowns are shining in the light,

A million scepters, robes of purest white!

Ten thousand harps and lutes and golden lyres

Are waiting now to start the Heavenly choirs.

And lo! a chariot from Heaven comes,

While halves rise from yonder sapphire domes;

A chariot incrusted with bright gems,

A blaze of glory shines from diadems.

See! in the car the queen o’er Tammuz bends,

And nearer the procession slowly wends,

Her regal diadem with tears is dimmed;

And her bright form by sorrow is redeemed

To sweeter, holier beauty in her woe;

Her tears a halo form and brighter flow.

Caparisoned with pearls, ten milk-white steeds

Are harnessed to her chariot that leads;

On snow-white swans beside her ride her maids,

They come! through yonder silver cloudy glades!

Behind her chariot ten sovereigns ride;

Behind them comes all Heaven’s lofty pride,

On pale white steeds, the chargers of the skies.

The clouds of snowy pinions rustling rise!

But hark! what is that strain of melody

That fills our souls with grandest euphony?

Hear how it swells and dies upon the breeze!

To softest whisper of the leaves of trees;

Then sweeter, grander, nobler, sweeping comes,

Like myriad lyres that peal through Heaven’s domes.

But, oh! how sad and sweet the notes now come!

Like music of the spheres that softly hum;

It rises, falls, with measured melody,

With saddest notes and mournful symphony.

From all the universe sad notes repeat

With doleful strains of woe transcendent, sweet;

Hush! hear the song! my throbbing heart be still!

The songs of gods above the heavens fill!

“Oh, weep with your sweet tears, and mourning chant,

O’er this dread loss of Heaven’s queen.

With her, O sisters, join your sweetest plaint

O’er our dear Tammuz, Tammuz slain.

Come, all ye spirits, with your drooping wings,

No more to us sweet joy he brings;

Ah, me, my brother! 1

Oh, weep! oh, weep! ye spirits of the air,

Oh, weep! oh, weep! An-un-na-ci!

Our own dear queen is filled with dread despair

Oh, pour your tears, dear earth and sky,

Oh, weep with bitter tears, O dear Sedu,

O’er fearful deeds of Nin-azu (Ereshkigal‘s son);

Ah, me, my brother!

Let joy be stilled! and every hope be dead!

And tears alone our hearts distil.

My love has gone!–to darkness he has fled;

Dread sorrow’s cup for us, oh, fill!

And weep for Tammuz we have held so dear,

Sweet sisters of the earth and air;

Ah, me, my sister!

Oh, come ye, dearest, dearest Zi-re-nu,

With grace and mercy help us bear

Our loss and hers; our weeping queen, oh, see!

And drop with us a sister’s tear.

Before your eyes our brother slain! oh, view;

Oh, weep with us o’er him so true;

Ah, me, his sister!

The sky is dead; its beauty all is gone,

Oh, weep, ye clouds, for my dead love!

Your queen in her dread sorrow now is prone.

O rocks and hills in tears, oh, move!

And all my heavenly flowerets for me weep,

O’er him who now in death doth sleep;

Ah, me, my Tammuz!

Oh, drop o’er him your fragrant dewy tears,

For your own queen who brings you joy,

For Love, the Queen of Love, no longer cheers,

Upon my heart it all doth cloy.

Alas! I give you love, nor can receive,

O all my children for me grieve;

Ah, me, my Tammuz!

Alas! alas! my heart is dying—dead!

With all these bitter pangs of grief

Despair hath fallen on my queenly head,

Oh, is there, sisters, no relief?

Hath Tammuz from me ever, ever, gone?

My heart is dead, and turned to stone;

Ah, me, his queen!

My sister spirits, O my brothers dear,

My sorrow strikes me to the earth;

Oh, let me die! I now no fate can fear,

My heart is left a fearful dearth.

Alas, from me all joy! all joy! hath gone;

Oh, Ninazu, what hast thou done?

Ah, me, his queen!”

To Hades‘ world beyond our sight they go,

And leave upon the skies Mar-gid-da’s 2 glow,

That shines eternally along the sky,

The road where souls redeemed shall ever fly.

Prince Tammuz now again to life restored,

Is crowned in Hades as its King and Lord, 3

And Ishtar‘s sorrow thus appeased, she flies

To earth, and fills with light and love the skies.


Footnotes

103:1Zi-ni,” pronounced “Zee-nee,” spirits of the wind.

106:1 “Ah, me, my brother, and, ah, me, my sister! Ah, me, Adonis (or Tammuz), and ah, me, his lady (or queen)!” is the wailing cry uttered by the worshipers of Tammuz or Adonis when celebrating his untimely death. It is referred to in Jer. xxii. 18, and in Ezek. viii. 14 and Amos viii. 10 and Zech. xii. 10, 11. See Smith’s revised edition of “Chal. Acc. of Genesis,” by Sayce, pp. 247, 248.

107:2 “Mar-gid-da,” “the Long Road.” We have also given the Accadian name for “The Milky Way.” It was also called by them the “River of Night.”

107:3 “Lord. of Hades” is one of the titles given to Tammuz in an Accadian hymn found in “C. I. W. A.” vol. iv. 27, I, 2. See also translation in “Records of the Past,” vol. xi. p. 131. (Hades is Nergal‘s name and Under World domain)

TABLET VII–COLUMN I

THE KING AND SEER CONVERSING ON THEIR WAY TO KHASISADRA (Noah)–INTERPRETATION OF THE KING’S DREAM IN THE PALACE ON THE NIGHT OF THE FESTIVAL

The dream, my seer, which I beheld last night

Within our tent, may bring to us delight.

I saw a mountain summit flash with fire,

That like a royal robe or god’s attire

Illumined all its sides. The omen might

Some joy us bring, for it was shining bright.”

And thus the Sar revealed to him his dream.

Heabani (Enki-du) said, “My friend, though it did seem

Propitious, yet, deceptive was it all,

And came in memory of Elam’s fall.

The mountain burning was Khumbaba’s halls

We fired, when all his soldiers from the walls

Had fled;–the ni-takh-garri, 1–on that morn,

Of such deceptive dreams, I would thee warn!”

Some twenty kaspu they have passed this day,

At thirty kaspu they dismount to pray

And raise an altar, Samas (Utu) to beseech

That they their journey’s end may safely reach.

The tent now raised, their evening meal prepare

Beneath the forest in the open air;

And Izdubar (Gilgamesh) brought from the tent the dream

He dreamed the festal night when Ishtar (Inanna) came

To him;–he reads it from a written scroll:

“Upon my sight a vision thus did fall:

I saw two men that night beside a god;

One man a turban wore, and fearless trod.

The god reached forth his hand and struck him down

Like mountains hurled on fields of corn, thus prone

He lay; and Izdubar then saw the god

Was Anatu (Antu, Anu‘s spouse), 2 who struck him to the sod.

The troubler of all men, Samu’s (unidentified?) fierce queen,

Thus struck the turbaned man upon the plain.

He ceased his struggling, to his friend thus said:

‘My friend, thou askest not why I am laid

Here naked, nor my low condition heed.

Accursèd thus I lie upon the mead;

The god has crushed me, burned my limbs with fire.’

The vision from mine eyes did then expire.

A third dream came to me, which I yet fear,

The first beyond my sight doth disappear.

A fire-god thundering o’er the earth doth ride;

The door of darkness burning flew aside;

Like a fierce stream of lightning, blazing fire,

Beside me roared the god with fury dire,

And hurled wide death on earth on every side;

And quickly from my sight it thus did glide,

And in its track I saw a palm-tree green

Upon a waste, naught else by me was seen.”

Heabani pondering, thus explained the dream:

“My friend, the god was Samas, who doth gleam

With his bright glory, power, our God and Lord,

Our great Creator King, whose thunders roared

By thee, as through yon sky he takes his way;

For his great favor we should ever pray.

The man thou sawest lying on the plain

Was thee, O King,–to fight such power is vain.

Thus Anatu will strike thee with disease,

Unless thou soon her anger shalt appease;

And if thou warrest with such foes divine,

The fires of death shall o’er thy kingdom shine.

The palm-tree green upon the desert left

Doth show that we of hope are not bereft;

The gods for us their shares have surely weft, 3

One shall be taken, and the other left.


Footnotes

108:1 “Ni-takh-garri,” “the helpers,” or soldiers of Khumbaba.

109:2Anatu (Antu, official spouse), the consort of Anu.

109:3 ‘Weft,” weaved.


 

COLUMN II

CONTEST WITH THE DRAGONS IN THE MOUNTAINS–THE SEER IS MORTALLY WOUNDED–HIS CALM VIEW OF THE HEREAFTER

1O Mam-mitu (unidentified?), thou god of fate and death!

Thou spirit of fierce hate and parting breath,

Thou banisher of joy! O ghastly Law,

That gathers countless forces in thy maw!

A phantom! curse! and oft a blessing, joy!

All Heaven and earth thy hands shall e’er employ.

With blessings come, or curses to us bring,

The god who fails not with her hovering wing;

Nor god, nor man thy coming e’er may ken,

O mystery! thy ways none can explain.”

If thou must come in earthquakes, fire, and flood,

Or pestilence and eftsoons cry for blood,

Thou comest oft with voice of sweetest love,

Our dearest, fondest passions, hopes, to move;

And men have worshipped thee in every form,

In fear have praised thee, sought thy feet to charm.

We reek not if you blessings, curses bring,

For men oft change thy noiseless, ghoulish wing.

And yet, thou comest, goddess Mam-mitu,

To bring with thee the feet of Nin-a-zu (Ereshkigal‘s son),

Two sister ghouls, remorseless, tearless, wan,

We fear ye not; ye bu’i-du, 2 begone!

Sweet life renews itself in holy love,

Your victory is naught! Ye vainly rove

Across our pathway with yours forms inane,

For somewhere, though we die, we live again.

3 The soul departed shall in glory shine,

As burnished gold its form shall glow divine,

And Samas there shall grant to us new life;

And Merodac (Marduk), the eldest son (of Enki), all strife

Shall end in peace in yonder Blest Abode,

Where happiness doth crown our glorious God.

4 The sacred waters there shall ever flow,

To Anat’s (Inanna) arms shall all the righteous go;

The queen of Anu, Heaven‘s king, our hands

Outstretched will clasp, and through the glorious lands

Will lead us to the place of sweet delights;

The land that glows on yonder blessèd heights

Where milk and honey from bright fountains flow.

And nectar to our lips, all sorrows, woe,

Shall end in happiness beside the Stream

Of Life, and joy for us shall ever gleam;

Our hearts with thankfulness shall sweetly sing

And grander blissfulness each day will bring.

And if we do not reach that spirit realm,

Where bodyless each soul may ages whelm

With joy unutterable; still we live,

With bodies knew upon dear Earth, and give

Our newer life to children with our blood.

Or if these blessings we should miss; in wood,

Or glen, or garden, field, or emerald seas,

Our forms shall spring again; in such as these

We see around us throbbing with sweet life,

In trees or flowerets.

This needs no belief

On which to base the fabric of a dream,

For Earth her children from death doth redeem,

And each contributes to continuous bloom;

So go your way! ye sisters, to your gloom!

Far on their road have come the king of fame

And seer, within the land of Mas 5 they came,

Nor knew that Fate was hovering o’er their way,

In gentle converse they have passed the day.

Some twenty kaspu o’er the hills and plain,

They a wild forest in the mountain gain,

In a deep gorge they rode through thickets wild,

Beneath the pines; now to a pass they filed,

And lo! two dragons 6 near a cave contend

Their path! with backs upreared their coils unbend,

Extend their ravenous jaws with a loud roar

That harshly comes from mouths of clotted gore.

The sky o’erhead with lowering clouds is cast,

Which Anu in his rage above them massed.

Dark tempests fly above from Rimmon’s (Adad) breath,

Who hovers o’er them with the gods of death;

The wicked seven winds howl wildly round,

And crashing cedars falling shake the ground.

Now Tsil-lattu (unidentified?) her black wings spreads o’er all,

Dark shrouding all the forest with her pall,

And from his steed for safety each dismounts,

And o’er their heads now break the ebon founts.

But hark! what is that dreadful roaring noise?

The dragons come! Their flaming crests they poise

Above, and nearer blaze their eyes of fire,

And see! upon them rush the monsters dire.

The largest springs upon the giant Sar,

Who parrying with the sword he used in war,

With many wounds it pierces, drives it back;

Again it comes, renews its fierce attack,

With fangs outspread its victims to devour,

High o’er the monarch’s head its crest doth tower,

Its fiery breath upon his helm doth glow.

Exposed its breast! he strikes! his blade drives through

Its vitals! Dying now it shakes the ground,

And furious lashes all the forest round.

But hark! what is that awful lingering shriek

And cries of woe, that on his ears wild break?

A blinding flash, see! all the land reveals,

With dreadful roars, and darkness quick conceals

The fearful sight, to ever after come

Before his eyes, wherever he may roam.

The King, alas! too late Heabani drags

From the beast’s fangs, that dies beneath the crags

O’erhanging near the cave. And now a din

Loud comes from dalkhi that around them spin

In fierce delight, while hellish voices rise

In harsh and awful mockery; the cries

Of agony return with taunting groans,

And mock with their fell hate those piteous moans.

Amazed stands Izdubar above his seer,

Nor hears the screams, nor the fierce dalkhi’s jeer;

Beneath the flashing lightnings he soon found

The cave, and lays the seer upon the ground.

His breaking heart now cries in agony,

Heabani! O my seer, thou must not die!

Alas! dread Mam-mitu hath led us here,

Awake for me! arouse! my noble seer!

I would to gods of Erech I had died

For thee! my seer! my strength! my kingdom’s pride!”

The seer at last revives and turns his face

With love that death touched not, his hand doth place

With friendly clasp in that of his dear king,

And says:

“Grieve not, belovèd friend, this thing

Called death at last must come, why should we fear?

‘Tis Hades‘ mist that opens for thy seer!

The gods us brought, nor asked consent, and life

They give and take away from all this strife

That must be here, my life I end on earth;

Both joy and sorrow I have seen from birth;

To Hades‘ awful land, whence none return,

Heabani’s face in sorrow now must turn.

My love for thee, mine only pang reveals,

For this alone I grieve.”

A teardrop steals

Across his features, shining ‘neath the light

The King has lit to make the cavern bright.

But oh, friend Izdubar, my King, when I

From this dear earth to waiting Hades fly,

Grieve not; and when to Erech you return,

Thou shalt in glory reign, and Zaidu (unidentified?) learn

As thy companion all that thine own heart

Desires, thy throne thou wilt to him impart.

The female, Samkha, whom he brought to me

Is false, in league with thine own enemy.

And she will cause thee mischief, seek to drive

Thee from thy throne; but do not let her live

Within the walls of Erech, for the gods

Have not been worshiped in their high abodes.

When thou returnest, to the temple go,

And pray the gods to turn from thee the blow

Of Anu‘s fury, the strong god, who reigns

Above, and sent these woes upon the plains.

His anger raised against thee, even thee,

Must be allayed, or thy goods thou shalt see,

And kingdom, all destroyed by his dread power.

But Khasisadra (Noah) will to thee give more

Advice when thou shalt meet the ancient seer,

For from thy side must I soon disappear.”

The seer now ceased, and on his couch asleep

Spoke not, and Izdubar alone doth weep.

And thus twelve days were past, and now the seer

Of the great change he saw was drawing near

Informed his King, who read to him the prayers,

And for the end each friendly act prepares,

Then said: “O my Heabani, dearest friend,

I would that I thy body could defend

From thy fierce foe that brings the end to thee.

My friend in battle I may never see

Again, when thou didst nobly stand beside

Me; with my seer and friend I then defied

All foes; and must thou leave thy friend, my seer?

“Alas! my King, I soon shall leave thee here.”


Footnotes

110:1 We have here quoted an Accadian Hymn to the goddess of fate. (“Trans. Soc. of Bib. Arch.,” vol. ii. p. 39.)

110:2 “Bu’i-du,” ghosts.

110:3 Accadian hymn on the future of the just. (” Trans. Soc. of Bib. Arch.,” vol. ii. p. 32.)

111:4 Assyrian fragmentary hymn (“W. A. L.,” iv. 25, col. v.), translated in “Records of the Past,” vol. xi. pp. 161, 162.

111:5 The land of Mas, Mr. Sayce supposes, was situated west of the Euphrates Valley.

112:6 “Dragons.” The word for this animal is “tammabuk-ku.” It was probably one of the monsters portrayed on the Babylonian cylinders now in the British Museum.


COLUMN III

HEABANI REVEALS TWO WONDERFUL VISIONS TO THE KING, ONE OF DEATH AND OBLIVION, AND THE OTHER OF HEAVEN, AND DIES IN THE ARMS OF THE KING

But, oh, my King! to thee I now reveal

A secret that my heart would yet conceal,

To thee, my friend, two visions I reveal:

The first I oft have dreamed beneath some spell

Of night, when I enwrapped from all the world,

With Self alone communed.

Unconscious hurled

By wingèd thought beyond this present life,

I seeming woke in a Dark World where rife

Was Nothingness,–a darksome mist it seemed,

All eke was naught;–no light for me there gleamed;

And floating ‘lone, which way I turned, saw naught;

Nor felt of substance ‘neath my feet, nor fraught

With light was Space around; nor cheerful ray

Of single star. The sun was quenched; or day

Or night, knew not. No hands had I, nor feet,

Nor head, nor body, all was void. No heat

Or cold I felt, no form could feel or see;

And naught I knew but conscious entity.

No boundary my being felt, or had;

And speechless, deaf, and blind, and formless, sad,

I floated through dark space,–a conscious blank!

No breath of air my spirit moved; I sank

I knew not where, till motionless I ceased

At last to move, and yet I could not rest,

Around me spread the Limitless, and Vast.

My cheerless, conscious spirit,–fixed and fast

In some lone spot in space was moveless, stark!

An atom chained by forces stern and dark,

With naught around me. Comfortless I lived

In my dread loneliness! Oh, how I grieved!

And thus, man’s fate in Life and Death is solved

With naught but consciousness, and thus involved

All men in hopes that no fruition have?

And this alone was all that death me gave?

That all had vanished, gone from me that life

Could give, and left me but a blank, with strife

Of rising thoughts, and vain regrets, to float;–

Away from life and light, be chained remote!

Oh, how my spirit longed for some lone crag

To part the gloom beneath, and rudely drag

My senses back! or with its shock to end

My dire existence;–to oblivion send

Me quickly! How I strove to curse, and break

That soundless Void, with shrieks or cries, to wake

That awful silence which around me spread!

In vain! in vain! all but my soul was dead.

And then my spirit soundless cried within:

“Oh, take me! take me back to Earth again!”

For tortures of the flesh were bliss and joy

To such existence! Pain can never cloy

The smallest thrill of earthly happiness!

‘Twas joy to live on earth in pain! I’ll bless

Thee, gods, if I may see its fields I’ve trod

To kiss its fragrant flowers, and clasp the sod

Of mother Earth, that grand and beauteous world!

From all its happiness, alas! was hurled

My spirit,–then in frenzy–I awoke!

Great Bel (Enlil)! a dream it was! as vanished smoke

It sped! and I sprang from my couch and prayed

To all the gods, and thus my soul allayed.

And then with blessings on my lips, I sought

My couch, and dropped away in blissful thought

In dream the second:

Then the Silver Sky

Came to me. Near the Stream of Life I lie:

My couch the rarest flowers; and music thrills

My soul! How soft and sweet it sounds from rills

And streams, and feathered songsters in the trees

Of Heaven’s fruits!–e’en all that here doth please

The heart of man was there. In a dear spot

I lay, ‘mid olives, spices, where was wrought

A beauteous grotto; and beside me near,

Were friends I loved; and one both near and dear

With me reclined, in blissful converse, sweet

With tender thoughts.

Our joy was lull, complete!

The ministering spirits there had spread

Before us all a banquet on the mead,

With Heaven’s food and nectar for our feast;

And oh, so happy! How our joy increased

As moments flew, to years without an end!

To Courts Refulgent there we oft did wend.

Beside a silver lake, a holy fane

There stood within the center of the plain,

High built on terraces, with walls of gold,

Where palaces and mansions there enfold

A temple of the gods, that stands within

‘Mid feathery palms and gesdin, 1 bowers green,

The city rises to a dizzy height,

With jeweled turrets flashing in the light,

Grand mansions piled on mansions rising high

Until the glowing summits reach the sky.

A cloud of myriad wings, e’er fills the sky,

As doves around their nests on earth here fly;

The countless millions of the souls on earth,

The gods have brought to light from mortal birth,

Are carried there from the dark world of doom;

For countless numbers more there still is room.

Through trailing vines my Love and I oft wind,

With arms of love around each other twined.

This day, we passed along the Stream of Life,

Through blooming gardens, with sweet odors rife;

Beneath the ever-ripening fruits we walk,

Along dear paths, and sweetly sing, or talk,

While warbling birds around us fly in view,

From bloom to bloom with wings of every hue;

And large-eyed deer, no longer wild, us pass,

With young gazelles, and kiss each other’s face.

We now have reached the stately stairs of gold,

The city of the gods, here built of old.

The pearlèd pillars rise inlaid divine,

With lotus delicately traced with vine

In gold and diamonds, pearls, and unknown gems,

That wind to capital with blooming stems

Of lilies, honeysuckles, and the rose.

An avenue of columns in long rows

Of varied splendor, leads to shining courts

Where skilful spirit hands with perfect arts

Have chiseled glorious forms magnificent,

With ornate skill and sweet embellishment.

Their golden sculpture view on every hand,

Or carvèd images in pearl that stand

In clusters on the floor, or in long rows;

And on the walls of purest pearl there glows

The painting of each act of kindest deed

Each soul performs on earth;–is there portrayed.

The scenes of tenderness and holy love,

There stand and never end, but onward move,

And fill the galleries of Heaven with joy,

And ever spirit artist hands employ.

The holiest deeds are carved in purest gold,

Or richest gems, and there are stored of old;

Within the inner court a fountain stood,

Of purest diamond molded, whence there flowed

Into a golden chalice,–trickling cool,

The nectar of the gods,–a sparkling pool,

That murmuring sank beneath an emerald vase

That rested underneath;–the fountain’s base.

We entered then an arcade arching long

Through saph’rine galleries, and heard the song

That swelling came from temples hyaline;

And passed through lazite courts and halls divine,

While dazzling glories brighter round us shone.

How sweet then came the strains! with grander tone!

And, oh, my King! I reached the gates of pearl

That stood ajar, and heard the joyous whirl

That thrilled the sounding domes and lofty halls,

And echoed from the shining jasper walls.

I stood within the gate, and, oh, my friend,

Before that holy sight I prone did bend,

And hid my face upon the jacinth stairs.

A shining god raised me, and bade my fears

Be flown, and I beheld the glorious throne

Of crystaled light; with rays by man unknown.

The awful god there sat with brows sublime,

With robes of woven gold, and diadem

That beamed with blazing splendor o’er his head.

I thus beheld the god with presence dread,

The King of Kings, the Ancient of the Days,

While music rose around with joyous praise.

With awful thunders how they all rejoice!

And sing aloud with one commingled voice!

What happiness it was to me, my King!

From bower to temple I went oft to sing,

Or spread my wings above the mount divine,

And viewed the fields from heights cerulean.

Those songs still linger on dear memory’s ear,

And tireless rest upon me, ever cheer.

But from the Happy Fields, alas! I woke,

And from my sight the Heavenly vision broke;

But, oh, my King, it all was but a dream!

I hope the truth is such, as it did seem

If it is true that such a Heavenly Land

Exists with happiness so glorious, grand,

Within that haven I would happy be!

But it, alas! is now denied to me.

For, oh, my King, to Hades I must go,

My wings unfold to fly to Realms of Woe;

In darkness to that other world unknown,

Alas! from joyous earth my life has flown.

Farewell, my King, my love thou knowest well;

I go the road; in Hades soon shall dwell;

To dwelling of the god Irkalla (Nergal) fierce,

To walls where light for me can never pierce,

The road from which no soul may e’er return,

Where dust shall wrap me round, my body urn,

Where sateless ravens float upon the air,

Where light is never seen, or enters there,

Where I in darkness shall be crowned with gloom;

With crownèd heads of earth who there shall come

To reign with Anu‘s favor or great Bel‘s,

Then scepterless are chained in their dark cells

With naught to drink but Hades‘ waters there,

And dream of all the past with blank despair.

Within that world, I too shall ceaseless moan,

Where dwell the lord and the unconquered one,

And seers and great men dwell within that deep,

With dragons of those realms we all shall sleep;

Where King Etana 1 and god Ner (unidentified) doth reign

With Allat (Nergal‘s spouse Ereshkigal), the dark Under-World’s great queen,

Who reigns o’er all within her regions lone,

The Mistress of the Fields, her mother, prone

Before her falls, and none her face withstands

But I will her approach, and take her hands,

And she will comfort me in my dread woe.

Alas! through yonder void I now must go!

My hands I spread! as birds with wings I fly!

Descend! descend! beneath that awful sky!

The seer falls in the arms of Izdubar,

And he is gone;–’tis clay remaineth here,


Footnotes

117:1 “Gesdin,” the Tree of Life and Immortality.

120:1Etana (favored long ago semi-divine King of Kish),” Lord or King of Hades. He is mentioned in the Creation series of, Legends as having reigned before the flood.

COLUMN IV

THE GRIEF OF THE KING OVER THE LOSS OF HIS SEER, AND HIS PRAYER TO THE MOON-GOD, WHO ANSWERS HIS PRAYER WITH A VISION

The King weeps bitterly with flowing tears

Above his seer when from him disappears

The last faint breath; and then in deepest woe

He cries: “And through that desert must I go?

Heabani, thou to me wast like the gods;

Oh, how I loved thee! must thou turn to clods?

Through that dread desert must I ride alone;

And leave thee here, Heabani, lying prone?

Alas, I leave thee in this awful place,

To find our Khasisadra (Noah), seek his face,

The son of Ubara-tutu, the seer;

Oh, how can I, my friend, thus leave thee here?

This night through those dark mountains I must go,

I can no longer bear this awful woe:

If I shall tarry here, I cannot sleep.

O Sin (Nannar), bright moon-god, of yon awful deep!

I pray to thee upon my face, oh, hear

My prayer! my supplications bring thou near

To all the gods! grant thou to me,–e’en me,

A heart of strength and will to worship thee.

Oh, is this death like that the seer hath dreamed?

Perhaps the truth then on his spirit gleamed!

If Land of Silver Sky is but a myth,

The other dream is true! e’en all he saith!

Oh, tell me, all ye sparkling stars,

That wing above thy glorious flight,

And feel not Nature’s jars;

But grandly, sweetly fling thy light

To our bright world beneath serene,

Hath mortals on thee known

Or viewed beyond,–that great Unseen,

Their future fate by gods been shown?

Oh, hear me, all ye gods on high!

To gods who love mankind I pray,

Despairing, oh, I cry!

Oh, drive these doubts and fears away!

And yet–and yet, what truths have we?

O wondrous mortal, must thou die?

Beyond this end thou canst not see,

O Life! O Death! O mystery!

The body still is here, with feeling dead!

And sight is gone!–and hearing from his dead,

Nor taste, nor smell, nor warmth, nor breath of life!

Where is my seer? Perhaps, his spirit rife

E’en now in nothingness doth wander lone!

In agony his thoughts! with spirit prone!

In dread despair!–If conscious then, O gods!

He spake the truth!–His body to the clods

Hath turned! By this we feel, or hear, or see,

And when ’tis gone,–exist?–in agony!

To Hades hath he gone? as he hath thought!

Alas, the thought is torture, where have wrought

The gods their fearful curse! Ah, let me think!

The Silver Sky? Alas, its shining brink

He hath not crossed. The wrathful gods deny

Him entrance! Where, oh, where do spirits fly

Whom gods have cursed? Alas, he is condemned

To wander lone in that dark world, contemned

And from the Light of Happy Fields is barred!

Oh, why do gods thus send a fate so hard,

And cruel? O dear moon-god, moon-god Sin!

My seer hath erred. Receive his soul within

To joys prepared for gods and men! Though seer

He was, he immortality did fear,

As some unknown awakening in space.

Oh, turn upon him thy bright blessèd face!

He was my friend! O moon-god, hear my prayer!

Imploring thee, doth pray thine Izdubar!”

And lo! a vision breaks before his eyes!

The moon-god hides the shadows of the skies,

And sweeps above with his soft, soothing light

That streams around his face; he drives the night

Before his rays, and with his hands sweet peace

He spreads through all the skies; and Strife doth cease!

A girdle spans the Heavens with pure light

That shines around the River of the Night,

Within the circling rays a host appears!

The singers of the skies, as blazing spheres!

Hark! Hear their harps and lyres that sweetly sound!

They sing! Oh, how the glowing skies resound!

“O King of Light and joy and Peace,

Supreme thy love shall ever reign;

Oh, can our songs of bliss here cease?

Our souls for joy cannot restrain,

Sweep! Sweep thy lyres again!

The former things 1a–are passed away,

Which we on earth once knew below;

And in this bright eternal day

We happiness alone can know

Where bliss doth ever flow.


Footnotes

123:1a Literally, “the former names,” which appears on a fragment of the epic translated by Mr. Sayce. See epic 259, which Smith’s “C. A. of Gen.,” p. 259 he has rendered “the former name, the new name.”

 

COLUMN V

THE KING BURIES HIS SEER IN THE CAVE, AND CONTINUING HIS JOURNEY, HE MEETS TWO FIERY GIANTS WHO GUIDE THE SUN IN THE HEAVENS–THEY MAKE MERRY OVER THE KING, AND DIRECT HIM ON HIS WAY

The King within the cave his seer entombs,

And mourning sadly from the cavern comes;

The entrance closes with the rocks around,

Again upon his journey he is bound.

But soon within the mountains he is lost

Within the darkness,–as some vessel tost

Upon the trackless waves of unknown seas,

But further from the awful cavern flees.

The morning breaks o’er crags and lonely glens,

And he dismayed, the awful wild now scans.

He reins his steed and wondering looks around,

And sees of every side a mystic ground.

Before him stands the peak of Mount Masu, 1b

The cliffs and crags forlorn his eyes swift view,

And cedars, pines, among the rocks amassed,

That weirdly rise within the mountain fast.

Hark! hear that dreadful roaring all around!

What nameless horror thrills the shaking ground?

The King in terror stares! and see! his steed

Springs back! wild snorting,–trembling in his dread.

Behold! behold those forms there blazing bright!

Fierce flying by the earth with lurid light;

Two awful spirits, demons, or fierce gods,

With roaring thunders spring from their abodes!

From depths beneath the earth the monsters fly,

And upward lift their awful bodies high,

Yet higher!–higher! till their crests are crowned

By Heaven’s gates; thus reaching from the ground

To heights empyrean, while downward falls

Each form, extending far ‘neath Hades‘ walls.

And see! each god as molten metal gleams,

While sulphurous flame from hell each monster climbs!

Two fiery horrors reaching to the skies

While wrathful lightning from each monster flies!

Hell’s gate they guard with Death’s remorseless face,

And hurl the sun around the realms of space

E’en swifter than the lightning, while it goes

Along its orbit, guided by their blows.

Dire tempests rise above from their dread blows,

And ever round a starry whirlwind glows;

The countless stars thus driven whirl around,

With all the circling planets circling round.

The King astounded lifts his staring eyes,

Into his face gray fear, with terror flies;

As they approach, his thoughts the King collects,

Thus over him one of the gods reflects.

“Who cometh yonder with the form of gods?”

The second says: “He comes from man’s abodes,

But with a mortal’s feebleness he walks;

Behold upon the ground alone he stalks.”

One lifts his mighty arm across the sky,

And strikes the sun as it goes roaring by

The fiery world with whiter heat now glows,

While a vast flood of flame behind it flows,

That curling, forms bright comets, meteors,

And planets multiplies, and blazing stars;

The robe of flames spreads vast across the sky.

Adorned with starry gems that sparkling fly

Upon the ambient ether forming suns

That through new orbits sing their orisons;

Their pealing thunders rend the trembling sky,

The endless anthem of eternity.

The monster turning to the King then says,

When nearer now his awful form doth blaze:

“So thus you see, my son, the gods are strong,

And to provoke great power, is foolish, wrong;

But whither goest thou, thou sad-eyed King,

What message hast thou;–to us here would bring?”

The King now prostrate to the monsters prayed:

“Ye gods or demons, I within your glade

Of horrors, have unwilling come to seek

Our Khasisadra (Noah), who a spell can make

To turn the anger of the gods away.

Immortal lives the seer beside the sea,

He knoweth death and life, all secret things;

And this alone your servant to you brings.

The goddess sought my hand, which I denied,

And Anu’s fury thus I have defied;

This all my troubles caused, show me the way

To Khasisadra, this I ask and pray.”

The god’s vast face broke out with wondrous smiles,

And laughing, ripples rolled along for miles;

His mouth wide opened its abyss and yawned,

As earthquake gulf, far spreading through the ground.

His roaring laughter shakes the earth around,

“Ho! ho! my son! so you at last have found

The Queen can hate, as well as love her friends,

And on thy journey Ishtar‘s love thee sends?

A mortal wise thou wast, to her refuse,

For she can do with man what she may choose.

A mortal’s love, in truth, is wondrous strong,

A glorious thing it is, Life’s ceaseless song!

Within a cave upon the mountain side,

Thou there thy footsteps must to Hades guide,

Twelve kaspu go to yonder mountain gates,

A heart like thine may well defy the fates.

A darkness deep profound doth ever spread

Within those regions black,–Home of the Dead.

Go, Izdubar! within this land of Mas,

Thy road doth lead, and to the west 2 doth pass,

And may the maidens sitting by the walls

Refresh thee, lead thee to the Happy Halls.”

The path they take behind the rising sun

The setting sun they pass,–with wings have flown

The scorpion men, 3 within wide space have gone,

Thus from his sight the monsters far have flown.


Footnotes

123:1b Mount Masu, the Mountains of Masius, or “Mons Masius” of Strabo (vi. 12, §§ 4, 14, 2, etc.), may be referred to by the author of the epic. These mountains are now known to the Turks as Jebel Tur and Karaiah Dag.–Rawlinson’s “Ancient Monarchies,” vol. ii. pp. 9 and 25.

126:2 Mr. Sayce translates thus: “the path of the sun.”

126:3 He also names the monsters “the scorpion men,” and refers to an Assyrian cylinder on which two composite winged monsters are carved, with the winged emblem of the supreme god in the center above them. The monsters have the feet of lions and the tails of scorpions. See illustration in Smith’s revised edition, by Sayce, “Chald. Acc. of Gen.,” p. 276. The monsters were supposed to fly ahead of the sun, and as it passed guide it along its orbit.


 

COLUMN VI

IZDUBAR ENTERS HADES–THE SONG OF THE DALKHI IN THE CAVERN OF HORRORS–THE KING PASSES THROUGH HADES TO THE GARDEN OF THE GODS, AND SEES THE WONDERFUL FOUNTAIN OF LIFE’S WATERS

In a weird passage to the Under-World,

Where demon shades sit with their pinions furled

Along the cavern’s walls with poisonous breath,

In rows here mark the labyrinths of Death.

The King with torch upraised, the pathway finds,

Along the way of mortal souls he winds,

Where shades sepulchral, soundless rise amid

Dark gulfs that yawn, and in the blackness hide

Their depths beneath the waves of gloomy lakes

And streams that sleep beneath the sulphurous flakes

That drift o’er waters bottomless, and chasms;

Where moveless depths receive Life’s dying spasms.

Here Silence sits supreme on a drear throne

Of ebon hue, and joyless reigns alone

O’er a wide waste of blackness,–solitude

Black, at her feet, there sleeps the awful flood

Of mystery which grasps all mortal souls,

Where grisly horrors sit with crests of ghouls,

And hateless welcome with their eyes of fire

Each soul;–remorseless lead to terrors dire;

And ever, ever crown the god of Fate;

And there, upon her ebon throne she sate

The awful fiend, dark goddess Ma-mitu (unidentified?),

Who reigns through all these realms of La-Atzu. 1

But hark! what are these sounds within the gloom?

And see! long lines of torches nearer come!

And now within a recess they have gone;

The King must pass their door! perhaps some one

Of them may see him! turn the hags of gloom

Upon him, as he goes by yonder room!

He nearer comes, and peers within; and see!

A greenish glare fills all the cave! and he

Beholds a blaze beneath a cauldron there;

Coiled, yonder lie the Dragons of Despair;

And lo! from every recess springs a form

Of shapeless horror! now with dread alarm

He sees the flitting forms wild whirling there,

And awful wailings come of wild despair:

But hark! the dal-khis’ song rings on the air!

With groans and cries they shriek their mad despair.

Oh, fling on earth, ye demons dark,

Your madness, hate, and fell despair,

And fling your darts at each we mark,

That we may welcome victims here.

Then sing your song of hate, ye fiends,

And hurl your pestilential breath,

Till every soul before us bends,

And worship here the god of Death.

In error still for e’er and aye,

They see not, hear not many things;

The unseen forces do not weigh,

And each an unknown mystery brings.

In error still for e’er and aye,

They delve for phantom shapes that ride

Across their minds alone,–and they

But mock the folly of man’s pride.

In error still for e’er and aye!

They learn but little all their lives,

And Wisdom ever wings her way,

Evading ever,–while man strives!

But hark! another song rings through the gloom,

And, oh, how sweet the music far doth come!

Oh, hear it, all ye souls in your despair,

For joy it brings to sorrowing ones e’en here!

“There is a Deep Unknown beyond,

That all things hidden well doth weigh!

On man’s blind vision rests the bond

Of error still for e’er and aye!

But to the mighty gods, oh, turn

For truth to lead you on your way,

And wisdom from their tablets learn,

And ever hope for e’er and aye!”

And see! the hags disperse within the gloom,

As those sweet sounds resound within the room;

And now a glorious light doth shine around,

Their rays of peace glide o’er the gloomy ground.

And lo! ’tis Papsukul, our god of Hope,–

With cheerful face comes down the fearful slope

Of rugged crags, and blithely strides to where

Our hero stands, amid the poisonous air,

And says:

“Behold, my King, that glorious Light

That shines beyond! and eye no more this sight

Of dreariness, that only brings despair,

For phantasy of madness reigneth here!”

The King in wonder carefully now eyes

The messenger divine with great surprise,

And says:

“But why, thou god of Hope, do I

Thus find thee in these realms of agony?

This World around me banishes thy feet

From paths that welcome here the god of Fate

And blank despair, and loss irreparable.

Why comest thou to woe immeasurable?”

“You err, my King, for hope oft rules despair;

I ofttimes come to reign with darkness here;

When I am gone, the god of Fate doth reign;

When I return, I soothe these souls again.”

“So thus you visit all these realms of woe,

To torture them with hopes they ne’er can know?

Avaunt! If this thy mission is on Earth

Or Hell, thou leavest after thee but dearth!”

“Not so, my King! behold yon glorious sphere,

Where gods at last take all these souls from here!

Adieu! thou soon shalt see the World of Light,

Where joy alone these souls will e’er delight.”

The god now vanishes away from sight,

The hero turns his face toward the light;

Nine kaspu walks, till weird the rays now gleam,

As zi-mu-ri (unidentified?) behind the shadows stream.

He sees beyond, umbrageous grots and caves,

Where odorous plants entwine their glistening leaves.

And lo! the trees bright flashing gems here bear!

And trailing vines and flowers do now appear,

That spread before his eyes a welcome sight,

Like a sweet dream of some mild summer night.

But, oh! his path leads o’er that awful stream,

Across a dizzy arch ‘mid sulphurous steam

That covers all the grimy bridge with slime.

He stands perplexed beside the waters grime,

Which sluggish move adown the limbo black,

With murky waves that writhe demoniac,–

As ebon serpents curling through the gloom

And burl their inky crests, that silent come

Toward the yawning gulf, a tide of hate;

And sweep their dingy waters to Realms of Fate.

He cautious climbs the slippery walls of gloom,

And dares not look beneath, lest Fate should come;

He enters now the stifling clouds that creep

Around the causeway, while its shadows sleep

Upon the stream that sullen moves below,–

He slips!–and drops his torch! it far doth glow

Beneath him on the rocks! Alas, in vain

He seeks a path to bring it back again.

It moves! snatched by a dal-khu’s hand it flies

Away within the gloom, then falling dies

Within those waters black with a loud hiss

That breaks the silence of that dread abyss.

He turns again, amid the darkness gropes,

And careful climbs the cragged, slimy slopes,

And now he sees, oh, joy! the light beyond!

He springs! he flies along the glowing ground,

And joyous dashes through the waving green

That lustrous meets his sight with rays serene,

Where trees pure amber from their trunks distil,

Where sweet perfumes the groves and arbors fill,

Where zephyrs murmur odors from the trees,

And sweep across the flowers, carrying bees

With honey laden for their nectar store;

Where humming sun-birds upward flitting soar

O’er groves that bear rich jewels as their fruit,

That sparkling tingle from each youngling shoot,

And fill the garden with a glorious blaze

Of chastened light and tender thrilling rays.

He glides through that enchanted mystic world,

O’er streams with beds of gold that sweetly twirled

With woven splendor ‘neath the blaze of gems

That crown each tree with glistening diadems.

The sounds of streams are weft with breezes, chant

Their arias with trembling leaves,–the haunt

Of gods! O how the tinkling chorus rings!

With rhythms of the unseen rustling wings

Of souls that hover here where joy redeems

Them with a happiness that ever gleams.

The hero stands upon a damasked bed

Of flowers that glow beneath his welcome tread,

And softly sink with ‘luring odors round,

And beckon him to them upon the ground.

Amid rare pinks and violets he lies,

And one sweet pink low bending near, he eyes.

With tender petals thrilling on its stem,

It lifts its fragrant face and says to him,

“Dear King, wilt thou love me as I do thee?

We love mankind, and when a mortal see

We give our fragrance to them with our love,

Their love for us our inmost heart doth move.”

The King leans down his head, it kissing, says,

“Sweet beauty, I love thee? with thy sweet face?

My heart is filled with love for all thy kind.

I would that every heart thy love should find.”

The fragrant floweret thrills with tenderness,

With richer fragrance answers his caress.

He kisses it again and lifts his eyes,

And rises from the ground with glad surprise.

And see! the glorious spirits clustering round

They welcome him with sweet melodious sound.

We hear their golden instruments of praise,

As they around him whirl a threading maze;

In great delight he views their beckoning arms,

And lustrous eyes, and perfect, moving forms.

And see! he seizes one bright, charming girl,

As the enchanting ring doth nearer whirl;

He grasps her in his arms, and she doth yield

The treasure of her lips, where sweets distilled

Give him a joy without a taint of guilt.

It thrills his heart-strings till his soul doth melt,

A kiss of chastity, and love, and fire,

A joy that few can dare to here aspire.

The beauteous spirit has her joy, and flees

With all her sister spirits ‘neath the trees.

And lo! the gesdin 1 shining stands,

With crystal branches in the golden sands,

In this immortal garden stands the tree,

With trunk of gold, and beautiful to see.

Beside a sacred fount the tree is placed,

With emeralds and unknown gems is graced,

Thus stands, the prince of emeralds, 2 Elam’s tree,

As once it stood, gave Immortality

To man, and bearing fruit, there sacred grew,

Till Heaven claimed again Fair Eridu. 3

The hero now the wondrous fountain eyes;

Its beryl base to ruby stem doth rise,

To emerald and sapphire bands that glow,

Where the bright curvings graceful outward flow;

Around the fountain to its widest part,

The wondrous lazite bands now curling start

And mingle with bright amethyst that glows,

To a broad diamond band,–contracting grows

To uk-ni stone, turquoise, and clustering pearls,

Inlaid with gold in many curious curls

Of twining vines and tendrils bearing birds,

Among the leaves and blooming flowers, that words

May not reveal, such loveliness in art,

With fancies spirit hands can only start

From plastic elements before the eye,

And mingle there the charms of empery.

Beneath two diamond doves that shining glow

Upon the summit, the bright waters flow,

With aromatic splendors to the skies,

While glistening colors of the rainbow rise.

        Here ends the tablet, 4 “When the hero viewed

          The fountain which within the garden stood.


Footnotes

127:1 “La-Atzu,” Hades, hell, the spirit-world.

132:1 “Gesdin,” the Tree of Life and Immortality.

132:2 See Sayce’s edition Smith’s “Chald. Acc. of Gen.,” p. 264.

132:3Eridu (Enki’s city),” the Garden of Eden. Idem, pp. 84-86.

132:4 “Tablet of the series; when the hero Izdubar saw the fountain.”–Sayce’s edition Smith’s “Chald. Acc. of Gen.,” p. 264, l. 14.

 

TABLET VIII-COLUMN I

THE KING’S ADVENTURE AT THE GATE OF THE GARDEN OF THE GODS WITH THE TWO MAIDENS–ONE OF THEM LEADS HIM INTO THE HAPPY HALLS–SONGS OF THE SABITU AND ZI-SI.

A gate half opened shows the silvery sea

Yet distant shining lambent on his way.

And now he sees young Siduri (Shamhat?, unidentified?), 1 whose breast

Infuses life; all nature she hath blest,

Whose lips are flames, her arms are walls of fire,

Whose love yields pleasures that can never tire,

She to the souls who joy on earth here miss,

Grants them above a holier, purer bliss.

The maiden sits within a holy shrine

Beside the gate with lustrous eyes divine,

And beckons to the King, who nearer comes,

And near her glows the Happy Palace domes.

And lo! ’tis she his lips have fondly kissed

Within the garden, when like fleeing mist

She disappeared with the bright spirit Seven, 2

The Sabit (unidentified?), who oft glide from earth to Heaven.

And lo I one of the Seven, Sabitu (unidentified?),

Emerging from the gate doth jealous view

The coming hero who hath kissed her mate,

She angry springs within to close the gate,

And bars it, enters then the inner halls,

And Izdubar to her now loudly calls,

“O Sabitu! what see-est thou, my maid?

Of Izdubar is Sabitu afraid?

Thy gate thou barrest thus before my face.

Quick, open for me! or I’ll force the brass!”

The maid now frightened opens wide the door.

The Sar and Siduri now tread the floor

Of the bright palace where sweet joy doth reign.

Through crystal halls ‘neath golden roofs the twain

Next go within a lofty ceilinged hall,

With shining pearlèd columns, golden wall,

And purple silken hangings at each door,

With precious gems inlaid upon the floor;

Where couches grand are spread for one to rest

Beneath the softened rays that sweet invest

The senses with a thrill of happiness;

Where Siduri with joy all souls doth bless.

The maid sits on a couch and turns her face

Toward the King with that immortal grace

That love to gods and men will e’er bestow.

Their eyes now mingling with a happy glow,

The maiden sweetly says: “Where wouldst thou go?

Within these Happy Halls we joy but know,

And if thou wilt, my King, my heart is thine!

Our love will ever bring us bliss divine.”

“Alas, my maid, thy love to me is dear,

And sad am I that I must go from here.

I came from Erech by advice from one

I loved more than thou canst e’er know, but gone

From me is my Heabani, faithful seer.

Across a desert waste have I come here,

And he has there to dust returned,–to dust–

O how the love of my friend I did trust!

I would that we had never started here,

I now must find the great immortal seer.”

The maiden turns her glowing eyes on him,

Replies: “My King, thou knowest joy may gleam,

Take courage, weary heart, and sing a song!

The hour of sorrow can never be long;

The day will break, and flood thy soul with joy,

And happiness thy heart will then employ!

Each day must end with all its sorrow, woe,

Oh, sing with me, dear heart! I love thee so!”

And lo! the curtains flung aside, now comes

The joyous Sabitu from yonder rooms,

And gathering round, a song they gayly sing,

Oh, how with music the bright walls now ring!

If evil thou hast done, my King,

Oh, pray! oh, pray!

And to the gods thy offerings bring,

And pray! and pray!

The sea is roaring at thy feet,

The storms are coming, rain and sleet;

          To all the gods,

           Oh, pray to them I oh, pray!

           Chorus

           To all the gods,
Oh, pray to them! oh, pray!

           Thy city we will bless, O Sar!

           With joy, with joy!

           And prosper thee in peace and war

           With joy, with joy!

           And bless thee every day and night,

          Thy kingly robes keep pure and bright;

          Give thee bright dreams,

          O glorious king of war!

Chorus

Give thee bright dreams,

O glorious king of war!

And if thy hand would slay thy foes

In war, in war!

With thee returning victory goes

In war, in war!

We grant thee victory, my King;

Like marshes swept by storms, we bring

Our power to thee

With victory in war!

Chorus

Our power to thee

With victory in war!

And if thou wouldst the waters pass,

The sea, the sea!

We’ll go with thee in every place,

With thee, with thee!

To Hea’s (Enki) halls and glorious throne,

Where he unrivaled reigns alone,

To Hea go

Upon his throne of snow.

Chorus

To Hea go

Upon his throne of snow.

And if thine anger rules thy heart

As fire, as fire!

And thou against thy foes would start

With ire, with ire!

Against thy foes thy heart be hard,

And all their land with fire be scarred,

Destroy thy foes!

Destroy them in thine ire!

Chorus

Destroy thy foes!
Destroy them in thine ire!

And lo! young Siduri hath disappeared,

And with the Zisi crowned she now appeared;

The corn-gods in a crescent round their queen,

She waves before the king her Nusku (Enlil‘s chancellor) 3 green,

And sings with her sweet voice a joyful lay,

And all the Zisi join the chorus gay:

A heifer of the corn am I,

Kara! Kara! 5

Yoked with the kine we gayly fly,

Kara! Kara!

The plowman’s hand is strong and drives

The glowing soil, the meadow thrives!

Before the oxen

Sa-lum-mat-u na-si. 6

Chorus

Before the oxen

Sa-lum-mat-u na-si.

The harvesters are in the corn!

Kara! Kara!

Our feet are flying with the morn,

Kara! Kara!

We bring thee wealth! it is thine own!

The grain is ripe! oh, cut it down!

The yellow grain

Sa-lum-mat-u na-si.

Chorus

The yellow grain
Sa-lum-mat-u na-si.

The fruit of death, oh, King, taste it not!

Taste not! taste not!

With fruit of Life the land is fraught

Around! Around!

The fruit of Life we give to thee

And happiness, oh, ever see.

All joy is thine

Through Earth and Heaven’s bound.

Chorus

All joy is thine

Through Earth and Heaven’s bound.

Our corn immortal there is high

And ripe! and ripe!

And ever ripens ‘neath that sky

As gold! as gold!

Our corn (crop of the Americas) is bearded, 7 thus ’tis known,

And ripens quickly when ’tis grown.

Be joy with thee,

Our love around thee fold!

Chorus

Be joy with thee,

Our love around thee fold!

Our King from us now goes, now goes!

Away! Away!

His royal robe behind him glows

Afar! Afar!

Across the waves where Hea reigns

The waters swollen he soon gains!

To our great seer,

He sails to him afar!

Chorus

To our great seer,

He sails to him afar!

And he will reach that glorious land

Away! Away!

Amid our fruit-trees he will stand

That day! that day!

Our fruit so sweet the King will eat,

Nor bitter mingle with the sweet.

In our seer’s land

That glows afar away!

Chorus

In our seer’s land

That glows afar away!

The singing spirits from them fled, and he

Alone stood thinking by young Siduri.

The King leaned on his bow, and eyed the maid,

A happy look came in his eyes,–and fled,

For lo! the curtain quick aside is pushed,

And Sabitu within upon them rushed.

She stately glides across the shining floor,

And eyes them both, then turns toward the door.

But Izdubar (Gilgamesh) is equal to the task,

With grace now smiling, of the maid doth ask:

“O Sabitu! wouldst thou tell me the way

To Khasisadra (Noah) for I go this day.

If I the sea may cross, how shall I go?

Or through the desert? thou the path mayst know.”

The maiden startled looks upon his face,

And thus she answers him with queenly grace:

“So soon must go? Thou canst not cross the sea,

For thou wilt perish in the waves that way.

Great Samas once the way of me did ask,

And I forbade him, but the mighty task

He undertook, and crossed the mighty deep,

Where Death’s dark waters lie in wait asleep:

His mighty car of gold swept through the skies,

With fiery chargers now he daily flies.

When I approach thee, thou from me wouldst flee?

But if thou must so soon thus go, the sea

Perhaps thou too canst cross, if thou wilt ‘void

Death’s waters, which relentless ever glide.

But Izdubar, Ur-Hea, here hath come!

The boatman of the seer, who to his home

Returns. He with an ax in yonder woods

A vessel builds to cross the raging floods.

If thou desirest not to cross with him,

We here will welcome thee through endless time;

But if thou goest, may they see thy face

Thou seekest,–welcome thee, and thy heart bless.


Footnotes

133:1Siduri,” the “pourer” or “shedder forth,” the “all-bountiful,” the goddess who brings the rain and mists, and running streams to fill the vegetable world with its productions; the goddess who presides over productive nature. She was also called “the Goddess of Wisdom.”

133:2 Seven spirits of the earth and heaven, the daughters of Hea (Enki).

136:3Nusku (Enlil‘s chancellor),” a budding or blooming rub or branch, the wand of the Queen, used in magical incantations, which was called the plant of Nusku, the divining-rod.

137:4 See Accadian songs, “C. I. W. A” vol. ii. 16, and translated by Mr. Sayce in “Records of the Past, vol. xi. pp. 154, 155.

137:5 “Kara!” cry out, sing, shout.

137:6 “Sa-lum-mat-u na-si,” lift up the shadows, or be joyful.

138:7 “Our corn is bearded.” This refers to the heads of wheat which are bearded. See translation by Mr. Sayce, “the corn is bearded.” (“Records of the Past,” vol. xi. p. 156.)

 

COLUMN II

THE KING ON LEAVING THE HAPPY HALLS MEETS UR-HEA, THE BOATMAN OF THE SEER KHASISADRA–THEY BUILD A SHIP AND EMBARK ON AN UNKNOWN SEA, AND ON THEIR VOYAGE PASS THROUGH THE WATERS OF DEATH

And Izdubar turned from the Halls and goes

Toward a fountain in the park, whence flows

A merry stream toward the wood. He finds

An ax beside the fount, and thoughtful winds,

Through groves of sandal-wood and mastic-trees

And algum, umritgana. Now he sees

The sig-a-ri and ummakana, pines,

With babuaku; and ri-wood brightly shines

Among the azuhu; all precious woods

That man esteems are grown around, each buds

Continuous in the softened, balmy air.

He stops beneath a musrilkanna where

The pine-trees spread toward the glowing sea,

Wild mingled with the surman, sa-u-ri.

The King, now seated, with himself communes,

Heeds not the warbling of the birds, and tunes

Of gorgeous songsters in the trees around,

But sadly sighing gazes on the ground:

“And I a ship must build; alas! I know

Not how I shall return, if I thus go.

The awful Flood of Death awaits me there,

Wide-stretching from this shore–I know not where.”

He rests his chin upon his hand in thought,

Full weary of a life that woe had brought;

He says: “When I remember Siduri,

Whose heart with fondest love would comfort me

Within these Happy Halls, why should I go

To pain and anguish, death, mayhap, and woe?

But will I thus desert my kingdom, throne?

For one I know not! What! my fame alone!

Mine honor should preserve! and royal state!

Alas! this Fame is but a dream of—Fate!

A longing after that which does not cheer

The heart. Applause of men, or thoughtless sneer,

Is naught to me, I am alone! Alone!

This Immortality cannot atone

For my hard fate that wrings mine aching heart.

I long for peace and rest, and I must start

And find it, leave these luring bright abodes,–

I seek the immortality of gods.

This Fame of man is not what it doth seem,

It sleeps with all the past, a vanished dream.

My duty calls me to my kingdom, throne!

To Khasisadra (Noah) go, whose aid alone

Can save my people from an awful fate

That hangs above them, born of Fiends of hate.

And I shall there return without my seer!

I live; and he is dead. Why did I hear

His words advising me to come? Alas!

I sadly all my weary days shall pass;

No one shall love me as my seer, my friend.

But what said Siduri?–There comes an end

At last to sorrow, joy will hopeful spring

On wings of Light! Oh, how my heart will sing!

I bless ye all, ye holy spirits here!

Your songs will linger with me, my heart cheer;

Upon my way I turn with joy again!

How true your joyful song! your memory then

Will keep me hopeful through yon darkened way;

How bright this land doth look beside the sea!”

He looks across the fields; the river glows

And winds beside taprani-trees, and flows

By teberinth and groves of tarpikhi

And ku-trees; curving round green mez-kha-i,

Through beds of flowers, that kiss its waves and spring

Luxuriant,–with songs the groves far ring.

Now thinking of the ship, he turns his eyes,

Toward the fountain,–springs up with surprise!

“‘Tis he! the boatman comes! Ur-Hea comes!

And, oh! at last, I’ll reach the glistening domes

Of Khasisadra‘s palaces,–at last

My feet shall rest,–upon that land be placed.”

And now Ur-Hea nearer makes his way,

And Izdubar addressing him, doth say:

Ur-Hea is thy name? from yonder sea

Thou comest, from the seer across the way?”

“Thou speakest truth, great Sar, what wouldst thou have?”

“How shall I Khasisadra reach? The grave

He hath escaped, Immortal lives beyond,

For I to him upon my way am bound;

Shall I the waters cross or take my way

Through yon wide desert, for I start this day?”

“Across the sea we go, for I with thee

Return to him,–I know the winding way.

Thine ax of bronze with precious stones inlaid

With mine, we’ll use beneath the pine-trees’ shade.”

And now, within the grove a ship they made,

Complete and strong as wise Ur-Hea bade.

They fell the pines five gar in length, and hew

The timbers square, and soon construct a new

And buoyant vessel, firmly fixed the mast,

And tackling, sails, and oars make taut and fast.

Thus built, toward the sea they push its prow,

Equipped complete, provisioned, launch it now.

An altar next they raise and thus invoke

The gods, their evil-workings to revoke:

1 O Lord of Charms, Illustrious! who gives

Life to the Dead, the Merciful who lives,

And grants to hostile gods of Heaven return,

To homage render, worship thee, and learn

Obedience! Thou who didst create mankind

In tenderness, thy love round us, oh, wind!

The Merciful, the God with whom is Life,

Establish us, O Lord, in darkest strife.

O never may thy truth forgotten be,

May Accad‘s race forever worship thee.”

One month and fifteen days upon the sea,

Thus far the voyagers are on their way;

Now black before them lies a barren shore,

O’ertopped with frowning cliffs, whence comes a roar

Of some dread fury of the elements

That shakes the air and sweeping wrath foments

O’er winds and seas.

And see! a yawning cave,

There opens vast into a void dislave,

Where fremèd shadows ride the hueless waves.

Dread Ninazu (Ereshkigal‘s son, Sadarnunna‘s spouse)

whose deathless fury craves

For hapless victims lashes with a roar

The mighty seas upon that awful shore.

The Fiends of Darkness gathered lie in wait,

With Mammitu (Inanna?), the goddess of fierce hate,

And Gibil (Enki‘s son, god of fire, kilns)2 with his spells, and Nibiru 3

The twin-god of black Fate, and grim Nusku (Enlil’s chancellor) 4

The keeper of red thunders, and Urbat (unidentified?)5

The dog of Death, and fiend of Queen Belat (Bau? unidentified?); 6

And Nuk-khu (unidentified), and the black-browed Ed-hutu (unidentified?)7

The gods of darkness here with Tsi-lat-tu. 8

And see! Dark Rimmon (Adad) 9 o’er a crag alone!

And Gibil with his blasting malisoun,

Above with his dark face maleficent,

Who wields a power o’er men omnipotent

Forlore! forlore! the souls who feel that blast

Which sweeps around that black forbidding coast!

Fierce whirling storms and hurricanes here leap,

With blasting lightnings maltalent and sweep

The furious waves that lash around that shore,

As the fierce whirl of some dread maëlstrom’s power!

Above the cavern’s arch! see! Ninip (Ninurta) 10 stands!

He points within the cave with beckoning hands!

Ur-Hea cries: “My lord! the tablets 1 say,

That we should not attempt that furious way!

Those waters of black death will smite us down!

Within that cavern’s depths we will but drown.”

“We cannot go but once, my friend, that road,”

The hero said, “‘Tis only ghosts’ abode!”

“We go, then, Izdubar, its depths will sound,

But we within that gloom will whirl around,

Around, within that awful whirlpool black,–

And once within, we dare not then turn back,–

How many times, my friend, I dare not say,

‘Tis written, we within shall make our way.”

The foaming tide now grasped them with its power,

And billowed round them with continuous roar;

Away! they whirl! with growing speed, till now

They fly on lightnings’ wings and ride the brow

Of maddened tempests o’er the dizzy deep.

So swift they move,–the waves in seeming sleep

Beneath them, whirling there with force unseen.

But see! Updarting with a sulphurous gleen,

The hag of Death leaps on the trembling prow!

Her eyes, of fire and hate, turns on them now!

With famine gaunt, and haggard face of doom,

She sits there soundless in the awful gloom.

“O gods!” shrieked Izdubar in his despair,

Have I the god of Fate at last met here?

Avaunt, thou Fiend! hence to thy pit of Hell!

Hence! hence! and rid me of thy presence fell!”

And see! she nearer comes with deathless ire,

With those fierce, moveless, glaring eyes of fire!

Her wand is raised! she strikes!

“O gods!” he screams;

He falls beneath that bolt that on them gleams,

And she is gone within the awful gloom.

Hark! hear those screams!

“Accurst! Accurst thy doom!”

And lo! he springs upon his feet in pain,

And cries:

“Thy curses, fiend! I hurl again!”

And now a blinding flash disparts the black

And heavy air, a moment light doth break;

And see! the King leans fainting ‘gainst the mast,

With glaring eyeballs, clenched hands,–aghast!

Behold! that pallid face and scaly hands!

A leper white, accurst of gods, he stands!

A living death, a life of awful woe,

Incurable by man, his way shall go.

But oh! the seer in all enchantments wise

Will cure him on that shore, or else he dies.

And see! the vessel’s prow with shivering turns,

Adown the roaring flood that gapes and churns

Beneath like some huge boiling cauldron black,

Thus whirl they in the slimy cavern’s track.

And spirit ravens round them fill the air,

And see! they fly! the cavern sweeps behind!

Away the ship doth ride before the wind!

The darkness deep from them has fled away,

The fiends are gone!–the vessel in the spray

With spreading sails has caught the glorious breeze,

And dances in the light o’er shining seas;

The blissful haven shines upon their way,

The waters of the Dawn sweep o’er the sea!

They proudly ride tip to the glowing sand,

And joyfully the King springs to the land.


Footnotes

This remarkable prayer is to be found among a collection of prayers which are numbered and addressed to separate deities.. It seems that the prayers were originally Accadian, and were afterward adopted by the Assyrians, and made to apply to one god (Hea). Professor Oppert and Professor Sayce think, however, that they are connected in one hymn to Hea (Enki). This may have been so after the Assyrians adopted them, but they are distinct, and addressed to separate gods. The one we have selected is addressed to Hea, the Creator of Mankind, Sayce edition Smith’s “C. A. G.,” pp. 75 to 80. The one we have selected is found at the top of page 77, idem.

Gibil,” the god of fire, of spells and witchcraft. (Enki‘s son)

Nibiru,” the god of fate, and ruler of the stars. (Planet Nibiru, home of the Anunnaki)

Nusku,” the gatekeeper of thunders. (Enlil’s son & chancellor)

Urbat,” the dog of Death.

Belat” or “Allat,” the Queen of Hades. (Ereshkigal)

Ed-hutu,” god of darkness.

Tsi-lat-tu,” shades of night.

Rimmon,” god of storms. (Adad)

Ninip,” god of bravery and war. (Ninurta)

“Tablets.” This may mean charts or scrolls similar to the charts used by modern navigators. Babylon communicated with all nations in commerce.

 

COLUMN III

KHASISADRA ON THE SHORE SEES THE VESSEL COMING, AND RETURNING TO HIS PALACE, SENDS HIS DAUGHTER MUA TO WELCOME IZDUBAR–MEETING OF THE KING AND SAGE

Beneath a ku-tree Khasisadra (Noah) eyes

The spreading sea beneath the azure skies,

An agèd youth with features grave, serene,

Matured with godly wisdom; ne’er was seen

Such majesty, nor young, nor old,–a seer

In purpose high. The countenance no fear

Of death has marred, but on his face sublime

The perfect soul has left its seal through time.

“Ah, yes! the dream was clear, the vision true,

I saw him on the ship! Is it in view?

A speck! Ah, yes! He comes! he comes to me

My son from Erech comes across the sea!”

Back to his palace goes the holy seer,

And Mua (Noah‘s daughter) 1 sends, who now the shore doth near;

As beautiful as Waters of the Dawn,

Comes Mua here, as graceful as a fawn.

The King now standing on the glistening sand,

Beholds the beauteous Mua where she stands,

With hands outstretched in welcome to the King,

“O thou sweet spirit, with thy snowy wing,

Oh, where is Khasisadra in this land?

I seek the aid of his immortal hand.”

“Great Sar,” said Mua (Noah‘s daughter), “hadst thou not a seer,

That thou shouldst come to seek my father here?”

“‘Tis true, my daughter dear, a seer had I,

Whom I have lost,–a dire calamity;

By his advice and love I undertake

This journey. But alas! for mine own sake

He fell by perils on this lengthened way;

He was not strong, and feared that he should lay

Himself to rest amid the mountains wild.

He was a warrior, with him I killed

Khumbaba, Elam’s king who safely dwelt

Within a forest vast of pines, and dealt

Destruction o’er the plains. We razed his walls–

My friend at last before me dying falls.

Alas! why did my seer attempt to slay

The dragons that we met upon the way,

He slew his foe, and like a lion died.

Ah, me! the cause, when I the gods defied,

And brought upon us all this awful woe;

In sorrow o’er his death, my life must flow!

For this I came to find the ancient seer,

Lead me to him, I pray, if he lives here.”

Then Mua leads him through the glorious land

Of matchless splendor, on the border grand

Of those wide Happy Fields that spread afar

O’er beaming hills and vales, where ambient air

With sweetest zephyrs sweeps a grand estrade,

Where softest odors from each flowering glade

Lull every sense aswoon that breathes not bliss

And harmony with World of Blessedness.

‘Neath trees of luring fruits she leads the way,

Through paths of flowers where night hath fled away,

A wilderness of varied crystal flowers,

Where fragrance rests o’er clustering, shining bowers.

Each gleaming cup its nectared wine distils,

For spirit lips each chalice ever fills.

Beyond the groves a lucent palace shone

In grandest splendor near an inner zone;

In amethyst and gold divinely rose,

With glories scintillant the palace glows.

A dazzling halo crowns its lofty domes,

And spreading from its summit softly comes

With grateful rays, and floods the balustrades

And golden statues ‘neath the high arcades;

A holy palace built by magic hand

With wondrous architecture, portals grand,

And aurine turrets piled to dizzy heights,

Oh, how its glory Izdubar delights!

Beneath majestic arcades carved, they pass,

Up golden steps that shine like polished glass,

Through noble corridors with sculptured walls,

By lofty columns, archways to the halls

Of glories, the bright harbinger of fanes

Of greater splendor of the Heavenly plains.

Beneath an arch of gems the King espies

A form immortal, he who death defies.

Advancing forth the sage his welcome gives,

“‘Tis Izdubar who comes to me and lives!”

Embracing him he leads him in a room,

Where many a curious graven tablet, tome,

And scrolls of quaint and old forgotten lore

Have slept within for centuries of yore.

The tablets high are heaped, the alcoves full,

Where truth at last has found a welcome goal.

In wisdom’s room, the sage his guest has led,

And seats him till the banquet high is spread;

Of Izdubar he learns his journeys great,

How he for aid has left his throne of state.

The maid now comes, him welcomes to the hall

Of banquets, where are viands liberal,

And fruits, immortal bread, celestial wines

Of vintage old; and when the hero dines,

They lead him to his private chamber room

That overlooks the wondrous garden’s bloom

Across the plain and jasper sea divine,

To Heaven’s mountains rising sapphirine.

Four beauteous streams of liquid silver lead

Across the plain; the shining sea they feed;

The King reclines upon his couch at rest,

With dreams of happiness alone is blest.


Footnotes

Mua,” the waters of the dawn, the daughter of Khasisadra (Noah).


 

COLUMN IV

THE KING IS CURED BY THE INCANTATIONS OF KHASISADRA (Noah) AND HE BECOMES IMMORTAL

When Izdubar (Gilgamesh) awakes, they lead the way

To the bright fount beside the jasper sea.

The seer, with Mua (Noah‘s daughter) and Ur-Hea, stands

Beside the King, who holily lifts his hands

Above an altar where the glowing rays

Of sacred flames are curling; thus he prays:

“Ye glorious stars that shine on high,

Remember me! Oh, hear my cry,

Su-ku-nu (unidentified?), bright Star of the West!

Dil-gan (unidentified?), my patron star, oh, shine!

O Mar-bu-du (unidentified?), whose rays invest

Dear Nipur with thy light divine,

The flames that shines, upon the Waste!

O Papsukul, thou Star of Hope,

Sweet god of bliss, to me, oh, haste,

Before I faint and lifeless drop!

O Adar (unidentified?) Star of Ninazu (Ereshkigal‘s son),

Be kind! O Ra-di-tar-tu-khu (unidentified?).

Sweet U-tu-ca-ga-bu (unidentified?), dear Star

With thy pure face that shines afar!

Oh, pardon me! each glorious Star!

Za-ma-ma (unidentified?), hear me! O Za-ma-ma!

Ca-ca-ma u Ca-ca-ma.”

Remember him! O dear Za-ma-ma!

Ca-ca-ma u Ca-ca-ma.”

As Izdubar doth end his holy prayer

He kneels, and they now bear his body where

A snowy couch doth rest beneath a shrine

That stands near by the glowing fount divine,

And Khasisadra lifts his holy hands,

His incantation chants, and o’er him stands.

“O Bel (Enlil), Lord of An-nu-na-ci (Anunnaki),

O Nina, Hea’s (Enki‘s) daughter! Zi!

This Incantation aid,

Remember us, Remember!

Ye tempests of High Heaven, be still!

Ye raging lightnings, oh, he calm!

From this brave man his strength is gone,

Before thee see him lying ill!

Oh, fill with strength his feeble frame,

O Ishtar (Inanna), shine from thy bright throne!

From him thine anger turn away,

Come from thy glowing mountains, come!

From paths untrod by man, oh, haste!

And bid this man arise this day.

With strength divine as Heaven’s dome,

His form make pure and bright and chaste!

The evil curse, oh, drive away!

Go! A-sac-cu-kab-bi-lu, go!

O Nam-ta-ru-lim-nu, 1 oh, fly!

U-tuc-cu-lim-nu from him flow!

A-lu-u-lim-nu, hence! Away!

E-ci-mu-lim-nu, go! thou fiend!

Fly, Gal-lu-u-lim-nu (unidentified?), afar!

Fly from his head! his life! I send

Thee, fiend! depart from Izdubar!

Go from his forehead, breast, and heart,

And feet! Avaunt! thou fiend! Depart!

Oh, from the Curse, Thou Spirit High!

And Spirit of the Earth, come nigh!

Protect him, may his spirit fly!

O Spirit of the Lord of Lands,

And Goddess of the Earthly Lands,

Protect him! raise with strength his hands!

Oh, make him as the Holy Gods,

His body, limbs, like thine Abodes,

And like the Heavens may he shine!

And like the Earth with rays divine!

Quick! with the khis-ib-ta to bring

High Heaven’s Charm–bind round his brow!

The sis-bu place around his hands!

And let the sab-u-sat bright cling!

The mus-u-kat lay round him now,

And wrap his feet with rad-bat-bands,

And open now his zik-a-man

The sis-bu cover, and his hands

The bas-sat place around his form!

From baldness and disease, this man

Cleanse, make him whole, head, feet, and hands!

O Purity, breathe thy sweet charm!

Restore his health and make his skin

Shine beautifully, beard and hair

Restore! make strong with might his loins!

And may his body glorious shine

As the bright gods!–

Ye winds him bear!

Immortal flesh to his soul joins!

Thou Spirit of this man! Arise!

Come forth with joy! Come to the skies!”

And lo! his leprosy has fled away!

He stands immortal,–purged! released from clay!


Footnotes

Su-ku-nu” or “Kak-si-di,” the star of the West.

Nipur,” the city from which Izdubar came.

Adar,” the star of Ninazu, the goddess of death, who cursed him with leprosy in the cavern. This star was also called “Ra-di-tar-tu-khu.”

U-tu-ca-ga-bu,” the star with the white or pure face.

Za-ma-ma,” another name for Adar. This is the deity for whom Izdubar or Nammurabi built the great temple whose top, in the language of the Babylonians, reached the skies. It was afterward called the “Tower of the Country” or “Tower of Babylon.” This was perhaps the Tower of Babel. He also restored another temple called “Bite-muris,” which was dedicated to the same goddess.

“Amen and amen!” The word amen” is usually repeated three times.

The response of the priest Khasisadra.

Zi,” spirits.

See “T. S. B. A.,” vol. ii. p. 31.

A-sac-cu-kab-bi-lu,” evil spirit of the head.

Nam-ta-ru-lim-nu,” evil spirit of the life or heart.

U-tuc-cu-lim-nu,” evil spirit of the forehead.

A-lu-u-lim-nu,” evil spirit of the breast.

E-ci-mu-lim-nu,” evil spirit of the stomach.

Gal-lu-u-lim-nu,” evil spirit of the hands.

“Khis-ib-ta,” a strip of parchment or linen on which was inscribed a holy text, a charm like that used by the Jews, a philactery.

“Sis-bu,” the same as the preceding.

“Sab-u-sat,” was perhaps a holy cloth, also inscribed in the same manner.

“Mus-u-kat” was also of the same character as the preceding.

“Rad-bat-bands,” similar bands to the khis-ib-ta.

“Zik-a-man,” this is unknown, it perhaps was the inner garment.

“Bas-sat,” supposed to be the outside or last covering placed over the person so treated. That some such ceremony was performed in the case of Izdubar seems to be undoubted. See “Trans. Soc. Bib. Arch.,” vol., ii. 31; also Sayce’s edition “C. A. of G,” p. 290.


COLUMN V

IZDUBAR FALLS IN LOVE WITH MUA, AND OFFERS HER HIS HAND

O Mua! (Noah‘s daughter) thou bright Waters of the Dawn!

Oh, where art thou?” one cries as he doth run

Through the bright garden. See! ’tis Izdubar!

Immortal! glorious! our King of War!

And now in love is seeking Mua here.

He scarcely treads the ground as he comes near;

A glow of youth immortal on his cheek,

A form that sorrow, death, will never seek

Within these Happy Fields, his eyes with light

That Love alone may give, show his delight.

A dazzling pillared vista round him shines,

Where golden columns bear the bowering shrines,

With gemmèd domes that clustering round him rise,

‘Mid fruit-trees, flashing splendors to the skies.

He goes through silver grots along a zone,

And now he passes yonder blazing throne,

O’er diamond pavements, passes shining seats

Whereon the high and holy conclave meets

To rule the empires vast that spread away

To utmost bounds in all their vast array.

Around the whole expanse grand cestes spread

O’er paths sidereal unending lead.

As circling wheels within a wheel they shine,

Enveloping the Fields with light divine.

A noontide glorious of shining stars,

Where humming music rings from myriad cars,

Where pinioned multitudes their harps may tune,

And in their holy sanctity commune.

And see! here Mua comes! she stops and waits

Within a gesdin bower beside its gates. .

Around, above her spreads a flowering vine,

And o’er a ruby fountain almandine.

And on a graven garnet table grand,

Carved cups of solid pearl and tilpe 1 stand.

A Zadu 2 reservoir stands near, which rounds

The fount wherein the fragrant nectar bounds.

The ground is strewn with pari 3 gems and pearls,

Wherefrom the light now softly backward hurls

Its rays o’er couches of paruti 4 stone,

Soft cushioned, circling in the inner zone

Beside the shining kami-sadi way, 5

Where nectar fountains in their splendor play.

The path leads far along Life’s beauteous stream,

That ever through this World of joy doth gleam.

And see! the hero comes! and now doth near

The maiden, where with Love she waits him here.

She flings a flowering garland, weaves it round

His form as he comes by! He turns around,

And she enwraps his breast and arms, and says:

“Dear Izdubar! and thus my lover strays!

I’ll bind thee with this fragrant chain to keep

Thee ever by my side! thy pleasant sleep

Hath kept my lover from my side too long!”

“O thou sweet spirit, like a warbling song

Thy words are to my heart! I sought for thee,

And thy bright face and presence did not see;

I come to tell thee that I must return,

When from thy father all the past shall learn.”

“And wilt thou go from me to earth again?

No! no! dear Izdubar, I thee enchain!”

“‘Tis true, my love, I must return to men;

My duty calls me to my throne again.”

“Dear Izdubar! my friend! my love! my heart!

I cannot let thee from my soul depart!

Thou shinest in my breast as some bright star!

And shall I let thee from me go afar?”

“But Mua, we immortal are (2/3 Divine), and we

There might return; and thou on earth shalt see

The glories of my kingdom,–be my queen!

Upon a couch I’ll seat thee, there to reign

With me, my beauteous queen,–beside me sit;

And kings will come to us and kiss thy feet.

With all my wealth I’ll clothe thee, ever love

Thee, fairest of these glorious souls that move

Within this Happy World. My people there

Shall love us,–ever drive away all care!”

         When Mua heard him offer thus his hand,

         She then unbinds him,–thoughtful now doth stand.


Footnotes

“Tilpe,” precious gem known only to the Babylonians.

“Zadu,” a precious gem known only to the Babylonians.

“Pari,” an unknown gem.

“Paruti,” an unknown gem.

“Kami-sadi,” way, a path paved with unknown gems. These precious stones are mentioned on the various inscriptions in the list of precious jewels with gold, diamonds, pearls, etc., taken as spoils from their enemies.

 

COLUMN VI

MUA’S ANSWER

Sweet Mua lifts her eyes toward the heights

That glow afar beneath the softened lights

That rest upon the mountain’s crystalline.

And see! they change their hues incarnadine

To gold, and emerald, and opaline;

Swift changing to a softened festucine

Before the eye. And thus they change their hues

To please the sight of every soul that views

Them in that Land; but she heeds not the skies,

Or glorious splendor of her home; her eves

Have that far look of spirits viewing men

On earth, from the invisible mane,

That erstwhile rests upon the mortal eye,–

A longing for that home beyond the sky;

A yearning for that bliss that love imparts,

Where pain and sorrow reach no mortal hearts.

A light now breaks across her beauteous face;

She, turning, says to him with Heavenly grace:

“Dear Izdubar, thou knowest how I love

Thee, how my heart my love doth daily prove;

And, oh, I cannot let thee go alone.

I know not what awaits each soul there gone.

Our spirits often leave this glorious land,

Invisible return on earth, and stand

Amidst its flowerets, ‘neath its glorious skies.

Thou knowest every spirit here oft flies

From earth, but none its secrets to us tell,

Lest some dark sorrow might here work its spell.

And, oh, I could not see dark suffering, woe

There spread, with power none to stop its flow!

I saw thee coming to us struck with fire,

Oh, how to aid thee did my heart desire!

Our tablets tell us how dread sorrow spreads

Upon that world and mars its glowing meads.

But, oh, so happy am I, here to know

That they with us here end all sorrow, woe.

O precious Izdubar! its sights would strike

Me there with sadness, and my heart would break!

And yet I learn that it is glorious, sweet!

To there enjoy its happiness,–so fleet

It speeds to sorrowing hearts to turn their tears

To joy! How sweet to them when it appears,

And sends a gleam of Heaven through their lives!

No! no! dear heart! I cannot go! It grieves

Thee! come, my dear one! quick to us return;

We here again will pair our love, and learn

How sweet it is to meet with joy again;

How happy will sweet love come to us then!”

She rests her head upon his breast, and lifts

Her face for Love’s sweet kiss, and from them drifts

A halo o’er the shining gesdin-trees

And spreads around them Heaven’s holy rays.

He kisses her sweet lips, and brow, and eyes,

Then turns his gaze toward the glowing skies:

“I bless thee, for thy sweetest spirit here!

I bless this glorious land, that brings me near

To one that wafts sweet Heaven in my heart;

From thy dear plains how can my soul depart?

O Mua, Mua! how my heart now sings!

Thy love is sweeter than all earthly things!

I would I were not crowned a king!–away

From this bright land–here would I ever stay!

As thou hast said, I soon will here return;

The earth cannot withhold me from this born,

And soon my time allotted there will end,

And hitherward how happy I will wend!”

“And when thou goest, how my love shall there

Guard thee, and keep thy heart with Mua here.

Another kiss!”

Her form doth disappear

Within the garden, gliding through the air.

He seats himself upon a couch and rests

His head upon his hand, and thought invests

Him round. His memory returns again

To Erech’s throne, and all the haunts of men.

He rises, turns his footsteps to the halls,

And thoughtful disappears within its walls.

He Who Saw Everything (Epic of Gilgamesh)

A verse version of the Epic of Gilgamesh by Robert Temple, Rider, an imprint of Random Century Group Ltda, 1991, London, Sydney, Auckland, Johannerburg. All rights reserved.

 

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal...)

(Ninhursag‘s creature creation = Enkidu, Enlil‘s creature creation = Hawawa)

 

       PROLOGUE

       He who saw everything in the broad-boned earth, and knew what was to be known
       Who had experienced what there was, and had become familiar with all things
       He, to whom wisdom clung like cloak, and who dwelt together with Existence in Harmony
       He knew the secret of things and laid them bare.

       2cd - Anu's temple-home in Uruk (E-ana, ziggurat / house of Sky God Anu, Uruk city way below)

       And told of those times before the Flood
       In his city, Uruk, he made the walls, which formed a rampart stretching on
       And the temple called Eanna, which was the house of An, the Sky God

       And also of Inanna, Goddess of Love and Battle
       Look at it even now: where cornice runs on outer wall shining brilliant copper -see,

       3ab - Uruk's White Temple (E-ana residence of alien gods Anu, Inanna, etc.)

       There is no inner wall; it has no equal.
       Touch the threshold – ancient.
       Approach the palace called Eanna (Anu & Inanna‘s temple residence in Uruk).
       There lives Inanna, Goddess of Love and Battle (Love & War).

       3 - Inanna - Anat War Goddess with alien weaponry (Inanna, daughter to Nannar & Ningal, & Goddess of War)

       No king since has accomplished such deeds.
       Climb that wall, go in Uruk, walk there, I say, walk there.
       See the foundation terrace, touch then the masonry –

       Is not this of burnt brick (Intensely fired mud-brick built), And good? I say;
       The seven sages laid its foundation. One third is city;
       One third is orchards; One third is clay pits-

        2c - Uruk & Anu's temple (Uruk city ruins, & residence / temple of alien gods)

       Unbuilt-on land of the Inanna Temple search these three parts, find the copper table-box
       Open it. Open its secret fastening.
       Take out the lapis-lazuli tablet. Read aloud from it.
       Read how Gilgamesh fared many hardships
       Surpassing all kings, great in respect, a lord in his form
       He is the hero, He is of Uruk, He, the butting bull
       He leads the Way, He, the Foremost,
       He also marches at the rear, a helper to his brothers
       He is the Great Net, protector of his men.
       He is the furious flood-wave,
       Who destroys even stone walls.

        KONICA MINOLTA DIGITAL CAMERA  (life-sized statue of Gilgamesh, giant semi-divine king of Uruk 5-6,000 years ago, bigger, stronger, faster, smarter, & longer lived, wishing to be fully immortal like his mother, his quest for immortality begins)

       The offspring of Lugulbanda (& goddess Ninsun), Gilgamesh is perfect in strength

         2 - Ninsun, mother to mixed-breed kings (alien goddess Ninsun, mother to Anunnaki gods & many mixed-breeds made kings)

       The son of the revered Cow, of the woman RimatNinsun.
       Gilgamesh inspires perfect awe.
       He opened the mountain passes, he dug the well on the mountain’s flank.
       He crossed to the far shore, traversed the vast sea to the rising Sun.
       He explored the rim, sought life without death.
       By his strength he reached Ziusudra (Noah) the Faraway (secluded home given by Enlil)
       He who restored living things to their places
       Those which the Flood had destroyed
       Amidst the teeming peoples,

       Who is there to compare with him in kingship?
       Who like Gilgamesh can say: ‘I am king indeed?’
       His name was called Gilgamesh
       From the very day of his birth,
       He was two-thirds god (alien bloodline), one third man (earthling bloodline),

       6 - Gilgamesh3d - Ninhursag & Enki in the lab (Gilgamesh; DNA Lab of alien gods)

       The Great Goddess Aruru (Ninhursag) designed him, planned his body, prepared his form
       A perfect body the gods gave

        2e - Babylonian Shamash 2000B.C. (giant mixed-breed king stands before Utu the Sun God)

        For the creation of Gilgamesh Shamash (Utu) the Sun (God) gave beauty

        1b - Ishkur, Adad, Teshub  (Adad / Ishkur, son to Enlil, & Thunder God by way of high-tech weaponry)

       Adad (Ishkur) the Storm gave courage
       And so he surpassed all others.
       He (Gilgamesh) was two-thirds god, one third man,

       The form of his body no one can match
       Eleven cubits high he is, nine spans his chest

(1 cubit is length of elbow to middle finger tip, = 17-21″):

       . (17″ X 11 cubits = 187″ / 12 = 15 1/2 feet tall);  (21″ X 11 cubits = 231″ / 12 = 19 1/4 feet tall)

(1 span is length of thumb-tip to little finger-tip when fully expanded, = 9″); (9″ X 9 spans = 81″ / 12 = 6 3/4 feet chest wide)

(15 1/2 feet to 19 1/4 feet tall); (6 3/4 feet wide his chest)

(a giant semi-divine mixed-breed, taller, stronger, faster, smarter, & lived much longer)

       As he turns to see the lands all around him.
       But he comes to the city of Uruk.
       Long was his journey, weary, worn down by his labours
       He inscribed upon a stone when he returned
       This story.

 

       Epic of Gilgamesh Tablet 11.i(from Gardener and Maier, 1984) (ancient tablet artifact of Gilgamesh’s story)

       TABLET I

       Out I went, into the world, but there was none better, none whom he, Gilgamesh, could not best.
       And so, with his arms, he returned to Uruk.
       But in their houses, the men of Uruk muttered: Gilgamesh, noisy Gilgamesh! Arrogant Gilgamesh!’
       All young men gone – Defeated by Gilgamesh, and no son was left to his father.
       All young girls made women by Gilgamesh
       His lusts are such, and no virgin left to her lover!
       Not the daughter of a warrior,
       Nor the wife of a nobleman!
       Yet he is king and should be
       The people’s careful shepherd.
       He is king and should be
       Shepherd of the city.

       He is wise, he is handsome, he is firm as a rock.
       In heaven the gods heard
       Heard the lament of the people,
       And the gods cried out to the Great God, higher king of Uruk:
       ‘Strong as a wild bull is this Gilgamesh
       So he was made by Aruru (Ninhursag), the goddess

       2b - Ninhursag, Chief Medical Officer(“creator goddess” Ninhursag with her early failed attempts fashioning “modern man”)     

       None there is who can – not one
       None who can survive him in fighting.
       No son left to his father.
       Gilgamesh, he takes them all, and is he
       He the king? Shepherd of the people?
       No virgin left to her lover, For he lusts strongly!
       No, nor the wife of the nobleman!

       The Great God heard this, then
       To the Goddess of Creation, Aruru (Ninhursag, Chief Medical Scientist – DNA Specialist)
       Cried all the gods: ‘You created this Gilgamesh! Well, create him his equal!
       Let him look as into mirrors –

       6ha - Gilgamesh, Enkidu, & others (hundreds of Gilgamesh artifacts depicting scenes from this story)

       Give a second self to him, yes;
       Rushing winds meet rushing winds!
       Let them flow heart to heart against –
       Give them each other to fight,
       Leaving Uruk in peace!’

       So the Goddess of Creation (Ninhursag) took and formed in her mind
       This image, and there it was conceived – in her mind, and it was made of material
       That composes the Great God,
       He of the Firmament.
       She then plunged her hands down into water and pinched off a little clay.
       She let it drop in the wilderness
       Thus the noble Enkidu was made.

       7b - Enkidu, Enki's Creation  4k - Ninurta, Ninhursag, & Inanna, Bau seated with dog
                  (Enkidu                             Ninurta             Ninhursag           Bau      Inanna)        

       For this was he the very strength of Ninurta, the God of War, was his form, rough bodied, long hair,
       His hair waved like corn filaments –
       Yes, like the hair of that goddess
       Who is the corn, she , Nisaba (Enlil‘s mother-in-law, the Goddess of Grains).

 

         2c - Nisaba & Haia, Enlil's in-laws 
                    (Haia         Ninurts       Enlil   Nisaba, Goddess of Grains)

       Matted hair was all over his body, like the skins of the cattle.
       Yes, like the body of that god.
       Who is the cattle, he, Samugan (unidentified cattle god).

       This Enkidu was innocent of mankind.
       He knew not the cultivated land.

       1a - Anunnaki experiment to make workers

       Enkidu was in the hills
       With the gazelles –
       They jostled each other
       With all the herds
       He too loved the water-hole.
       But one day by a water hole
       A trapper met him
       Yes, face to face,
       Because the herds of wild game
       Had strayed into his territory.
       On three days face to face –
       Each day the trapper was terrified,
       Frozen stiff with fear.
       With his game he went home,
       Unable to speak, numb with fright (as if he saw Bigfoot today).
       The trapper’s face altered, new –
       A long journey does that to one,
       Gives a new visage upon returning –

       The trapper, his heart all awe, told his father:
       ‘Father, what a man! No other like him!
       He comes from the hills, strongest alive!
       A star in heaven his strength,
       Of the star essence of An, the Sky Father
       Over the hills with the beasts
       Eating grass

        7a - Enkidu, silver horns broken off (Enkidu, companion & protector of Gilgamesh)

       Ranges across all your land,
       Goes to the wells.
       I fear him, stay far away.
       He fills in my pits
       Tears up my game traps
       Helps the beasts escape;
       Now all the game slips away –
       Through my fingers.’

       His father opened his mouth,
       Told the son, the trapper: ‘My son, in Uruk lives Gilgamesh.
       None can withstand him,
       None has surpassed him,
       As a star in heaven his strength

        

                 (Anunnaki King Anu in his sky-disc, ruler of their entire planet Nibiru, & Earth Colony)

       Of the star-essence of An, the Sky Father.
       Go to Uruk, find Gilgamesh
       Praise the wild man’s strength ask for a temple hierodule from the Temple of Love,
       Such a child of pleasure (a mixed-breed for mixed-breeds & gods only);
       Bring her and let her power for woman
       Subdue this wild man.
       When he goes to the wells,
       He will embrace the priestess
       And the wild beasts will reject him.’

       To Uruk the trapper went
       And said to Gilgamesh: ‘Like no other, wild,
       Roaming in the pastures,
       A star in heaven his strength
       Of the star-essence of An, the Sky Father.
       I am afraid, stay far away; he helps the beasts escape
       Fills in my pits
       Tears up my game traps.’

       Gilgamesh said: ‘Trapper, return,
       Take a priestess, child of pleasure –
       When he goes to the wells
       He will embrace the priestess
       And the wild beasts will reject him.’
       Then returned with the hierodule
       And three days to the drinking hole,
       There sat down
       Hierodule facing the trapper,
       Waiting for the game.

       First day, nothing.
       Second day, nothing.
       Third day, yes.
       The herds came to drink, and Enkidu
       Glad for the water were the small wild beasts,
       And Enkidu was glad for the water –
       He of the gazelles and wild grass,
       Born in the hills.
       The priestess saw this man
       Wild from the hills.
       ‘There, woman, ‘the trapper,
       ‘Bare your breasts now;
       This is he,
       Have no shame, delay not,
       Welcome his love,
       Let him see you naked,
       Let him possess your body.
       As he approaches, take off your clothes,
       Lie with him, teach him,
       The savage, your art of woman,
       For as he loves you, then
       The wild beasts, his companions,
       They will reject him.’

       She (temple priestess Shamhat) had no shame for this,

        (Shamhat, Inanna, Gilgamesh, & Enkidu)
       Made herself naked
       Welcomed his eagerness
       Incited him to love,
       Taught the woman’s art.
       Six days, seven nights,
       That time lying together,
       Enkidu had forgotten his home
       Had forgotten the hills
       After that time he was satisfied.
       Then he went back to the wild beasts –
       But the gazelles saw him and ran,
       The wild beasts saw him and ran.
       Enkidu would follow, but weak,
       His strength gone through woman (boxing managers prohibit sex for their fighters prior their fight);

       Wisdom was in him,
       Thoughts in his hear – a man’s.
       So he returned to the priestess.
       At her feet he listened intently
       ‘You have wisdom, Enkidu.
       Now you are as a god.
       Why the beasts? Why the hills?
       Come to Uruk of the strong walls

        1d - Inanna in the nude (Inanna, The Goddess of Love, named for her Anunnaki & many semi-divine spouse-kings)

       To Inanna’s Temple of Love,
       And to the Eanna (her residence),

          (Sky God An / Anu, father to those in charge of Earth, King of all gods)

       Where the Sky God An can be found.
       Gilgamesh is there, strong,
       Raging like a wild bull, over all
       Is his strength.’
       Favourably as he speaks, he hears her words.
       He comes to know his own heart
       And his desire to find a friend.

       He tells her, the priestess:
       ‘Take me, girl, to the sacred pure

        3j - Anu's Temple (modern drawing of Anu’s residence, used when he visited Earth Colony)

       Dwelling of Love and Sky God’s house
       Where lives Gilgamesh of perfect strength,
       He who rages like a bull over all,
       And I will summon him forth and challenge him
       And I will shout in Uruk: “I am the mightiest!
       Yes, I can change the order of what is!
       Anyone born on the steppe is mighty and has strength”‘
       ‘Then let us go that he may see your face
       And I will show you Gilgamesh, for I know well where he is.

        3e - Anu's Temple in Uruk  (ziggurat residence of gods in Uruk,  ruins with its ramparts)

       Come Enkidu, to Uruk of ramparts,
       Where all are dressed for festival,
       Where each day is a festival,
       Where there are boys,
       Where there are girls,
       Deliciously ripe and perfumed,
       Who drive the great ones from their fretted couches
       To you, Enkidu, of joy in life
       I will show Gilgamesh of joy in life
       See him, see his face
       Radiant is his manhood, of full-bodied vigor
       His body ripe with beauty in every part.
       So exceeding you in strength,
       Needing no sleep by day or by night.
       Restrain you folly, Enkidu.

        (artifact of the Sun God & Moon God, son & father, plus their symbols)

       GilgameshShamash (Utu) the Sun is proud,
       Also An, the God of Firmament,
       Also valiant Enlil, his son,
       And Enki, his son also –
       All have given wisdom.

       6h - Anunnaki & Gilgamesh (many ancient artifacts of giant gods & mixed-breed kings have been destroyed)

       Before you come from the open plains
       Gilgamesh will have dreamed of it.’
       And so Gilgamesh rose from his bed
       And to his mother, in revealing dreams, said:
       ‘Mother, I saw in a dream last night
       That there were stars in heaven
       And a star descended upon me like unto
       The essence of An, the Sky God.
       I tried to lift it up, but it was too heavy for me,
       I tried to move it, but it would not be moved.
       The land of Uruk was around it,
       The land was placed round about it.
       All the people were pressing towards it.
       All the nobles also came round it,
       And all my friends kissed its feet.
       I was drawn towards it as to a woman
       And I laid it at your feet
       And you said it was my equal.’

       She, the Wise, the Custodian of Knowledge,
       Says to her lord –

       6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)  (Gilgamesh, his goddess mother Ninsun, & Enkidu)

       She, Ninsun (daughter to Ninurta & Bau), Custodian of Knowledge,
       Says to Gilgamesh: ‘Your equal was a star of heaven
       Which descended upon you like unto
       The essence of An who his the God of the Firmament
       You tried to lift it but it would not be moved
       And I called it your equal, comparing it to you.
       You were drawn to it as to a woman.
       The meaning of this
       Is of a strong friend who saves his companion
       He is the strongest of the land; he has strength.
       As a star in heaven his strength,
       The strength of An of the Firmament and his host.
       So that you are drawn to him overwhelmingly.
       And this means he will never forsake you.
       Such is your dream.’

       Gilgamesh says again to his mother: ‘Mother, another dream
       In Uruk of the ramparts lay an axe –
       All were gathered around it,
       Uruk-land was standing round about it.
       The people pressed towards it; I laid it at your feet.
       I was drawn to it as to a woman.
       For you called it my equal.’

       She, the Wise Custodian of Knowledge, says to her son – ‘The axe is a man
       You were drawn to it as to a woman
       For I called it your equal
       And it was to rival you.
       This means a strong friend standing by his friend
       He is the strongest of the land; he has strength.
       The essence of An of the Firmament, is his,
       So strong is he.’

       Gilgamesh then spoke to his mother (goddess Ninsun)

         6fa - Ninsun, Gilgamesh, Utu, Enkidu, & Lama

       ‘Now according to the word of God Enlil
       Let a counselor and friend come to me
       That I may acquire a companion
       And to him I shall be friend and counselor also.’
       And as Gilgamesh revealed his dream
       The girl was speaking to Enkidu
       As they sat together.

 

       TABLET II

       For six days and seven nights Enkidu made love to that girl
       And the girl said to him
       She said to Enkidu: ‘When I look at you, Enkidu,
       You seem to be like a god.

       Why the wild beasts?
       When the roaming over the steppe?
       Come with me,
       Come to ram parted Uruk.
       There the holy temple of Eanna

        3ab - Uruk's White Temple  (mud brick E-anna temple residence in Uruk)

       Where the Great God An (Anu) lives,
       Come with me, Enkidu, to the holy dwelling
       To the temple, Sky God’s house,
       For Gilgamesh of may deeds lives there.
       You are so like him.
       You will love him as yourself,
       Rise up from the earth,
       Come to a shepherd’s bed!’

       There came upon his heart
       The truth of what she said.
       He heard her words
       And they were good.
       She divided her clothing in two,
       One garment for him,
       One for her
       Holding his hand she led him
       Led him like a child.
       And they came to the hut of the shepherds
       Which is in the sheepfold.
       All the shepherds gathered round him,
       Pressed round him, were drawn to him
       Thronged round the wild man.
       Of her instruction the priestess is proud,
       This is a man who is like Gilgamesh in form,
       Taller he is in form,
       He was born in the mountains,
       And like the star-essence of the Sky Father An, his strength is more powerful.

       And Enkidu sat at their table
       That he might eat of their produce.
       But he knew the milk of wild creatures,
       Which he sucked in the wilds.
       The shppherds placed their own food before him, and
       He choked, he looked,
       He stared at it, at them,
       Enkidu knows nothing of this,
       He knows not eating food,
       What is this drink? This strong drink?
       He has not been taught it.
       Bread was set before him – he knows it not.
       Beer was set before him – he knows it not.
       Enkidu did not eat bread,
       He squeezed his eyes together, stared,

       The girl then spoke:
       She said to Enkidu: Enkidu, eat that food.
       It is our delight in life.
       Drink this strong drink.
       It is what is done here.’

       So Enkidu ate the food,
       Ate until he was full.
       He drank that strong drink
       Seven cups of it (1).

(A fragment of about 1,400 BCE published by Gernot Wilhelm gives a slightly different account of the preceding:)

       The priestess said to him, said to Enkidu:
       You are exquisite Enkidu!
       Why do you run to and fro with the beasts of the steppe?
       You are like a god in your nature
       Who is there like you among men?’
       Again the priestess said to him, said to Enkidu:
       ‘Come, Enkidu! Let us go to the place of the sheepfold (2)’.
       She drew out a single garment
       And he clothed himself.
       Leading him, she held his hand,
       And like a god was his countenance.
       She led him to the place of the sheepfold,
       The shepherds people were gathered together,
       And the people spoke amongst themselves:

       ‘Look how he resembles Gilgamesh in his appearance!

       7 - Enkidu, Enki's creation, Gilgamesh's companion (Enkidu, creature created to join Gilgamesh in his travels)

       He is small in size but extremely strong in his bony frame.
       As soon as he was born in the mountains,
       He was in the habit of sucking the milk of animals.’
       They set bread before him
       He examined it and was puzzled by the bread.
       They set beer before him.
       He creased his eyes together and gazed at it;
       He was puzzled by the beer.

       The priestess said to him,
       Said to Enkidu: ‘Eat the bread, Enkidu,
       That you will be worthy of godliness!
       Drink the fine beer,
       That you will be worthy of kingship!’

       Enkidu ate the bread,
       He drank the fine beer (3),
       And indeed seven jugs of it (4).

(We now return to the main version of the text)

       He felt so free, he felt so happy
       He rejoiced so in his heart!
       His face became radiant.
       He rubbed all the shaggy growth,
       The hair of his body.
       He anointed himself with oil
       And thus he became a man.
       He donned clothing –
       Look! He is like a man!
       He takes up his weapon,
       He attacks the lions
       So the shepherds might have peace at night.
       He caught wolves,
       He captured lions,
       And the chief cattlemen could rest.

       Enkidu was their watchman,
       A man of strength,
       An unparalleled hero!
       To the shepherds he said: ‘I am a man now.
       I can eat bread at the table,
       I can drink strong drink.
       But I have the strength of he who roams the steppe.
       I am stronger than you.
       No one is stronger.
       You see I catch wolves,
       You see I capture lions.

        9f - Gilgamesh-left, Enkidu-right (Gilgamesh & Enkidu kill the beasts)

       Because of me the shepherds can rest at night,
       Because of me the chief cattleman can lie down.
       I am become the king of the sheepfold.’

       And Enkidu sat at the table,
       He ate the food
       He drank the strong drink
       He felt good in his heart.
       He made merry
       Then he looked up
       And saw a man
       He told the girl: ‘Girl, bring the man.
       Why is he here?
       I must know his name!’

       The girl called the man,
       Went to him, said to him ‘Sir, where are you going?
       Why have you taken this, your difficult course?’

       The man spoke, spoke to Enkidu: ‘Into the people’s special place,,
       Their very own meeting-house,
       Even into it has he intruded!
       Set aside rules and laws for wedlock!
       On the city he heaped shame!
       Strange practices he has imposed
       Upon a city helpless to resist.
       For the king of ram parted Uruk

       3i - Uruk  (Uruk‘s ramparts & residences of alien gods)

       Has altered the unaltered way,
       Abused, changed the practices.
       Any new bride from the people is his;
       Gilgamesh, king of ramparted Uruk,
       He may mate with any new bride.
       Before the lawful husband may have her.
       The gods have ordained this
       In their wisdom, by their will.
       It was so decreed from the moment of birth
       When his umbilical cord was cut out.’

       At the man’s words
       The face of Enkidu paled.
       Fury grew within his heart,
       His eyes became frightful to look upon
       Enkidu spoke his anger,
       Said to the man: ‘This cannot continue to be!
       I will go to ramparted Uruk.
       I will meet Gilgamesh
       I will bring his excesses to an end!’

       Enkidu set out for Uruk
       Enkidu walked in front
       The girl walked behind
       When he entered ramparted Uruk
       The people thronged round him
       When he stopped in the street,
       In Uruk of the ramparts,
       Saying of him: ‘He is like Gilgamesh in form!
       He is smaller in size
       But stronger in bone.
       He is a match for Gilgamesh!
       He is the strongest of the steppe, strength is his,
       Milk of wild creatures
       He once sucked.
       There will be endless clash of arms in Uruk!’

       The nobles rejoiced: ‘Here is a hero
       For all who are honorable!
       To match divine Gilgamesh
       Here is his equal!’

        6g - Enkidu, Gilgamesh, & Inanna

                           (Gilgamesh, Enkidu, Gilgamesh,  Shamhat, &  Inanna)

       Now for the Goddess of Love
       Is the bed made ready
       Of the evening, ready to receive Gilgamesh for his pleasures.
       Now he is coming along
       But Enkidu appears in the street
       And bars his way
       To Gilgamesh is opposed
       The might of Enkidu
       The divine Gilgamesh is face to face
       With his equal, Enkidu of the steppes.
       The king of ramparted Uruk
       Sees his equal, who has strength,
       Smaller in size, but stronger of bone
       Like unto Gilgamesh to the hair.
       Gilgamesh sees his shaggy growth –
       On the steppe the grass
       Sprouts in as much abundance
       Gilgamesh drew himself up
       And stood before him
       In the market-place of the land
       Was there they met,

       And Enkidu blocked the gate
       With his foot and
       Would not let Gilgamesh enter

        (giant wrestles giant)
       They grappled their belts and wrestled like champions
       Rushing wind meets rushing wind,
       Heart to heart against –
       Holding fast like bulls.
       They shattered absolutely the doorpost of the holy gate
       And the wall shook with this fateful act.
       The doorway of the house of the family
       Where the bride awaited Gilgamesh,
       There they struggled.
       They fought in the street,
       They battled in the market.

       But in the end,
       Brought Enkidu to the earth,
       His own foot still on the ground,
       And won the contest.
       His anger vanished
       He turned away
       But when he turned away
       Enkidu said to him
       Spoke to Gilgamesh: ‘As one single and unique
       Your mother bore you
       She the wild cow of the steerfolds,
       She, Ninsun the Wise, she the Strong

       2b - Ninsun, Ninurta & Bau's Daughter

       You are raised above all men
       You are king of the people by decree
       Of Enlil, son of the Great God An!’

NOTES ON TABLET II
1. Seven cups or seven jugs (see 1988 fragment) are symbolic, representing the sacred number of the seven initiatory planets, i.e. the Moon (Nanna/Sin), Sun (Utu/Shamash), Venus (Inanna/Ishtar), Mars (Marduk, & then son Nabu), Earth, Saturn (Anu), Mercuri (Ningishzidda) and Jupiter (Enlil).

2. The ‘sheepfold’ was probably a reference to the rites of the Shepherd, or the King of the Land (See Tablet IV, note 1).

3. Eating of the bread and drinking of the superior form of beer constituted probably a ritual of some kind, intended to prepare a candidate to the role of king and priest, a combination that was routine these days.

4. See note 1.

 

       TABLET III

       ‘Your strength surpasses my own,
       For why do you lord like a wild bull
       Over the people of ramparted Uruk?
       Are you not the king,
       Shepherd of the people?

       Gilgamesh answered, spoke to Enkidu: ‘No one before opposed my strength
       Now I have found a worthy companion.
       Together we could go to the Cedar Forest.’

       Enkidu puzzled said to Gilgamesh: ‘Why do you wish to do such a thing?
       It is a very long journey
       To do what you say,
       To go down to the Cedar Forest.
        I will take a message for you.’

       They kissed one another
       And formed a friendship.
       Gilgamesh spoke to Enkidu, said to him: ‘Oh my friend, I have always wanted
       To climb Cedar mountain (1).
       There dwells fierce Humbaba

       8 - Humbaba Enlil's creature in cedar forest (Humbaba, Enlil‘s guardian of his cedar forest residence in Lebanon)

       Who is evil and fearsome to look upon.
       I wish to slay him
       And banish what is evil from the land.
       But he lives in the Cedar Forest
       And I know not the way.’
       [Here a large portion is lost]
       The mother of Gilgamesh, who knows all,
       Raises her hands to Shamash the Sun
       [Here ten more lines are lost]

       Enkidu‘s eyes brim tears, sick to the heart
       Bitter sighs,
       Yes, his eyes brim tears
       Sick to heart and bitter sighs.

       Gilgamesh, understanding, says to Enkidu:
       ‘My friend, why eyes brimming tears?
       Sick to heart? Such bitter sighs?’

       Enkidu said to Gilgamesh, told him:
       ‘My friend, a cry chokes me, constricts my neck veins,
       My arms are limp,
       My strength gone into weakness’.

       Gilgamesh spoke to Enkidu, said to him:
       [Here four or five lines are lost.]
       ‘In the forest terrible Humbaba lives
       Let us, you and I, slay him,
       And banish all that is evil from the land!’
       [Here four lines are lost.]

       Enkidu spoke, said to Gilgamesh: ‘My friend, I found it out
       When I was ranging forth over the steppe,
       Running with the wild beasts,
       For ten thousand double-hours the forest stretches,
       Extending in every direction.
       Who could there possibly be
       To go down into this place?

        (Humbaba, Enlil’s creature guard of his cedar forests)
       And Humbaba – his roaring is the Great Flood,
       His mouth is fire,
       His breath is death!
       Why do you wish to do such a thing?
       We are no match to fight fierce Humbaba!’

       Gilgamesh spoke, saying to Enkidu: ‘I will climb the Cedar Mountain!’
       [Here seven lines are lost.]

       Enkidu spoke to Gilgamesh, said to him:
       ‘But how can we go to the Cedar Forest?
       Dread Wer is its guardian, who sleeps not at all and is strong.
       Humbaba-Wer is his…..Adad the storm is his voice,
       He has the breath of death.
       He was appointed guardian of the Cedar Forest
       By Enlil, son of An (king of Heaven / planet Nibiru & Earth Colony), the Great God,
       To terrify all mortals.

       Humbaba – his roaring is the Great Flood.
       His mouth is fire,
       His breath is death!
       At sixty double-hours he hears
       Every wild cow in the forest.
       Who can go down into his forest?
       Enlil appointed him to be guard,
       To watch the cedars, terrify mortals,
       Weakness grips one who goes down into the Cedar Forest.’

       Gilgamesh spoke to Enkidu, said to him:
       ‘Who can climb into heaven, my friend?
       Immortal under the Sun are the gods alone,
       As for mortals their days must end –
       What they achieve is but the wind!
       Even now you fear death.
       Where is your hero’s strength?
       I will lead you, then.
       You may call to me: Advance, fear not!’
       If I fall, I shall have made my name:
       “Gilgamesh“, they will say, “against fierce Humbaba
       Has fallen!” and long after,
       My descendants born in my house
       Shall honour my name
       As one who struggled against fierce Humbaba
       And fell in fighting on Cedar Mountain.
       Speaking as you have, you have grieved me.
       I will ready my hand,
       I will fell the cedar trees,
       I will make my name a name that endures!

       I will commission the smith
       To cast weapons for us.’
       And they commissioned the smith;
       The artisans sat down to discuss it.
       They cast mighty adzes, they cast axes of three talents each –
       And a talent contains sixty minas!
       They cast mighty swords –
       The blades were two talents each,
       The knobs on their sheaths thirty minas each,
       The handles of the swords
       Thirty minas of gold each
       Gilgamesh and Enkidu were both laden with ten talents apiece.

[A fragment from Uruk published in 1972 by von Weiher gives a slightly different account:]

       They sit and take counsel together with the smiths:
       ‘We will cast the axe…..
       The axe – it shall weigh one talent
       Your sword – it shall weigh one talent
       Your belt – it shall weigh one talent
       Your belt………………………..

[The main account now resumes:]

       At the great gate of Uruk
       With its seven bolts
       Gathered all of the people.

        3e - Anu's Temple in Uruk (defensive ramparts for the giant alien gods)

       There in the street and market of ramparted Uruk
       Stood mighty Gilgamesh
       King of Uruk of the ramparts,

       The people all sat down before him.
       Gilgamesh spoke to them, saying: ‘O thou people of ramparted Uruk,
       I am going on a journey to the Forest of Cedars,
       Him of whom they speak,
       At whose name all lands tremble,
       I, Gilgamesh, will see.
       I will conquer him in the Cedar Forest!
       I will spread abroad among all lands
       How strong are the progeny of Uruk!
       I will raise my hand and cut down the cedars!
       I will make my name a name that endures!’

[The 1972 fragment of von Weiher, just cited, preserves a different version, which highlights the astronomical references more clearly:]

       ‘The men of Uruk who know………………
       There would I be strong, I travel the wheel-rim……
       I commence the struggle which I know not, the motion
       Blesses me!…… the path……. before
       I will enter the city gate of Uruk….
       I will turn towards, and the Akitu Festival in (Babylon)……………..
       I will celebrate the Akitu Festival in……
       The Akitu Festival shall be arranged and joyful singing shall be heard.
       One shall ever cry out and cry out again against magnificent garments in….

       Enkidu – to the elders he said: ‘What the men of Uruk ……………………….
       He spoke to him; he should not enter the forest…..
       The wheel-rim should not be journeyed upon; a man ……………………….(3)
       The guardian of the forest………………………..

[This is the end of the fragment In the main text, no speech by Enkidu is recorded at all. A fragment of about 1400 BCE published by Gernot Wilhelm gives a few lines of yet another version of these events. Gilgamesh explains why he wishes to go on the expedition against Humbaba and the elders of Uruk ask him to reconsider:}

       ‘I wish to set up a name, a name which will endure perpetually in their mouths.
       Of my deeds I wish the land to listen!
       I wish my name to be a name which endures!
       Such a name I wish to establish for myself!

       The elders of Uruk replied to Gilgamesh:
       ‘But Gilgamesh, why do you wish to do this?
       The struggle at the abode of Humbaba is not to …..?’

[Here the short fragment breaks off. We return once more to the main text:]

       The elders of ramparted Uruk replied to Gilgamesh, said to him:
       ‘You are very young, Gilgamesh,
       Your heart has swept away your reason.
       You have no knowledge of what is involved
       We are told that Humbaba is strange to see and terrifying.
       Who can possibly withstand his weapons?
       For ten thousand double-hours in every direction
       Extends his great forest (in Lebanon).
       Who would go down into such a place?

       8g - Humbaba (Humbaba, Enlil‘s guard for his cedar mountains)
       Humbaba – his roaring is the Great Flood.
       His mouth is fire,
       His breath is death!
       Why do you wish to do such a thing?’
       No one is a match to struggle with Humbaba.’

       When Gilgamesh heard these words of his advisers,
       He looked round, smiling to his friend:
       ‘Now, my friend, thus do they tremble
       And fear even to speak of fierce Humbaba.
       O Enkidu, together we can face him
       In his great forest of cedars, and gain renown.
       O elders of Uruk, I go with my friend Enkidu,
       He of the steppe who has strength.
       Together we will face fierce Humbaba.’

       The elders answered Gilgamesh and said:
       ‘May they own god protect thee
       May he lead thee back safely along the road
       May he bring thee back to the quay of Uruk.’

       11b - Gilgamesh Arrives At Itla

       Gilgamesh then fell down before Shamash the Sun (God) and spoke these words:
       ‘I go, o Shamash, my hands raised in prayer;
       Bless the future well-being of my soul.
       Bring me back safely to the quay of Uruk, and
       Cause thy protection to be established over me.’

       Gilgamesh called his friend
       And inspected his omen.

[Here seven lines are lost. The omen, which would have been read from the liver, gall bladder and intestines of a sacrificial lamb must have been unfavourable.]

       Tears ran down the face of Gilgamesh.
       ‘I must travel a road I have never traveled,
       I must follow a way I know not.
       But I know I should fare well,
       And I depart with a joyful heart.
       May the blessings of the Great Gods be upon me!
       They who are on their celestial thrones.’

       And then were brought to him his weapons,
       Those mighty swords,
       Quiver and bow,
       All placed in his hands,
       He took the adzes,
       And, with his quiver,
       The bow of Anshan (Nisaba)
       Into his girdle he put his sword
       That they might depart.

       The people pressed around Gilgamesh:
       ‘By the will of God may you return to the city!’
       The elders paid homage
       And counseled Gilgamesh concerning his journey:
       ‘Trust not your strength alone!
       Be wary and alert, on guard.
       Let Enkidu walk before you.
       He has seen the way, has traveled the road.
       He who leads the way saves his companion,
       He who knows the path protects his friend.
       Enkidu has seen combat, knows it,
       Knows the way to the Cedar Forest.
       Over the obstacles and ditches will he carry you.
       Let him penetrate and slip through
       All the passes of the forest of Humbaba.

       May Shamash grant your wish,

        (Utu, symbolized as, & is the original Sun God)
       May he show you of what you speak.
       May he open the unopened path for you,
       Unbar the road for your coming,
       Unclose for you the foot of the mountain!
       May your nights bring you delights,
       And may Lugulbanda (Gilgamesh‘s father) stand by you,
       May he stand by your wish!
       May you attain your wish as does a child!

       After slaying Humbaba, which you are attempting,
       Wash then your feet.
       When time to rest at night, dig a well –
       May the water of your water-skin be ever pure! –
       And offer cool water to Shamash.
       And be ever mindful of Lugulbanda!

       Enkidu, we the Assembly
       Entrust our king to you.
       Do you deliver him back to us!’

       Gilgamesh spoke to Enkidu, said to him:
       ‘Up, my friend, let us go to the Great Palace

       6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)  (Gilgamesh, his mother Ninsun, & Enkidu)

       To see Ninsun (Lugulbanda‘s spouse), the Great Queen
       Ninsun the Wise, who has knowledge of everything,
       Will make wise our feet in their course.’
       Gilgamesh and Enkidu, to the Great Palace,
       To see Ninsun, the Great Queen.
       Gilgamesh stepped forward on entering the palace:
       ‘O Ninsun, I make bold to depart
       On a great journey to the place of Humbaba,
       I must face battle strange to me,
       Travel a road unknown to me.
       Until I can return, until I come to the Cedar Forest,
       And banish all that is evil from the land,
       All that is hateful to Shamash,
       Do pray to Shamash on my behalf.’
       (Here several lines are lost)

       Ninsun entered her chamber
       (Here one line is lost)
       She donned a garment suitable to her body

       2 - Ninsun, mother to mixed-breed kings (Ninsun, mother to gods & semi-divine mixed-breeds appointed to kingships)

       Also an ornament appropriate for her breast
       Placed her tiara on her head,
       Went out into the grounds,
       Climbed the stairs, ascended the parapet
       Attained the roof and there did offer up

        2b - Utu  (Utu / Shamash, son to Nannar & Ningal)

       To Shamash the Sun much incense
       With this smoke-offering in progress
       She raised her hands to Shamash:
       ‘Having granted me as my son Gilgamesh,
       Why have then have you given my him such a restless heart?
       Why have you made him wish to go on a Great Journey to the place of Humbaba?
       To face a battle strange to him?
       To travel a road unknown to him?
       Until the day he can return, until he reaches the Cedar Forest ,
       Slays the fierce Humbaba
       And banishes from the land all that is evil which you hate,
       In the day hours when you shine forth,

       May Aya your bride fear you not and keep you mindful

       9a -Ba'al, Utu & wife, Aia (Utu & his goddess spouse Aya)

       And may she also commend him
       To those who watch over the hours of the night!
       (Here many lines are lost)

       She put out incense, chanting a spell.
       Then she summoned Enkidu
       To impart him this message:
       ‘Mighty Enkidu, you who came not from my womb,
       I have now adopted you,
       As have the devotees of Gilgamesh,
       The priestess, the votaries, the cult women!’
       And around the neck of Enkidu she placed….

       6gb - Ninsun, Gilgamesh, Enkidu, & Enki
(The remainder of this line and several others are completely lost. In all probability Ninsun placed an amulet around Enkidu‘s neck. When the text resumes again, Gilgamesh and Enkidu are with the elders and about to depart.)

       ‘Let Enkidu protect the friend, safeguard the companion,
       Let him carry him through the pitfalls!
       We, the Assembly, entrust to you our king:
       Do you deliver him back to us!’

       Enkidu then spoke to Gilgamesh, said to him:
       ‘Since you are determined upon the struggle,
       Then come away.
       Let your heart not be troubled and follow me.
       My friend, turn not away from the journey.
       A way not known to you
       Need hold no fears when I shall lead you.
       In the Cedar Forest I know the dwelling place
       And also the road which Humbaba travels.’
       (Here seven lines are lost)

       When the elders had heard this speech of his
       They sent the hero on his way
       ‘Go, Gilgamesh – may Shamash grant your wish,
       And may your God be at your side.’

NOTES ON TABLET III

1. Cedar mountain and Cedar Forest are a mixture of the mythical and real. Their geographical location is a subject of hot dispute among scholars; one strong possibility is Lebanon, though not everyone agrees on this.

2. The Akitu Festival was a celebration of the New Year, at the Spring Equinox, and its repeated mention is in keeping with the more overt astronomical terminology of this fragment.

3.(For an explanation of the cosmic wheel and traveling its rim, see the notes to Tablet IX.) The word used here for ‘wheel-rim’, allak, is inevitably mistranslated as ‘road’ or ‘way’ by others because its true meaning has not been understood by previous scholars in its astronomical context of the cosmic wheel of the sky, which, seen from earth, appears to turn.

 

       TABLET IV

       (Most of this tablet is mutilated and lost.)
       After twenty intervals
       They broke off a morsel
       After thirty more
       Rested for the night
       Fifty were the intervals
       Which they trod in a day
       In three days, one month and fifteen days
       Before Utu / Shamash the Sun they dug a well.

(The rest of the column is missing. After a missing portion of the next column, the text recommences.)

       After twenty intervals
       They broke off a morsel
       After thirty more
       Rested for the night
       Fifty were the intervals
       Which they trod in a day
       In three days, one month and fifteen days
       (Here then lines are missing)
       Gilgamesh went up the mountain
       Poured out the fine-meal and intoned
       ‘O Mountain, bring me a dream that is favourable.’

(The rest of the column is missing, as well as the following two columns in their entirety and the beginning of the fifty column. By the time the text resumes in the incomplete fifth column, Gilgamesh and Enkidu have arrived at the doorway or gate of the Cedar Forest. Enkidu is encouraging a hesitant and wavering Gilgamesh.)

       ‘Remember your words when in Uruk?
       Come, rise, that you may slay him!

        (progeny of Anu’s, Inanna’s, & Ninsun’s city of Uruk)
       Are you not Gilgamesh, the progeny of Great Uruk?’
       Gilgamesh heard these words from his mouth
       And great became his confidence.
       ‘Quickly, step up to him, let him not go –
       Not go down into the woods and vanish there,
       Where he cloaks himself with seven cloaks (2)
       One is on him now, six are still off…’
       Like unto a lordly bull he rages and is full of…
       He the Guardian of the Forest calls out….Humbaba, like

(The rest of the column is missing, as is the beginning of the next. The text commences again as follows:)

       Enkidu spoke to Gilgamesh,
       Said to him: ‘Let us not go down into the heart of the forest!
       ‘… my friend, as weaklings…. ….we have traveled, all of them…. ….before us…..
       My friend – canny in combat, you are skilled in battle;
       Only touch my garment and you will not fear death.

        … and remain with me….’
       (Here one line is undecipherable)
       ‘So that the limpness may leave your arm
       That the weakness leave your hand…
       Stay by me as my friend and let us go.
       Together into the depths of the forest
       Let not combat destroy your courage.
       Forget death and do not…
       A man determined to action but thoughtful…
       He who leads the way preserves himself
       And keeps his companion safe.
       Though they may perish
       Yet their name will endure.’

       And so they both arrived at the green mountain.
       They fell silent and stood quite still.

NOTES ON TABLET IV

1. There is little doubt that the traversing of 50 intervals on each of these two days is meant to be significant. Speiser’s version is ’50 leagues’ and Heidel’s ‘fifty double-hours (See Tablet IX, note 13 for a further discussion of ‘double hours’.) Both these translations seem to be justifiable but each contradicts the other, since the first is an interval of space and the second an interval of time. The text also provides us with the information that in their 3 days’ travel Gilgamesh and Enkidu traversed the distance of one month and fifteen days, or three half-months, which is an interval of time measured in space – the distance of a month and a half’s time within three days’ time.

The fact that later, at the end of Tablet XI, we find identically worded descriptions of a journey of twice-fifty intervals made by Gilgamesh back to Uruk from an entirely different location than the Cedar Forest serves to prove the non-specific geographical intent of descriptions in the Epic of journeys, which in reality are meant to have rather a metaphysical significant and probably a cosmographical setting.
2. See Tablet V, note 7.

 

       TABLET V

       They stood quite still and looked at the forest,
       Saw how high were the great cedars,
       And gazed upon the entrance to the forest.
       There, where Humbaba was wont to tread,
       Was a fine path; straight it was and easy to travel.
       They saw also the Cedar Mountain, where lived the gods
       And Irnini, Goddess of Love, holy Inanna had her throne seat

        1a - Inanna, 8-pointed star symbolizing Venus2d - Inanna Wars Against Marduk (Inanna, Goddess of Love & War)

       The cedar raised aloft its great luxuriant growth:
       What cool shade, what delight!
       Covering the brushwood, covering the….

(Here the text breaks off. It resumes, after an indeterminate lapse, with Gilgamesh speaking to Enkidu:)

       ‘Rise up, cast your gaze tot he mountain….!
       My divine sleep has been torn from me.
       My friend, I saw a dream – Oh, how ill-omed!
       How….! How disturbing!
       I seized a wild bull of the steppe;
       He bellowed, he kicked up the earth,
       And the duks darkened the sky.
       I gave way before him.
       He was seizing…. strength, my flank
       He tore out the ……………………….
       He provided food…………………..he drank
       He gave me water to drink from his water-skin.’

[The text continues unbroken without identifying the speakers, but Enkidu is obviously replying to Gilgamesh:]

       ‘My friend, the god to whom we go is not a wild bull,
       Although his form is surpassing strange.
       What you saw as a wild bull is really
       The radiant Shamash the Sun

       2e - Babylonian Shamash 2000B.C. (damaged mixed-breed king & giant Shamash / Utu, Sun God, twin to Inanna)

       He will take us by the hand in our dire need,
       He who gave you the water to drink from his water-skin –
       He is your special god who brings you honour, Shamash the Sun.
       We should therefore join him together
       With Lugulbanda, your father, your own god, your familiar,
       So that we might do a deed, such deed,
       Which, though we die, yet will not be inglorious.’

[There may be a break here, as the order of the fragments is uncertain. But the text continues coherently:]

       They took hold one of the other
       And went to their nightly rest
       Sleep descended upon them –
       As it were the great surge of night.
       But upon midnight hour a-sudden,
       Sleep flew from Gilgamesh.

       To Enkidu, his friend, he tells his dream:
       ‘If you have not waked me, then how do I wake?
       Enkidu, my friend, I must have seen a dream!
       Have you not waked me? Why ……?
       Aside from that first dream,
       I now have seen a second dream;
       In my dream a great mountain fell,
       Pinned me to the ground, trapped my feet beneath it.
       A great glare of light overwhelmed me.
       A man like any other –
       Such a man as we have never seen –
       Stepped forth from the light.
       His grace and beauty were more,
       More than any on this earth.
       He freed me from the mountain,
       Gave me water to drink,
       Quieted my heart.
       He put my feet back on the earth.’

       Enkidu spoke to Gilgamesh,
       Said to him: ‘My friend, let us go down into the plain,
       Let us go take counsel together.’

[Several lines are lost here, and we don’t have Enkidu‘s interpretation of the dream. Perhaps the wondrous man is again Shamash, who was seen as a bull, probably because the Epic was written in the Age of Taurus, between 4,000 and 2,000 BCE, when the sun rose at the spring equinox in the sign of the Bull. Shamash is also the root deity of Gilgamesh. After a break, the text resumes as follows, with Gilgamesh again speaking:]

       ‘A second dream I saw:
       We were standing in mountain gorges
       And a mountain fell upon us.
       It was so large that by comparison
       We were like small reed flies –
       Like the little fly of the cane-brakes we were.’
       He who was born on the steppe…

       Enkidu said to his friend: ‘My friend, the dream is auspicious,
       It is a precious dream….
       My friend, that mountain which you saw
       That mountain is Humbaba.

       Humbaba,demon,genie and guardian of the cedar forests of the Lebanon range. Period of the Amorite dynasties. In the Gilgamesh-epic, Gilgamesh and his friend Enkidu cut off the demon's head. 20th-16th BCE Terracotta, H: 11,5 cm AO 6778 (Huwawa / Humbaba, Enlil‘s creature-creation for  needed work, & a continuous guard)

       We shall seize Humbaba, we shall kill him,
       And cast his dead body on the plain.
       On the morrow…’

       After 20 intervals, they broke off a morsel
       After 30 more, rested for the night.
       Before Shamash the Sun they dug a well….Gilgamesh went up a mountain
       Made offering of his fine-meal and intoned:
       ‘O Mountain, bring a dream for Enkidu,
       Bring for him a dream of mine to interpret!’

       And the mountain did bring a dream for Enkidu.
       It brought for him….
       Cold rain passed overhead….
       He had to take shelter…. …. and like unto the wild barley of the mountains…..
       Gilgamesh puts his chin to his knees,
       Sleep which falls upon mankind
       Fell upon Gilgamesh.

       He started, full awake, said to his friend:
       ‘My friend, have you called me?
       Why am I awake?
       Did you touch me?
       Why have I started so?
       Did not some god pass by?
       Why have I gone numb?
       Why are my limbs paralyzed?

       My friend, I saw a 3rd dream,
       And this dream was terrible in every way.
       The heavens were roaring and screaming
       The earth was blasted with booming sounds,
       And darkness descended like a shroud –
       A sudden streak of fire as lightning flashed,
       The clouds grew bloated and full
       And they rained down death!
       Then the fire-glow of the skies died out
       And all the fallen of the fire
       Of that downpour of death
       Crusted over to ashes.
       Oh, let us go down into the plain!
       There we can take counsel!’

       When Enkidu heard this,
       Heard the dream his friend offered him,
       He said to Gilgamesh interpreting his dream,
       Made him come to acceptance of his dream:

[Most unfortunately we do not have any account of Enkidu‘s interpretation of the dream as the text breaks here. When the text resumes, Gilgamesh and Enkidu are no longer conversing about the dream but have arrived at the forest of Humbaba:]

       Gilgamesh gripped the axe
       And with it felled the cedar.

       Humbaba, hearing the sound of this,
       Fell into a fury and raged: ‘Who is it who has come –
       Come and interfered with my trees?
       My trees which have grown on my own mountains?
       And has also felled the cedar?’

       But just then from heaven came the voice
       Of the Great God Shamash the Sun:

       ‘Have no fear. Approach him and……..
       March, as long as………..
       He enters not into his house……..’

[Here the text breaks off. Gilgamesh and Enkidu are apparently given instructions by the voice of Shamash on how to approach Humbaba in order to kill him. This would seem to include specific directions and useful information about Humbaba‘s movements. But the heroes do not seem to fare very well even with such helpful hints:]

       His tears streamed down from him
       And Gilgamesh said to Shamash in heaven:
       [Here two lines are mutilated in the tablet and cannot be read:]
       ‘But I have taken the way of heavenly Shamash, I have trod the way he said.’

       Humbaba said to him, said to Gilgamesh: ‘The fool, the stupid man –
       They should take advice, Gilgamesh!
       Why do you now approach me?

       With that Enkidu, that son of a fish (2)
       Who knew not his father,
       Companion of the small turtles, of the large turtles,
       And who never sucked the milk of his mother?
       In your youth I beheld you
       Now should I kill you to satisfy my belly?
       Shamash brought you, Gilgamesh, and allowed you to reach me.
       It is through his assistance that you are stepping along thus.
       But, Gilgamesh, I will bite through the palate-pin
       Of your throat and your neck.
       I will allow the shrieking serpent-bird
       The eagle and the raven to eat your flesh!’

       Gilgamesh said to his friend, said to Enkidu:

        8h - Humbaba 2000-1500 (Humbaba artifacts are many, story told was that important to earthlings)
       ‘My friend, Humbaba‘s facial features have altered,
       And their configuration raises itself to an equal height (3)
       But my entrails are gripped by fear that we are too hasty.’

       Enkidu said to him, said to Gilgamesh:
       ‘My friend, why do you wail so miserably
       And let your mouth go flabby
       And conceal yourself?
       For now, my friend,
       The axe has been cast for you –

      The copper-smith poured its molten metal from the gutter channel,
       Annealed it by heating for a double-hour,
       Allowed it then to cook for a double-hour,
       Producing this weapon of the flood-storm.
       Seize the whip –
       Travel not on your feet,
       Do no turn back!
       Strike with the axe and make your blow strong!’

       Shamash in heaven heard the prayer of Gilgamesh

         (Utu the Sun God, Gilgamesh, & his mother goddess Ninsun)

       And against Humbaba rose up mighty winds:
       The Great Wind, the North Wind, the South Wind, the Whirlwind,
       The Storm Wind, the Chill Wind the Tempestuous Wind
       The Hot Wind – eight were the winds.
       They rose up against Humbaba.
       Lo! He cannot move forwards!
       Lo! He cannot move backwards!
       And so Humbaba relented.

        (artifacts of the Gilgamesh event from our ancient history)

       Then Humbaba answered Gilgamesh:
       ‘Oh, do let me go, Gilgamesh! You will be my master,
       I will be your servant. and as for my trees,
       My trees which I have grown, I will……………………….
       Strong…………………….I will cut them down and build you houses.’

       But Enkidu said to Gilgamesh: ‘Do not listen to him.
       Hark not to the word of Humbaba.
       Humbaba must not live!’

[An earlier fragment from Uruk published in 1980 by von Weiher gives a variant version of this section, listing 13 winds rather than 8:]

       ……… they might be turned away, ……… distant are they.
       He struck his head and drew himself up against him.
       With the heels of their feet they removed the earth;
       Mount Hermon and Lebanon and their surrounding districts
       Are being destroyed.
       Then the white clouds became black,
       And it rained the presage of death on them
       Like a light rain in a mist.

       But Shamash raised up great winds against Humbaba:
       The South Wind, the North Wind,
       The East Wind, the West Wind,
       The Blowing Wind,
       The Squally Wind,
       The Shaparziqqu Wind,
       The Evil Storm,
       The Sihurra Wind,
       The Wind of Frost,
       The Storm,
       The Thunder Storm – 13 winds he raised against him
       And Humbaba‘s face was darkened.
       He cannot push forwards,
       He cannot run backwards;
       But the weapons of Gilgamesh could now reach Humbaba.

       Humbaba now besought his life,
       And said to Gilgamesh: ‘Small you were, Gilgamesh
       Your mother bore you,
       And you are of the offspring of (Ninsun, Shamash’s 1st cousin)……..
       Agreeable to the command of Shamash

        (Utu of the mountains rises up)
       Of the Lord of the Mountains, you rose up
       “But he is the offspring
       In the midst of Uruk:
       The king – Gilgamesh!”

[Here three lines are missing, except that the mention of the name of Gilgamesh can be made out twice:]

       I will sit down with you and………….
       Trees, as many as you already have said……
       I will defend you! The wood of the myrtle…………….
       It is enough………..

       Enkidu said to him, said to Gilgamesh: ‘My friend, do not listen
       To what Humbaba says.’

[Here some lines are missing. A mutilated fragment published by Gernot Wilhelm in 1988 can be inserted about this point. Humbaba appears to castigate Enkidu for bringing Gilgamesh to him:]

       ‘…… You have led him before me!
       …… splendour.’

[Humbaba then appears to complain either to Gilgamesh or Enkidu that he did not stay at home enjoying simple comforts:]

       ‘Could you not marry a wife
       And satisfy yourself with her voluptuousness?

[Humbaba then appears to be battered by the various winds:]

       But the great winds roared against Humbaba …. the …. dust-storms flowed
       Perpetually on his head.

[Enkidu then seems to plead with Gilgamesh to kill Humbaba:]

       ‘I beg you to listen to me, my friend!’
       ….. he struck down once more speedily and ….. to the little child.

[We now return to won Weiher’s 1980 fragment. Humbaba is speaking to Enkidu:]

       ‘But you know the sign of my forest, the sign……
       And you know precisely everything that is said.
       I should have lifted you up on high,
       I should have killed you upon your entrance
       Into the branches of my forest!
       I should have let the shrieking serpent-bird,
       The eagle and the raven eat your flesh!

       But now, o Enkidu,
       It lies with you. Make limp your wrath.
       Speak to Gilgamesh!
       He might spare my life!’

       Enkidu said to his friend, said to Gilgamesh:
       ‘My friend, Humbaba the guardian of the Cedar Forest……
       Strike him to maim him.
       Kill him! Crush him! And quickly,
       Humbaba, the guardian of the forest –
       Strike him to maim him.
       Kill him! Crush him! And quickly.

       (Enlil in his sky-disc hovering over Mesopotamia)
       Before God Enlil, the Foremost hears his cries.
       The gods will be filled with wrath against us for our deed.
       Enlil in the city of Nippur, Shamash in…..
       Put down and…..’

       As Gilgamesh came nearer to Humbaba
       But Humbaba heard his approach.
       And ….. Humbaba……
       [Here many lines are lost:]
       He heard………………………….
       [Here three lines are lost. Humbaba is speaking to Enkidu:}
       ……….. my forest……………..
       But denunciations are caused…..
       You sit there like a shepherd………
       But as………………….

       But now, o Enkidu,
       It lies with you. Make limp your wrath.
       Speak to Gilgamesh!
       He might spare my life!’
       Enkidu said to his friend, said to Gilgamesh:
       ‘My friend, Humbaba, the guardian of the forest……
       Kill him and quickly
       Before God Enlil, the Foremost, hears his cries…..
       The gods will be filled with wrath against us for our deed.

       
       Enlil in the city of Nippur (Enlil‘s Earth Colony Command Central), Shamash in…..

       But Humbaba heard his approach
       And……..

[Here many lines are lost. When the text resumes, Gilgamesh and Enkidu seem to be quarreling;]

       ‘Should not……
       Should not erect a higher altar than his friend?
       Gilgamesh and Enkidu should never more
       Have one another as friends!’

       Enkidu said to him, said to Gilgamesh: ‘My friend, I speak to you
       But do you not put a stop to my words.’

[The above may not have been a quarrel, but might instead have referred to them never again having each other as friends because one of them might die. Now many lines are lost, including the description of the slaying of Humbaba, which however, survives in other versions. The last portion of the 1980 fragment comes at the end of this tablet.

We now turn to the Sumerian tale Gilgamesh and the Land of the Living, written in Sumerian language long before the Babylonian culture exited, and hence representing the earliest stage in the Gilgamesh literature. In this version the situation is slightly different. Gilgamesh and Enkidu did not go alone on their expedition but were accompanied by 50 strong warriors of Uruk, each of whom carried in his hands a felled tree – which there is some reasons to believe served as oars. These 50 warriors were probably the prototypes of the 50 Greek Argonauts, particularly as the tale of the Argo was current in the time of Homer, since Homer himself referred to it as the ‘fabled’ Argo. It is these 50 anonymous heroes who are referred to below collectively as the sons of the city:]

       Gilgamesh prayed:

       (mother to Gilgamesh, the goddess Ninsun)
       ‘O Shamash, by the life of my mother Ninsun, who gave birth to me,
       And of pure Lugulbanda, my father, truly I have entered this land of the cedar
       And here have I known your dwelling place.
       My small weak strength truly have I brought into this land for you as……
       …. in you … would I enter.’

       Then Humbaba himself uprooted for Gilgamesh
       The first of his trees.
       The sons of the city who had come
       Come with Gilgamesh from Uruk
       Cut down the tree’s crown, bundled it,
       Lay it at the foot of the mountain.
       After Humbaba himself had finished off
       The seventh tree for him, Gilgamesh approached his chamber.
       He … d the ‘ snake of the wine quay’ (5) in his wall’
       Like one pressing a kiss, he slapped his cheek
       Like a captured ox,
       A nose ring was thrown over Humbaba.
       Like a captured hero,
       A rope was fastened about him.
       Humbaba, his teeth shook,
       He warded off Gilgamesh: ‘Oh, I would say a word unto

       But Enkidu answered Gilgamesh:
       ‘She the tallest who discriminates not,
       She Namtar (of the Under World), awful Fate,
       She will devour.
       Namtar knows no distinctions.
       If the caught bird is let go free,
       Flies back to his place;
       If the captive man returns,
       Returns to the bosom of his mother;
       Then will you never return to your city
       To that city of your mother who gave birth to you.’

       Humbaba says to Enkidu: ‘To him, o Enkidu
       You have spoken evil against me!
       O mere hireling, who carries the food,
       Who stands next to the….. of the rival,
       You have spoken evil words to him!’

       Humbaba then uttered against them his first terrifying roar.

       The 50 companions then moved forward with Gilgamesh;
       They cut down the branches, they tied them,
       They laid these at the foot of the mountain.
       The companions moved forward with Gilgamesh;
       They cut down the branches, they tied them,
       They laid these at the foot of the mountain.
       He uttered against them his third terrifying roar.
       The companions moved forward with Gilgamesh;
       They cut down the trunk, they cut the side of Humbaba,
       He uttered his fourth terrifying roar.
       The companions moved forward towards him;
       They cut down the trunk, they cut his side
       They laid them at the foot of the mountain.
       He uttered against them his fifth terrifying roar,
       The companions moved forward towards him
       They cut his trunk, they cut his side,
       They laid these at the foot of the mountain.
       He uttered his sixth terrifying roar.
       The companions advanced towards him
       They cut his trunk, they cut his side.
       They laid these at the foot of the mountain.

       At the moment when his 7th roar was coming to an end,
       He approached the room where he rested.
       His figure was formed like a serpent of…… wine
       Like someone who gets ready to give a kiss,
       He laid the palm of his hand against his cheek (6)

        8a - Hawawa, Enlil's cedar forest guardian (Humbaba, artifacts fashioned by eye-witnesses, backing up the texts)
       As for Humbaba, his face now became noble.
       Like a captured mountain bull on a leash, he approached;
       Like a captured sailor, he had tied elbows.
       Humbaba, the tears came to his eyes, he grew pale:

       ‘Gilgamesh, you, you know?
       My king? Let me say a word:
       A mother, who would have brought me into the world I did not know one.
       A father, who would have raised me – I did not know one.
       The mountain begat me –
       You, you will raise me!’

       Gilgamesh swore by the sky,
       Swore by the earth,
       Swore by the Underworld;
       He took the …. in his hand,
       When he would not want to lose it?
       And of Gilgamesh, (giant mixed-breed) son of Ninsun (lived much longer than earthlings),
       Now is his heart moved to pity.

       To his servant Enkidu, he spoke these words: Enkidu, a caught bird –
       Ought he not to return to the arms of his mother?’
       Enkidu interrupted him: ‘But you, should you be taken prisoner,
       You will not return to the arms of your mother.
       Who has ever seen the hands of a prisoner of war unbound?
       An imprisoned priest returned to the temple residence?
       A lukur-priestess returned to her pleasures?
       If you set him free,
       He will obstruct the way up the mountain,
       He will make the footpath impassable up the mountain.’

       Humbaba, who had heard this speech,
       Addressed these words to Enkidu:
       ‘You, Enkidu, you have spoken these words,
       Hostile and pernicious.
       You, the mercenary, recruited for a pittance,
       Who drags himself along after his fellow.
       Such are you – that is why
       The hostile words come!’

       9h - Gilgamesh Epic scene

         (aliens discovered homo-erectis, in time Enki & Ninhursag fashioned them into adequate workers for the gods)

       Because he had spoken in this manner,
       Enkidu, in an excess of fury,

        9d - Gilgamesh, Bull of Heaven, & Enkidu (Enkidu & Gilgamesh kill Humbaba)
       Cut off his head,
       Wrapping it in a shroud.

[Another fragment gives the following version:]

       When he had spoken thus,
       They cut off his neck
       They placed upon him….
       They brought him before God Enlil and Goddess Ninlil (Enlil‘s spouse)
       Enlil brought forth from the sea his palace servant
       And Ninlil brought forth from…. her….
       When Enlil and Ninlil…..‘Why thus……?
       Let him come forth, let him seize…..’

[We now return to where we broke off a moment ago]

       In front of Enlil they entered,
       In front of Enlil, having kissed the earth,
       They threw down the shroud,
       They took out the head
       And they rested it in front of Enlil.
       Enlil, at the sight of Humbaba,
       Grew angry at the words of Gilgamesh and said:
       ‘Why do you act in this way?
       May your faces be seared by fire!
       May the food you eat be eaten by fire!
       May the water you drink be drunk by fire!’

[There is a gap here, during which Enlil presents Gilgamesh with the seven melammus or roars of Humbaba:] (7)

       At the end of their conversation,
       After his servant had prepared a sweet….
       Enlil said: ‘Place him down before you,
       Make him eat the bread that you eat,
       Make him drink the drink that you drink.
       After Enlil had taken away Humbaba,
       He retained his exalted terrifying roar;
       He attached the first roar to a large river;
       He attached the second roar to…………….
       He attached the third roar to ….. which carried….
       He attached the fourth roar to a lion
       He attached the fifth roar to barbarity,
       He attached the sixth roar to a mountain
       He attached the seventh roar to the goddess Nungal (Bau).

       To the king, who subdued and conquered the terrifying roar,
       To Gilgamesh the wild bull.
       Who plunders the mountain.
       Who goes from there to the sea –
       Glory to him!
       And from valiant Enkidu -glory to Enki!
       God Enki, that your glory be sweet!

[The Sumerian text breaks off here. The text which follows is from a recently discovered fragment of a later period and also uses the imagery of the caught bird. As the reader will already have noted, the reference in the Sumerian material to the cutting down of the trees as a gesture of appeasement by Humbaba to Gilgamesh continues a theme in the fragment of a later period which cam just before the Sumerian inset.

We now return to the Epic of the later period, which offers another version of the death of Humbaba:]

       Gilgamesh said to Enkidu: ‘We will arrive in…………………,
       In the confusion the melammus will vanish –
       The melammus, the furies, the radiant beams,
       The ordained haloes of the power, these –
       They will vanish.
       The melammus will vanish and then
       The brilliance will become all clouded.’

       Enkidu said to Gilgamesh: ‘My friend, first catch the bird.
       Then, where will the young birds fly?
       Therefore let us see later those Melammus.
       For, like young birds, they will only run about the grass!
       First kill Humbaba, then kill his servants!’

      Gilgamesh heeded the words of his friend.
       With his hand he took the axe,
       Drew the sword from his belt.

        [Louvre] (ancient artifact of Humbaba being killed)

       Gilgamesh struck the neck of Humbaba, Enkidu, his friend, struck Humbaba twice also.
       At the third blow Humbaba fell.
       Confusion….. dumbfounded,
       He struck the watchman, Humbaba, to the ground.

       For two leagues the cedars resounded.
       Enkidu killed with him
       Forest…. cedars
       At whose word Mount Hermon -Saria (9)
       And all the Lebanon trembled.
       All the mountains became…….
       All the hills became…….
       He slew the ……cedars,
       Those destroyed…. after he killed the seven,
       The net…. the sword which weighed eight talents,
       The netam (10) of eight talents,
       Bearing these he pressed on into the forest.
       He opened up the secret dwelling of
       The 50 Great Gods, the Anunnaki,
       They who are seated on their thrones.

       While Gilgamesh cut down the trees, Enkidu dug up the urmazili (11)
       Enkidu said to Gilgamesh: ‘………Gilgamesh, felled are the cedars.’

 

[The 1980 fragment of von Weiher provides a bit more of the text here:]

       ……. the blow of their rottenness, Gilgamesh felled the trees,
       Enkidu searched everywhere towards…..Enkidu said to him said to Gilgamesh:
       ‘My friend up to now the high-grown cedar’s tip would have penetrated to heaven
       I make from it a door whose height will be six dozen yards (12)
       Whose width will be two dozen yards.
       One yard will be its thickness. Its door-pole
       Its lower door-hinge and its upper door=hinge
       Each one will be one….
       To the city of Nippur one might bring it,

        3a - Enlil's Ekur-House in Nippur (E-kur in Nippur, Enlil‘s Earth Colony Command Central, missing top of the ziggurat temple residence, top structure was added by American archaeologists in 1900)

       To Nippur (Enlil‘s city) which is midway between the River Euphrates and the River Tigris

       
       Then they joined together a raft….Enkidu [steered?] ……
       And Gilgamesh…….the head of Humbaba….
       They washed……”

 

Unknown Text

       TABLET I

       “Out I went, into the world, but there was none better, none whom he, Gilgamesh, could not best.
       And so, with his arms, he returned to Uruk.
       But in their houses, the men of Uruk muttered:
       ‘Gilgamesh, noisy Gilgamesh! Arrogant Gilgamesh!’
       All young men gone – Defeated by Gilgamesh, and no son was left to his father.
       All young girls made women by Gilgamesh
       His lusts are such, and no virgin left to her lover!
       Not the daughter of a warrior,
       Nor the wife of a nobleman!

       Yet he is king and should be
       The people’s careful shepherd.
       He is king and should be
       Shepherd of the city.
       He is wise, he is handsome, he is firm as a rock.

       In heaven the gods heard
       Heard the lament of the people,
       And the gods cried out to the Great God, higher king of Uruk:
       ‘Strong as a wild bull is this Gilgamesh

       2bb - Ninhursag & lab DNA experiments (Ninhursag with her early failed attempts to fashion earthling workers)
       So he was made by Aruru (Ninhursag), the goddess
       None there is who can – not one
       None who can survive him in fighting.
       No son left to his father.
       Gilgamesh, he takes them all, and is he
       He the king? Shepherd of the people?
       No virgin left to her lover, For he lusts strongly!
       No, nor the wife of the nobleman!

       The Great God heard this, then
       To the Goddess of Creation, Aruru
       Cried all the gods:

       3c - Ninhursag & her symbol Umbilical Chord Cutter with Enki   (Ninhursag & twin brother Enki in the DNA Lab)

       ‘You created this Gilgamesh! Well, create him his equal!
       Let him look as into mirrors – Give a second self to him, yes;
       Rushing winds meet rushing winds!
       Let them flow heart to heart against –
       Give them each other to fight,
       Leaving Uruk in peace!’

        (Ninhursag & brother Enki working in their DNA lab)

       So the Goddess of Creation took and formed in her mind
       This image, and there it was conceived –
       in her mind, and it was made of material
       That composes the Great God,
       He of the Firmament.
       She then plunged her hands down into water and pinched off a little clay.
       She let it drop in the wilderness
       Thus the noble Enkidu was made.

       For this was he the very strength of Ninurta, the God of War, was his form, rough bodied, long hair,
       His hair waved like corn filaments –
       Yes, like the hair of that goddess

        2d - Nisaba, Haia, & others
          (Goddess of Grains Nisaba,  spouse Haia, & 2 unidentified gods)

       Who is the corn (crop grown in the America’s only?), she , Nisaba.
       Matted hair was all over his body, like the skins of the cattle.
       Yes, like the body of that god.
       Who is the cattle, he, Samugan (unidentified cattle god).

       This Enkidu was innocent of mankind.
       He knew not the cultivated land.
       Enkidu was in the hills
       With the gazelles –
       They jostled each other
       With all the herds
       He too loved the water-hole.
       But one day by a water hole
       A trapper met him
       Yes, face to face,
       Because the herds of wild game
       Had strayed into his territory.
       On three days face to face –
       Each day the trapper was terrified,
       Frozen stiff with fear.
       With his game he went home,
       Unable to speak, numb with fright.
       The trapper’s face altered, new –
       A long journey does that to one,
       Gives a new visage upon returning –

       The trapper, his heart all awe, told his father:
       ‘Father, what a man! No other like him!
       He comes from the hills, strongest alive!
       A star in heaven his strength,
       Of the star essence (bloodline descendant) of An, the Sky Father
       Over the hills with the beasts
       Eating grass
       Ranges across all your land,
       Goes to the wells.

       I fear him, stay far away.
       He fills in my pits
       Tears up my game traps
       Helps the beasts escape;
       Now all the game slips away –
       Through my fingers.’

       His father opened his mouth,
       Told the son, the trapper: ‘My son, in Uruk lives Gilgamesh.
       None can withstand him,
       None has surpassed him,
       As a star in heaven his strength

         3a - Anu in flight (Anu hovering in his sky-disc)
       Of the star-essence of An, the Sky Father.
       Go to Uruk, find Gilgamesh
       Praise the wild man’s strength ask for a temple hierodule from the Temple of Love,
       Such a child of pleasure;
       Bring her and let her power for woman
       Subdue this wild man.
       When he goes to the wells,
       He will embrace the priestess
       And the wild beasts will reject him.’

       To Uruk the trapper went
       And said to Gilgamesh: ‘Like no other, wild,
       Roaming in the pastures,
       A star in heaven his strength
       Of the star-essence of An, the Sky Father.
       I am afraid, stay far away; he helps the beasts escape
       Fills in my pits
       Tears up my game traps.’

       Gilgamesh said: ‘Trapper, return,
       Take a priestess (Shamhat), child of pleasure
       When he goes to the wells
       He will embrace the priestess
       And the wild beasts will reject him.’
       Then returned with the hierodule
       And three days to the drinking hole,
       There sat down
       Hierodule facing the trapper,
       Waiting for the game.
       First day, nothing.
       Second day, nothing.
       Third day, yes.
       The herds came to drink, and Enkidu

       7b - Enkidu, Enki's Creation (Enkidu statue artifact, enormous efforts spent recording mixed-breed giant King Gilgamesh‘s epic story)

       Glad for the water were the small wild beasts,
       And Enkidu was glad for the water –
       He of the gazelles and wild grass,
       Born in the hills.

       The priestess saw this man
       Wild from the hills.
       ‘There, woman, ‘the trapper,
       ‘Bare your breasts now;
       This is he,
       Have no shame, delay not,
       Welcome his love,
       Let him see you naked,
       Let him possess your body.
       As he approaches, take off your clothes,
       Lie with him, teach him,
       The savage, your art of woman,
       For as he loves you, then
       The wild beasts, his companions,
       They will reject him.’

       She had no shame for this,
       Made herself naked
       Welcomed his eagerness
       Incited him to love,
       Taught the woman’s art.
       Six days, seven nights,
       That time lying together, Enkidu had forgotten his home
       Had forgotten the hills
       After that time he was satisfied.
       Then he went back to the wild beasts –

       7a - Enkidu, silver horns broken off (Enkidu artifact, a fashioned DNA mixed creature creation of Ninhursag)
       But the gazelles saw him and ran,
       The wild beasts saw him and ran.
       Enkidu would follow, but weak,
       His strength gone through woman;
       Wisdom was in him,
       Thoughts in his hear – a man’s.

       So he returned to the priestess.
       At her feet he listened intently
       ‘You have wisdom, Enkidu.
       Now you are as a god.
       Why the beasts? Why the hills?
       Come to Uruk of the strong walls
       To Inanna‘s Temple of Love,

         3b - E.Anna Temple in Uruk (Uruk, E-anna ziggurat residence of gods, buried city ruins way below)

       And to the Eanna,
       Where the Sky God An can be found (residence of giant alien gods).
       Gilgamesh is there, strong,
       Raging like a wild bull, over all
       Is his strength.’

       Favourably as he speaks, he hears her words.
       He comes to know his own heart
       And his desire to find a friend.
       He tells her, the priestess: ‘Take me, girl, to the sacred pure

        (Uruk below Sky God Anu’s mud-brick-built mountain house)
       Dwelling of Love and Sky God’s house
       Where lives Gilgamesh of perfect strength,
       He who rages like a bull over all,
       And I will summon him forth and challenge him
       And I will shout in Uruk: “I am the mightiest!
       Yes, I can change the order of what is!
       Anyone born on the steppe is mighty and has strength”‘

       ‘Then let us go that he may see your face
       And I will show you Gilgamesh, for I know well where he is.
       Come Enkidu, to Uruk of ramparts,
       Where all are dressed for festival,
       Where each day is a festival,
       Where there are boys,
       Where there are girls,
       Deliciously ripe and perfumed,
       Who drive the great ones from their fretted couches
       To you, Enkidu, of joy in life I will show Gilgamesh of joy in life
       See him, see his face
       Radiant is his manhood, of full-bodied vigor
       His body ripe with beauty in every part.
       So exceeding you in strength,
       Needing no sleep by day or by night.
       Restrain you folly, Enkidu.

       GilgameshShamash the Sun is proud,
       Also An, the God of Firmament,

        (Apkulla, Enki, King Anu in his winged sky-disc, Enlil, & Apkulla)
       Also valiant Enlil, his son (& heir to Nibiru throne after King Anu),
       And Enki, his (eldest & wisest) son also –
       All have given wisdom.
       Before you come from the open plains Gilgamesh will have dreamed of it.’

       And so Gilgamesh rose from his bed
       And to his mother, in revealing dreams, said:
       ‘Mother, I saw in a dream last night
       That there were stars in heaven
       And a star descended upon me like unto

         (Sky God An & sons Enki & Enlil in his winged sky-disc, royal king of planet Nibiru)
       The essence of An, the Sky God.
       I tried to lift it up, but it was too heavy for me,
       I tried to move it, but it would not be moved.
       The land of Uruk was around it,
       The land was placed round about it.
       All the people were pressing towards it.
       All the nobles also came round it,
       And all my friends kissed its feet.
       I was drawn towards it as to a woman
       And I laid it at your feet
       And you said it was my equal.’

       She, the Wise, the Custodian of Knowledge,
       Says to her lord –

       2b - Ninsun, Ninurta & Bau's Daughter (Ninsun, Ninurta‘s daughter, mother to at least 2 of Enki‘s children)
       She, Ninsun, Custodian of Knowledge,
       Says to Gilgamesh: ‘Your equal was a star of heaven
       Which descended upon you like unto

        (Anu in his sky-disc, 8-pointed star of heaven)
       The essence of An (Anu) who his the God of the Firmament
       You tried to lift it but it would not be moved
       And I called it your equal, comparing it to you.
       You were drawn to it as to a woman.

       The meaning of this
       Is of a strong friend who saves his companion
       He is the strongest of the land; he has strength.
       As a star in heaven his strength,
       The strength of An of the Firmament and his host.
       So that you are drawn to him overwhelmingly.
       And this means he will never forsake you.
       Such is your dream.’

       Gilgamesh says again to his mother: ‘Mother, another dream
       In Uruk of the ramparts lay an axe –
       All were gathered around it,
       Uruk-land was standing round about it.
       The people pressed towards it; I laid it at your feet.
       I was drawn to it as to a woman.
       For you called it my equal.’

       She, the Wise Custodian of Knowledge, says to her son –
       ‘The axe is a man
       You were drawn to it as to a woman
       For I called it your equal
       And it was to rival you.
       This means a strong friend standing by his friend
       He is the strongest of the land; he has strength.
       The essence of An of the Firmament, is his,
       So strong is he.’

       Gilgamesh then spoke to his mother

        (great god Enlil, Earth Colony Commander of all)
       ‘Now according to the word of God Enlil
       Let a counselor and friend come to me
       That I may acquire a companion
       And to him I shall be friend and counselor also.’
       And as Gilgamesh revealed his dream
       The girl was speaking to Enkidu
       As they sat together.

 

       TABLET II

       For six days and seven nights Enkidu made love to that girl (temple priestess Shamhat)
       And the girl said to him
       She said to Enkidu: ‘When I look at you, Enkidu,
       You seem to be like a god.
       Why the wild beasts?
       When the roaming over the steppe?
       Come with me,
       Come to ramparted Uruk.
       There the holy temple of Eanna
       Where the Great God An lives,

                (Uruk city below the E-anna ziggurat, earthling residences of mud brick)
       3b - E.Anna Temple in Uruk (Sky God’s mud-brick-built ziggurat in Uruk)
       Come with me, Enkidu, to the holy dwelling
       To the temple, Sky God’s house,
       For Gilgamesh of may deeds lives there.
       You are so like him.
       You will love him as yourself,
       Rise up from the earth,
       Come to a shepherd’s bed!’

       There came upon his heart
       The truth of what she said.
       He heard her words
       And they were good.
       She divided her clothing in two,
       One garment for him,
       One for her
       Holding his hand she led him
       Led him like a child.
       And they came to the hut of the shepherds
       Which is in the sheepfold.
       All the shepherds gathered round him,
       Pressed round him, were drawn to him
       Thronged round the wild man.
       Of her instruction the priestess is proud,
       This is a man who is like Gilgamesh in form,
       Taller he is in form,
       He was born in the mountains,
       And like the star-essence of the Sky Father An, his strength is more powerful.

       And Enkidu sat at their table
       That he might eat of their produce.
       But he knew the milf of wild creatures,
       Which he sucked in the wilds.
       The shppherds placed their own food before him, and
       He choked, he looked,
       He stared at it, at them, Enkidu knows nothing of this,
       He knows not eating food,
       What is this drink? This strong drink?
       He has not been taught it.
       Bread was set before him – he knows it not.
       Beer was set before him – he knows it not.
       Enkidu did not eat bread,

       He squeezed his eyes together, stared,
       The girl then spoke:
       She said to Enkidu: Enkidu, eat that food.
       It is our de in life.
       Drink this strong drink.
       It is what is done here.’
       So Enkidu ate the food,
       Ate until he was full.
       He drank that strong drink
       Seven cups of it (1).

(A fragment of about 1,400 BCE published by Gernot Wilhelm gives a slightly different account of the preceding:)

       The priestess said to him, said to Enkidu: ‘You are exquisite Enkidu!
       Why do you run to and fro with the beasts of the steppe?
       You are like a god in your nature
       Who is there like you among men?’
       Again the priestess said to him, said to Enkidu:
       ‘Come, Enkidu! Let us go to the place of the sheepfold (2)’.
       She (Shamhat, temple resident priestess) drew out a single garment
       And he clothed himself.

       Leading him, she held his hand,
       And like a god was his countenance.
       She led him to the place of the sheepfold,
       The shepherds/people were gathered together,
       And the people spoke amongst themselves:
       ‘Look how he resembles Gilgamesh in his appearance!
       He is small in size but extremely strong in his bony frame.
       As soon as he was born in the mountains,
       He was in the habit of sucking the milk of animals.’
       They set bread before him
       He examined it and was puzzled by the bread.
       They set beer before him.
       He creased his eyes together and gazed at it;
       He was puzzled by the beer.

       The priestess said to him,
       Said to Enkidu: ‘Eat the bread, Enkidu,
       That you will be worthy of godliness!
       Drink the fine beer,
       That you will be worthy of kingship!’

       Enkidu ate the bread,
       He drank the fine beer (3),
       And indeed seven jugs of it (4).

(We now return to the main version of the text)

       He felt so free, he felt so happy
       He rejoiced so in his heart!
       His face became radiant.
       He rubbed all the shaggy growth,
       The hair of his body.
       He anointed himself with oil
       And thus he became a man.
       He donned clothing –
       Look! He is like a man!
       He takes up his weapon,
       He attacks the lions
       9g - Gilgamesh, Enkidu, & Bull of Heaven (Enkidu & Gilgamesh story preserved for all time)
       So the shepherds might have peace at night.
       He caught wolves,
       He captured lions,
       And the chief cattlemen could rest.

       Enkidu was their watchman,
       A man of strength,
       An unparalleled hero!
       To the shepherds he said: ‘I am a man now.
       I can eat bread at the table, I can drink strong drink.
       But I have the strength of he who roams the steppe.
       I am stronger than you.
       No one is stronger.
       You see I catch wolves,
       You see I capture lions.
       Because of me the shepherds can rest at night,
       Because of me the chief cattlemen can lie down.
       I am become the king of the sheepfold.’

       And Enkidu sat at the table,
       He ate the food
       He drank the strong drink
       He felt good in his heart.
       He made merry
       Then he looked up
       And saw a man
       He told the girl:

       ‘Girl, bring the man.
       Why is he here?
       I must know his name!’

       The girl called the man,
       Went to him, said to him
       ‘Sir, where are you going?
       Why have you taken this, your difficult course?’

       The man spoke, spoke to Enkidu:
       ‘Into the people’s special place,,
       Their very own meeting-house,
       Even into it has he intruded!
       Set aside rules and laws for wedlock!
       On the city he heaped shame!
       Strange practices he has imposed
       Upon a city helpless to resist.
       For the king of ramparted Uruk
       Has altered the unaltered way,
       Abused, changed the practices.
       Any new bride from the people is his;

       Gilgamesh, king of ramparted Uruk,

       3e - Anu's Temple in Uruk (ramparts of the ancient E-ana, secure home of giant aliens away from earthlings)

       He may mate with any new bride.
       Before the lawful husband may have her.
       The gods have ordained this
       In their wisdom, by their will.
       It was so decreed from the moment of birth
       When his umbilical cord was cut out.’
       At the man’s words

       The face of Enkidu paled.
       Fury grew within his heart,
       His eyes became frightful to look upon
       Enkidu spoke his anger,
       Said to the man: ‘This cannot continue to be!
       I will go to ramparted Uruk.
       I will meet Gilgamesh
       I will bring his excesses to an end!’

       Enkidu set out for Uruk
       Enkidu walked in front
       The girl walked behind
       When he entered ramparted Uruk

       3d - Anu's Home on Earth (E-ana, Anu‘s home when visiting Earth Colony)

       The people thronged round him
       When he stopped in the street,
       In Uruk of the ramparts,
       Saying of him:

       ‘He is like Gilgamesh in form!
       He is smaller in size
       But stronger in bone.
       He is a match for Gilgamesh!
       He is the strongest of the steppe, strength is his,
       Milk of wild creatures
       He once sucked.
       There will be endless clash of arms in Uruk!’

       The nobles rejoiced: ‘Here is a hero
       For all who are honorable!
       To match divine Gilgamesh
       Here is his equal!’

       Now for the Goddess of Love
       Is the bed made ready
       Of the evening, ready to receive
       Gilgamesh for his pleasures.
       Now he is coming along
       But Enkidu appears in the street
       And bars his way
       To Gilgamesh is opposed
       The might of Enkidu
       The divine Gilgamesh is face to face

       9e - Gilgamesh & Enkidu (Enkidu & Gilgamesh kill beasts of Earth)

       With his equal, Enkidu of the steppes.
       The king of ramparted Uruk
       Sees his equal, who has strength,
       Smaller in size, but stronger of bone
       Like unto Gilgamesh to the hair.

       Gilgamesh sees his shaggy growth –
       On the steppe the grass
       Sprouts in as much abundance Gilgamesh drew himself up
       And stood before him
       In the market-place of the land
       Was there they met,
       And Enkidu blocked the gate
       With his foot and
       Would not let Gilgamesh enter

       (grappling & wrestling like champions)
       They grappled their belts and wrestled like champions
       Rushing wind meets rushing wind,
       Heart to heart against –
       Holding fast like bulls.
       They shattered absolutely the doorpost of the holy gate
       And the wall shook with this fateful act.
       The doorway of the house of the family
       Where the bride awaited Gilgamesh,
       There they struggled.
       They fought in the street,
       They battled in the market.
       But in the end,
       Brought Enkidu to the earth,

       His own foot still on the ground,
       And won the contest.
       His anger vanished
       He turned away
       But when he turned away
       Enkidu said to him
       Spoke to Gilgamesh:
       ‘As one single and unique
       Your mother bore you
       She the wild cow of the steerfolds,
       She, Ninsun the Wise, she the Strong
       You are raised above all men
       You are king of the people by decree
       Of Enlil, son (& heir) of the Great God (King) An!’

NOTES ON TABLET II

1. Seven cups or seven jugs (see 1988 fragment) are symbolic, representing the sacred number of the seven initiatory planets, i.e. the Moon (Nanna/Sin), Sun (Utu/Shamash), Venus (Inanna/Ishtar), Mars (Marduk then son Nabu), Earth, Saturn (Ninurta), Mercuri (Ningishzidda) and Jupiter (Enlil).

2. The ‘sheepfold’ was probably a reference to the rites of the Shepherd, or the King of the Land (See Tablet IV, note 1).

3. Eating of the bread and drinking of the superior form of beer constituted probably a ritual of some kind, intended to prepare a candidate to the role of king and priest, a combination that was routine these days.
See note 1.

 

       TABLET III

       ‘Your strength surpasses my own,
       For why do you lord like a wild bull
       Over the people of ramparted Uruk?
       Are you not the king,
       Shepherd of the people?

        6ac - Gilgamesh, son to mixed-breed Lugalbanda, & goddess Ninsun (Gilgamesh scenes, hundreds of Gilgamesh artifacts discovered)

       Gilgamesh answered, spoke to Enkidu:
       ‘No one before opposed my strength
       Now I have found a worthy companion.
       Together we could go to the Cedar Forest.’

       Enkidu puzzled said to Gilgamesh:
       ‘Why do you wish to do such a thing?
       It is a very long journey
       To do what you say,
       To go down to the Cedar Forest.
       I will take a message for you.’

       They kissed one another
       And formed a friendship.
       Gilgamesh spoke to Enkidu, said to him:
       ‘Oh my friend, I have always wanted
       To climb Cedar mountain (1).

        8a - Hawawa, Enlil's cedar forest guardian  (Humbaba / Huwawa, Enlil‘s creature-creation)

       There dwells fierce Humbaba
       Who is evil and fearsome to look upon.
       I wish to slay him
       And banish what is evil from the land.
       But he lives in the Cedar Forest
       And I know not the way.’
       [Here a large portion is lost]

       The mother of Gilgamesh, (Ninsun) who knows all,

       2a - Ninsun, mother of Gods & Mixed-Breed Kings (Ninsun, motheer to gods & semi-divine mixed-breed kings)

       Raises her hands to Shamash the Sun
       [Here ten more lines are lost]
       Enkidu‘s eyes brim tears, sick to the heart
       Bitter sighs,
       Yes, his eyes brim tears
       Sick to heart and bitter sighs.

       Gilgamesh, understanding, says to Enkidu:
       ‘My friend, why eyes brimming tears?
       Sick to heart? Such bitter sighs?’

       Enkidu said to Gilgamesh, told him:
       ‘My friend, a cry chokes me, constricts my neck veins,
       My arms are limp,
       My strength gone into weakness’.

       Gilgamesh spoke to Enkidu, said to him:
       [Here four or five lines are lost.]
       ‘In the forest terrible Humbaba lives
       Let us, you and I, slay him,
       And banish all that is evil from the land!’
       [Here four lines are lost.]

       Enkidu spoke, said to Gilgamesh:
       ‘My friend, I found it out
       When I was ranging forth over the steppe,
       Running with the wild beasts,
       For ten thousand double-hours the forest stretches,
       Extending in every direction.
       Who could there possibly be
       To go down into this place?
       And Humbaba – his roaring is the Great Flood,
       His mouth is fire,
       His breath is death!
       Why do you wish to do such a thing?
       We are no match to fight fierce Humbaba!’

       Gilgamesh spoke, saying to Enkidu:
       ‘I will climb the Cedar Mountain!’
       [Here seven lines are lost.]

       Enkidu spoke to Gilgamesh, said to him:
       ‘But how can we go to the Cedar Forest (Lebanon)?
       Dread Wer is its guardian, who sleeps not at all and is strong.
       Humbaba-Wer is his…..

       (Adad the God of Storms, Gilgamesh, & Ninsun)
       Adad the storm is his voice,
       He has the breath of death.
       He was appointed guardian of the Cedar Forest
       By Enlil, son (& heir) of An, the Great God,
       To terrify all mortals.

       Humbaba – his roaring is the Great Flood.
       His mouth is fire,
       His breath is death!
       At sixty double-hours he hears
       Every wild cow in the forest.
       Who can go down into his forest?
       Enlil appointed him to be guard,
       To watch the cedars, terrify mortals,
       Weakness grips one who goes down into the Cedar Forest.’

       Gilgamesh spoke to Enkidu, said to him:
       ‘Who can climb into heaven, my friend?
       Immortal under the Sun are the gods alone,
       As for mortals their days must end –
       What they achieve is but the wind!
       Even now you fear death.
       Where is your hero’s strength?
       I will lead you, then.
       You may call to me: Advance, fear not!’
       If I fall, I shall have made my name:
       “Gilgamesh“, they will say, “against fierce Humbaba
       Has fallen!” and long after,
       My descendants born in my house
       Shall honor my name
       As one who struggled against fierce Humbaba
       And fell in fighting on Cedar Mountain.
       Speaking as you have, you have grieved me.
       I will ready my hand,
       I will fell the cedar trees,
       I will make my name a name that endures!
       I will commission the smith
       To cast weapons for us.’

       And they commissioned the smith;
       The artisans sat down to discuss it.
       They cast mighty adzes, they cast axes of three talents each –
       And a talent contains sixty minas!
       They cast mighty swords –
       The blades were two talents each,
       The knobs on their sheaths thirty minas each,
       The handles of the swords
       Thirty minas of gold each
       Gilgamesh and Enkidu were both laden with ten talents apiece.

[A fragment from Uruk published in 1972 by von Weiher gives a slightly different account:]

       They sit and take counsel together with the smiths:
       ‘We will cast the axe…..
       The axe – it shall weigh one talent
       Your sword – it shall weigh one talent
       Your belt – it shall weigh one talent
       Your belt………………………..

[The main account now resumes:]

       At the great gate of Uruk
       With its seven bolts
       Gathered all of the people.

       2ab - Anu's City, Unig-Uruk, Iraq (Uruk prior to much excavation)

       There in the street and market of ramparted Uruk
       Stood mighty Gilgamesh
       King of Uruk of the ramparts,
       The people all sat down before him.

       Gilgamesh spoke to them, saying:
       ‘O thou people of ramparted Uruk,

       1y - Ancient Sumeria2  (“land of the gods”, the “Eden”, place between the Rivers Euphrates & Tigris)

       I am going on a journey to the Forest of Cedars (of Lebanon),
       Him of whom they speak,
       At whose name all lands tremble, I, Gilgamesh, will see.
       I will conquer him in the Cedar Forest!
       I will spread abroad among all lands
       How strong are the progeny of Uruk!
       I will raise my hand and cut down the cedars!
       I will make my name a name that endures!’

[The 1972 fragment of von Weiher, just cited, preserves a different version, which highlights the astronomical references more clearly:]

       ‘The men of Uruk who know………………
       There would I be strong, I travel the wheel-rim……
       I commence the struggle which I know not, the motion
       Blesses me!…… the path……. before
       I will enter the city gate of Uruk….
       I will turn towards, and the Akitu Festival in……………..
       I will celebrate the Akitu Festival in……
       The Akitu Festival shall be arranged and joyful singing shall be heard.
       One shall ever cry out and cry out again against magnificent garments in….

       Enkidu – to the elders he said:
       ‘What the men of Uruk ……………………….
       He spoke to him; he should not enter the forest…..
       The wheel-rim should not bejourneyed upon; a man ……………………….
       The guardian of the forest………………………..

[This is the end of the fragment In the main text, no speech by Enkidu is recorded at all. A fragment of about 1400 BCE published by Gernot Wilhelm gives a few lines of yet another version of these events. Gilgamesh explains why he wishes to go on the expedition against Humbaba and the elders of Uruk ask him to reconsider:}

       ‘I wish to set up a name, a name which will endure perpetually in their mouths.
       Of my deeds I wish the land to listen!
       I wish my name to be a name which endures!
       Such a name I wish to establish for myself!

       The elders of Uruk replied to Gilgamesh:
       ‘But Gilgamesh, why do you wish to do this?
       The struggle at the abode of Humbaba is not to …..?’

[Here the short fragment breaks off. We return once more to the main text:]

       The elders of ramparted Uruk replied to Gilgamesh, said to him:
       ‘You are very young, Gilgamesh,
       Your heart has swept away your reason.
       You have no knowledge of what is involved
       We are told that Humbaba is strange to see and terrifying.
       Who can possibly withstand his weapons?
       For ten thousand double-hours in every direction
       Extends his great forest.
       Who would go down into such a place?
       Humbaba – his roaring is the Great Flood.
       His mouth is fire,
       His breath is death!
       Why do you wish to do such a thing?’
       No one is a match to struggle with Humbaba.’

       When Gilgamesh heard these words of his advisers,
       He looked round, smiling to his friend:
       ‘Now, my friend, thus do they tremble
       And fear eaven to speak of fierce Humbaba.
       O Enkidu, together we can face him
       In his great forest of cedars, and gain renown.
       O elders of Uruk, I go with my friend Enkidu,
       He of the steppe who has strength.
       Together we will face fierce Humbaba.’

       The elders answered Gilgamesh and said:
       ‘May they own god protect thee
       May he lead thee back safely along the road
       May he bring thee back to the quay of Uruk.’

       Gilgamesh then fell down before Shamash the Sun and spoke these words:
       ‘I go, o Shamash, my hands raised in prayer;

        (giant god Nannar & son Utu / Shamash) 

       Bless the future well-being of my soul.
       Bring me back safely tot he quay of Uruk, and
       Cause thy protection to be established over me.’

       Gilgamesh called his friend
       And inspected his omen.

[Here seven lines are lost. The omen, which would have been read from the liver, gall bladder and intestines of a sacrificial lamb must have been unfavorable.]

       Tears ran down the face of Gilgamesh.
       ‘I must travel a road I have never traveled,
       I must follow a way I know not.
       But I know I should fare well,
       And I depart with a joyful heart.
       May the blessings of the Great Gods be upon me!
       They who are on their celestial thrones.’
       And then were brought to him his weapons,
       Those mighty swords,
       Quiver and bow,
       All placed in his hands,
       He took the adzes,
       And, with his quiver,
       The bow of Anshan
       Into his girdle he put his sword
       That they might depart.

       The people pressed around Gilgamesh:
       ‘By the will of God may you return to the city!’
       The elders paid homage
       And counseled Gilgamesh concerning his journey:
       ‘Trust not your strength alone!
       Be wary and alert, on guard.

       Terracotta plaque showing a bull-man holding a post, Mesopotamian, Old Babylonian, 2.000-1.600 BCE. The relief shows a creature with head and torso of a human but lower body and legs of a bull. He may be supporting a divine emblem and this acting as a protective deity. Baked clay tablets were mass-produced using moulds in southern Mesopotamia from the second millenium BCE. ANE 103225 (Enkidu forgotten, recently re-discovered in Mesopotamia)

       Let Enkidu walk before you.
       He has seen the way, has traveled the road.
       He who leads the way saves his companion,
       He who knows the path protects his friend.
       Enkidu has seen combat, knows it,
       Knows the way to the Cedar Forest.
       Over the obstacles and ditches will he carry you.
       Let him penetrate and slip through
       All the passes of the forest of Humbaba.

       2c - Utu - Shamash, Commander of the Space Port  (giant alien god Utu / Shamash, son to Nannar & Ningal)

       May Shamash grant your wish,
       May he show you of what you speak.
       May he open the unopened path for you,
       Unbar the road for your coming,
       Unclose for you the foot of the mountain!
       May your nights bring you delights,
       And may Lugulbanda stand by you,
       May he stand by your wish!
       May you attain your wish as does a child!

       After slaying Humbaba, which you are attempting,
       Wash then your feet.
       When time to rest at night, dig a well –
       May the water of your water-skin be ever pure! –
       And offer cool water to Shamash.
       And be ever mindful of Lugulbanda (semi-divine father to Gilgamesh)!
       Enkidu, we the Assembly
       Entrust our king to you.
       Do you deliver him back to us!’

       Gilgamesh spoke to Enkidu, said to him:
       ‘Up, my friend, let us go to the Great Palace
       To see Ninsun, the Great Queen
       Ninsun the Wise, who has knowledge of everything,
       Will make wise our feet in their course.’

       Gilgamesh and Enkidu, to the Great Palace,
       To see Ninsun, the Great Queen.
       Gilgamesh stepped forward on entering the palace:
       ‘O Ninsun, I make bold to depart

       6fc - 2 kings, sons to mother Ninsun 
       (Ningishzidda, mother Ninsun with her 2 giant mixed-breed sons made into kings)

       On a great journey to the place of Humbaba,
       I must face battle strange to me,
       Travel a road unknown to me.
       Until I can return, until I come to the Cedar Forest,
       And banish all that is evil from the land,
       All that is hateful to Shamash,
       Do pray to Shamash on my behalf.’
       (Here several lines are lost)

       2 - Ninsun, mother to mixed-breed kings  (Ninsun, mother to Anunnaki gods & mixed-breed kings)

       Ninsun entered her chamber
       (Here one line is lost)
       She donned a garment suitable to her body
       Also an ornament appropriate for her breast
       Placed her tiara on her head,
       Went out into the grounds,
       Climbed the stairs, ascended the parapet
       Attained the roof and there did offer up

       To Shamash the Sun much incense
       With this smoke-offering in progress
       She raised her hands to Shamash:

       ‘Having granted me as my son Gilgamesh,
       Why have then have you given my him such a restless heart?
       Why have you made him wish to go on a Great Journey to the place of Humbaba?
       To face a battle strange to him?
       To travel a road unknown to him?
       Until the day he can return, until he reaches the Cedar Forest ,
       Slays the fierce Humbaba
       And banishes from the land all that is evil which you hate,
       In the day hours when you shine forth,

       May Aya your bride fear you not and keep you mindful
       9 - Utu 's spouse Aia-Aya, unknown, & Utu (Moon Crescent God Nannar seated on his throne in Ur)
       And may she also commend him
       To those who watch over the hours of the night!
       (Here many lines are lost)
       She put out incense, chanting a spell.
       Then she summoned Enkidu
       To impart him this message:

       ‘Mighty Enkidu, you who came not from my womb,
       I have now adopted you,
       As have the devotees of Gilgamesh,
       The priestess, the votaries, the cult women!’
       And around the neck of Enkidu she placed….

(The remainder of this line and several others are completely lost. In all probability Ninsun placed an amulet around Enkidu‘s neck. When the text resumes again, Gilgamesh and Enkidu are with the elders and about to depart.)

       ‘Let Enkidu protect the friend, safeguard the companion,
       Let him carry him through the pitfalls!
       We, the Assembly, entrust to you our king:
       Do you deliver him back to us!’

       Enkidu then spoke to Gilgamesh, said to him:
       ‘Since you are determined upon the struggle,
       Then come away.
       Let your heart not be troubled and follow me.
       My friend, turn not away from the journey.
       A way not known to you
       Need hold no fears when I shall lead you.
       In the Cedar Forest I know the dwelling place
       And also the road which Humbaba travels.’
       (Here seven lines are lost)

       When the elders had heard this speech of his
       They sent the hero on his way
       ‘Go, Gilgamesh – may Shamash grant your wish,
        And may your God be at your side.’

NOTES ON TABLET III
1. Cedar mountain and Cedar Forest are a mixture of the mythical and real. Their geographical location is a subject of hot dispute among scholars; one strong possibility is Lebanon, though not everyone agrees on this.

2. The Akitu Festival was a celebration of the New Year, at the Spring Equinox, and its repeated mention is in keeping with the more overt astronomical terminology of this fragment.

3. (For an explanation of the cosmic wheel and traveling its rim, see the notes to Tablet IX.) The word used here for ‘wheel-rim’, allak, is inevitably mistranslated as ‘road’ or ‘way’ by others because its true meaning has not been understood by previous scholars in its astronomical context of the cosmic wheel of the sky, which, seen from earth, appears to turn.

 

       TABLET IV
       (Most of this tablet is mutilated and lost.)
       After twenty intervals
       They broke off a morsel
       After thirty more
       Rested for the night
       Fifty were the intervals
       Which they trod in a day
       In three days, one month and fifteen days
       Before Utu / Shamash the Sun they dug a well.

(The rest of the column is missing. After a missing portion of the next column, the text recommences.)

       After twenty intervals
       They broke off a morsel
       After thirty more
       Rested for the night
       Fifty were the intervals
       Which they trod in a day
       In three days, one month and fifteen days
       (Here then lines are missing)
       Gilgamesh went up the mountain
       Poured out the fine-meal and intoned
       ‘O Mountain, bring me a dream that is favourable.’

(The rest of the column is missing, as well as the following two columns in their entirety and the beginning of the fifty column. By the time the text resumes in the incomplete fifth column, Gilgamesh and Enkidu have arrived at the doorway or gate of the Cedar Forest. Enkidu is encouraging a hesitant and wavering Gilgamesh.)

       ‘Remember your words when in Uruk?
       Come, rise, that you may slay him!
       Are you not Gilgamesh, the progeny of Great Uruk?’

        Gilgamesh heard these words from his mouth
       And great became his confidence.
       Quickly, step up to him, let him not go –
       Not go down into the woods and vanish there,
       Where he cloaks himself with seven cloaks (2)
       One is on him now, six are still off…’
       Like unto a lordly bull he rages and is full of…
       He the Guardian of the Forest calls out….
       Humbaba, like

(The rest of the column is missing, as is the beginning of the next. The text commences again as follows:)

       Enkidu spoke to Gilgamesh,
       Said to him: ‘Let us not go down into the heart of the forest!
       ‘… my friend, as weaklings….
       ….we have traveled, all of them…. ….before us…..
       My friend – canny in combat, you are skilled in battle;
       Only touch my garment and you will not fear death.
       … and remain with me….’
       (Here one line is undecipherable)
       ‘So that the limpness may leave your arm
       That the weakness leave your hand…
       Stay by me as my friend and let us go.
       Together into the depths of the forest
       Let not combat destroy your courage.
       Forget death and do not…
       A man determined to action but thoughtful…
       He who leads the way preserves himself
       And keeps his companion safe.
       Though they may perish
       Yet their name will endure.’

       And so they both arrived at the green mountain.
       They fell silent and stood quite still.

NOTES ON TABLET IV
1. There is little doubt that the traversing of 50 intervals on each of these two days is meant to be significant. Speiser’s version is ’50 leagues’ and Heidel’s ‘fifty double-hours (See Tablet IX, note 13 for a further discussion of ‘double hours’.) Both these translations seem to be justifiable but each contradicts the other, since the first is an interval of space and the second an interval of time. The text also provides us with the information that in their 3 days’ travel Gilgamesh and Enkidu traversed the distance of one month and fifteen days, or three half-months, which is an interval of time measured in space – the distance of a month and a half’s time within three days’ time.
The fact that later, at the end of Tablet XI, we find identically worded descriptions of a journey of twice-fifty intervals made by Gilgamesh back to Uruk from an entirely different location than the Cedar Forest serves to prove the non-specific geographical intent of descriptions in the Epic of journeys, which in reality are meant to have rather a metaphysical significant and probably a cosmographical setting.

2. See Tablet V, note 7.

 

       TABLET V

       They stood quite still and looked at the forest,
       Saw how high were the great cedars,
       And gazed upon the entrance to the forest.
       There, where Humbaba was wont to tread,
       Was a fine path; straight it was and easy to travel.
       They saw also the Cedar Mountain, where lived the gods

        2e - Ishtar in Mari 2800 B.C. (Inanna, Goddess of Love & War, daughter to Nannar)

       And Irnini, Goddess of Love, holy Inanna had her throne seat
       The cedar raised aloft its great luxuriant growth:
       What cool shade, what delight!
       Covering the brushwood, covering the….

(Here the text breaks off. It resumes, after an indeterminate lapse, with Gilgamesh speaking to Enkidu:)

       ‘Rise up, cast your gaze tot he mountain….!
       My divine sleep has been torn from me.
       My friend, I saw a dream – Oh, how ill-omed!
       How….! How disturbing!
       I seized a wild bull of the steppe;
       He bellowed, he kicked up the earth,
       And the duks darkened the sky.
       I gave way before him.
       He was seizing…. strength, my flank
       He tore out the ……………………….
       He provided food…………………..he drank
       He gave me water to drink from his water-skin.’

[The text continues unbroken without identifying the speakers, but Enkidu is obviously replying to Gilgamesh:]

       ‘My friend, the god to whom we go is not a wild bull,
       Although his form is surpassing strange.
       What you saw as a wild bull is really
       The radiant Shamash the Sun
       He will take us by the hand in our dire need,
       He who gave you the water to drink from his water-skin –
       He is your special god who brings you honor, Shamash the Sun.
       We should therefore join him together
       With Lugulbanda, your father, your own god, your familiar,
       So that we might do a deed, such deed,
       Which, though we die, yet will not be inglorious.’

[There may be a break here, as the order of the fragments is uncertain. But the text continues coherently:]

       They took hold one of the other
       And went to their nightly rest
       Sleep descended upon them –

       As it were the great surge of night.
       But upon midnight hour a-sudden,
       Sleep flew from Gilgamesh.
       To Enkidu, his friend, he tells his dream:
       ‘If you have not waked me, then how do I wake?
       Enkidu, my friend, I must have seen a dream!
       Have you not waked me? Why ……?
       Aside from that first dream,
       I now have seen a second dream;
       In my dream a great mountain fell,
       Pinned me to the ground, trapped my feet beneath it.
       A great glare of light overwhelmed me.
       A man like any other –
       Such a man as we have never seen –
       Stepped forth from the light.
       His grace and beauty were more,
       More than any on this earth.
       He freed me from the mountain,
       Gave me water to drink,
       Quieted my heart.
       He put my feet back on the earth.’

       Enkidu spoke to Gilgamesh,
       Said to him:
       ‘My friend, let us go down into the plain,
       Let us go take counsel together.’
[Several lines are lost here, and we don’t have Enkidu‘s interpretation of the dream. Perhaps the wondrous man is again Shamash, who was seen as a bull, probably because the Epic was written in the Age of Taurus, between 4,000 and 2,000 BCE, when the sun rose at the spring equinox in the sign of the Bull. Shamash is also the root deity of Gilgamesh. After a break, the text resumes as follows, with Gilgamesh again speaking:]

       ‘A second dream I saw:
       We were standing in mountain gorges
       And a mountain fell upon us. It was so large that by comparison
       We were like small reed flies –
       Like the little fly of the cane-brakes we were.’
       He who was born on the steppe…

       Enkidu said to his friend:
       ‘My friend, the dream is auspicious, It is a precious dream….
       My friend, that mountain which you saw
       That mountain is Humbaba.
       We shall seize Humbaba, we shall kill him,
       And cast his dead body on the plain.
       On the morrow…’
       After 20 intervals, they broke off a morsel
       After 30 more, rested for the night.
       Before Shamash the Sun they dug a well….

       4u - Lama, Nannar, & Utu  (Ninsun, her giant semi-divine mixed-breed son-king Gilgamesh, & Utu)
       Gilgamesh went up a mountain
       Made offering of his fine-meal and intoned:
       ‘O Mountain, bring a dream for Enkidu,
       Bring for him a dream of mine to interpret!’
       And the mountain did bring a dream for Enkidu.
       It brought for him….
       Cold rain passed overhead….
       He had to take shelter….
       …. and like unto the wild barley of the mountains…..

       Gilgamesh puts his chin to his knees,
       Sleep which falls upon mankind
       Fell upon Gilgamesh.
       He started, full awake, said to his friend:
       ‘My friend, have you called me?
       Why am I awake?
       Did you touch me?
       Why have I started so?
       Did not some god pass by?
       Why have I gone numb?
       Why are my limbs paralyzed?
       My friend, I saw a 3rd dream,
       And this dream was terrible in every way.
       The heavens were roaring and screaming
       The earth was blasted with booming sounds,
       And darkness descended like a shroud –
       A sudden streak of fire as lightning flashed,
       The clouds grew bloated and full
       And they rained down death!
       Then the fire-glow of the skies died out
       And all the fallen of the fire
       Of that downpour of death
       Crusted over to ashes.
       Oh, let us go down into the plain!
       There we can take counsel!’

       When Enkidu heard this,
       Heard the dream his friend offered him,
       He said to Gilgamesh interpreting his dream,
       Made him come to acceptance of his dream:

[Most unfortunately we do not have any account of Enkidu‘s interpretation of the dream as the text breaks here. When the text resumes, Gilgamesh and Enkidu are no longer conversing about the dream but have arrived at the forest of Humbaba:]

       Gilgamesh gripped the axe
       And with it felled the cedar.
       Humbaba, hearing the sound of this,
       Fell into a fury and raged:
       ‘Who is it who has come –
       Come and interfered with my trees?
       My trees which have grown on my own mountains?
       And has also felled the cedar?’

       But just then from heaven came the voice
       Of the Great God Shamash the Sun:
       ‘Have no fear. Approach him and……..
       March, as long as………..
       He enters not into his house……..’

[Here the text breaks off. Gilgamesh and Enkidu are apparently given instructions by the voice of Shamash on how to approach Humbaba in order to kill him. This would seem to include specific directions and useful information about Humbaba‘s movements. But the heroes do not seem to fare very well even with such helpful hints:]

       His tears streamed down from him
       And Gilgamesh said to Shamash in heaven:
       [Here two lines are mutilated in the tablet and cannot be read:]
       ‘But I have taken the way of heavenly Shamash,
       I have trod the way he said.’

        Humbaba said to him, said to Gilgamesh:
       ‘The fool, the stupid man –
       They should take advice, Gilgamesh!
       Why do you now approach me?
       With that Enkidu, that son of a fish (2)
       Who knew not his father,
       Companion of the small turtles, of the large turtles,
       And who never sucked the milk of his mother?
       In your youth I beheld you
       Now should I kill you to satisfy my belly?
       Shamash brought you, Gilgamesh, and allowed you to reach me.
       It is through his assistance that you are stepping along thus.
       But, Gilgamesh, I will bite through the palate-pin
       Of your throat and your neck.
       I will allow the shrieking serpent-bird
       The eagle and the raven to eat your flesh!’

       8a - Hawawa, Enlil's cedar forest guardian (Humbaba from the Epic of Gilgamesh)

       Gilgamesh said to his friend, said to Enkidu:
       ‘My friend, Humbaba‘s facial features have altered,
       And their configuration raises itself to an equal height (3)
       But my entrails are gripped by fear that we are too hasty.’

       Enkidu said to him, said to Gilgamesh:
       ‘My friend, why do you wail so miserably
       And let your mouth go flabby
       And conceal yourself?
       For now, my friend,
       The axe has been cast for you –

       The copper-smith poured its molten metal from the gutter channel,
       Annealed it by heating for a double-hour,
       Allowed it then to cook for a double-hour,
       Producing this weapon of the flood-storm.
       Seize the whip –
       Travel not on your feet,
       Do no turn back!
       Strike with the axe and make your blow strong!’

       Shamash in heaven heard the prayer of Gilgamesh
       And against Humbaba rose up mighty winds:
       The Great Wind, the North Wind, the South Wind, the Whirlwind,
       The Storm Wind, the Chill Wind the Tempestuous Wind
       The Hot Wind – eight were the winds.
       They rose up against Humbaba.
       Lo! He cannot move forwards!
       Lo! He cannot move backwards!

       And so Humbaba relented.
       Then Humbaba answered Gilgamesh:
       ‘Oh, do let me go, Gilgamesh! You will be my master,
       I will be your servant.
       And as for my trees, My trees which I have grown,
       I will……………………….
       Strong…………………….
       I will cut them down and build you houses.’

       But Enkidu said to Gilgamesh:
       ‘Do not listen to him.
       Hark not to the word of Humbaba.
       Humbaba must not live!’

[An earlier fragment from Uruk published in 1980 by von Weiher gives a variant version of this section, listing 13 winds rather than 8:]

       ……… they might be turned away,
       ……… distant are they.
       He struck his head and drew himself up against him.
       With the heels of their feet they removed the earth;
       Mount Hermon and Lebanon and their surrounding districts
       Are being destroyed.
       Then the white clouds became black,
       And it rained the presage of death on them
       Like a light rain in a mist.

       But Shamash raised up great winds against Humbaba:
       The South Wind, the North Wind,
       The East Wind, the West Wind,
       The Blowing Wind,
       The Squally Wind,
       The Shaparziqqu Wind,
       The Evil Storm,
       The Sihurra Wind,
       The Wind of Frost,
       The Storm,
       The Thunder Storm – 13 winds he raised against him

       And Humbaba‘s face was darkened.
       He cannot push forwards,
       He cannot run backwards;
       But the weapons of Gilgamesh could now reach Humbaba.
       Humbaba now besought his life,
       And said to Gilgamesh:
       ‘Small you were, Gilgamesh
       Your mother bore you,
       And you are of the offspring of ……..
       Agreeable to the command of Shamash
       Of the Lord of the Mountains, you rose up
       “But he is the offspring
       In the midst of Uruk:
       The king – Gilgamesh!”
[Here three lines are missing, except that the mention of the name of Gilgamesh can be made out twice:]

       I will sit down with you and………….
       Trees, as many as you already have said……
       I will defend you! The wood of the myrtle…………….
       It is enough………..

       Enkidu said to him, said to Gilgamesh:
       ‘My friend, do not listen
       To what Humbaba says.’

[Here some lines are missing. A mutilated fragment published by Gernot Wilhelm in 1988 can be inserted about this point. Humbaba appears to castigate Enkidu for bringing Gilgamesh to him:]

       ‘…… You have led him before me!
       …… splendour.’

[Humbaba then appears to complain either to Gilgamesh or Enkidu that he did not stay at home enjoying simple comforts:]

       ‘Could you not marry a wife
       And satisfy yourself with her voluptuousness?’

[Humbaba then appears to be battered by the various winds:]

       But the great winds roared against Humbaba
       …. the …. dust-storms flowed
       Perpetually on his head.

[Enkidu then seems to plead with Gilgamesh to kill Humbaba:]

       ‘I beg you to listen to me, my friend!’
       ….. he struck down once more speedily and
       ….. to the little child.

[We now return to won Weiher’s 1980 fragment. Humbaba is speaking to Enkidu:]

       ‘But you know the sign of my forest, the sign……
       And you know precisely everything that is said.
       I should have lifted you up on high,
       I should have killed you upon your entrance
       Into the branches of my forest!
       I should have let the shrieking serpent-bird,
       The eagle and the raven eat your flesh!
       But now, o Enkidu,
       It lies with you. Make limp your wrath.
       Speak to Gilgamesh!
       He might spare my life!’

       Enkidu said to his friend, said to Gilgamesh:
       ‘My friend, Humbaba the guardian of the Cedar Forest……
       Strike him to maim him.

        9b - Gilgamesh & Enkidu, Uruk 3rd Mil. BC (Gilgamesh & Enkidu kill Humbaba & the Bull of Heaven)

       Kill him! Crush him! And quickly,
       Humbaba, the guardian of the forest –
       Strike him to maim him.
       Kill him! Crush him! And quickly.
       Before God Enlil, the Foremost hears his cries.
       The gods will be filled with wrath against us for our deed.
       Enlil in the city of Nippur, Shamash in (Sippar)…..
       Put down and…..’

       As Gilgamesh came nearer to Humbaba
       But Humbaba heard his approach.
       And ….. Humbaba……
       [Here many lines are lost:]
       He heard………………………….
       [Here three lines are lost. Humbaba is speaking to Enkidu:}
       ……….. my forest……………..
       But denunciations are caused…..
       You sit there like a shepherd………
       But as………………….
       But now, o Enkidu,
       It lies with you. Make limp your wrath.
       Speak to Gilgamesh!
       He might spare my life!’

       Enkidu said to his friend, said to Gilgamesh:
       ‘My friend, Humbaba, the guardian of the forest……
       Kill him and quickly

       3b - Enlil Traveling to Nippar (Enlil scans the skies in his sky-disc, established order, kingship on Earth, cities, communications, etc. etc.)
       Before God Enlil, the Foremost, hears his cries…..
       The gods will be filled with wrath against us for our deed.
       Enlil in the city of Nippur, Shamash in…..
       But Humbaba heard his approach
       And……..

[Here many lines are lost. When the text resumes, Gilgamesh and Enkidu seem to be quarreling;]

       ‘Should not……
       Should not erect a higher altar than his friend?
       Gilgamesh and Enkidu should never more
       Have one another as friends!’

       Enkidu said to him, said to Gilgamesh:
       ‘My friend, I speak to you
       But do you not put a stop to my words.’

[The above may not have been a quarrel, but might instead have referred to them never again having each other as friends because one of them might die. Now many lines are lost, including the description of the slaying of Humbaba, which however, survives in other versions. The last portion of the 1980 fragment comes at the end of this tablet.

We now turn to the Sumerian tale Gilgamesh and the Land of the Living, written in Sumerian language long before the Babylonian culture exited, and hence representing the earliest stage in the Gilgamesh literature. In this version the situation is slightly different. Gilgamesh and Enkidu did not go alone on their expedition but were accompanied by 50 strong warriors of Uruk, each of whom carried in his hands a felled tree – which there is some reasons to believe served as oars. These 50 warriors were probably the prototypes of the 50 Greek Argonauts, particularly as the tale of the Argo was current in the time of Homer, since Homer himself referred to it as the ‘fabled’ Argo. It is these 50 anonymous heroes who are referred to below collectively as the sons of the city:]

       Gilgamesh prayed:
       ‘O Shamash, by the life of my mother Ninsun,
       who gave birth to me,
       And of pure Lugulbanda, my father, truly I have entered this land of the cedar
       And here have I known your dwelling place.
       My small weak strength truly have
       I brought into this land for you as……
       …. in your……………..would I enter.’

       Then Humbaba himself uprooted for Gilgamesh
       The first of his trees.
       The sons of the city who had come
       Come with Gilgamesh from Uruk
       Cut down the tree’s crown, bundled it,
       Lay it at the foot of the mountain.
       After Humbaba himself had finished off
       The seventh tree for him,
       Gilgamesh approached his chamber.

       He … d the ‘ snake of the wine quay’ in his wall’
       Like one pressing a kiss, he slapped his cheek
       Like a captured ox, A nose ring was thrown over Humbaba.
       Like a captured hero,
       A rope was fastened about him.
       Humbaba, his teeth shook,
       He warded off Gilgamesh:
       ‘Oh, I would say a word unto
       But Enkidu answered Gilgamesh:

       ‘She the tallest who discriminates not,
       She Namtar, awful Fate,
       She will devour.
       Namtar knows no distinctions.
       If the caught bird is let go free,
       Flies back to his place;
       If the captive man returns,
       Returns to the bosom of his mother;
       Then will you never return to your city
       To that city of your mother who gave birth to you.’

       Humbaba says to Enkidu:
       ‘To him, o Enkidu
       You have spoken evil against me!
       O mere hireling, who carries the food,
       Who stands next to the….. of the rival,
       You have spoken evil words to him!’

       Humbaba then uttered against them his first terrifying roar.
       The 50 companions then moved forward with Gilgamesh;
       They cut down the branches, they tied them,
       They laid these at the foot of the mountain.
       The companions moved forward with Gilgamesh;
       They cut down the branches, they tied them,
       They laid these at the foot of the mountain.

       He uttered against them his third terrifying roar.
       The companions moved forward with Gilgamesh;
       They cut down the trunk, they cut the side of Humbaba,

       He uttered his fourth terrifying roar.
       The companions moved forward towards him;
       They cut down the trunk, they cut his side
       They laid them at the foot of the mountain.

       He uttered against them his fifth terrifying roar,
       The companions moved forward towards him
       They cut his trunk, they cut his side,
       They laid these at the foot of the mountain.

       He uttered his sixth terrifying roar.
       The companions advanced towards him
       They cut his trunk, they cut his side.
       They laid these at the foot of the mountain.

       At the moment when his 7th roar was coming to an end,
       He approached the room where he rested.
       His figure was formed like a serpent of…… wine
       Like someone who gets ready to give a kiss,
       He laid the palm of his hand against his cheek
       As for Humbaba, his face now became noble.
       Like a captured mountain bull on a leash, he approached;
       Like a captured sailor, he had tied elbows.

       Humbaba, the tears came to his eyes, he grew pale:
       ‘Gilgamesh, you, you know?
       My king? Let me say a word:
       A mother, who would have brought me into the world
       I did not know one.
       A father, who would have raised me –
       I did not know one.
       The mountain begat me –
       You, you will raise me!’

       Gilgamesh swore by the sky,
       Swore by the earth,
       Swore by the Underworld;
       He took the …. in his hand,
       When he would not want to lose it?
       And of Gilgamesh (5th king of Uruk), son of Ninsun,
       Now is his heart moved to pity.

       To his servant Enkidu, he spoke these words:
       ‘Enkidu, a caught bird –
       Ought he not to return to the arms of his mother?’

       Enkidu interrupted him:
       ‘But you, should you be taken prisoner,
       You will not return to the arms of your mother.
       Who has ever seen the hands of a prisoner of war unbound?
       An imprisoned priest returned to the temple residence?
       A lukur-priestess returned to her pleasures?
       If you set him free,
       He will obstruct the way up the mountain,
       He will make the footpath impassable up the mountain.’

       Humbaba, who had heard this speech,
       Addressed these words to Enkidu:
       ‘You, Enkidu, you have spoken these words,
       Hostile and pernicious.
       You, the mercenary, recruited for a pittance,
       Who drags himself along after his fellow.
       Such are you – that is why
       The hostile words come!’
       Because he had spoken in this manner,

       Enkidu, in an excess of fury,
       Cut off his head,
       Wrapping it in a shroud.

[Another fragment gives the following version:]

       9d - Gilgamesh, Bull of Heaven, & Enkidu (Enkidu, Bull of Heaven, & Gilgamesh)

       When he had spoken thus,
       They cut off his neck
       They placed upon him….

       4b - Enlil & spouse Ninlil  (giant alien gods Enlil & Ninlil, Earth Colony Commander & his equal spouse)
       They brought him before God Enlil and Goddess Ninlil
       Enlil brought forth from the sea his palace servant
       And Ninlil brought forth from…. her….
       When Enlil and Ninlil…..
       ‘Why thus……?
       Let him come forth, let him seize…..’

[We now return to where we broke off a moment ago]

       In front of Enlil they entered,
       In front of Enlil, having kissed the earth,
       They threw down the shroud,
       They took out the head
       And they rested it in front of Enlil.

       Enlil, at the sight of Humbaba,
       Grew angry at the words of Gilgamesh and said:
       ‘Why do you act in this way?
       May your faces be seared by fire!
       May the food you eat be eaten by fire!
       May the water you drink be drunk by fire!’   

[There is a gap here, during which Enlil presents Gilgamesh with the seven melammus or roars of Humbaba:] (7)

       At the end of their conversation,
       After his servant had prepared a sweet….
       Enlil said:
       ‘Place him down before you,
       Make him eat the bread that you eat,
       Make him drink the drink that you drink.

       After Enlil had taken away Humbaba,
       He retained his exalted terrifying roar;
       He attached the first roar to a large river;
       He attached the second roar to…………….
       He attached the third roar to ….. which carried….
       He attached the fourth roar to a lion
       He attached the fifth roar to barbarity,
       He attached the sixth roar to a mountain
       He attached the seventh roar to the goddess Nungal (8).

       To the king, who subdued and conquered the terrifying roar,
       To Gilgamesh the wild bull.
       Who plunders the mountain.
       Who goes from there to the sea –
       Glory to him!
       And from valiant Enkidu -glory to Enki!
       God Enki, that your glory be sweet!

[The Sumerian text breaks off here. The text which follows is from a recently discovered fragment of a later period and also uses the imagery of the caught bird. As the reader will already have noted, the reference in the Sumerian material to the cutting down of the trees as a gesture of appeasement by Humbaba to Gilgamesh continues a theme in the fragment of a later period which came just before the Sumerian inset.

We now return to the Epic of the later period, which offers another version of the death of Humbaba:]

       Gilgamesh said to Enkidu:
       ‘We will arrive in…………………,
       In the confusion the melammus will vanish –
       The melammus, the furies, the radiant beams,
       The ordained haloes of the power, these –
       They will vanish.
       The melammus will vanish and then
       The brilliance will become all clouded.’

       Enkidu said to Gilgamesh:
       ‘My friend, first catch the bird.
       Then, where will the young birds fly?
       Therefore let us see later those Melammus.
       For, like young birds, they will only run about the grass!
       First kill Humbaba, then kill his servants!’

       Gilgamesh heeded the words of his friend.
       With his hand he took the axe,
       Drew the sword from his belt.
       Gilgamesh struck the neck of Humbaba,
       Enkidu, his friend, struck Humbaba twice also.
       At the third blow Humbaba fell.

       Confusion….. dumbfounded,
       He struck the watchman, Humbaba, to the ground.
       For two leagues the cedars resounded.
       Enkidu killed with him
       Forest…. cedars
       At whose word Mount Hermon -Saria (9)
       And all the Lebanon trembled.
       All the mountains became…….
       All the hills became…….
       He slew the ……cedars,
       Those destroyed…. after he killed the seven,
       The net…. the sword which weighed eight talents,
       The netam of eight talents,
       Bearing these he pressed on into the forest.

       He opened up the secret dwelling of
       The 50 Great Gods, the Anunnaki,
       They who are seated on their thrones.
       While Gilgamesh cut down the trees,
       Enkidu dug up the urmazili

       Enkidu said to Gilgamesh:
       ‘………Gilgamesh, felled are the cedars.’

[The 1980 fragment of von Weiher provides a bit more of the text here:]

       ……. the blow of their rottenness,
       Gilgamesh felled the trees,
       Enkidu searched everywhere towards…..

       Enkidu said to him
       Said to Gilgamesh:
       ‘My friend up to now the high-grown cedar’s tip would have penetrated to heaven
       I make from it a door whose height will be six dozen yards
       Whose width will be two dozen yards.
       One yard will be its thickness. Its door-pole
       Its lower door-hinge and its upper door-hinge
       Each one will be one….
       To the city of Nippur (Enlil‘s patron city) one might bring it,
       To Nippur which is midway between the River Euphrates and the River Tigris
       Then they joined together a raft….
       Enkidu [steered?] ……
       And Gilgamesh…….the head of Humbaba….
       They washed……

 

       TABLET VI

       The dirt of his travels, Gilgamesh washed from his hair,
       A beauteous sheen he put to his weapons,
       Polishing them.
       Down along his back it fell,
       The shining clean hair of his head.
       All the soiled garments, he cast them off.
       Clean, new clothes he put on.
       About him now, wrapped,
       Clinging to him, a cloak with its fringe,
       His sparkling sash was fastened onto him,
       His tiara on his head.

      But when Inanna had seen this,
      When She, the Goddess of Love and War, had seen this

       6ga - Gilgamesh, Raging Bull, Inanna, & Adad (Epic of Gilgamesh artifact)

       She raised an eye indeed to the beauty of Gilgamesh:
       ‘O Gilgamesh, will you not be my lover?
       Give me that fruit the tree of man yields to woman.
       I will give you myself as wife: you shall be my husband!
       For you I will give a chariot made of lapis-lazuli
       Yes, too, and of gold!
       Its horns – they shall be of brilliant brass.
       Storm demons I will hitch to it for your mules!
       There shall be a great fragrance of cedar
       On the occasions when you enter our house
       Its very threshold, the very dais itself –
       As your feet touch them
       Your feet shall be kissed by them!
       And all the kings and the lords
       And the princes – all of them –
       These shall be humbled before you.

       I will make all the yield of the hills,
       All the yield of the plains
       Be brought to you as tribute.
       All your goats shall bear twins
       All your sheep shall bear twins.
       The ass shall better the mule for burdens,
       While your chariot horses will be famed
       For their speed in racing.
(Here three lines are mutilated and cannot be read)

      ‘But what advantage would it be to me to take you in marriage?
       In the cold season you would surely fail me!
       Like a pan full of burning coals which go out
       You are but a back door which does not stay shut
       But flies open in the raging wind.
       You are the great palace which collapses on its honored guests
       The head-dress that unravels,
       The pitch that blacken the hands of the bearer,
       The water-skin that rubs the back raw as it is carried,
       The limestone which undermines the rampart
       A siege engine thrown up against the walls of the enemy,
       The shoe that pinches the foot of its owner

       What lover did you love for ever?
       Which of your shepherds is there
       Who has satisfied you for long?
       Come, I will tell you the tales of your lovers:

       For Tammuz (Dumuzi), your young husband,

       2c - Dumuzi, Enki's son, Inanna's spouse (Dumuzi “The Shepherd”, alien son to Enki & Ninsun, taught Abel to tend the sheep for the gods)
       For him we wail year after year!
       He who dies each autumn and comes back each spring!
       The spotted shepherd-bird you loved,
       That bird which rolls and tumbles in its flight,
       And you struck him, broke his wing.
       And now he stands in the groves and calls:
       “Kappi!” – that bird’s hoarse cry,
       Which is to say, “My wing!”

       Then you loved the lion, perfect in its strength,
       But you dug for him seven pits and again seven.

       Then you loved the stallion, great in battle,
       but you made for him the whip and thong and the spur.
       And you decreed that he run seven-double hours,
       And that it is for him to make muddy and then to drink.
       For his mother, Silili, you decreed lamentation!

       You also loved the shepherd with his herd,
       He piled ash cakes high for you without cease,
       And on this burning charcoal daily
       offered you his young and succulent kids
       But you struck him
       And turned him into a wolf
       So that now his own herd boys drive him off
       And his own dogs bite at his thighs.

       Then you loved Ishullanu, the palm-gardener of your father
       Who brought you baskets of dates everyday
       You raised your eyes and looked at him
       And you went and said to him:
        “O my Ishullanu, let me taste of your vigor!
       Put forth that which you have,
       Into my own, O Ishullanu!”

       But Ishullanu said to you:
       “What are you asking of me?
       Has not my mother baked, have I not eaten,
       That I should partake of food with such strong odor, with such foul stench?
       He brightened your table every day.
       You raised your eyes and looked at him, and as he was not willing to be yours,
       You struck him and turned him into a mole.

       If you loved me, would you treat me the same as them?
       Can mere reeds protect one from the frost, as the saying is?”
       When you had heard these his words,
       You struck him and turned him into a mole.
       You placed him in the middle of…
       He cannot ascend the…. he cannot go down….
       And if you loved me,
       You would treat me the same as them.’

       When Inanna heard this –

       2d - Inanna Wars Against Marduk  (Inanna, naked Goddess of Love, armed Goddess of War)
       She, the Goddess of Love and Battle heard this –
       She was infuriated.
       She went to heaven immediately
       And saw her father An, the Sky God
       Before him she wept,

       And before her mother (great-grandmother),

       Antum (Antu?, Anu’s sister-spouse) she wept.
       And she said:
       ‘Father, Gilgamesh has insulted me!
       He enumerated all my evil deeds!
       He has said I am foul odor and I am evil!’

       An spoke, said to the glorious Inanna:
       ‘Are you the father?
       You have quarreled with Gilgamesh the King.
       And so he told you your evil deeds,
       The odor of them.’

       9 - Inanna asks Anu for the Bull of Heaven
                                    (Inanna  Anu  Bull of Heaven  Gilgamesh)

       Inanna spoke to her father (great-grandfather) An:
       ‘Father, please give me the Bull of Heaven
       So that he can smite King Gilgamesh even in his own home.
       And if you don’t give me the Bull of Heaven
       I will go down to the Underworld and smash its doors!
       I will place those above below!
       The doors will be left wide open and the dead will get out,
       Eat all the food,
       And the dead will then outnumber the living!

         (Sky God An / Anu in his sky-disc above)

       An spoke
       Said to glorious Inanna:
       ‘If you desire from the Bull of Heaven,
       There will be seven years
       Of barren husks in the land of Uruk.
       Have you gathered enough grain for the people?
       Have you grown enough fodder for the beasts?’

       3a - Anu & Inanna  (Anu & Inanna atop her zodiac symbol Leo the Lion)

       Inanna spoke, said to her father An:
       ‘I have stored enough grain for the people
       I have provided enough fodder for the animals
       If there should be seven years of no crops
       I have gathered grain for the people
       I have grown fodder for the beasts.’
       (Here three lines are lost)

       When An heard this speech of Inanna
       He gave her the tether of the Bull of Heaven,
       So that Inanna might lead it to Uruk.
       When she came to the gates of Uruk
       (Here one line is missing)

       He went down to the river… seven…. the river
       With the snort of the Bull of Heaven, pits were opened
       And a hundred men of Uruk fell into them.

       With his second snort, pits were opened
       And two hundred young men of Uruk fell into them

       With his third snort, pits were opened
       And Enkidu fell in one of them
       Enkidu leapt out of it and seized the bull by the horns
       The Bull of Heaven retreated before him
       And brushed him with the hairy tip of its tail,
       As it spewed foam from its mouth.

       Enkidu spoke, said to Gilgamesh:
       ‘My friend, we boasted….’
       (Here eight lines are lost)
       And between the nape of his neck and the horns of his head…
       (Here one line is lost)

       Enkidu chased him and …. the Bull of Heaven

       9f - Gilgamesh-left, Enkidu-right (Gilgamesh & Enkidu battle beasts)

       He seized him by the thick hairy tip of his tail.
       (Here three lines are mutilated)

         9c - Enkidu & Gilgamesh slay the Bull of Heaven  (Gilgamesh & Utu with the Bull of Heaven)

       He thrust his sword between the nape of his neck
       And the horns of his head

       When they had killed the Bull, they tore out his heart
       And placed it before Shamash the Sun
       They stepped back and fell down before Shamash in homage.
       Then the two brothers sat down.

       Then Inanna mounted up upon the wall of the city
       There at ramparted Uruk and
       Springing on to the battlements she uttered a curse:
       ‘Woe be unto you, Gilgamesh, who has insulted me
       By slaying the Bull of Heaven!’

       When Enkidu heard the curse of Inanna,
       He tore loose the right thigh of the Bull of Heaven,
       Flung it skywards up into her face:
       ‘If I could reach you,
       I would do the same to you as to him!
       I would hang his entrails at your side!’

       Then Inanna called the votaries of the temple
       The sacred harlots and courtesans of the temple
       And with them she set up a wailing lamentation
       Over the right thigh of the Bull of Heaven.

(There is no break here, but it is as well to explain that the ancient Egyptian constellation of the Thigh, which was in fact a bull’s thigh was the ancient equivalent to our Plow or Great Bear or Big Dipper – all these three being the same). (2)

       But Gilgamesh called the armourers and craftsmen
       The artisans admired the thickness of the bull’s horns
       Each horn is thirty minas of lapis-lazuli;
       Two fingers thick is the coating of each
       Six gur measures of oil would measure their capacity,
       Would be what they would contain, this being 1,500 quarts.
       And just this much ointment did he then present
       To his own special god, (semi-divine) Lugulbanda the Pure.

       As for the horns, he brought them
       Into his princely bedchamber and hung them there.
       They washed their hands in the Euphrates,
       They embraced one another as they went on,
       Riding through the main streets of Uruk.
       There heroes are all gathered round to see them,

       Gilgamesh to the sacred lyre-maids of Uruk,
       Says these words:
       ‘ Who is the most splendid among the heroes?
       Who is the most glorious among men?’
       Who has strength and courage no one can match?
       ‘Gilgamesh is the most splendid among heroes!
       Gilgamesh is the most glorious among men!’ (3)

       In his palace, Gilgamesh holds a great feast.
       Down the heroes lie on their night couches,
       Enkidu also lies down, and sees a dream,
       Enkidu rises up to reveal his dream,
       Saying to his friend:
       ‘My friend, why are the Great Gods in council?’

NOTES ON TABLET VI

2b - Dumuzi the shepherd (Dumuzi the Shepherd)
Tammuz, known earlier to the Sumerians as Dumuzi, was the shepherd-king who was the patron deity of Kullab, a Sumerian riverside city that was later absorbed by Gilgamesh‘s city of Uruk, though the texts are careful to specify that Gilgamesh himself was from Kullab within Uruk. Tammuz married Ishtar (Inanna), the Goddess of Love and War, whom he often offended. He was carried down to the Underworld but pleaded with his brother-in-law Utu/Shamash the Sun to save him. He seems to have been granted a reprieve for half of each year and thus to have been a prototype for Persephone and other figures of later mythology who came to represent the return of spring after the death of winter. The earlier references in the Epic to sacred sheepfolds and shepherds are connected with the cult of Tammuz.

 

       TABLET VII

       ‘….. then twilight came.’
       And Enkidu answered Gilgamesh:
       ‘My friend, hear a dream I had last night
       An, the Sky God,
       Enlil, his son,
       Enki, son (½ brother) of Enlil (Anu‘s eldest son),
       And Shamash the Sun,
       All held council together,

      6h - Anunnaki & Gilgamesh (hundreds of Gilgamesh artifacts discovered in Sumer)
       And An said to Enlil:
       ‘Because they have slain the Bull of Heaven
       And have slain Humbaba,
       He who watched over the mountains,
       Watched them from Cedar Tree – one among of them
       Must die!’ – So said An.

       7f - The killing of Enkidu  (Enlil has Enkidu executed, his word is final)

       But Great Enlil said:
       ‘Enkidu must die!
       Gilgamesh, however, shall not die!’

       Then heavenly Shamash the Sun answered great Enlil:
       ‘Was it not at your very own command
       That these necessities took place –
       The slaying of the Bull of Heaven and Humbaba?
       And now you say,
       Innocent Enkidu should die?’

       But at this Enlil became enraged.
       He turned in anger to heavenly Shamash:
       ‘Just because you used to go down to them
       Everyday as if you yourself were his comrade!’

       Enkidu lay down before Gilgamesh, very ill.
       Gilgamesh, his tears running down, said to him:
       ‘ My brother, my dear brother!
       They wish to let me go but to take you as the price for this!’

       Also he said:
       ‘Must I sit down by the spirit of the dead,
       By the door of the spirit of the dead?
       And never again to see my dear brother with my eyes?

       7e - Enkidu is Killed by Enlil  (payback for the killing of Humbaba & Bull of Heaven)
[Here there is a considerable break. As can be seen from what follows, Enkidu curses the fates and the stages that have led him to leave the wild steppe and coming to a civilized life. We can assume that in the lost portion he gave further vent to his frustration and dejection and that Gilgamesh too made complaint against Enkidu‘s unfortunate fate and the decision of the gods that Enkidu must die and be taken from him]

       Enkidu…. lifted up his eyes, spoke as if to the door,
       As though the door were human:
       ‘O door! Door to the forest! Insensible thing!
       Possessed of no understanding!
       From a distance of 20 intervals
       I thought your timber fine!
       Then I beheld the lofty cedar!
       Nowhere in the land is there
       Any semblance, any compare with your wood!
       Six dozen are the cubits to your height,
       Two dozen are the cubits to your width…
       Your pole, your pole ferrule and your pole=knob….
       Truly a craftsman of Nippur made you….(2)
       But, o door, had I known that this beauty of yours
       Would bring to pass such disaster,
       I would have taken the axe and would have….
       I would have made a reed frame to [encompass?] you (3)

[Here several lines are lost. When Enkidu‘s speech resumes, he makes clear that he constructed the door himself, evidently from the felled cedar tree he so admired. A recurring theme of Sumerian and Babylonian literature is the felling of a sacred tree and making some special or sacred object from it.]

       ‘O door, I made you, set you in place
       …………………………………………you
       When I am gone, may a king……..you
       Or perhaps a god……. you.
       He may place his name on you, eradicating mine.’
       He ripped out…. he tore down.

       As Gilgamesh listened, hurriedly his….
       As Gilgamesh heard his friend Enkidu speak thus, his tears were flowing.
       Gilgamesh opened his mouth, said to Enkidu: ‘……..illustrious
       Strange things may be spoken by the wise.
       Why does your heart say such strange things, my friend?
       Precious was your dream, but the terror is great.
       Your limbs are paralyzed like …….
       But despite the terror, precious is the dream:
       Misery was released for the healthy;
       Woe befell the healthy from this dream.

       …. and I will pray to the Great Gods.’
       [Here eleven lines are missing.]

       With daybreak Enkidu looked up,
       Tears streaming from him to radiant Shamash the Sun:
       ‘I pray, o Shamash, that the hunter, that rogue,
       He who hunted not
       Who stopped my getting as much game as my friend –
       Let him not get as much game as his friend.
       Take what he owns, lessen his power.
       May his way offend you.
       May all the game escape from him.
       May his heart be never full.’

       And he bitterly cursed the priestess:
       ‘O you, priestess, I pronounce your fate –
       A fate which shall be yours for all eternity!
       Hearken, for I curse you now with a great curse
       And may my curses attack you on the instant:
       You shall not build a house in which to offer your charms.
       You shall never enter the tavern where the young girls are.
       Your lovely breasts….
       May the drunkard defile your trysting place with vomit,
       May you be violated by all the troops.
       ……. shall cast into your house.
       Your home shall be the road….
       The dust of the crossroads is where you shall dwell.
       The desert shall be your bed.
       The shadow of the wall is where you shall linger,
       Your feet torn by thorns and brambles.
       And men crazed by lust panting for drink shall strike your cheeks!
       Because you have…… me
       And because you have brought death upon me’

       When these words were heard by Shamash the Sun,
       Straight away he called down from heaven to Enkidu:

       2c - Utu - Shamash, Commander of the Space Port (Utu on his throne in Sippar, his patron city)

      ‘ Enkidu, why do you curse the priestess
       Who introduced you to food fit for the gods,
       To drink fit for kings?
       She who clothed you nobly!
       She who gave you Gilgamesh as friend,
       And now Gilgamesh is a brother to you.
       Has he not placed you on a beauteous couch?
       You are on the throne of ease,
       The throne at his left hand
       So that the rulers of the earth kiss your feet!
       Lamentations and weepings from the people of Uruk
       shall he cause for you;
       Those with hearts full of joy he shall make mourn
       When you have turned back.
       He will let his body become long-haired,
       He will clothe himself with the skin of the dog,
       And he will roam the steppe.’

       These words of Shamash quieted Enkidu, calmed his angry heart.

[Here two lines are missing. Enkidu retracts his cursing of the priestess and blesses her instead]

       ‘O you priestess, I pronounce your fate –
       The mouth has cursed you
       It turns and blesses you.
       Lords and governors shall love you
       He who is one league away shall smite his thigh in admiration of you
       He who is two leagues away shall shake his hair in desire of you

       May all the young men will loosen their clothes for you
       May you be laden with carnelian, lapis lazuli and gold.
       And he who defiled you – may he be paid back!
       May his home be stripped,
       His full storehouse emptied.
       May the priest lead you into the presence of the gods.
       And for you the wife be abandoned,
       Though she be the mother of seven.’

       Enkidu, cast down in sorrow,
       Drifts into a sad and lonely sleep.
       Then in the night to his friend
       He pours out the heaviness of his heart:
       ‘My friend, this night I dreamed.
       The whole cosmos was roaring
       And an echo resounded from the earth:
       This is an omen of death,
       As I was standing there between the heavens and earth,
       I saw a young man whose face was dark.

         6d - bang, bang, Ninurta shot down Anzu(Ninurta battles Anzu, alien winged sky-discs above)
       His face was like Zu (Anzu), bird god from the Underworld.
       …. with claws like an eagle’s talons.

       He overcame me….
       ….. he climbs….
       ….. submerged me.
       [Here seven lines are missing]
       He transformed me into a double of his body
       So that my arms were now clad in feathers like those of a bird.

       2b - Nergal, god of the Underworld (Nergal, god of the Under World, scientist on South Pole, etc.)

       Fixing his gaze on me, he led me to the House of Darkness
       There where Irkalla (Nergal) lives, He, the God of the Dead.
       No one who enters that house comes forth again.
       It is the one-way road from which there is no return;
       Those residing there are bereft of the light for ever,
       Where dust is their food and mud their sustenance.
       They are dressed as birds, with garments of wing feathers.
       They see no light but crouch in darkness,

       There in the House of Dust, into which I came,
       I saw kings, their crowns set aside –
       Those who had once ruled on earth through the ages, humbled,
       No longer were they born to the crown.
       And the twins of An and Enlil were there (6),
       Serving the roast meat,
       The fried and baked food,
       Pouring cold water out from the skins.

       In the house of Dust where I came
       Sit the high priest and the acolyte,
       Sit the cantor and the shaman,
       Sit the attendants of the sacred ablutions,

       3 - Etana in flight (Kish King Etana taken to meet Anu in Heaven / planet Nibiru)     

      There sat Kish, once king of Kish,
      There sat Sumugan, he, the god of the Cattle,

       2 - Ereshkigal  (Ereshkigal, Nergal‘s spouse)

       And also Ereshkigal, who is the Queen of the Underworld.

       2 - Geshtinanna, daughter to Enki & Ninsun (alien Anunnaki giant goddesses as the 1st scribes)

       Belit-Seri (Geshtinanna), her scribe, kneels before here.
       And she reads out from a tablet to her.
       She, the scribe, lifts her head, sees me and says:
       ‘Who brought this one?’

[Here 50 lines are missing. But the following fragment where Gilgamesh is speaking is believed to come from the lost remainder of this tablet]

       ‘Remember all my travels with him!
       My friend saw a dream of unfavorable omen
       The day the dream was ended.
       Enkidu lay stricken one day, two days,
       Enkidu‘s suffering on his bed worsened:
       A third day, a fourth day…
       A 5th day, a 6th day, a 7th,
       An 8th, a 9th and a tenth day.
       Enkidu‘s suffering on his bed increases;
       An 11th day, a 12th day…
       Enkidu lay stricken on his bed of agony.

       7d - Enkidu is Killed by Enlil as Punishment (Enlil has Enkidu executed for his deeds)

       Finally he called Gilgamesh and spoke to him:
       ‘My friend…….. has cursed me!
       Not like one who falls in battle shall I die,
       For I feared the battle….
       My friend, one who dies in battle is blessed.
       But as for me…’

 

       TABLET VIII

       On the horizon there appeared
       The first intimations of dawn (1)
       And Gilgamesh said to his friend:
       ‘Enkidu, your mother, the gazelle,
       Your father, the wild ass –
       These together produced you.
       They whose mark is their tails reared you (2)
       As did the cattle of the steppes and of all pastures,

       May the tracks of Enkidu in the Cedar Forest
       Weep for you!
       May they not be hushed
       By night or by day
       Uruk of the wide ramparts – may its elders
       Weep for you!
       May the finger which blesses what is behind us
       Weep for you!
       May the country echo with sorrow like a mother!
       May… weep for you!
       In whose midst we….
       May the bear, the hyena, the panther,
       May the tiger, the stag, the leopard, the lion,
       May the ox, the deer, the ibex –
       May all the wild of the steppe
       Weep for you!

       May the River Ulla – may it weep for you!
       The river by whose banks
       We strolled together – friends
       May the pure Euphrates, where we drew water for the skins
       May it weep for you!
       May the warriors of Uruk of the wide ramparts
       Weep for you!

       …we slew the Bull of Heaven
       May…. weep for you!

       Those in Eridu who sang your paeans –
       May they weep now!
       May all those who have praised you –
       May they weep!
       All those who provided you with grain –
       May they weep for you!

(Here there is a considerable break, during which Enkidu finally dies. The text resumes with Gilgamesh lamenting his friend’s death:)

       ‘Hear me O elders!
       It is for Enkidu, for Enkidu, my friend, that I weep.
       I wail like a woman
       So bitterly lamenting
       The goodly axe in which my hand trusted
       Hanging by my side
       The dagger resting in my belt.
       The shield which went before me.
       My richest-trimmed robe for the festivities –
       An evil force arose
       Seized them all from me!

       Oh, my friend, younger than myself,
       You hunted the wild ass in the hills,
       You chased the panther on the steppe!
       Oh, Enkidu, my younger friend,
       How you hunted the wild ass in the hills
       Chased the panther on the steppe!
       We two have conquered all, climbed all

       9d - Gilgamesh, Bull of Heaven, & Enkidu (Enkidu & Gilgamesh battle the Bull of Heaven)
       We were the ones who seized and killed the Bull of Heaven
       We were the ones who laid hold of Humbaba
       He who lived in the Cedar Forest
       What is this sleep that has now come over you?
       You have gone dark and cannot hear me!’

       But Enkidu did not raise his head
       Gilgamesh felt for Enkidu‘s heartbeat, but there was none.
       Then he drew a veil across Enkidu‘s face,
       As if he were a bride.
       He roared like a lioness who had her cubs taken away from her.
       Backwards and forwards he went before his friend,
       And tore his hair
       Strewing it around
       He tore off his beautiful clothes
       Flung them down
       As though they were filth.

       And then on the horizon there appeared
       The first intimations of dawn
       Then Gilgamesh proclaimed unto the land
       ‘Come smith, come workman,
       Come fashioner of copper,
       Come worker in gold,
       Come inscriber in metal!
       Shape you the image of my friend!
       My friend whose stature is beyond compare;
       May his breast be lapis lazuli
       May his body be of gold.

(From a strange document called the Letter of Gilgamesh which in many respects is fantastic and unreliable, a few more possible details of the statue may possibly be gleaned as they were known in the tradition:)

       7 - Enkidu, Enki's creation, Gilgamesh's companion (Enkidu carved into stone for long lasting remembrance)

       ‘Let there be many large…. of red ochre
       And lapis lazuli set in solid gold,
       And let them be bound on the breast of my friend Enkidu
       One block of solid gold – let its weight be 30 minas
       I will fix on the breast of Enkidu, my friend.
       Let there be many gaz-stones, much jasper, lapis-lazuli,
       All the stones that there are in the high mountains.
       Let them be sent on horses to the home-country.
       May beautiful amulets be made out of them.
       Fresh fruit out of season,
       Anything precious and exotic
       Which my eyes have never seen
       For an offering let them be loaded with the silver and gold,
       Let them drift down the River Euphrates
       Carry them to the quay of Babylon
       and my eyes shall see them and my heart shall be confident.’

(The above is what can be reconstructed of the text as it may have been before it became the object of a silly schoolboy exercise in which it was severely distorted, in the so-called ‘Letter’. Mow many lines of the Epic are lost. After the break, Gilgamesh is again speaking)

       ‘I placed you on a beauteous couch.
       You were in the throne of ease,
       The throne at my left hand,
       So that the rulers of the earth kissed your feet!
       Lamentations and weepings from the people of Uruk
       Shall I now cause for you;
       Those with hearts full of joy shall I make mourn.
       And after you have been laid to rest
       I shall let my body become shaggy,
       I will clothe myself in the skin of a dog
       And I shall roam the steppe!’

       On the horizon there appeared
       The first intimations of dawn
       Gilgamesh loosened his band…..

(Here many lines are lost, with only a few fragmentary matches mentioning ‘to my friend’, ‘your sword’, ‘likeness’, and ‘to the place of Mercury’ (5). The following brief passage has been preserved:)

       1g - images (Anunnaki royal giant descendant of Anu in parade)

       …Jude (?) of the Fifty Great Gods, the Anunnaki
       When Gilgamesh heard this
       He conceived in his heart the concept, or image of the river
       On the horizon there appeared
       The first intimations of dawn
       Gilgamesh fashioned….
       Brought out a large table of elammaqu wood,
       Took a carnelian bowl,
       Filled it with honey
       Took a lapis-lazuli bow
       Filled it with milk curd
       … he adorned and exposed to Shamash the Sun

(The rest of the Tablet, a very large portion, is lost. In the missing sections, the funeral and burial of Enkidu evidently took place.)

 

       TABLET IX

       Gilgamesh roams the steppe
       And weeps bitter tears
       For Enkidu, his friend
       ‘Shall I not die like Enkidu?
       Woe gnaws at my entrails,
       I fear death.
       So I roam the steppe.

        9a - Utnapishtim in the Ark (Noah‘s Ark)Clay tablet(construction tablet of Ark)

       I must go to see Ziusudra (Noah)
       The Survivor of the Flood
       He, the son of Ubara-Tutu.
       Immediately shall I travel the wheel-rim (1) to him.
       At night I come tot he Gates of the Mountains.
       Gripped by fear, I saw lions.

5d - Nannar, his sheep, & 2 unknowns (Nannar, mixed-breed king with dinner, & Ningal)

       I lifted my head to the Moon God (Nannar),
       Offered prayers.
       My prayers went out to the …. of the gods:
       ‘O God of the Moon, do you preserve me!’
       He laid himself down and then awoke from a dream.
       There in the dream he had seen [lodestones]

       Rejoicing in life they were
       In his hand he raised an axe,
       He drew his dagger from his belt,
       He descended upon them like an arrow.
       He struck at them,
       Smashed them into pieces.

(Here many lines are lost, with only a few scattered words surviving. Six lines along, a line commences with the female pronoun she; the identity of the female personage in this missing section cannot even be guessed at, but she probably appeared in another dream and could have been Siduri [see next tablet], thereby repeating the pattern of premonitory dreaming.)

       The mountain is called Mashu
       And so he arrived at Mashu Mountain
       Which keeps watch every day
       Over the rising and setting of the Sun God,
       Whose tips reach the zenith of heaven
       And whose rim reaches the depths of the Un
       Scorpion-Men guard the commencement of its motion.

       13c - Gilgamesh artifact (scorpion man artifact from ancient tale of Gilgamesh)
       Awful their terror, their glance is death
       The splendour of their scintillation disturbs the mountains
       Which keep watch over the rising and the setting of the Sun God
       When Gilgamesh observed them,
       His visage was darkened with terror, with fear.
       Regaining his composure
       He approaches them.

       The Scorpion-Man called to his wife:
       ‘Look who comes
       His body is made of flesh of the gods.’

       The Scorpion-Man’s wife replied:
       ‘He is 2/3 god, 1/3 man‘.
       The Scorpion-Man calls out,
       Cries to the offspring of the gods:
       ‘Why have you come this far a journey?
       What brings you here before me?
       You have made a traverse of the celestial Sea –
       Its crossings are difficult
       I wish to learn
      The meaning of your coming.’

(The next line appears to be an inquiry about ‘your way’ or ‘your road’, or the road taken by Gilgamesh. When the text resumes, Gilgamesh is replying to the Scorpion-Man and mentioning Ziusudra, the Babylonian/Sumerian Noah:)

       ‘I have come in search of life,
       To see Ziusudra, my forefather –
       He who survived the Flood
       And joined the Assembly of the Gods
       I wish to ask him about life and death.’

       The Scorpion-Man opened his mouth to speak, said to Gilgamesh:
       ‘There never was a mortal, Gilgamesh,
       Never one who could do that.
       No one has traveled the mountain’s path.
       For twelve double-hours its bowels….
       Dense is the darkness and there is no light.
       To the rising of the Sun…….
       To the setting of the Sun…..
       To the setting of the Sun…..’

(Many lines are missing here. The Scorpion-Man is believed in the missing portion to have described the journey double-hour by double-hour [see note 13]. When the text resumes, Gilgamesh is speaking:)

       ‘Whether it be in sorrow,
       Whether it be in pain,
       In cold, in heat,
       In sighing, in weeping,
       I will go!
       Let the gate of the mountain now be opened!’

       The Scorpion-Man opened his mouth to speak,
       Said to Gilgamesh:
       ‘Go, then, Gilgamesh, go you forth.
       May you cross the mountains of Mashu,
       May you traverse the mountains and ranges.
       May you go in safety.
       The gate of the mountain is now open to you!’

       When Gilgamesh heard this,
       When he heard the words of the Scorpion-Man,
       He traveled from the east to west
       Along the road of the Sun.
       When he had gone one double-hour
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear
       When he had gone two double hours
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear.
       When he had gone three double-hours
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear
       When he had gone four double hours
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear.
       When he had gone five double-hours
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear
       When he had gone six double hours
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear.
       When he had gone seven double-hours
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear
       When he had gone eight double hours, he cried out.
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear.
       When he had gone nine double-hours, he felt the morning breeze.
       It was fanning his face
       Dense was the darkness and there was no light.
       This permitted him no sight of its front or his rear
       When he had gone ten double hours
       He knows the moment of rising is near.
       He is impatient for the end of the double hours.
       When he had gone eleven double hours
       He rose just before the Sun
       When he had gone twelve double
       Day had grown bright (13)

       Upon seeing the bejeweled shrubs, he approaches them
       The carnelian bears its fruit
       And hung it is with goodly vines,
       The lapis lazuli bears leaves
       Lush fruit also hangs from it
       It is fine to the eye.

(The remaining fifty lines of this tablet are mutilated or lost. From the fragmentary words surviving we can see that the description of the garden of jewels continued, for at least six different stones and minerals are mentioned, but they are merely stray words in an otherwise obliterated text.)

 

       TABLET X

(The first line is broken off the tablet. Gilgamesh is being addressed by an unidentified character)

       Eating the flesh of wild things, dressed in their skins
       O Gilgamesh, this is a thing which has not happened
       No, not so long as my wind shall drive the waters.’
       Distressed at heart, Shamash the Sun

       11b - Gilgamesh Arrives At Itla

       Went to Gilgamesh and said to him:
       ‘Whence you are directing yourself, Gilgamesh?
       You shall not find the life you seek.’
       But to valiant Shamash

       Gilgamesh speaks:
       ‘After traveling, after roaming the steppe,
       Shall I merely lay my head
       Down into the earth’s guts?
       And then sleep –
       Sleep forever?
       No! Let me see the Sun!
       See the Sun and be sated with light!
       If there is light enough,
       Then the darkness shrinks away
       May the light of Shamash the Sun
       Be seen even by he who is dead!’

(Many lines are lost here. Four different versions of the remainder of this tablet are known (Old Babylonian, Assyrian, Hittite and Hurrian). They are not identical, although all describe the meeting of Gilgamesh and Siduri. Siduri has a bar or tavern at the confluence of the celestial rivers which lead to the Underworld. The location in the sky is believed to be beneath the foot, or the Star Rigel, of the constellation of Orion(Ashur); there is a road which souls were said to take. Siduri seems to offer drinks as a comfort to souls denied the drink of immortality. Priests and shamans ritually drank these on earth. Hence, here is a tavern for souls, to refresh them on their way. She is Siduri the Refresher. The next section of the Epic comes from the Assyrian version:)

       the last Siduri the Refresher, who dwells by the celestial Sea’s edge,
       Who sits there enthroned at the confluence of the rivers,
       For her they have made a jug,
       For her they have made a golden vat
       In which to make the mash for the beverage
       She is covered with a veil and Gilgamesh comes up to her and…
       He is clad in skins of dogs,
       The flesh of the gods is in his body
       But in his entrails there is woe
       His face is that of one who has come from afar

       The Refresher gazes into the distance
       And says to herself,
       Within her heart takes counsel:
       ‘Surely this one will do murder!
       Where can he be directing himself…?’

       And as she saw him,
       She, the Refresher, locked the door
       Barred the gate
       Secured the bolt.

       But Gilgamesh heard her.
       Held up his pointed staff and placed it against the door
       Gilgamesh says to her
       Says to the Refresher:
       ‘Refresher, what have you see
       That leads you to….
       Lock your door,
       Bar your gate
       Secure the bolt?
       I will smash the door
       Shatter the gate!’ (2)

(Here several lines are lost. When the text resumes in the Old Babylonian Version, Siduri has taken off her veil come out and shown herself to Gilgamesh, now speaking to her)

       ‘He who endured many hardships with me
       Whom I so dearly loved – Enkidu;
       Yes, he who endured my hardships with me!
       He now has gone to the fate that awaits mankind!
       Day and night I have wept for him
       I would not give him over for burial
       For what if he had risen at my beseeching?
       Six days and seven nights I waited
       Until a worm fell out of his nose
       Since he has gone
       There is no life left for me.
       I have roamed the steppe like a hunter
       But oh, Refresher, now that I have seen your face,
       Let me not see Death,
       Which I so dread!’

       The Refresher said to him, said to Gilgamesh:
       ‘Gilgamesh, whence do you direct yourself?
       You shall not find the life you seek,
       For at the creation of mankind
       The gods allotted Death to men.
       They retained life in their own hands.
       Gilgamesh, let your belly be full,
       Make you merry by day and by night.
       Make everyday a day of feasting and of rejoicing
       Dance and play, by day, by night,
       Let your clothes be sparkling and fresh
       Wash your hair
       Bathe your body
       Attend to the babe who holds you by the hand
       Take your wife and let her rejoice in you.
       For this is the lot of mankind to enjoy
       But immortal life is not for men.’
       (Here several lines are lost)

       Gilgamesh said to her, said to Siduri:
       ‘O Refresher, what did you say thus to me?
       My heart is stricken for Enkidu, my friend.
       O Refresher, you dwell here on the shore of the Sea.
       You can see into its furthest reaches, all that is therein.
       Show me the way to cross it.
       If it may be allowed I would cross the Sea.’

       The Refresher said to him, said to Gilgamesh:
       ‘Gilgamesh, there has never been anyone
       Who had done this thing
       The way across the sea
       Who has taken it?’

[Here many lines are lost in the Old Babylonian version and shortly we shall return to the much later Assyrian version for the continuation. But here we insert the material excavated by archeologists in Armenia in the Elamite language which was written in the form of a theatrical script. Inevitable liberties have had to be taken in trying to put this into readable or coherent English. It is not only possible but highly likely that parts of what follows are misleading or incorrect. The Elamite language is so poorly understood that no absolutely reliable translation of this material is yet possible, and the Elamite scholars admit to much guesswork. In order to present the material in any remotely coherent way, some explanatory matter has been interpolated directly into the text, such as the words indicating the significance of ten figs – something familiar to the audiences at the time, but wholly strange to us.]

       Gilgamesh speaks
       O Siduri, you who are cupbearer of the gods,
       You who pour out for them to drink of immortality,
       You who provide life eternal for the sake of the gods –
       They who sit on their thrones before you
       To you I make my plea.
       Behold, I am a stranger
       And I come to beseech your help.

         3a - Ninkasi tasting the elixer of the gods (Ninkasi, Enki‘s daughter, Goddess of Beer, drinking through straws avoiding thick mash)
       Chorus:
       O let the desire be revealed!
       The ten figs of marriage,
       The figs to be held by the bride –
       The juice of the figs is squeezed
       By the bride in the marriage ceremony.
       Oh, he bestows the ten figs of marriage
       The desire is made known.

       Siduri the Cupbearer speaks:
       It is for woman to bear
       But for you to engender.

       Gilgamesh speaks:
       Were the seven melammus,
       The seven cloaks of power.
       Taken were they at my rising at the sunrise –
       They that were the life of Gilgamesh

       Chorus:
       The Plant of Birth
       The Plant by which Woman bears –
       You have that Plant

11 - Noah, his spouse, Gilgamesh, & the plant of life
      (Noah’s spouse        Noah           Plant of Life    Gilgamesh)

       For a son let it be received
       O sacrifices!
       Food of the sacrifice!
       Great are the sacrifices before us!
       Let the man receive it!
       O Woman, here is the man.
       We beseech for him your help

       Gilgamesh speaks:
       O sacrifices!
       Great are the sacrifices before us!
       See the sacrifices before us!
       The ten figs of marriage!

       Chorus:
       For the sake of the Goddesses
       They are requested
       O let the desire be revealed
       Let it be told to you!

       Gilgamesh speaks:
       For the sake of the gods
       Do I speak the request.
       O let the desire be revealed
       Let it be told to you!

       Chorus:
       The Plant of Birth,
       The Plant by which Woman bears –
       Which you have, O Woman! –
       See, we are here!

       Gilgamesh speaks:
       I gave a gift
       I brought a blessing

       Chorus: O sacrifices!
       Great are the sacrifices before us!
       The ten figs of marriage!
       Let the desire be revealed
       To you are the sacrifices ordered
       The gifts are now in your keeping,
       Five are the cows we have given;
       They have been offered
       That the desire may be revealed

       Gilgamesh speaks: I have received your speech
       That you give your help

       Chorus: O sacrifices!
       Great are the sacrifices before us!
       See the sacrifices before us!
       The ten figs of marriage!
       For the sake of the goddesses
       May the Plant be given!

       Gilgamesh speaks:
       I utter the tradition!

       Chorus: O sacrifices!
       Great are the sacrifices before us!
       May the desire appear!
       The ten figs of marriage!
       Before the gods the desire appears!
       From you may it come,
       May he take it from you!
       May he receive Life,
       May Life become his
       At the moment he receives it.
       To you are the sacrifices ordered.
       O sacrifices! Great are the sacrifices before us!
       See the sacrifices before us!
       The ten figs of marriage!
       Those melammus which the gods took away
       Were given to you.

       Gilgamesh speaks: For the sake of the Goddesses……

[Here the 1st fragment breaks off. The second fragment resumes after an indeterminate interval with two female names unknown from any other ancient sources:]

       Piraddarak und Shutijas are dead….

      Chorus: With you the Plant I made to….
       ………Shutijas.
       ………………….
       ………………….
       The ten figs of marriage!
       …..was seen and also
       …..was engendered and also
       Zigi, brother of Benunu
       …..was told a lie and also

       Chorus:
       ….the brother……
       He can receive the desire!

[After this strange interlude taken from an extremely archaic version of the Epic, we return to the far more modern Assyrian version, where Gilgamesh is protesting his heroic valor to Siduri.]

       Gilgamesh says to her, says to the Refresher:
       ‘I slew the watchman of the forest,
       He, Humbaba – he of the Cedar Forest.
       In the mountain passes I slew lions.’

       Siduri said to him, said to Gilgamesh:
       ‘If you are Gilgamesh, who slew the watchman,
       Who slew Humbaba – he of the Cedar Forest –
       And slew lions in the mountain passes,
       Seized and killed the bull that comes down from heaven –
       Then why are your cheeks wasted?
       Why is your face sunken,
       Why is your heart so sad,
       Why are your features worn,
       Why in your entrails is there woe,
       Why is your face that of one who has come from afar?
       Why is your countenance seared by heat and by cold?
       And why do you roam over the steppe
       Like one pursuing a mere puff of wind?’

       Gilgamesh says to her, says to Siduri:
       ‘O Refresher, why should my cheeks not be wasted?
       My face sunken, my heart sad, my features worn?
       Why not in my entrails be woe?
       And my face – why should it not be that of one
       who has come from afar?
       As for my countenance –
       Why should it not be seared by heat and cold?
       And as for my roaming over the steppe
       As if for a mere puff of wind, why not?
       My friend, younger than myself,
       He hunted the wild ass in the hills,
       He chased the panther on the steppe,
       Enkidu, my friend, younger than myself,
       Who hunted the wild ass in the hills,
       Who chased the panther on the steppe,
       We two who conquered all, climbed all,
       We who seized and killed the Bull of Heaven,
       We who laid hold of Humbaba,
       My friend whom I loved so dearly,
       Who endured all hardships with me,
       He now has gone to the fate that awaits mankind!
       Six days and seven nights I wept over for him
       Until a worm fell out his nose.
       Fearing death I roam over the steppe
       The fate for my friend lies heavy upon me.
       On distant ways I roam the steppe.

       The fate of Enkidu, my friend, lies heavy upon me,
       How can I be silent? How be still?
       My friend whom I loved has turned to clay!
       And I, shall too, like him, lie down
       Never to rise –
       Never again –
       Fore ever and ever?’

       Gilgamesh says to her, says to the Refresher:
       ‘O Gilgamesh, there has never
       Never been a crossing.\None who came since the beginning of days
       None could cross
       Only valiant Shamash the Sun makes the crossing of the Sea.

         5jj - Ninlil, Enlil, & Nusku (Ninlil on shore, Enlil, & Nusku going down river)

          (alien gods were 1st to construct boats for travel, shipping goods, etc.)

       Who other than Shamash the Sun can cross it?
       Difficult is the place of crossing,
       Difficult the way to it.
       In between are the Waters of Death
       Which bar the approaches!
       Where would you cross the Sea, Gilgamesh?
       And when you arrived at the Waters of Death, what would you do?
       Ziusudra‘s boatman is there, Gilgamesh.
       His name is Urshanabi.
       With him are the lodestones.
       In the forest he picks urnu-snakes.
       Let your face behold him.
       If if be possible, make the crossing with him.
       If it not be possible, retrace your steps.’

       When Gilgamesh heard this,
       In his hand he raised his axe
       He drew his dagger from his belt,
       He slipped into the forest,
       And went down to them.
       He descended upon them like an arrow.
       In the forest….
       When Urshanabi saw the flash of the dagger,
       And heard the axe….
       He struck his head……. Gilgamesh
       Seized the wings….. the breast,
       The lodestones…… and the boat.

[After these fragmentary lines, many are missing entirely. By the time the text resumes, Urshanabi and Gilgamesh have met and are in discussion.]

       Urshanabi said to him, said to Gilgamesh:
       ‘Why are your cheeks wasted?
       Why is your face sunken,
       Why is your heart so sad,
       Why are your features worn,
       Why in your entrails is there woe,
       Why is your face that of one who has come from afar?
       Why is your countenance seared by heat and by cold?
       And why do you roam over the steppe
       Like one pursuing a mere puff of wind?’

       Gilgamesh said to him, said to Urshanabi:
       ‘O Urshanabi, why should my cheeks not be wasted?
       My face sunken, my heart sad, my features worn?
       Why not in my entrails be woe?
       And my face – why should it not be that of one who has come from afar?
       As for my countenance –
       Why should it not be seared by heat and cold?
       And as for my roaming over the steppe
       As if for a mere puff of wind, why not?
       My friend, younger than myself,
       He hunted the wild ass in the hills,
       He chased the panther on the steppe,
       Enkidu, my friend, younger than myself,
       Who hunted the wild ass in the hills,
       Who chased the panther on the steppe,
       We two who conquered all, climbed all,
       We who seized and killed the Bull of Heaven,
       We who laid hold of Humbaba,
       My friend whom I loved so dearly,
       Who endured all hardships with me,
       He now has gone to the fate that awaits mankind!
       Six days and seven nights I wept over for him
       Until a worm fell out his nose.
       Fearing death, I roam over the steppe,
       The fate of my friend lies heavy upon me.
       On distant ways I roam the steppe.
       The fate of Enkidu, my friend, lies heavy upon me.
       How can I be silent?
       How be still?
       My friend whom I loved has turned to clay!
       And I, shall too, like him, lie down,
       Never to rise –
       Never again –

       Gilgamesh also says to him, says to Urshanabi:
       ‘Now, Urshanabi, which is the way to Ziusudra,
       He who survived the Flood?
       What is the special sign?
       Give me, o, give me its special sign!
       If it be possible,
       I will make a crossing of the Sea.
       If it not be possible,
       I will roam the steppe!’

       Urshanabi said to him, said to Gilgamesh:
       ‘Gilgamesh, you have hindered the crossing –
       With your hands you have done this!
       You have smashed the lodestones.
       O Gilgamesh the lodestones bear me along,
       Help me avoid touching the Waters of Death.
       In your anger you did smash them,
       The lodestones which I kept to help me get across!
       You have also picked the urnu-snakes.
       The lodestones are smashed
       And there are no urnus….
       Gilgamesh take the axe in your hand,
       Cut three hundred punting-poles (7) which are smooth.
       ……. the lashes like a spear.
       ……..in the ship…..’

[The above incorporated an Old Babylonian fragment relatively recently discovered, which ends here. The main Assyrian version now continues, but the number of the poles is different. Instead of 300, Gilgamesh is only asked to cut 120.] (8)

       ‘You have smashed the lodestones,
       You have picked the urnu-snakes.
       The lodestones are smashed.
       The urnu is not in the forest.
       Gilgamesh, in your hand raise your axe,
       Go down into the forest, cut twice-sixty punting-poles,
       Each of sixty-cubits.
       Put the knobs of bitumen on one end of each
       Attach ferrules to their other ends,
       Then bring them to me!’

       When Gilgamesh heard this,
       In his hand he raised his axe,
       He drew his dagger from his belt,
       He went down into the forest,
       He cut twice-sixty punting poles, each of sixty cubits.
       He put the knobs of bitumen on them,
       He attached the ferrules,
       And he brought them to Urshanabi.

       James Charles Kaelin, Jr. Webmaster & Digitizer EarthStation1 http://earthstation1.simplenet.com wandarer@earthlink.net (Mesopotamian artifact of the boatman & Gilgamesh)

       Gilgamesh and Urshanabi then boarded the boat.
       They launched the boat on the waves
       And they sailed away.
       By the 3rd day they had gone as far
       As a normal voyage of a month and 15 days.
       And thus Urshanabi arrived
       At the Waters of Death.

       Urshanabi said to him, said to Gilgamesh:
       ‘Press on, Gilgamesh, take a punting-pole.
       But let not your hand touch the Waters of Death!
       Take a 2nd, 3rd, a 4th pole, Gilgamesh,
       Take a 5th, a 6th, a 7th pole, Gilgamesh,
       Take an 8th, a 9th, a 10th pole, Gilgamesh,
       Take an 11th, a 12 pole, Gilgamesh!’
       At twice sixty, Gilgamesh had used up the poles.
       Then he ungirdled his loins…Gilgamesh pulled off his cloth….
       With his hand he hand it aloft as a sail.

       Ziusudra peers into the distance.
       Speaking to his heart,
       He says these words, takes counsel with himself:
       ‘Why have the lodestones of the boat been broken?
       When does one who is not her master ride in her?
       The man who comes here is not of my men
       And….
       I peer, but I cannot see…
       I peer, but I cannot see…I peer, but

{Many lines are missing at this point. Gilgamesh disembarks and meets Ziusudra. Fragmentary words here and there, however, make it clear that most of what is lost is mere repetition of the set questions and replies between them which Gilgamesh has already exchanged with both Siduri and Urshanabi. The text conveniently resumes as this exchange ends:]

       Gilgamesh further said to him, said to Ziusudra:
       ‘I behold you now, o Ziusudra,
       You whom they call the Faraway.
       And that I might do this
       I have been a wanderer
       Over all the lands,
       Have crossed many difficult mountains,
       Crossed all the seas!
       With waking I have been wearied.
       My joints ache, are filled with woe.
       My garments were worn out
       Before I even came to Siduri the Refresher’s house
       I have killed bear, hyena, lion, panther,
       Tiger, stag, ibex
       All the wild of the steppe
       And all the creeping things of the steppe
       I ate their flesh
       I wrapped myself in their skins,
       … let them bar her gate,
       With pitch and bitumen….
       (Here two lines are lost)

       Ziusudra said to him, said to Gilgamesh:
       ‘O Gilgamesh, why so full of woe?
       Who was created in the flesh of god
       In the flesh of man….?
       When your father and your mother
       Made you, who……?
       When was there for Gilgamesh
       In his feebleness….
       Established any seat in the Assembly of the Gods
       That you….
       Or ….. be given to him….
       Like butter?…
       Tahhu-flour…
       And kakkushu-flour,
       Which like….
       ….swift like….
       And he like nibihu-garment
       Since there is no….
       There is no word of advice
       …. before him Gilgamesh
       …. their lord…..’

(Here thirty-three lines are lost. The text resumes with Ziusudra‘s wise remarks to Gilgamesh on the impossibility of permanence in this world:)

       ‘Mankind, which like a reed stands fragile
       A fine young man, a fine young woman….
       These too must die.
       Should no one see death?
       Should no one meet then this end?’
       (Here two lines are missing)
       ‘Do we build a house to stand forever?
       Are contracts sealed forever?
       Do brothers divide their inheritance to last forever?
       Does hatred remain in the heart forever?
       Does the stream which has risen in spate
       Bring torrents forever?
       The dragonfly emerges and flies
       But its face in the Sun for but a day
       Is this forever?
       From the days of yore there has been no permanence.
       The sleeping and the dead – how alike they are!
       Do the sleeping not compose a very picture of death?
       The common man, the noble man,
       Once they have reached the end of life,
       Are all gathered in as one,
       By the Anunnaki, the Great Gods,

       2d - Ninhursag & attendee, Ninhursag's symbol  (unidentified assistant & Ninhursag in the Lab)
       And she, Mammetum (Ninhursag),
       She of Fate –
       She decrees the destinies.
       Together they determine death
       Determine life
       As for life, its days are revealed,
       But as for death
       Its day is never revealed.’

 

       TABLET XI

       6aa - Shuruppak king Ziusudra - Noah & spouse  (Noah / Ziusudra & his spouse given eternal life)

       Gilgamesh said to him / Said to Ziusudra the Faraway:
       ‘I look upon you now, Ziusudra, but your appearance is not strange.
       You are like myself. I had imagined you as a great warrior.
       But you lie on your side, reclining at ease.
       Tell me, how did you enter the Assembly of the Gods
       how find everlasting life?’

       Ziusudra said to him, said to Gilgamesh:
       ‘O Gilgamesh, I will disclose unto you a hidden thing.
       Yes, a secret of the gods will I tell unto you:
       You know the city Shuruppak, which lies upon the River Euphrates.
       That city was of great antiquity
       And ancient were the gods who still lived within it
       In their hearts they resolved
       To bring on the Great Flood
(There is no break here, but it is necessary to make some remarks about Abubu, or Great Flood, so see note 1 at the end).

       ‘Present there were An the Great God
       Valiant Enlil, his son, Counselor of the Gods,
       Their assistant Ninurta, the God of War and Hunting,
       Ennugi, their inspector of canals,
       And also Ninigiku, which is to say Enki
       For he too was present with them.
       And Enki repeats what they say to Ziusudra,

       7f - Enki alarms Noah from behind a reed wall (Enki warned Noah speaking through a reed wall)

       Speaking through the wall of Ziusudra‘s reed hut:
       ‘Reed hut, reed hut! Wall of the hut, wall of the hut!
       Listen o reed hut! Consider, o wall of the hut!
       O man of Shuruppak, o you son of Ubara-Tutu,

       7e - Noah & Enki behind reed wall (Noah listens to Enki‘s warning from behind reed wall)
       Tear down your hut of reeds,
       Build of them a reed boat
       Abandon things
       Seek life
       Give up possessions
       Keep your soul alive!
       And into the boat take the seed of all living creatures.
       The boat you will build
       Will have dimensions carefully measured
       Its length and its width shall be equal
       And roof it as I have my subterranean watery abyss.”
       I understood and said to my lord Enki:
       “My lord, behold. What have you commanded of me
       Shall I honour and carry out
       But tell me, what shall I answer
       To the city, to the people, to the elders?”

       5e - Enki & Adapa  (Enki‘s fashioned “modern man”, & Enki, father to Noah)

       Enki opened his mouth to speak
       Said to me, his servant:
       “Thus, O Mortal, shall you speak to them, saying
       I have learned that the god Enlil is ill-disposed toward me
       No longer can I reside here in the city.
       Never again,
       No, never.
       Can I turn my face to this soil which is Enlil‘s.
       I must go down therefore,
       Down to dwell with my lord Enki,
       Towards the marshes of the south,
       And enter his sweet-watered Deep
       Into his very Abyss.
       But he will shower down upon you
       Abundance and plenty.
       The choicest of birds,
       The rarest of fishes
       Oh, what great harvest riches shall this land enjoy!
       Yes, He who orders the grain heads in the evening
       What a shower of wheat shall He rain down upon you!'”
       On the horizon there appeared
       The first intimations of dawn.
       The land was gathered about me.

(Here two lines are missing. When the text resumes, Ziusudra is still speaking to Gilgamesh)

       The child brought bitumen,
       The strong brought the rest of what was needed
       On the fifth day I laid out the plan
       The floor space was one iku (4)
       Its sides were ten gar high,
       Each edge of its square roof measured ten gar

(The ark was therefore an exact cube measuring 120 cubits on each side. This is hardly the description of a physical sailing ship!)

       Clay tablet  (Noah‘s Ark construction tablet)

       I delineated its exterior shape
       And fashioned it together
       Cross-pinned it six times
       Thus dividing it into seven
       And the ground plan I divided into nine parts
       I drove water plugs into it
       Saw to the punting holes and laid up what was needful
       Into the furnace I poured six [or three] shar measures of bitumen
       Followed by three shar measures of asphalt.
       The basket-bearers carried three shar measures of oil
       Besides one shar measures of oil stowed away the boatman
       I slaughtered bullocks for the people
       Every day I slew sheep
       All though it were river water
       I gave to the workmen
       Red wine, white wine, must, oil
       To feast as if it were New Year’s day
       I opened the container and laid my hands in unguent
       On the seventh day the boat was completed
       …….was very difficult
       The edges of the floor above and below
       Showed 2/3 of the floor [were above, 1/3 below?]
       Whatever I had I loaded aboard,
       Whatever I had of silver I loaded aboard,
       Whatever I had of gold I loaded aboard
       Whatever I had of seed of all living creatures
       I loaded aboard.
       I caused all my family and kinsfolk to go aboard.
       The beasts of the field,
       The wild creatures of the plain,
       All the craftsmen –
       All these I made to go aboard.

       Shamash the Sun had set for me a specific time, saying:

       3a - Utu in the mountains with weapons of brilliance (Utu cut launch & landing sites into mountains)
       ‘When He who rains down His misfortune in the twilight
       Does rain down His misfortune like a blight,
       Then board your boat without further ado
       And make sure your door is safely pulled to.’
       That precise time had indeed arrived:
       ‘When He who rains down His misfortune in the twilight
       Does rain down His misfortune like a blight’.

(This rhymed utterance provides the true message of Enki‘s disguised message to the people of Shuruppak given earlier)

       I scrutinized all the weather signs;
       How awesome was the weather to behold!
       I boarded the boat without further ado
       And made sure that the door was safely pulled to.
       I committed the navigation of the great house and its contents

       8f - Enki's helper & Enki  (Ningishzidda provided Noah with help, saving him & family)
       To the boatman Puzur-Amurri.
       When on the horizon
       The first intimations of dawn
       A black cloud rose from the horizon
       Inside it Adad the storm thundered,

       2c - Adad, fork & hammer (Adad, Thunder God, with high-tech alien weaponry)

       While Shullat and Hanish, the storm-heralds, rose ahead,
       Movind as advance messengers over hill and plain.

       2bb - Nergal & 2 lion heads weapon (Nergal, with high-tech alien weaponry)
       Nergal, the God of the Underworld, tore out the posts.

        (Ninurta, warrior son to Enlil, & Enlil‘s 1/2 sister Ninhursag)
       Ninurta, the God of War and Irrigation, came forth and burst the dikes.

       The Anunnaki – the Great Gods – raised their torches,
       Lighting up the land with their brightness.

       

        OLYMPUS DIGITAL CAMERA (Adad with alien weaponry atop zodiac symbol Taurus, alien flying disc hovering above)
       Astonishment at Adad the Storm (God) reached to the very heavens.
       He turned to blackness all that had been visible.
       He broke the land like a pot.
       For a whole day the South Storm blew,
       Gathering speed as it blew, drowning the mountains,
       Overcoming the people as in battle.
       Brother saw not brother.
       From heaven no mortal could any longer be seen.
       Even the gods were struck by terror at the deluge,
       And, fleeing, they ascended to the celestial band of An (flight technologies).
       The gods cowered like dogs,
       Crouching by the outer wall of that celestial band.

       2a - Inanna 720-700 BC, accepts Jericho's surrender (Goddess of Love & War)

       Inanna, Goddess of Love and Battle,

       cried out like a suffering mortal –
       She, the sweet-voiced,
       She, the Lady of the Gods,
       How did she lament aloud, crying:
       ‘Verily, the Old Age has crumbled into dust!
       Because I spoke evil in the Assembly of Gods!
       Oh, how could I command havoc for the destruction of my people
       When I myself gave birth to my people?
       Now the spawn of fishes, the sea is glutted with their bodies!’

       The Anunnaki – the Great Gods -wept with her,
       Their lips were shut tight in distress in the Assembly, one and all.
       For six days and seven nights
       The flood wind blew as the South Storm swept the land.
       At sunrise in the seventh day
       The South Storm, bringer of the flood, and
       Which had fought like an army, abated its attack.
       The sea grew quieter,
       The storm subsided,
       The flood ceased.
       I looked at the weather;
       It had gone quiet.
       All men had returned to clay.
       The land had been leveled like a terrace.
       O opened a dove flap
       And light fell upon my face.
       I bowed, sat down and wept,
       Tears flowing down my cheeks.
       I peered in every direction but the sea was everywhere,
       In each of the 14 regions
       There emerged a mountain peak for that point.
       The boat came to rest on Mount Nisir (Mt. Arrarat?).
       Mount Nisir held the boat fast,
       Allowing no shifting position.

       One day, a second day, Mount Nisir held the boat fast,
       Allowing no shifting position.
       A 3rd day, a 4th day and a 6th day, Mount Nisir held the boat fast,
       Allowing no shifting position.
       When the seventh day dawned,
       I brought a dove out and set it free.
       The dove went forth but then returned.
       The dove found no resting-place and turned back.
       I brought out a swallow and set it free.
       The swallow went forth but then returned
       The swallow found no resting-place and turned back.
       I brought out a raven and set it free.
       The raven flew forth but saw the waters were sinking,
       She ate, circled, croaked, but did not return back.
       Then I sent forth all the four winds
       And offered a sacrifice
       On the peak of the mountain
       I poured out a libation.
       Twice seven were the cult-vessels I set up,
       Heaping upon their pot-stands sweet cane,
       Cedar, myrtle,

       The gods smelled the savor.
       The gods gathered like fliers around the sacrificer.

       4t - 2 goddesses, Nannar, & Utu, goat sacrifice
                                                                   (Ereshkigal   Ninsun        Nannar         Utu)

       Now when Inanna, the Lady of the Gods, arrived,
       She lifted up the magnificent jewels which An the Great god
       Had made according to her desire, and said:
       ‘O ye gods here present!
        Just as surely as I shall not forget
       The lapis lazuli around my neck,
       So shall I remember these days,
       Never forgetting them.
       Let the gods come to the offering.

        2 - Enlil, chief god of All On Earth (Enlil, Anunnaki King Anu‘s son & heir, Commander of Earth Colony)
       But let not Enlil come to the offering;
       For he, unreasoning, brought on the deluge
       And delivered my people over to destruction!’

       Now when Enlil arrived and saw the boat,
       He waxed wroth,
       He was filled with fury against the heavenly Igigi gods and said:
       ‘What! – Has any mortal escaped?
       No mortal was to survive the destruction!’

       Ninurta, God of War, opened his mouth to speak, said to valiant Enlil:
       ‘Who besides the god Enki could devise such a plan?
       The god Enki alone understands every matter.’

        Cylinder seal and imprint, Akkadian, 2340-2150 BCE. A kneeling king (vanquished?) offers to a deity. Serpentine, H:2,5 cm AO 22323

                                              (Ningishzidda   Enki         Enlil             Noah)

       Enki opened his mouth to speak, saying to valiant Enlil:
       ‘O wisest of gods, O great warrior hero,
       How could you, taking no counsel,
       Bring on the deluge?
       He who has sinned, on him lay his sin.
       He who has transgressed, on him lay his transgression
       But oh be merciful, lest all be destroyed.
       Be long suffering, that man may not perish.
       Rather than your bringing on the deluge,
       Oh, that a lion had come to diminish mankind!
       Rather than you bringing on the deluge,
       Oh, that a famine had arisen
       To lay mankind low.
       Rather than you bringing in the deluge
       Oh, that Erra (Nergal), god of Pestilence, had come
       To strike mankind down.
       What is more, it was not I
       Not I who revealed the Secret of the Great Gods,
       I allowed Ziusudra (Noah), he who abounds in wisdom
       To see a dream
       It was thus that he perceived
       The secret of the Great Gods
       Now then take counsel concerning him.’

       Then Enlil went up into the ship.
       He grasped my hand,
       He caused me to go aboard,
       He caused my wife to go aboard,
       He made her to kneel beside me
       He stood there between us,
       He touched our foreheads and blessed us;
       “Until now, Ziusudra has been a more mortal
       But from now shall Ziusudra and his wife
       Be like unto us gods.
       Ziusudra shall reside far away –
       At the confluence of the celestial rivers –
       There shall he dwell!”

       And so they took me and made me reside far away,
       At the confluence of the celestial rivers.
       But now, o Gilgamesh, as for you,
       Who will assemble the gods for you
       That you may find the Life that you seek?
       Come, do not lie down, sleep not
       For six days and seven nights’.
       As he sits on his haunches,
       Sleep breathes upon him like a light rain in a mist.

       Ziusudra says to her, says to his wife:
       ‘Behold, the strong one who seeks Life-Everlasting!
       Sleep breathes upon him like rain in a mist.’

       His wife says to him, to Ziusudra the Faraway:
       ‘Oh, touch him
       Let the man awake,
       That he may return in peace
       Along the route by which he came.
       That he may return to his land
       By the portal through which he came.;

       Ziusudra says to her, says to his wife:
       ‘Mankind being wicked, he will seek to deceive you.
       Bake some little cakes of bread
       And put them by his head.
       She put these by his head
       And she marked on the wall the days he slept.
       His first cake of bread dried out,
       His second was gone bad,
       His third was moist and soggy,
       His fourth turned white,
       His fifth had a moldy look,
       His 6th was still fresh
       His 7th – just as he was touched, he awoke.

       Gilgamesh says to Ziusudra, the Faraway:
       ‘Hardly did sleep steal over me,
       when suddenly you touched me and woke me!’

       Ziusudra says to him
       Says to Gilgamesh:
       ‘Not so, Gilgamesh! Count your cakes of bread,
       They will show you how many days you have slept.
       The first cake is dried out,
       The second is gone bad,
       The third is moist and soggy,
       The crust of the fourth has turned white,
       The fifth has a moldy look,
       The sixth is still fresh.
       The seventh, the moment it was baked – at this instant you did awaken.’

       Gilgamesh says to him
       Says to Ziusudra the Faraway:
       ‘Ah, but what shall I do, Ziusudra?
       Where shall I go?
       Now that the Snatcher has laid hold of my entrails?
       Death lurks in my bedchamber, death follows my footsteps already!’

       Ziusudra says to him,
       Says to Urshanabi the Boatman
       ‘Urshanabi, may the landing-place not welcome you.
       May the place of crossing reject you!
       He who approaches its surrounding rim
       Deny him its rim!’
       The man before whose face you have walked
       Whose body is covered in long hair
       The grace of whose form skins have distorted
       Let him wash his long hair clean as snow in water –
       Let him throw off his skins,
       Let the sea carry them away,
       So that the fairness of his body may be seen
       Let him place a new band around his head
       Let him cover his nakedness with a fresh garment
       Until he will accomplish his journey
       Let not his garment have a mouldy look –
       Let it be quite new.’

       Urshanabi took him and brought him to the place of cleansing
       He washed his long hair
       He threw off his skins
       That the see might carry them away,
       That the fairness of his body might be seen
       He placed a new band around his head
       He covered his nakedness with a fresh garment,
       Until he should arrive in his city,
       Until he should accomplish his journey.
       The garment did not have a mouldy look
       But was quite new.

       Gilgamesh and Urshanabi boarded the ship.
       They launched the ship on the waves and they glided forth,
       His wife says to him
       Says to Ziusudra the Faraway:
       ‘Gilgamesh has come hither,
       He has wearied himself,
       He has exerted himself.
       What gift will you make to him
       That he may return to his land?’
       That he, Gilgamesh, raised up his pole,
       And brought the ship hear to the shore.

       Ziusudra says to him
       Says to Gilgamesh:
       ‘Gilgamesh, you have come hither,
       You have wearied yourself,
       You have wearied yourself.
       What gift shall I make to you
       That you may return to your land?
       Gilgamesh, I will disclose unto you
       A hidden thing.
       Yes, a secret of the gods will I tell unto you:
       There is a plant,

       11 - Noah, his spouse, Gilgamesh, & the plant of life (Noah & spouse give “plant of life” to Gilgamesh)
       Its thorn is like the buckthorn,
       Its thorns will prick your hands
       As does the rose
       If that plant shall come to your hands
       You will find new life’.

       No sooner had Gilgamesh heard this
       Than he opened the water-pipe
       He tied heavy stones on his feet in the manner of the pearl divers
       They pulled him down into the deep
       There he saw the plant.
       He took the plant, though it pricked his hands.
       He cut the heavy stones from his feet
       The sea cast him up upon its shore

       Gilgamesh says to him
       Says to Urshanabi the Boatman:
       ‘Urshanabi, this is the plant that is different from all others.
       By its means a man can lay hold of the breath of life.
       I shall take it to Uruk of the ramparts.
       I shall cause….
       To eat the plant….
       It shall be called Man Becomes Young in Old Age.
       I myself shall eat it, that I may return to the state of my youth.’
       There I myself shall eat the plant that I may return to the state of my youth.’

       After 20 intervals they broke off a morsel.
       After 30 more rested for the night.
       Gilgamesh saw a well whose water was cool
       He descended into it to bathe in the water
       A serpent smelled the fragrance of the plant
       It darted up from the well and seized the plant:
       Sloughing its skin in rejuvenation as it returned.

       Then Gilgamesh sat down and wept.
       His tears flowed down his cheeks.
       He took the hand of Urshanabi, the Boatman:
       ‘For whom have my hands laboured, Urshanabi?
       For whom has my heart’s blood been spent?
       I have not obtained any advantage for myself.
       I have only obtained an advantage for the earth-lion (29)’.
       And now the tide will bear it twenty-double hours away!
       When I opened the water-pipe
       And… the gear
       I noted the sign which was set for me
       As a warning: I shall withdraw,
       And leave the ship on the shore.’

       After twenty intervals
       They broke a morsel
       And thirty more
       Rested for the night
       When they arrived in Uruk of the ramparts
       Gilgamesh says to him
       Says to Urshanabi the Boatman:
       ‘Go up, Urshanabi, walk on the ramparts of Uruk
       See the foundation terrace
       Touch, then, the masonry –
       Is not this of burnt brick

      15 - Uruk images (walls to city of gods in ancient Sumer)
       And good? I say
       The seven sages laid its foundation
       One third is city. One third is orchards. One third is margin land.
       There is the precinct of the temple of Inanna/Ishtar
       These three parts
       And the precinct
       Comprise Uruk

       2ab - Anu's City, Unig-Uruk, Iraq (E-anna of Uruk barely above ground, buried by thousands of years)

(Written down according to its original and collated Palace of Ashurbanipal, King of the World, King of Assyria).”

NOTES TO TABLET XI
1. The biblical Great Flood is a tradition which is known to be derived directly from the Sumerian-

2. Babylonian one.

The Epic of Gilgamesh (Version 2)

Academy for Ancient Texts

Translated by Maureen Gallery Kovacs
Electronic Edition by Wolf Carnahan, I998

The Epic of Gilgamesh is, perhaps, the oldest written story on Earth. It comes to us from Ancient Sumeria, and was originally written on 12 clay tablets in cunieform (cuneiform) script. It is about the adventures of the historical King of Uruk (somewhere between 2750 and 2500 BCE).

The translator chose to eliminate Tablet XII for personal reasons, with support from many literary, archaeological, and linguistic experts because it appears to be more of a sequel to the first 11 tablets, containing a story about Enkidu volunteering to retrieve some objects that Gilgamesh dropped into the Netherworld.

This translation is based on the “standard” Akkadian “edition”, but is filled in with excerpts from the Old Babylonian where necessary.

(Texts: All Artifacts, Color Coding, & Writings in Bold Type With Italics Inside Parenthesis, are Added by Editor R. Brown, not the Authors, Translators, or Publishers!)

(gods in bluemixed-breed demigods in teal…)

(Ninhursag‘s creature creation = Enkidu, Enlil‘s creature creation = Hawawa)

Tablet I

He who has seen everything, I will make known (?) to the lands.

I will teach (?) about him who experienced all things, … alike,

Anu granted him the totality of knowledge of all.

He saw the Secret, discovered the Hidden, he brought information of (the time) before the Flood.

He went on a distant journey, pushing himself to exhaustion, but then was brought to peace.

Epic of Gilgamesh Tablet 11.i(from Gardener and Maier, 1984) KONICA MINOLTA DIGITAL CAMERA

             (Epic of Gilgamesh Text Tablet;                Gilgamesh, University of Sydney, Australia)

He carved on a stone stela all of his toils, and built the wall of Uruk-Haven,

the wall of the sacred Eanna Temple (Anu‘s residence in Uruk), the holy sanctuary.

Look at its wall which gleams like copper (?), inspect its inner wall, the likes of which no one can equal!

2cd - Anu's temple-home in Uruk (E-ana, home of Anu, Inanna, Ninsun, etc.)

Take hold of the threshold stone–it dates from ancient times!

Go close to the Eanna Temple, the residence of Ishtar

(Anu‘s temple residence & city was given to Inanna), such as no later king or man ever equaled!

Go up on the wall of Uruk and walk around, examine its foundation, inspect its brickwork thoroughly.

1e - Uruk's Kings  1f - Uruk's King (giant mixed-breed kings on Uruk walls)

Is not (even the core of) the brick structure made of kiln-fired brick,

and did not the Seven Sages themselves lay out its plans?

One league city, one league palm gardens, one league lowlands, the open area (?) of the Ishtar Temple,

2ab - Anu's City, Unig-Uruk, Iraq (Uruk ruins prior to much excavation)

three leagues and the open area (?) of Uruk it (the wall) encloses.

Find the copper tablet box, open the … of its lock of bronze, undo the fastening of its secret opening.

Take and read out from the lapis lazuli tablet how Gilgamesh went through every hardship.

         Supreme over other kings, lordly in appearance, he is the hero, born of Uruk, the goring wild bull.

He walks out in front, the leader, and walks at the rear, trusted by his companions.

Mighty net, protector of his people, raging flood-wave who destroys even walls of stone!

Offspring (son) of Lugalbanda, Gilgamesh is strong to perfection, son of the august cow,

Rimat-Ninsun (Ninsun, Ninurta‘s daughter); Gilgamesh is awesome to perfection.

6a - Gilgamesh, giant king (Gilgamesh, son to goddess Ninsun & mixed-breed giant Lugalbanda)

It was he who opened the mountain passes, who dug wells on the flank of the mountain.

It was he who crossed the ocean, the vast seas, to the rising sun,

who explored the world regions, seeking life.

It was he who reached by his own sheer strength Utanapishtim (Noah), the Faraway,

who restored the sanctuaries (or: cities) that the Flood had destroyed! … for teeming mankind.

Who can compare with him in kingliness?

Who can say like Gilgamesh: “I am King!”?

Whose name, from the day of his birth, was called “Gilgamesh“?

Two-thirds of him is god (giant alien gods DNA), one-third of him is human (earthling DNA).

6 - Gilgamesh2 - Ninhursag & DNA experiments (giant king Gilgamesh & DNA fashioner / “creator goddess” Ninhursag)

The Great Goddess [Aruru] (Ninhursagdesigned (?) the model for his body,

she prepared his form … … beautiful, handsomest of men, … perfect …

He walks around in the enclosure of Uruk,

Like a wild bull he makes himself mighty, head raised (over others).

There is no rival who can raise his weapon against him.

His fellows stand (at the alert), attentive to his (orders ?), and the men of Uruk become anxious in …

Gilgamesh does not leave a son to his father, day and night he arrogant[y(?) …

         [The following lines are interpreted as rhetorical, perhaps spoken by the oppressed citizens of Uruk.]

Is Gilgamesh the shepherd of Uruk-Haven, is he the shepherd.

bold, eminent, knowing, and wise!

Gilgamesh does not leave a girl to her mother(?)

The daughter of the warrior, the bride of the young man, the gods kept hearing their complaints,

so the gods of the heavens implored the Lord of Uruk [Anu]

“You have indeed brought into being a mighty wild bull, head raised!

“There is no rival who can raise a weapon against him.

“His fellows stand (at the alert), attentive to his (orders !),

Gilgamesh does not leave a son to his father, “day and night he arrogantly …

“Is he the shepherd of Uruk-Haven, “is he their shepherd…

“bold, eminent, knowing, and wise, “Gilgamesh does not leave a girl to her mother(?)!”

The daughter of the warrior, the bride of the young man,

Anu listened to their complaints, and (the gods) called out to Aruru (Ninhursag):

2bb - Ninhursag & lab DNA experiments  (Aruru / Ninhursag with early failed attempts to fashion acceptable earthling workers)

“it was you, Aruru, who created mankind(?), now create a zikru to it/him.

Let him be equal to his stormy heart,

let them be a match for each other so that Uruk may find peace!”

When Aruru heard this she created within herself the zikrtt of Anu.

3d - Ninhursag & Enki in the lab  (Ninhursag‘s umbilical chord cutter on her wrist, & Enki in their DNA Lab)

Aruru washed her hands, she pinched off some clay, and threw it into the wilderness.

In the wildness(?) she created valiant Enkidu, born of Silence, endowed with strength by Ninurta.

  (Enkidu artifact, named after Enki, fashioned by Ninhursag)

His whole body was shaggy with hair, he had a full head of hair like a woman,

his locks billowed in profusion like Ashnan (Nisaba, Goddess of Grain).

He knew neither people nor settled living,

but wore a garment like Sumukan (unidentified god of the steppe).

1a - Anunnaki experiment to make workers (early alien attempts to fashion workers)

He ate grasses with the gazelles, and jostled at the watering hole with the animals;

as with animals, his thirst was slaked with (mere) water.

A notorious trapper came face-to-face with him opposite the watering hole (like a Bigfoot sighting).

A first, a second, and a third day he came face-to-face with him opposite the watering hole.

On seeing him the trapper’s face went stark with fear, and he (Enkidu) and his animals drew back home.

He was rigid with fear; though stock-still his heart pounded and his face drained of colour.

He was miserable to the core, and his face looked like one who had made a long journey.

         The trapper addressed his father saying:” “Father, a certain fellow has come from the mountains.

He is the mightiest in the land his strength is as mighty as the meteorite(?) of Anu!

He continually goes over the mountains, he continually jostles at the watering place with the animals,

he continually plants his feet opposite the watering place.

I was afraid, so I did not go up to him.

He filled in the pits that I had dug, wrenched out my traps that I had spread,

released from my grasp the wild animals.

He does not let me make my rounds in the wilderness!”

The trapper’s father spoke to him saying: “My son, there lives in Uruk a certain Gilgamesh.

There is no one stronger than he, he is as strong as the meteorite(?) of Anu.

Go, set off to Uruk, tell Gilgamesh of this Man of Might.

He will give you the harlot Shamhat (temple priestess), take her with you.

The woman will overcome the fellow (?) as if she were strong.

When the animals are drinking at the watering place have her take off her robe and expose her sex.

When he sees her he will draw near to her, and his animals,

who grew up in his wilderness, will be alien to him.”

He heeded his father’s advice.

The trapper went off to Uruk, he made the journey, stood inside of Uruk, and declared to … Gilgamesh:

“There is a certain fellow who has come from the mountains–

he is the mightiest in the land, his strength is as mighty as the meteorite(?) of Anu!

He continually goes over the mountains, he continually jostles at the watering place with the animals,

he continually plants his feet opposite the watering place.

I was afraid, so I did not go up to him.

He filled in the pits that I had dug, wrenched out my traps that I had spread,

released from my grasp the wild animals.

He does not let me make my rounds in the wilderness!”

Gilgamesh said to the trapper: “Go, trapper, bring the harlot (priestess), Shamhat, with you.

         When the animals are drinking at the watering place have her take off her robe and expose her sex.

When he sees her he will draw near to her, and his animals,

who grew up in his wilderness, will be alien to him.”

The trapper went, bringing the harlot, Shamhat, with him.

They set off on the journey, making direct way.

On the third day they arrived at the appointed place,

and the trapper and the harlot sat down at their posts(?).

A first day and a second they sat opposite the watering hole.

The animals arrived and drank at the watering hole,

the wild beasts arrived and slaked their thirst with water.

               (Enkidu, created as protector & companion to Gilgamesh by Ninhursag)

Then he, Enkidu, offspring of the mountains, who eats grasses with the gazelles,

came to drink at the watering hole with the animals, with the wild beasts he slaked his thirst with water.

Then Shamhat saw him–a primitive, a savage fellow from the depths of the wilderness!

“That is he, Shamhat! Release your clenched arms, expose your sex so he can take in your voluptuousness.

Do not be restrained–take his energy!

When he sees you he will draw near to you.

Spread out your robe so he can lie upon you, and perform for this primitive the task of womankind!

His animals, who grew up in his wilderness, will become alien to him, and his lust will groan over you.”

Shamhat unclutched her bosom, exposed her sex, and he took in her voluptuousness.

She was not restrained, but took his energy.

She spread out her robe and he lay upon her, she performed for the primitive the task of womankind.

His lust groaned over her; for six days and seven nights Enkidu stayed aroused,

and had intercourse with the harlot until he was sated with her charms.

But when he turned his attention to his animals, the gazelles saw Enkidu and darted off,

the wild animals distanced themselves from his body.

Enkidu … his utterly depleted(?) body, his knees that wanted to go off with his animals went rigid;

Enkidu was diminished, his running was not as before.

But then he drew himself up, for his understanding had broadened.

Turning around, he sat down at the harlot’s feet, gazing into her face, his ears attentive as the harlot spoke.

The harlot said to Enkidu: “You are beautiful,” Enkidu, you are become like a god.

7 - Enkidu, Enki's creation, Gilgamesh's companion (Enkidu, countless artifacts of Gilgamesh tale from 4-5,000 years ago, this tale was that important!)

Why do you gallop around the wilderness with the wild beasts?

Come, let me bring you into Uruk-Haven, to the Holy Temple, (priestess Shamhat)

the residence of Anu and Ishtar, the place of Gilgamesh,

who is wise to perfection, but who struts his power over the people like a wild bull.”

What she kept saying found favor with him.

Becoming aware of himself, he sought a friend.

Enkidu spoke to the harlot:

2c - Uruk & Anu's temple

     (Uruk city ruins buried way below, with alien gods enormous temple residence in the distance)

“Come, Shamhat (semi-divine temple priestess), take me away with you to the sacred Holy Temple,

the residence of Anu and Ishtar (Inanna), the place of Gilgamesh, who is wise to perfection,

but who struts his power over the people like a wild bull.

I will challenge him …

Let me shout out in Uruk: I am the mighty one (Biblical “mighty men”)!’

Lead me in and I will change the order of things;

he whose strength is mightiest is the one born in the wilderness!”

[Shamhat to Enkidu:] “Come, let us go, so he may see your face.

I will lead you to Gilgamesh–I know where he will be.

Look about, Enkidu, inside Uruk-Haven, where the people show off in skirted finery,

where every day is a day for some festival, where the lyre (?) and drum play continually,

where harlots stand about prettily, exuding voluptuousness,

full of laughter and on the couch of night the sheets are spread (!).”

Enkidu, you who do not know, how to live, I will show you Gilgamesh, a man of extreme feelings (!).

Look at him, gaze at his face– he is a handsome youth,

with freshness(!), his entire body exudes voluptuousness

 (Gilgamesh scenes, spreading the tale as absolute fact)

He has mightier strength than you, without sleeping day or night!

Enkidu, it is your wrong thoughts you must change!

It is Gilgamesh whom Shamhat loves, and Anu, Enlil, and La (unidentified) have enlarged his mind.”

Even before you came from the mountain Gilgamesh in Uruk had dreams about you.””

6fb - Gilgamesh, Inanna, & Enkidu -(Enki's Creation)   (Gilgamesh, his goddess mother Ninsun, & his protector-companion Enkidu)

Gilgamesh got up and revealed the dream, saying to his mother: “Mother, I had a dream last night.

Stars of the sky appeared, and some kind of meteorite(?) of Anu fell next to me.

I tried to lift it but it was too mighty for me, I tried to turn it over but I could not budge it.

         The Land of Uruk was standing around it, the whole land had assembled about it,

         the populace was thronging around it,

         the Men clustered about it, and kissed its feet as if it were a little baby (!).

         I loved it and embraced it as a wife.

         I laid it down at your feet, and you made it compete with me.”

         The mother of Gilgamesh, the wise, all-knowing, said to her Lord;

              (Ninsun, mother to some of Enki‘s offspring, & many mixed-breeds appointed to kingships)

         RimatNinsun (Ninsun), the wise, all-knowing, said to Gilgamesh:

         “As for the stars of the sky that appeared and the meteorite(?) of Anu which fell next to you,

         you tried to lift but it was too mighty for you, you tried to turn it over but were unable to budge it,

         you laid it down at my feet, and I made it compete with you, and you loved and embraced it as a wife.”

         “There will come to you a mighty man, a comrade who saves his friend–

         he is the mightiest in the land, he is strongest, his strength is mighty as the meteorite (!) of Anu!

            3b - Anu of planet Nibiru (Anu, King of the alien Anunnaki, ruling planet Nibiru & Earth Colony, father in heaven to the Biblical Genesis 6:4 “sons of God” who came down to Earth, had “sex with the daughters of men”, had mixed offspring who were the Biblical “Heros of old, men of renown”, “mighty men”, the 1st kings on Earth, Anu‘s son & heir Enlil appointed as his Earth Colony Commander)

         You loved him and embraced him as a wife; and it is he who will repeatedly save you.

         Your dream is good and propitious!”

         A second time Gilgamesh said to his mother: “Mother, I have had another dream:

            2b - Ninsun, Ninurta & Bau's Daughter (young goddess Ninsun, earthlings were fashioned into their image & likeness)

         “At the gate of my marital chamber there lay an axe,” and people had collected about it.

         “The Land of Uruk was standing around it, “the whole land had assembled about it,”

          the populace was thronging around it. “I laid it down at your feet,”

          I loved it and embraced it as a wife, “and you made it compete with me.”

          The mother of Gilgamesh, the wise, all-knowing, said to her son;

             2a - Ninsun, mother of Gods & Mixed-Breed Kings (Ninsun, mother to powerful kings ruling the known civilized world for thousands years)

          Rimat-Ninsun (Ninsun), the wise, all-knowing, said to Gilgamesh: “The axe that you saw (is) a man.”

           … (that) you love him and embrace as a wife, “but (that) I have compete with you.”

           ” There will come to you a mighty man,” a comrade who saves his friend–

          “he is the mightiest in the land, he is strongest,” he is as mighty as the meteorite(!) of Anu!”

          Gilgamesh spoke to his mother saying:

              1ae - Enlil, Babylonian(giant god Enlil, Earth Colony Commander, heir to alien Anunnaki King Anu)

          “By the command of Enlil, the Great Counselor, so may it to pass!

          “May I have a friend and adviser, a friend and adviser may I have!

          “You have interpreted for me the dreams about him!”

          After the harlot recounted the dreams of Gilgamesh to Enkidu the two of them made love.

Tablet II

Enkidu sits in front of her.

         [The next 30 lines are missing; some of the fragmentary lines from 35 on are restored from parallels in the Old Babylonian.]

“Why …”(?)

His own counsel …

At his instruction …

Who knows his heart…

Shamhat pulled off her clothing, and clothed him with one piece while she clothed herself with a second.

She took hold of him as the gods do’ and brought him to the hut of the shepherds.

The shepherds gathered all around about him, they marveled to themselves:

9g - Gilgamesh, Enkidu, & Bull of Heaven (Enkidu & Gilgamesh of equal size & strength)

“How the youth resembles Gilgamesh–tall in stature, towering up to the battlements over the wall!

Surely he was born in the mountains; his strength is as mighty as the meteorite(!) of Anu!”

They placed food in front of him, they placed beer in front of him;

Enkidu knew nothing about eating bread for food, and of drinking beer he had not been taught.

The harlot spoke to Enkidu, saying: “Eat the food, Enkidu, it is the way one lives.

Drink the beer, as is the custom of the land.”

Enkidu ate the food until he was sated, he drank the beer-seven jugs!–and became expansive and sang with joy!

He was elated and his face glowed.

He splashed his shaggy body with water, and rubbed himself with oil, and turned into a human.

He put on some clothing and became like a warrior(!).

He took up his weapon and chased lions so that the shepherds could eat

He routed the wolves, and chased the lions.

With Enkidu as their guard, the herders could lie down.

A wakeful man, a singular youth, he was twice as tall (?) (as normal men

         [The next 33 lines are missing in the Standard Version; lines 57-86 are taken from the Old Babylonian.]

Then he raised his eyes and saw a man.

He said to the harlot: “Shamhat, have that man go away!

Why has he come’? I will call out his name!”

The harlot called out to the man and went over to him and spoke with him.

“Young man, where are you hurrying!

Why this arduous pace!”

The young man spoke, saying to Enkidu:

“They have invited me to a wedding, as is the custom of the people.

… the selection(!) of brides(!) .. I have heaped up tasty delights for the wedding on the ceremonial (!) platter.

         For the King of Broad-Marted Uruk, open is the veil(!) of the people for choosing (a girl).

For Gilgamesh, the King of Broad-Marted Uruk, open is the veil(?) of the people for choosing.

He will have intercourse with the ‘destined wife,’ he first, the husband afterward.

This is ordered by the counsel of Anu, from the severing of his umbilical cord it has been destined for him.”

At the young man’s speech his (Enkidu‘s) face flushed (with anger).

[Several lines are missing.]

Enkidu walked in front, and Shamhat after him.

         [The Standard Version resumes.]

He (Enkidu) walked down the street of Uruk-Haven, … mighty…

He blocked the way through Uruk the Sheepfold.

The land of Uruk stood around him, the whole land assembled about him,

the populace was thronging around him, the men were clustered about him, and kissed his feet as if he were a little baby(!).

Suddenly a handsome young man …

For Ishara the bed of night(?)/marriage(?) is ready, for Gilgamesh as for a god a counterpart(!) is set up.

Enkidu blocked the entry to the marital chamber, and would not allow Gilgamreh to be brought in.

They grappled with each other at the entry to the marital chamber,

in the street they attacked each other, the public square of the land.

6g - Enkidu, Gilgamesh, & Inanna (Gilgamesh, Enkidu, Gilgamesh, Inanna naked, & Inanna)

The doorposts trembled and the wall shook,

          [About 42 lines are missing from the Standard Version; lines 103-129 are taken from the Old Babylonian version.]

Gilgamesh bent his knees, with his other foot on the ground, his anger abated and he turned his chest away.

After he turned his chest Enkidu said to Gilgamesh:

“Your mother bore you ever unique(!), the Wild Cow of the Enclosure,

Ninsun, your head is elevated over (other) men, Enlil has destined for you the kingship over the people.”

(Enlil brought kingship down from Heaven / planet Nibiru to Earth Colony)

[19 lines are missing here.]

They kissed each other and became friends.

7c - Enkidu (artifacts by the score on the story of Gilgamesh)

         [The Old Babylonian becomes fragmentary. The Standard Version resumes]

         “His strength is the mightiest in the land!

His strength is as mighty as the meteorite(?) of Anu,

6fc - 2 kings, sons to mother Ninsun

(Ningishzidda,   semi-divine giant, mother Ninsun, & another mixed-breed giant son, both appointed to kingships)

         The mother of Gilgamesh spoke to Gilgamesh, saying; Rimat-Ninsun said to her son: “(I!), Rimar-Ninsun

My son…

         Plaintively …

            3a - Utu in the mountains with weapons of brilliance (Utu cut launch & landing sites into the mountains, Sun God)

She went up into his (Shamash‘s) (Utu‘s) gateway, plaintively she implored …:

Enkidu has no father or mother, his shaggy hair no one cuts.

He was born in the wilderness, no one raised him.”

Enkidu was standing there, and heard the speech.

He … and sat down and wept, his eyes filled with tears, his arms felt limp, his strength weakened.

They took each other by the hand, and.., their hands like … Enkidu made a declaration to (Gilgamesh‘).

         [32 lines are missing here.]

 8 - Humbaba Enlil's creature in cedar forest   (Humbaba, Enlil‘s guardian of his cedar forests in Lebanon)

“in order to protect the Cedar Forest Enlil assigned (Humbaba) as a terror to human beings,

Humbaba‘s roar is a Flood, his mouth is Fire, and his breath is Death!

He can hear 100 leagues away any rustling(?) in his forest!

Who would go down into his forest!

Enlil assigned him as a terror to human beings, and whoever goes down into his forest paralysis(?) will strike!”

Gilgamesh spoke to Enkidu saying: “What you say .. .”

[About 42 lines are missing here in the Standard Version; lines 228-249 are taken from the Old Babylonian.]

“Who, my Friend, can ascend to the heavens!”

         (Only) the gods can dwell forever with Shamash.

         As for human beings, their days are numbered, and whatever they keep trying to achieve is but wind!

         Now you are afraid of death–what has become of your bold strength!

I will go in front of you, and your mouth can call out: ‘Go on closer, do not be afraid!’

Should I fall, I will have established my fame.

         (They will say:) ‘It was Gilgamesh who locked in battle with Humbaba the Terrible!’

You were born and raised in the wilderness, a lion leaped up on you, so you have experienced it all!’

[5 lines are fragmentary]

I will undertake it and I will cut down the Cedar.

It is I who will establish fame for eternity!

Come, my friend, I will go over to the forge and have them cast the weapons in our presence!”

Holding each other by the hand they went over to the forge.

         [The Standard Version resumes at this point.]

The craftsmen sat and discussed with one another.

“We should fashion the axe…

The hatchet should he one talent in weight …

Their swords should be one talent…

          Their armor one talent, their armor …”

Gilgamesh said to the men of Uruk:

“Listen to me, men…

[5 lines are missing here.

You, men of Uruk, who know …

I want to make myself more mighty, and will go on a distant(!) journey!

I will face fighting such as I have never known, I will set out on a road I have never traveled!

Give me your blessings! …

          I will enter the city gate of Uruk

 I will devote(?) myself to the New Year’s Festival.

 I will perform the New Year’s (ceremonies) in…

          The New Year’s Festival will take place, celebrations …

 They will keep shouting ‘Hurrah!’ in…””

Enkidu spoke to the Elders: “What the men of Uruk

Say to him that he must nor go to the Cedar Forest– the journey is not to be made!

A man who…

8g - Humbaba8a - Hawawa, Enlil's cedar forest guardian (Humbaba / Huwawa ancient artifacts of the Gilgamesh story)

         The Guardian of the Cedar Forest …

The Noble Counselors of Uruk arose and delivered their advice to Gilgamesh:

“You are young, Gilgamesh, your heart carries you off you do not know what you are talking about!

…gave birth to you.

Humbaba‘s roar is a Flood, his mouth is Fire, his breath Death!

He can hear any rustling(!) in his forest 100 leagues away!

Who would go down into his forest!

Who among (even!) the Igigi gods (Anunnaki in orbit) can confront him?

In order to keep the Cedar safe, Enlil assigned him as a terror to human beings.”

Gilgamesh listened to the statement of his Noble Counselors.

[About 5 lines are missing to the end of Tablet II.]

Tablet 3

The Elders spoke to Gilgamesh, saying:

Gilgamesh, do not put your trust in (just) your vast strength, but keep a sharp eye out, make each blow strike in mark!

          ‘The one who goes on ahead saves the comrade.”

 ‘The one who knows the route protects his friend.’

          Let Enkidu go ahead of you; he knows the road to the Cedar Forest, he has seen fighting, has experienced battle.

 Enkidu will protect the friend, will keep the comrade safe.

 Let his body urge him back to the wives.”

 “in our Assembly we have entrusted the King to you (Enkidu), and on your return you must entrust the King back to us!”

Gilgamesh spoke to Enkidu, saying:

“Come on, my friend, let us go to the Egalmah Temple (Bau‘s residence in Nippur),

to Ninsun (Ninurta‘s & Bau‘s daughter, Lugulbanda‘s spouse), the Great Queen;

Ninsun (mother to Gilgamesh & many others) is wise, all-knowing.

She will put the advisable path at our feet.”

Taking each other by the hand, Gilgamesh and Enkidu walked to the Egalmah (“Great Palace”),

          to Ninsun, the Great Queen.

 3e - Anu's Temple in Uruk   2a - Ninsun, mother of Gods & Mixed-Breed Kings (Uruk ziggurat residence of Ninsun, etc.; Ninsun)

Gilgamesh arose and went to her.

Ninsun, (even though) I am extraordinarily strong (!)…I must now travel a long way to where Humbaba is,

I must face fighting such as I have not known, and I must travel on a road that I do not know!

Until the time that I go and return, until I reach the Cedar Forest, until I kill Humbaba the Terrible,

and eradicate from the land something baneful that Shamash hates, intercede with Shamash (Utu) on my behalf’ (!)

2a - Utu, Shamash, twin to Inanna  (alien giant Utu / Shamash / Allah, son to Moon Crescent God Nannar of Ur)

If I kill Humbaba and cut his Cedar let there be rejoicing all over the land,

and I will erect a monument of the victory (?) before you!”

The… words of Gilgamesh, her son, grieving, Queen Ninsun heard over and over.

Ninsun went into her living quarters.

She washed herself with the purity plant, she donned a robe worthy of her body,

she donned jewels worthy of her chest, she donned her sash, and put on her crown.

She sprinkled water from a bowl onto the ground.

She… and went up to the roof.

She went up to the roof and set incense in front of Shamash,.

I she offered fragrant cuttings, and raised her arms to Shamash.

“Why have you imposed–nay, inflicted!–a restless heart on my son, Gilgamesh!

Now you have touched him so that he wants to travel a long way to where Humbaba is!

He will face fighting such as he has not known, and will travel on a road that he does not know!

Until he goes away and returns, until he reaches the Cedar Forest, until he kills Humbaba the Terrible,

and eradicates from the land something baneful that you hate, on the day that you see him on the road(?)

9a -Ba'al, Utu & wife, Aia (Utu & goddess spouse Aja / Aya / Aia)

may Aja (Utu‘s spouse), the Bride, without fear remind you, and command also the Watchmen of the Night,

 2bc - Nanna & his symbol  (Moon Crescent patron god of Ur Nannar / Sin, father to Utu & Inanna, the Goddess of Love)

the stars, and at night your father, Sin (Nannar).”

She banked up the incense and uttered the ritual words.’

She called to Enkidu and would give him instructions: Enkidu the Mighty, you are not of my womb,

but now I speak to you along with the sacred votaries of Gilgamesh,

the high priestesses, the holy women, the temple servers.”

She laid a pendant(?) on Enkidu‘s neck, the high-priestesses took…and the “daughters-of-the-gods” …

“I have taken … EnkiduEnkidu to… Gilgamesh I have taken.”

“Until he goes and returns, until he reaches the Cedar Forest, be it a month … be it a year.. .”

[About 11 lines are missing here, and the placement of the following fragment is uncertain.]

… the gate of cedar … Enkidu … in the Temple of Shamash, (and) Gilgamesh in the Egalmah.

He made an offering of cuttings … … the sons of the king(!) …

[Perhaps some 60 lines are missing here.]

Enkidu will protect the friend, will keep the comrade safe,

Let his body urge him back to the wives (?).

In our Assembly we have entrusted the King to you, and on your return you must entrust the King back to us!”

Enkidu spoke to Gilgamesh saying: “My Friend, turn back!…

The road…”

[The last lines are missing.]

Tablet IV

At twenty leagues they broke for some food, at thirty leagues they stopped for the night,

walking Fifty leagues in a whole day, a walk of a month and a half.

On the third day they drew near to the Lebanon (cedar forests).

2e - Babylonian Shamash 2000B.C.  (broken mixed-breed king stands before Utu, the alien giant Sun God)

They dug a well facing Shamash (the setting sun),

Gilgamesh climbed up a mountain peak, made a libation of flour, and said:

“Mountain, bring me a dream, a favourable message from Shamash.”

Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering.

He made him lie down, and… in a circle. they… like grain from the mountain…

While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him.

in the middle of the night his sleep came to an end, so he got up and said to his friend:

“My friend, did you not call out to me? Why did I wake up?

Did you not touch me? Why am I so disturbed?

Did a god pass by? Why are my muscles trembling?

Enkidu, my friend, I have had a dream–and the dream I had was deeply disturbing(?)

in the mountain gorges…the mountain fell down on me (us?) …

Wet(?)… like flies(?)…

He who was born in the wilderness, Enkidu, interpreted the dream for his friend: “My friend, your dream is favourable.

The dream is extremely important.

My friend, the mountain which you saw in the dream is Humbaba.

 (many artifacts of Humbaba, a lot of work administered for something now said to be untrue!)

“It means we will capture Humbaba, and kill him and throw his corpse into the wasteland.

In the morning there will be a favourable message from Shamash.

At twenty leagues they broke for some food, at thirty leagues they stopped for the night,

walking fifty leagues in a whole day, a walk of a month and a half.

They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said,

2g - unknown king & Utu-Shamash  (mixed-breed king kneels before alien giant god Utu, what else could king do?)

“Mountain, bring me a dream, a favourable message from Shamash.”

Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering.

He made him lie down, and… in a circle.

They … like grain from the mountain…

While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him.,,

in the middle of the night his sleep came to an end, so he got up and said to his friend:

My friend, did you not call out to me? Why did I wake up?

Did you not touch me? Why am I so disturbed?

Did a god pass by? Why are my muscles trembling?

Enkidu, my friend, I have had a dream, besides my first dream, a second.

And the dream I had–so striking, so…,so disturbing!’

I was grappling with a wild bull of the wilderness, with his bellow he split the ground, a cloud of dust…to the sky.

9h - Gilgamesh Epic scene (Homo-erectis prior to alien modifications, into their image & likeness)

I sank to my knees in front of him.

He holds… that encircled(?) my arm.

(My?) tongue(?) hung out(?) …

My temples throbbed(?) …

He gave me water to drink from his waterskin.”

“My friend, the god to whom we go is not the wild bull? He is totally different?

  (Utu wears the royal descendants of King Anu crown of horns, & very long beards)

The wild bull that you saw is Shamash, the protector, in difficulties he holds our hand.

The one who gave you water to drink from his waterskinis your personal) god,

who brings honour to you, Lugalbanda (spouse to Ninsun).

We should join together and do one thing, a deed such as has never (before) been done in the land.”

At twenty leagues they broke for some food, at thirty leagues they stopped for the night,

walking fifty leagues in a whole day, a walk of a month and a half.

They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said:

“Mountain, bring me a dream, a favourable message from Shamash.”

Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering.

He made him lie down, and… in a circle.

They… like grain from the mountain…

While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him.

In the middle of the night his sleep came to an end, so he got up and said to his friend:

“My friend, did you nor call out to me? Why did I wake up?

Did you not touch me? Why am I so disturbed?

Did a god pass by) Why are my muscles trembling?

Enkidu, my friend, I have had a third dream, and the dream I had was deeply disturbing.,,

The heavens roared and the earth rumbled; (then) it became deathly still, and darkness loomed.

A bolt of lightning cracked and a fire broke out, and where(?) it kept thickening, there rained death.

Then the white-hot name dimmed, and the fire went out, and everything that had been falling around turned to ash.

Let us go down into the plain so we can talk it over.”,,,

Enkidu heard the dream that he had presented and said to Gilgamesh

(About 40 lines are missing here.)

At twenty leagues they broke for some food, at thirty leagues they stopped for the night,

walking fifty leagues in a whole day, a walk of a month and a half.

They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said:

“Mountain, bring me a dream, a favourable message from Shamash.”

Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering.

He made him lie down, and… in a circle.

They… like grain from the mountain…

While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him.

in the middle of the night his sleep came to an end, so he got up and said to his friend:

“My friend, did you not call out to me? Why did I wake up?

Did you nor touch me? Why am I so disturbed?

Did a god pass by? Why are my muscles trembling)

Enkidu, my friend, I have had a fourth dream, and the dream I had was deeply disturbing (?).

(About 11 lines are missing)

“He was… cubits tall… … Gilgamesh Enkidu listened to his dream

“The dream that you had is favourable, it is extremely important?

My friend, this…

Humbaba Eke…

Before it becomes light…

We will achieve (victory?) over him, Humbaba, against whom we rage, we will.., and triumph over him.

In the morning there will be a favourable message from Shamash.

At twenty leagues they broke for some food, at thirty leagues they stopped for the night,

walking fifty leagues in a whole day, a walk of a month and a half.

They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said:

“Mountain, bring me a dream, a favourable message from Shamash.”

Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering.

He made him lie down, and… in a circle.

They… like grain from the mountain …

While Gilgamerh rested his chin on his knees, sleep that pours over mankind overtook him.,,

in the middle of the night his sleep came to an end, so he got up and said to his friend:

“My friend, did you not call out to me? Why did I wake up?

Did you not touch me? Why am I so disturbed?

Did a god pass by? Why are my muscles trembling?

Enkidu, my friend, I had a fifth(?) dream, and the dream I had was deeply disturbing (?). …

His tears were running in the presence of Shamash.

‘What you said in Uruk…, be mindful of it, stand by me… ?”

Gilgamesh, the offspring of Uruk-Haven, Shamash heard what issued from his mouth,

3c - Shamash cutting mountains in Sippar (Utu at the launch pad in the mountains, lift-off towers hold launches steady)

and suddenly there resounded a warning sound from the sky.

“Hurry, stand by him so that he (Humbaba) does nor enter the forest, and does not go down into the thickets and hide (?)

He has not put on his seven coats of armor(?) he is wearing only one, but has taken off six.”,,,

They (Gilgamesh and Enkidu)…

They lunge at each other like raging wild bulls…

One name he bellowed full of…

The Guardian of the Forest bellowed …Humbaha like… …”

‘One alone cannot

‘Strangers …

‘A slippery path is not feared by two people who help each other.’

‘Twice three times…

‘A three-ply rope cannot be cut.’

‘The mighty lioness cubs can roll him over.”‘

Enkidu spoke to Gilgamesh, saying:

“As soon as we have gone down into the Cedar Forest, let us split open the tree (?) and strip off its branches(?).”

Gilgamesh spoke to Enkidu, saying: “Why, my friend, we…so wretchedly (?)

We have crossed over all the mountains together, in front of us, before we have cut down the Cedar.

My friend, you who are so experienced in battle, who… fighting, you…’ and (need) not fear death.

Let your voice bellow forth like the kettledrum,

let the stiffness in your arms depart, let the paralysis in your legs go away.

Take my hand, my friend, we will go on together.

Your heart should burn to do battle–pay no heed to death, do not lose heart!

The one who watches from the side is a careful man,

but the one who walks in front protects himself and saves his comrade, and through their fighting they establish fame'”

As the two of them reached the evergreen forest they cut off their talk, and stood still.

Tablet V

    …

    They stood at the forest’s edge, gazing at the top of the Cedar Tree, gazing at the entrance to the forest.

    Where Humbaba would walk there was a trail, the roads led straight on, the path was excellent.

    Then they saw the Cedar Mountain, the Dwelling of the Gods, the throne dais of Imini (Ninlil, Enlil‘s spouse).

        4 - Ninlil, Enlil's spouse  (Ninlil, shared equal powers with her spouse Enlil, Commander of Earth Colony)

    Across the face of the mountain the Cedar brought forth luxurious foliage, its shade was good, extremely pleasant.

    The thornbushes were matted together, the woods(?) were a thicket… among the Cedars,… the boxwood,

    the forest was surrounded by a ravine two leagues long, … and again for two-thirds (of that distance), …

    Suddenly the swords… and after the sheaths …, the axes were smeared…dagger and sword…alone …

    Humbaba spoke to Gilgamesh saying: “He does not come (?) … Enlil …”

    Enkidu spoke to Humbaba, saying: “Humbaba…’One alone..

    ‘Strangers …

    ‘A slippery path is not feared by two people who help each other.

    ‘Twice three times…

    ‘A three-ply rope cannot be cut.

    ‘The mighty lion–two cubs can roll him over.”‘

    Humbaba spoke to Gilgamesh, saying:

    ..An idiot’ and a moron should give advice to each other, but you, Gilgamesh, why have you come to me!

    Give advice, Enkidu, you ‘son of a fish,‘ who does not even know his own father,

    to the large and small turtles which do not suck their mother’s milk!

    When you were still young I saw you but did not go over to you; … you,… in my belly.

    …,you have brought Gilgamesh into my presence, … you stand.., an enemy, a stranger.

    … Gilgamesh, throat and neck, I would feed your flesh to the screeching vulture, the eagle, and the vulture!”

    Gilgamerh spoke to Enkidu, saying: “My Friend, Humbaba‘s face keeps changing!·

        Humbaba,demon,genie and guardian of the cedar forests of the Lebanon range. Period of the Amorite dynasties. In the Gilgamesh-epic, Gilgamesh and his friend Enkidu cut off the demon's head. 20th-16th BCE Terracotta, H: 11,5 cm AO 6778 (Huwawa / Humbaba, the preservation of actual ancient knowledge)

    Enkidu spoke to Gilgamesh, saying:’ “Why, my friend, are you whining so pitiably, hiding behind your whimpering?

    Now there, my friend, …in the coppersmith’s channel …,

    again to blow (the bellows) for an hour, the glowing (metal)(?) … for an hour.

    To send the Flood, to crack the Whip.”

    Do not snatch your feet away, do not turn your back, … strike even harder!”

    … may they be expelled…. head fell … and it/he confronted him…

    The ground split open with the heels of their feet, as they whirled around in circles Mt. Hermon and Lebanon split.

    The white clouds darkened, death rained down on them like fog.

    Shamash raised up against Humbaba mighty tempests’–Southwind, Northwind, Eastwind, Westwind,

    Whistling Wind, Piercing Wind, Blizzard, Bad Wind, Wind of Simurru,

    Demon Wind, Ice Wind, Storm, Sandstorm–thirteen winds rose up against him and covered Humbaba‘s face.

    He could nor butt through the front, and could not scramble out the back,

    so that Gilgamesh‘s weapons were in reach of Humbaba.

        8h - Humbaba 2000-1500 (Huwawa, Enlil & other Anunnaki used cedar for construction, favored oils, perfumes, etc.)

    Humbaba begged for his life, saying to Gilgamesh:

    “You are young yet, Gilgamesh, your mother gave birth to you, and you are the offspring of Rimnt-Nlnsun (?) …

         (Utu / Shamash, Enlil, giant king, Enki, & Nabu the scribe)

    (It was) at the word of Shamash, Lord of the Mountain (& launch pads), that you were roused (to this expedition).

    O scion of the heart of Uruk, King Gilgamesh!

    … GilgameshGilgamesh, let me go (?), I will dwell with you as your servant (?)

    As many trees as you command me I will cut down for you,

    I will guard for you myrtle wood…, wood fine enough for your palace!”

    Enkidu addressed Gilgamesh, saying: “My friend, do not listen to Humbaba,

    [io lines are missing Apparently Humbaba sees that Gilgamesh is influenced by Enkidu, and moves to dissuade Enkidu.]

    “You understand the rules of my forest, the rules…, further, you are aware of all the things so ordered (by Enlil).”

    I should have carried you up, and killed you at the very entrance to the branches of my forest.

    I should have fed your flesh to the screeching vulture, the eagle, and the vulture.

    So now, Enkidu, clemency is up to you.

    Speak to Gilgamesh to spare my life!”

    Enkidu addressed Gilgamesh, saying:

    My friend, Humbaba, Guardian of the Cedar Forest, grind up, kill, pulverize(?), and destroy him!

        9b - Gilgamesh & Enkidu, Uruk 3rd Mil. BC (Gilgamesh & Enkidu killed beasts Humbaba & the Bull of Heaven)

    Humbaba, Guardian of the Forest, grind up, kill, pulverize(?), and destroy him!

    Before the Preeminent God Enlil hears.. and the …gods be filled with rage against us.

       3a - Enlil's Ekur-House in Nippur2b - City of Sippar with Utu's Ziggurat

           (Enlil‘s city of Nippur ruins;               Utu‘s city of Sippar ruins)

    Enlil is in Nippur, Shamash is in Sippar.

    Erect an eternal monument proclaiming… how Gilgamesh killed(?) Humbaba.”

    When Humbaba heard…

    [Abour l0 lines are missing.]

    … the forest.

    and denunciations(?) have been made.

    But you are sitting there like a shepherd… and like a ‘hireling of his mouth.’

    Now, Enkidu, clemency is up to you.

    Speak to Gilgamesh that he spare my life!”

    Enkidu spoke to Gilgamesh, saying: “My friend, Humbaba, Guardian of the Forest,

    grind up, kill, pulverize(?), and destroy him!

    Before the Preeminent God Enlil hears, and the … gods are full of rage at us.

     (Nippur house of Enlil) (Sippur house of Shamash)

    Enlil is in Nippur, Shamash is in Sippar.

    Erect an eternal monument proclaiming… how Gilgamesh killed(?) Humbaba.”

    Humbaba heard …

    [About 10 lines are missing.]

    “May he not live the longer of the two, may Enkidu not have any ‘share'(?) more than his friend Gilgamesh!”

    Enkidu spoke to Gilgamesh, saying: “My friend, 1 have been talking to you but you have not been listening to me,”

    You have been listening to the curse of Humbaba!”

        Death of Humbaba (Humbaba loses the battle with Gilgamesh, Enkidu to be punished)

     … his friend … by his side .. they pulled out his insides including his tongue.

    … he jumped(?).

    …abundance fell over the mountain, …abundance fell over the mountain.

    They cut through the Cedar,

    While Gilgamesh cuts down the trees, Enkidu searches through the urmazallu.

    Enkidu addressed Gilgamesh, saying: “My friend, we have cut down the towering Cedar whose top scrapes the sky.

    Make from it a door 72 cubits high, 24 cubits wide, one cubit thick,

    its fixture, its lower and upper pivots will be out of one piece.

    Let them carry it to Nippur, the Euphrates will carry it down, Nippur will rejoice….”

    They tied together a raft…Enkidu steered it… while Gilgamesh held the head of Humbaba.

          Tablet VI

    He washed out his marred hair and cleaned up his equipment(?), shaking out his locks down over his back,

    throwing off his dirty clothes and putting on clean ones.

    He wrapped himself in regal garments and fastened the sash.

    When Gilgamesh placed his crown on his head, a princess Ishtar (Inanna) raised her eyes to the beauty of Gilgamesh.

          6f - Inanna & Gilgamesh (Inanna & giant Uruk King Gilgamesh, lived hundreds of years)

    “Come along, Gilgamesh, be you my husband, to me grant your lusciousness.’

    Be you my husband, and I will be your wife.

    I will have harnessed for you a chariot of lapis lazuli and gold, with wheels of gold and ‘horns’ of electrum(?).

    It will he harnessed with great storming mountain mules!

    Come into our house, with the fragrance of cedar.

    And when you come into our house the doorpost(?) and throne dais(?)’will kiss your feet.

    Bowed down beneath you will be kings, lords, and princes.

    The Lullubu people’ will bring you the produce of the mountains and countryside as tribute.

    Your she-goats will bear triplets, your ewes twins, your donkey under burden will overtake the mule,

    your steed at the chariot will be bristling to gallop, your axe at the yoke will have no match.”

        3b - Utu & naked Inanna(lover to Inanna, the Goddess of Love & War)

    Gilgamesh addressed Princess Ishtar (Inanna) saying:

    “What would I have to give you if I married you!

    Do you need oil or garments for your body!

    Do you lack anything for food or drink!

    I would gladly feed you food fit for a god, I would gladly give you wine fit for a king,

    … may the street(?) be your home(?), may you be clothed in a garment, and may any lusting man (?) marry you!

    …an oven who… ice, a half-door that keeps out neither breeze nor blast,

    a palace that crushes down valiant warriors, an elephant who devours its own covering,

    pitch that blackens the hands of its bearer, a waterskin that soaks its bearer through,

    limestone that buckles out the stone wall, a battering ram that attracts the enemy land, a shoe that bites its owner’s feet!

    Where are your bridegrooms that you keep forever’

    Where is your ‘Little Shepherd’ bird that went up over you!

    See here now, I will recite the list of your lovers.

    Of the shoulder (?) … his hand,

        2b - Dumuzi the shepherd (Dumuzi the Shepherd, herding edible animals for the gods)

     Tammuz (Dumuzi), the lover of your earliest youth, for him you have ordained lamentations year upon year!

    You loved the colourful ‘Little Shepherd’ bird and then hit him, breaking his wing,

    so now he stands in the forest crying ‘My Wing’!

    You loved the supremely mighty lion, yet you dug for him seven and again seven pits.

    You loved the stallion, famed in battle, yet you ordained for him the whip, the goad, and the lash,

    ordained for him to gallop for seven and seven hours, ordained for him drinking from muddled waters,’

    you ordained far his mother Silili (unknown) to wail continually. 

2cc - Ashur-Osiris  (Dumuzi’s mother was Ninsun, father was Enki)

     You loved the Shepherd, the Master Herder, who continually presented you with bread baked in embers,

    and who daily slaughtered for you a kid.

    Yet you struck him, and turned him into a wolf,

    so his own shepherds now chase him and his own dogs snap at his shins.

    You loved Ishullanu (unidentified spouse to Inanna), your father’s date gardener,

    who continually brought you baskets of dates, and brightened your table daily.

    You raised your eyes to him, and you went to him:

    ‘Oh my Ishullanu, let us taste of your strength, stretch out your hand to me, and touch our vulva.

    Ishullanu said to you: ‘Me! What is it you want from me!

    Has my mother not baked, and have I not eaten that I should now eat food under contempt and curses

    and that alfalfa grass should be my only cover against the cold?

    As you listened to these his words you struck him, turning him into a dwarf(?),

    and made him live in the middle of his (garden of) labors,

    where the mihhu do not go up, nor the bucket of dates (?) down.

    And now me! It is me you love, and you will ordain for me as for them!”

          (Inanna in her sky-disc goes up to the heavens)

    When Ishtar heard this, in a fury she went up to the heavens,

    going to Anu, her father (great-grandfather), and crying, going to Anrum (Antu?), her mother, and weeping:

    “Father, Gilgamesh has insulted me over and over,

    Gilgamesh has recounted despicable deeds about me, despicable deeds and curses!”

        3a - Anu & Inanna  (King Anu & Inanna atop her zodiac symbol of Leo the Lion)

    Anu addressed Princess Ishtar, saying: “What is the matter?

    Was it not you who provoked King Gilgamesh?

    So Gilgamesh recounted despicable deeds about you, despicable deeds and curses!”

    Ishtar spoke to her father, Anu, saying:

    9 - Inanna asks Anu for the Bull of Heaven

                            (Inanna, Anu Bull of Heaven, & Gilgamesh)

    “Father, give me the Bull of Heaven, so he can kill Gilgamesh in his dwelling.

    If you do not give me the Bull of Heaven, I will knock down the Gates of the Netherworld,

    I will smash the door posts, and leave the doors flat down,

    and will let the dead go up to eat the living (ancient mention of zombies)!

    And the dead will outnumber the living!”

    Anu addressed princess Ishtar, saying: “If you demand the Bull of Heaven from me,

    there will be seven years of empty husks for the land of Uruk.

    Have you collected grain for the people!

    Have you made grasses grow for the animals?”

    Ishtar addressed Anu, her father, saying: “I have heaped grain in the granaries for the people,

    I made grasses grow for the animals, in order that they might eat in the seven years of empty husks.

    I have collected grain for the people, I have made grasses grow for the animals.”

    When Anu heard her words, he placed the noserope of the Bull of Heaven in her hand.

    Ishtar led the Bull of Heaven down to the earth.

    When it reached Uruk It climbed down to the Euphrates…

    At the snort of the Bull of Heaven a huge pit opened up, and 100 Young Men of Uruk fell in.

    At his second snort a huge pit opened up, and 200 Young Men of Uruk fell in.

    At his third snort a huge pit opened up, and Enkidu fell in up to his waist.

   Then Enkidu jumped out and seized the Bull of Heaven by its horns.

       9b - Gilgamesh & Enkidu, Uruk 3rd Mil. BC (Bull of Heaven killed by Gilgamesh & Enkidu)

    the Bull spewed his spittle in front of him, with his thick tail he flung his dung behind him (?).

    Enkidu addressed Gilgamesh, saying: “My friend, we can be bold(?) …

    How shall we respond…

    My friend, I saw…

    And my strength…

    I will rip out…

    I and you, we must share (?)

    I shall grasp the Bull

    I will fill my hands (?) ..

    In front… … between the nape, the horns, and… thrust your sword.”

    Enkidu stalked and hunted down the Bull of Heaven.

       9e - Gilgamesh & Enkidu (historic scene of Enkidu with tail, Bull of Heaven, & Gilgamesh)

    He grasped it by the thick of its tail and held onto it with both his hands (?),

    while Gilgamesh, like an expert butcher, boldly and surely approached the Bull of Heaven.

    Between the nape, the horns, and… he thrust his sword.

       9c - Enkidu & Gilgamesh slay the Bull of Heaven (history preserved, death of the fashioned beast Bull of Heaven)

    After they had killed the Bull of Heaven, they ripped out its heart and presented it to Shamash.

    They withdrew bowing down humbly to Shamash.

    Then the brothers sat down together.

    Ishtar went up onto the top of the Wall of Uruk-Haven,

    cast herself into the pose of mourning, and hurled her woeful curse:

        6ga - Gilgamesh, Raging Bull, Inanna, & Adad (countless artifacts of the great King Gilgamesh,  2/3rds divine)

    “Woe unto Gilgamesh who slandered me and killed the Bull of Heaven!”

    When Enkidu heard this pronouncement of Ishtar, he wrenched off the Bull‘s hindquarter and flung it in her face:

        9f - Gilgamesh-left, Enkidu-right (Gilgamesh & Enkidu kill protector-beasts of the gods)

    “If I could only get at you I would do the same to you!

    I would drape his innards over your arms!”

    Ishtar assembled the (cultic women) of lovely-locks, joy-girls, and harlots,

    and set them to mourning over the hindquarter of the Bull.

    Gilgamesh summoned all the artisans and craftsmen.

    (All) the artisans admired the thickness of its horns, each fashioned from 30 minas of lapis lazuli!

    Two fingers thick is their casing(?).

    Six vats of oil the contents of the two he gave as ointment to his (personal) god Lugalbanda (father to Gilgamesh).

    He brought the horns in and hung them in the bedroom of the family head (Lugalbanda?).

    They washed their hands in the Euphrates, and proceeded hand in hand, striding through the streets of Uruk.

    The men of Uruk gathered together, staring at them.

    Gilgamesh said to the palace retainers: “Who is the bravest of the men)

    Who is the boldest of the males!

    Gilgamesh is the bravest of the men, the boldest of the males!

    She at whom we flung the hindquarter of the Bull of Heaven in anger,

    2c - Iananna, Goddess of Love & War  (young Ishtar / Inanna by the river bank mooring poles)

    Ishtar has no one that pleases her… in the street (?) Gilgamesh held a celebration in his palace.

    The Young Men dozed off, sleeping on the couches of the night.

    Enkidu was sleeping, and had a dream.

    He woke up and revealed his dream to his friend.

Tablet VII

    “My friend, why are the Great Gods in conference?

    (In my dream) Anu, Enlil, and Shamash held a council, and Anu spoke to Enlil:

    ‘Because they killed the Bull of Heaven and have also slain Humbaba,

    the one of them who pulled up the Cedar of the Mountain must die!’

       7f - The killing of Enkidu (Enlil has Enkidu executed for killing Humbaba)

    Enlil said: ‘Let Enkidu die, but Gilgamesh must not die!’

        2e - Babylonian Shamash 2000B.C.  (giant alien Utu, then symbolized as the Sun God)

    Bur (Utu / Shamash) the Sun God of Heavenl replied to valiant Enlil:

    ‘Was it not at my command that they killed the Bull of Heaven and Humbaba!

    Should now innocent Enkidu die!’

        7d - Enkidu is Killed by Enlil as Punishment (execution of Enkidu by revengeful Enlil, Earth Colony Commander)

    Then Enlil became angry at Shamash, saying:

    ‘it is you who are responsible because you traveled daily with them as their friend!”

    Enkidu was lying (sick) in front of Gilgamesh.

    His tears flowing like canals, he (Gilgamesh) said:

    “O brother, dear brother, why are they absolving me instead of my brother)”

    Then Enkidu said: “So now must 1 become a ghost,

    to sit with the ghosts of the dead, to see my dear brother nevermore!”

    In the Cedar Forest where the Great Gods dwell, I did not kill the Cedar.”

    Enkidu addressed Gilgamesh, saying to Gilgamesh, his Friend:

    “Come, Friend,…

    The door…

         

(Enkidu remembered, one of hundreds of thousands of artifacts from our hidden ancient history)

     Enkidu raised his eyes,…and spoke to the door as if it were human:

    “You stupid wooden door, with no ability to understand… !

    Already at 10 leagues I selected the wood for you, until I saw the towering Cedar …

    Your wood was without compare in my eyes.

    Seventy-two cubits was your height, 14 cubits your width, one cubit your thickness,

    your door post, pivot stone, and post cap … I fashioned you, and I carried you; to Nippur

    Had I known, O door, that this would be your gratitude and this your gratitude…,

    I would have taken an axe and chopped you up, and lashed your planks into…

    in its … I erected the…and in Uruk…they heard

    But yet, O door, I fashioned you, and I carried you to Nippur!

    May a king who comes after me reject you, may the god… may he remove my name and set his own name there!”

    He ripped out.., threw down.

    He (Gilgamesh) kept listening to his words, and retorted quickly,

    6a - Gilgamesh, giant king (Gilgamesh, 2/3rd Anunnaki bloodline, wished Enlil to grant him immortality as the gods)

    Gilgamesh listened to the words of Enkidu, his Friend, and his tears flowed.

    Gilgamesh addressed Enkidu, saying: ‘Friend, the gods have given you a mind broad and …

    Though it behooves you to be sensible, you keep uttering improper things!

    Why, my Friend, does your mind utter improper things?

    The dream is important but very frightening, your lips are buzzing like flies.

    Though there is much fear, the dream is very important.

    To the living they (the gods) leave sorrow, to the living the dream leaves pain.

    I will pray, and beseech the Great Gods, I will seek…, and appeal to your god.

    … Enlil, the Father of the Gods, …Enlil the Counselor…you.

    I will fashion a statue of you of gold without measure, do nor worry…, gold…

     (Enlil, Earth Colony Commander, heir to planet Nibiru & colonies)

    What Enlil says is not…

    What he has said cannot go back, cannot …,

    What… he has laid down cannot go back, cannot…

    My friend,… of fate goes to mankind.”

    Just as dawn began to glow, Enkidu raised his head and cried out to Shamash,

    at the (first) gleam of the sun his tears poured forth.

    “I appeal to you, O Shamash, on behalf of my precious life (?),

    because of that notorious trapper who did not let me attain the same as my friend

    May the trapper not get enough to feed himself .

    May his profit be slashed, and his wages decrease, may… be his share before you,

    may he not enter … but go out of it like vapor(?)!”

    After he had cursed the trapper to his satisfaction, his heart prompted him to curse the Harlot.

    “Come now, Harlot, I am going to decree your fate, a fate that will never come to an end for eternity!

    I will curse you with a Great Curse, may my curses overwhelm you suddenly, in an instant!

    May you not be able to make a household, and not be able to love a child of your own (?)!

    May you not dwell in the … of girls, may dregs of beer (?) stain your beautiful lap,

    may a drunk soil your festal robe with vomit(?), … the beautiful (?) … of the potter.

    May you never acquire anything of bright alabaster, may the judge. ..

    may shining silver(?), man’s delight, not be cast into your house,

    may a gateway be where you rake your pleasure,’ may a crossroad be your home

    may a wasteland be your sleeping place, may the shadow of the city wall be your place to stand,

    may the thorns and briars skin your feet, may both the drunk and the dry slap you on the cheek,

    … in your city’s streets (?), may owls nest in the cracks of your walls!

    may no parties take place… … present(?).

    and your filthy “lap” … may.., be his(?)

    Because of me…while I, blameless, you have… against me.

    When Shamash heard what his mouth had uttered, he suddenly called out to him from the sky:

    “Enkidu, why are you cursing the harlot, Shamhat, she who fed you bread fit for a god,

    she who gave you wine fit for a king, she who dressed you in grand garments,

    and she who allowed you to make beautiful Gilgamesh your comrade!

    Now Gilgamesh is your beloved brother-friend!

    He will have you lie on a grand couch, will have you lie on a couch of honour.

    He will seat you in the seat of ease, the seat at his left, so that the princes of the world kiss your feet.

    He will have the people of Uruk go into mourning and moaning over you, will fill the happy people with woe over you.

    And after you he will let his body bear a filthy mat of hair, will don the skin of a lion and roam the wilderness.”

    As soon as Enkidu heard the words of valiant Shamash, his agitated heart grew calm, his anger abated.

    Enkidu spoke to the harlot, saying: “Come, Shamhat, I will decree your fate for you.

    Let my mouth which has cursed you, now turn to bless you!

    May governors and nobles love you,

    May he who is one league away bite his lip (in anticipation of you),

    may he who is two leagues away shake our his locks (in preparation)!

    May the soldier not refuse you, but undo his buckle for you,

    may he give you rock crystal(!), lapis lazuli, and gold, may his gift to you be earrings of filigree(?).

    May… his supplies be heaped up.

    May he bring you into the … of the gods.

    May the wife, the mother of seven (children), be abandoned because of you!”

    Enkidu‘s innards were churning, lying there so alone.

    He spoke everything he felt, saying to his friend: “Listen, my friend, to the dream that I had last night.

    The heavens cried out and the earth replied, and I was standing between them.

       3b - Anzu seal (rebel pilot Anzu depicted as a winged beast)

    There appeared a man of dark visage–his face resembled the Anzu,”

    his hands were the paws of a lion, his nails the talons of an eagle!

    — he seized me by my hair and overpowered me.

    I struck him a blow, but he skipped about like a jump rope,

    and then he struck me and capsized me like a raft, and trampled on me like a wild bull.

    He encircled my whole body in a clamp.

    ‘Help me, my friend” (I cried), but you did not rescue me, you were afraid and did not.. .”

    “Then he… and turned me into a dove, so that my arms were feathered like a bird.

    Seizing me, he led me down to the House of Darkness, the dwelling of Irkalla (Ereshkigal),

       2 - Ereshkigal  (Ereshkigal, Queen of the Under World, spouse to Nergal)

    to the house where those who enter do not come out, along the road of no return,

    to the house where those who dwell, do without light, where dirt is their drink, their food is of clay, where,

    like a bird, they wear garments of feathers, and light cannot be seen,

    they dwell in the dark, and upon the door and bolt, there lies dust.

    On entering the House of Dust, everywhere I looked there were royal crowns gathered in heaps,

    everywhere I listened, it was the bearers of crowns, who, in the past, had ruled the land,

       1ae - Enlil, Babylonian (King Anu; son Enlil; royal authority in heaven / planet Nibiru, & on Earth Colony)

    but who now served Anu and Enlil cooked meats, served confections, and poured cool water from waterskins.

    In the house of Dust that I entered there sat the high priest and acolyte,

    there sat the purification priest and ecstatic, there sat the anointed priests of the Great Gods.

    There sat Etana, there sat Sumukan, there sat Ereshkigal, the Queen of the Netherworld.

    Beletseri, (Geshtinana) the Scribe of the Netherworld, knelt before her,

    she was holding the tablet and was reading it out to her Ereshkigal.

    She raised her head when she saw me—-‘Who has taken this man?’

    [50 lines are missing here]

    …I (?) who went through every difficulty, remember me and forget(?) not all that I went through with you.

    “My friend has had a dream that bodes ill?”

    The day he had the dream … came to an end.

    Enkidu lies down a first day, a second day, that Enkidu … in his bed; a third day and fourth day,

    that Enkidu … in his bed; a fifth, a sixth, and seventh, that Enkidu … in his bed;

    an eighth, a ninth, a tenth, that Enkidu … in his bed.

    Enkidu‘s illness grew ever worse.

    Enkidu drew up from his bed, and called out to Gilgamesh …:

    “My friend hates me … while he talked with me in Uruk as I was afraid of the battle he encouraged me.

    My friend who saved me in battle has now abandoned me!

    I and you …

    [About 20 lines are missing]

    At his noises Gilgamesh was roused …

    Like a dove he moaned …

    “May he not be held, in death …

    O preeminent among men …”

    To his friend …

    “I will mourn him (?)

    I at his side …”

Tablet VIII

    Just as day began to dawn Gilgamesh addressed his friend, saying:

    “Enkidu, your mother, the gazelle, and your father, the wild donkey, engendered you,

    four wild asses raised you on their milk, and the herds taught you all the grazing lands.

    May the Roads of Enkidu to the Cedar Forest mourn you and not fall silent night or day.

    May the Elders of the broad city of Uruk-Haven mourn you.

    May the peoples who gave their blessing after us mourn you.

    May the men of the mountains and hills mourn you.

    May the…

    May the pasture lands shriek in mourning as if it were your mother.

    May the …, the cypress, and the cedar which we destroyed (?) in our anger mourn you.

    May the bear, hyena, panther, tiger, water buffalo(?), jackal,

    lion, wild bull, stag, ibex, all the creatures of the plains mourn you.

    May the holy River Ulaja, along whose banks we grandly used to stroll, mourn you.

    May the pure Euphrates, to which we would libate water from our waterskins, mourn you.

    May the men of Uruk-Haven, whom we saw in our battle when we killed the Bull of Heaven, mourn you.

    May the farmer …,who extols your name in his sweet work song, mourn you.

    May the … of the broad city, who … exalted your name, mourn you.

    May the herder …, who prepared butter and light beer for your mouth, mourn you.

    May …, who put ointments on your back, mourn you.

    May …, who prepared fine beer for your mouth, mourn you.

    May the harlot, … you rubbed yourself with oil and felt good, mourn you.

    May …,… of the wife placed(!) a ring on you …, mourn you

    May the brothers go into mourning over you like sisters;

    … the lamentation priests, may their hair be shorn off on your behalf.

    Enkidu, your mother and your father are in the wastelands, I mourn you …”

    “Hear me, O Elders of Uruk, hear me, O men!

    I mourn for Enkidu, my friend, I shriek in anguish like a mourner.

    You, axe at my side, so trusty at my hand–you, sword at my waist, shield in front of me,

    you, my festal garment, a sash over my loins–an evil demon!) appeared and took him away from me!

    My friend, the swift mule, fleet wild ass of the mountain, panther of the wilderness,

    Enkidu, my friend, the swift mule, fleet wild ass of the mountain, panther of the wilderness,

    after we joined together and went up into the mountain, fought the Bull of Heaven and killed it,

    and overwhelmed Humbaba, who lived in the Cedar Forest, now what is this sleep which has seized you?

    You have turned dark and do not hear me!”

    But his (Enkidu‘s) eyes do not move, he touched his heart, but it beat no longer.

    He covered his friend’s face like a bride, swooping down over him like an eagle,

    and like a lioness deprived of her cubs he keeps pacing to and fro.

    He shears off his curls and heaps them onto the ground, ripping off his finery and casting it away as an abomination.

    Just as day began to dawn, Gilgamesh … and issued a call to the land:

    “You, blacksmith! You, lapidary! You, coppersmith! You, goldsmith! You, jeweler!

    Create ‘My Friend,’ fashion a statue of him.

       7 - Enkidu, Enki's creation, Gilgamesh's companion (Enkidu, relief of ancient Mesopotamian history)

    … he fashioned a statue of his friend.

    His features … …,your chest will be of lapis lazuli, your skin will be of gold.”

    [10 lines are missing here.’]

    “I had you recline on the great couch, indeed, on the couch of honour I let you recline,

    1 had you sit in the position of ease, the seat at the left, so the princes of the world kissed your feet.

    I had the people of Uruk mourn and moan for you, I filled happy people with woe over you,

    and after you (died) I let a filthy mat of hair grow over my body,

    and donned the skin of a lion and roamed the wilderness.”

    Just as day began to dawn, he undid his straps … I… carnelian,

    [85 lines are missing here.’]

    …to my friend. … your dagger to Bibbi …”

    [40 lines are missing here.]

    ” … the judge of the Anunnaki.”

    When Gilgamesh heard this the zikru of the river(!) he created’…

    Just as day began to dawn Gilgamesh opened(!) … and brought out a big table of sissoo wood.

   A carnelian bowl he filled with honey, a lapis lazuli bowl he filled with butter.

        2g - unknown king & Utu-Shamash (mixed-breed king begging favor of giant god Utu, what else could they do?)

    He provided … and displayed it before Shamash.

    [All of the last column, some 40-50 lines, is missing.]

Tablet IX

    Over his friend, Enkidu, Gilgamesh cried bitterly, roaming the wilderness.

    “I am going to die!–am I not like Enkidu?!

    Deep sadness penetrates my core, I fear death, and now roam the wilderness–

      6aa - Shuruppak king Ziusudra - Noah & spouse  (Noah / Utanapishtim & spouse, seemingly made immortal by Enlil)

    I will set out to the region of Utanapishtim (Biblical Noah), son of Ubartutu (Biblical Lamech), and will go with utmost dispatch!

    When I arrived at mountain passes at nightfall,’ I saw lions, and I was terrified!

     2c - Nannar & his symbol (Nannar, Moon Crescent Patron God of Ur, city of Biblical Abraham)

    I raised my head in prayer to Sin (Nannar), to … the Great Lady of the gods my supplications poured forth,

    ‘Save me from… !”‘

    He was sleeping in the night, but awoke with a start with a dream:

    A warrior(!) enjoyed his life–he raised his axe in his hand,

    drew the dagger from his sheath, and fell into their midst like an arrow.

    He struck … and he scattered them,

    The name of the former …

    The name of the second …

    (26 lines are missing here, telling of the beginning of his quest.]

    The Scorpion-Beings

    The mountain is called Mashu.

    Then he reached Mount Mashu, which daily guards the rising and setting of the Sun,

    above which only the dome of the heavens reaches, and whose flank reaches as far as the Netherworld below,

    there were Scorpion-beings watching over its gate.

    Trembling terror they inspire, the sight of them is death, their frightening aura sweeps over the mountains.

    At the rising and setting they watch over the Sun.

    When Gilgamesh saw them, trembling terror blanketed his face, but he pulled himself together and drew near to them.

    The scorpion-being called out to his female: “He who comes to us, his body is the flesh of gods!”

         13c - Gilgamesh artifact (scorpion-man, artifact of Gilgamesh‘s historic tale)

    The scorpion-being, his female, answered him:

    “(Only) two-thirds of him is a god, one-third is human.” (as many early mixed-breed kings)

    The male scorpion-being called out, saying to the offspring of the gods:

    “Why have you traveled so distant a journey?

    Why have you come here to me, over rivers whose crossing is treacherous!

    I want to learn your … I want to learn …”

    [16 lines are missing here. When the text resumes Gilgamesh is speaking.]

    “I have come on account of my ancestor Utanapishtim (Noah),

    who joined the Assembly of the Gods, and was given eternal life.

    About Death and Life I must ask him!”

    The scorpion-being spoke to Gilgamesh …, saying:

    “Never has there been, Gilgamesh, a mortal man who could do that(?).

    No one has crossed through the mountains, for twelve leagues it is darkness throughout–

    dense is the darkness, and light there is none.

    To the rising of the sun …

    To the setting of the sun …

    To the setting of the sun …

    They caused to go out…”

    [67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him passage.]

    “Though it be in deep sadness and pain, in cold or heat … gasping after breath … I will go on!

    Now! Open the Gate!” 

    The scorpion-being spoke to Gilgamesh, saying: “Go on, Gilgamesh, fear not!

    The Mashu mountains I give to you freely (!), the mountains, the ranges, you may traverse …

    In safety may your feet carry you.

    The gate of the mountain …”

    As soon as Gilgamesh heard this he heeded the utterances of the scorpion-being.

    Along the Road of the Sun he journeyed–one league he traveled …, dense was the darkness, light there was none.

    Neither what lies ahead nor behind does it allow him to see.

    Two leagues he traveled …, dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    [22 lines are missing here.]

    Four leagues he traveled …, dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    Five leagues he traveled …, dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    Six leagues he traveled …, dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    Seven leagues he traveled … dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    Eight leagues he traveled and cried out (!), dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    Nine leagues he traveled … the North Wind.

    It licked at his face, dense was the darkness, light there was none,

    neither what lies ahead nor behind does it allow him to see.

    Ten leagues he traveled … … is near, … four leagues.

    Eleven leagues he traveled and came out before the sun(rise).

    Twelve leagues he traveled and it grew brilliant.

    …it bears lapis lazuli as foliage, bearing fruit, a delight to look upon.

    (25 lines are missing here, describing the garden in detail.]

    … cedar … agate … of the sea … lapis lazuli, like thorns and briars … carnelian,

    rubies, hematite, …like… emeralds (!) … of the sea, Gilgamesh … on walking onward, raised his eyes and saw …

        

         Tablet X

    The tavern-keeper Siduri who lives by the seashore, she lives…

    the pot-stand was made for her, the golden fermenting vat was made for her.

    She is covered with a veil … Gilgamesh was roving about… wearing a skin, …

    having the flesh of the gods in his body, but sadness deep within him,

    looking like one who has been traveling a long distance.

    The tavern-keeper was gazing off into the distance, puzzling to herself, she said, wondering to herself:

    “That fellow is surely a murderer(!)

    Where is he heading! …”

    As soon as the tavern-keeper saw him, she bolted her door, bolted her gate, bolted the lock.

    But at her noise Gilgamesh pricked up his ears, lifted his chin (to look about) and then laid his eyes on her.

    Gilgamesh spoke to the tavern-keeper, saying:

    “Tavern-keeper, what have you seen that made you bolt your door, bolt your gate, bolt the lock!

    if you do not let me in I will break your door, and smash the lock!

    … the wilderness.”

        (Gilgamesh, too big & strong for all but giant gods) 

    … Gilgamesh … gate Gilgamesh said to the tavern-keeper: “I am Gilgamesh, I killed the Guardian!

    I destroyed Humbaba who lived in the Cedar Forest, I slew lions in the mountain passes!

    I grappled with the Bull that came down from heaven, and killed him.”

    The tavern-keeper spoke to Gilgamesh, saying: “lf you are Gilgamesh, who killed the Guardian,

    who destroyed Humbaba who lived in the Cedar Forest, who slew lions in the mountain passes,

    who grappled with the Bull that came down from heaven, and killed him,

    why are your cheeks emaciated, your expression desolate!

    Why is your heart so wretched, your features so haggard!

    Why is there such sadness deep within you!

    Why do you look like one who has been traveling a long distance so that ice and heat have seared your face!

    … you roam the wilderness!”

    Gilgamesh spoke to her, to the tavern-keeper he said: “Tavern-keeper, should not my cheeks be emaciated?

    Should my heart not be wretched, my features not haggard?

    Should there not be sadness deep within me!

    Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face!

    …, should I not roam the wilderness?

    My friend, the wild ass who chased the wild donkey, panther of the wilderness,

    Enkidu, the wild ass who chased the wild donkey, panther of the wilderness,

    we joined together, and went up into the mountain.

    We grappled with and killed the Bull of Heaven, we destroyed Humbaba who lived in the Cedar Forest,

    we slew lions in the mountain passes!

    My friend, whom I love deeply, who went through every hard-ship with me,

    Enkidu, whom I love deeply, who went through every hardship with me,

    the fate of mankind has overtaken him.

    Six days and seven nights I mourned over him

    and would not allow him to be buried until a maggot fell out of his nose.

    I was terrified by his appearance(!), I began to fear death, and so roam the wilderness.

    The issue of my friend oppresses me, so I have been roaming long trails through the wilderness.

    The issue of Enkidu, my friend, oppresses me, so I have been roaming long roads through the wilderness.

    How can I stay silent, how can 1 be still!

    My friend whom I love has turned to clay.

    Am I not like him? Will I lie down, never to get up again?”‘

    Gilgamesh spoke to the tavern-keeper, saying: “So now, tavern-keeper, what is the way to Utanapishtim!

    What are its markers Give them to me! Give me the markers!

    If possible, I will cross the sea; if not, I will roam through the wilderness.”

    The tavern-keeper spoke to Gilgamesh, saying: “There has never been, Gilgamesh, any passage whatever,

    there has never been anyone since days of yore who crossed the sea.

    The (only) one who crosses the sea is valiant Shamash, except for him who can cross!

    The crossing is difficult, its ways are treacherous– and in between are the Waters of Death that bar its approaches!

    And even if, Gilgamesh, you should cross the sea, when you reach the Waters of Death what would you do!

    Gilgamesh, over there is Urshanabi, the ferryman of Utanapishtim.

    ‘The stone things’ L are with him, he is in the woods picking mint( !).

    Go on, let him see your face.

    If possible, cross with him; if not, you should turn back.”

    When Gilgamesh heard this he raised the axe in his hand,

    drew the dagger from his belt, and slipped stealthily away after them.

    Like an arrow he fell among them (“the stone things”).

    From the middle of the woods their noise could be heard.

    Urshanabi, the sharp-eyed, saw…

    When he heard the axe, he ran toward it.

    He struck his head … Gilgamesh.’

    He clapped his hands and … his chest, while “the stone things” … the boat …

    Waters of Death … broad sea in the Waters of Death …  … to the river … the boat … on the shore.

    Gilgamesh spoke to Urshanabi (?), the ferryman, … you.”

    Urshanabi spoke to Gilgamesh, saying:’ “Why are your cheeks emaciated, your expression desolate!

    Why is your heart so wretched, your features so haggard?

    Why is there such sadness deep within you!

    Why do you look like one who has been traveling a long distance so that ice and heat have seared your face!

    Why … you roam the wilderness!”

    Gilgamesh spoke to Urshanabi, saying: Urshanabi, should not my cheeks be emaciated, my expression desolate!

    Should my heart not be wretched, my features not haggard

    Should there not be sadness deep within me?

    Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face!

    … should I not roam the wilderness?

    My friend who chased wild asses in the mountain, the panther of the wilderness,

    Enkidu, my friend, who chased wild asses in the mountain,

    the panther of the wilderness, we joined together, and went up into the mountain.

        (Gilgamesh & Enkidu take care of business)

    We grappled with and killed the Bull of Heaven,

    we destroyed Humbaba who dwelled in the Cedar Forest, we slew lions in the mountain passes!

    My friend, whom I love deeply, who went through every hard-ship with me,

    Enkidu, my friend, whom I love deeply, who went through every hardship with me,

    the fate of mankind has overtaken him.

    Six days and seven nights I mourned over him

    and would not allow him to be buried until a maggot fell out of his nose.

    I was terrified by his appearance(!), I began to fear death, and so roam the wilderness.

    The issue of my friend oppresses me, so I have been roaming long trails through the wilderness.

    The issue of Enkidu, my friend, oppresses me, so 1 have been roaming long roads through the wilderness.

    How can I stay silent, how can I be still!

    My friend whom I love has turned to clay; Enkidu, my friend whom I love, has turned to clay!

    Am I not like him! Will I lie down, never to get up again!”

    Gilgamesh spoke to Urshanabi, saying: “Now, Urshanabi! What is the way to Utanapishtim?

    What are its markers! Give them to me! Give me the markers!

    If possible, I will cross the sea; if not, I will roam through the wilderness!”

    Urshanabi spoke to Gilgamesh, saying: “It is your hands, Gilgamesh, that prevent the crossing!

    You have smashed the stone things,’ you have pulled out their retaining ropes (?).

    ‘The stone things’ have been smashed, their retaining ropes (!) pulled out!

    Gilgamesh, take the axe in your hand, go down into the woods, and cut down 300 punting poles each 60 cubits in length.

    Strip them, attach caps(?), and bring them to the boat!”

    When Gilgamesh heard this he took up the ax in his hand, drew the dagger from his belt,

    and went down into the woods, and cut 300 punting poles each 60 cubits in length.

    He stripped them and attached caps(!), and brought them to the boat.

    Gilgamesh and Urshanabi bearded the boat, Gilgamesh launched the magillu-boat’ and they sailed away.

       http://earthstation1.simplenet.com (boatman Urshanabi & Gilgamesh)

    By the third day they had traveled a stretch of a month and a half, and Urshanabi arrived at the Waters of Death.

    Urshanabi said to Gilgamesh: “Hold back, Gilgamesh, take a punting pole,

    but your hand must not pass over the Waters of Death … !

    Take a second, Gilgamesh, a third, and a fourth pole, take a fifth, Gilgamesh, a sixth, and a seventh pole,

    take an eighth, Gilgamesh, a ninth, and a tenth pole, take an eleventh, Gilgamesh, and a twelfth pole!”

    In twice 60 rods Gilgamesh had used up the punting poles.

    Then he loosened his waist-cloth(?) for… Gilgamesh stripped off his garment and held it up on the mast(!) with his arms.

    Utanapishtim was gazing off into the distance, puzzling to himself he said, wondering to himself:

    “Why are ‘the stone things’ of the boat smashed to pieces!

    And why is someone not its master sailing on it?

    The one who is coming is not a man of mine, … I keep looking but not…

    I keep looking but not … I keep looking…”

    lines are missing here.]

    Utanapishtim (Noah) said to Gilgamesh: “Why are your cheeks emaciated, your expression desolate!

    Why is your heart so wretched, your features so haggard!

    Why is there such sadness deep within you!

    Why do you look like one who has been traveling a long distance so that ice and heat have seared your face!

    … you roam the wilderness!”

    Gilgamesh spoke to Utanapishtim (Noah) saying: “Should not my cheeks be emaciated, my expression desolate!

    Should my heart not be wretched, my features not haggard!

    Should there not be sadness deep within me!

    Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face!

    … should I not roam the wilderness)

    My friend who chased wild asses in the mountain, the panther of the wilderness,

    Enkidu, my friend, who chased wild asses in the mountain,

    the panther of the wilderness, we joined together, and went up into the mountain.

    We grappled with and killed the Bull of Heaven,

    we destroyed Humbaba who dwelled in the Cedar Forest, we slew lions in the mountain passes!

    My friend, whom I love deeply, who went through every hard-ship with me

    Enkidu, my friend, whom I love deeply, who went through every hardship with me,

    the fate of mankind has overtaken him.

    Six days and seven nights I mourned over him and would not allow him to be buried until a maggot fell out of his nose.

    I was terrified by his appearance(!), I began to fear death, and so roam the wilderness.

    The issue of my friend oppresses me, so I have been roaming long trails through the wilderness.

    The issue of Enkidu, my friend, oppresses me, so I have been roaming long roads through the wilderness.

    How can I stay silent, how can I be still!

    My friend whom I love has turned to clay; Enkidu, my friend whom I love, has turned to clay!

    Am I not like him! Will I lie down never to get up again!”

    Gilgamesh spoke to Utanapishtim, saying:

    “That is why (?) I must go on, to see Utanapishtim whom they call ‘The Faraway.'”

    I went circling through all the mountains, I traversed treacherous mountains, and crossed all the seas–

    that is why (!) sweet sleep has not mellowed my face,

    through sleepless striving I am strained, my muscles are filled with pain.

    I had not yet reached the tavern-keeper’s area before my clothing gave out.

    I killed bear, hyena, lion, panther, tiger, stag, red-stag, and beasts of the wilderness;

    I ate their meat and wrapped their skins around me.’

    The gate of grief must be bolted shut, sealed with pitch and bitumen!

    As for me, dancing…

    For me unfortunate(!) it(?) will root out…”

    Utanapishtim spoke to Gilgamesh, saying: “Why, Gilgamesh, do you … sadness?

    You who were created (!) from the flesh of gods and mankind who made … like your father and mother?

    Have you ever… Gilgamesh … to the fool …

    They placed a chair in the Assembly, …

    But to the fool they gave beer dregs instead of butter, bran and cheap flour which like …

    Clothed with a loincloth (!) like …

    And … in place of a sash, because he does not have … does not have words of counsel …

    Take care about it, Gilgamesh, … their master… … Sin… … eclipse of the moon …

      SYRIA - CIRCA 2002: Limestone stela depicting the Moon God Sin, rear view. Artefact from Tell Ahmar, Syria. Assyrian civilisation, 8th Century BC. Aleppo, Archaeological Museum (Photo by DeAgostini/Getty Images) (Nannar / Sin, Moon Crescent God, his symbol used today by Islam)

    The gods are sleepless …

    They are troubled, restless(!) …

    Long ago it has been established…

    You trouble yourself… … your help …

    If Gilgamesh … the temple of the gods … the temple of the holy gods,

    … the gods … … mankind, they took … for his fate.

    You have toiled without cease, and what have you got!

    Through toil you wear yourself out, you fill your body with grief,

    your long lifetime you are bringing near (to a premature end)!

    Mankind, whose offshoot is snapped off like a reed in a canebreak, the fine youth and lovely girl … death.

    No one can see death, no one can see the face of death, no one can hear the voice of death,

    yet there is savage death that snaps off mankind.

    For how long do we build a household?

    For how long do we seal a document!

    For how long do brothers share the inheritance?

    For how long is there to be jealousy in the land(!)!

    For how long has the river risen and brought the overflowing waters, so that dragonflies drift down the river!’

    The face that could gaze upon the face of the Sun has never existed ever.

    How alike are the sleeping(!) and the dead.

    The image of Death cannot be depicted.

    (Yes, you are a) human being, a man (?)!

    After Enlil had pronounced the blessing,'” the Anunnaki, the Great Gods, assembled.

         2 - Ninhursag & DNA experiments  (Ninhursag, sister to Enki, DNA Medical Scientist)

    Mammetum (Ninhursag), she who forms destiny, determined destiny with them.

    They established Death and Life, but they did not make known ‘the days of death'”.

           Tablet XI

The Story of the Flood

         Gilgamesh spoke to Utanapishtim, the Faraway:

“I have been looking at you, but your appearance is not strange–you are like me!

11 - Noah, his spouse, Gilgamesh, & the plant of life

    (Noah‘s spouse,  Noah,    Plant of Life,  & Gilgamesh,  reverse-carved stone rolled onto wet clay, printing the news!)

You yourself are not different–you are like me!

My mind was resolved to fight with you (but instead?) my arm lies useless over you.

Tell me, how is it that you stand in the Assembly of the Gods, and have found (eternal) life!

Utanapishtim spoke to Gilgamesh, saying:

“I will reveal to you, Gilgamesh, a thing that is hidden, a secret of the gods I will tell you!

Shuruppak, a city that you surely know, situated on the banks of the Euphrates,

that city was very old, and there were gods inside it.

The hearts of the Great Gods moved them to inflict the Flood.

  (giant alien Anunnaki king, Skyfather An / Anu in his sky-disc)

Their Father Anu uttered the oath (of secrecy),

   (Enlil, his say is final, leader known throughout history with many names in many lands)

Valiant Enlil was their Adviser,

 (Ninurta, warrior son & heir to Enlil, instrumental sub-commander on Earth Colony)

Ninurta was their Chamberlain, Ennugi was their Minister of Canals.

2a - Enki keeper of the MUs-knowledge disks (Enki, wisest of the gods, warned mixed-breed son Noah) 7f - Enki alarms Noah from behind a reed wall

Ea (Enki), the Clever Prince(?), was under oath with them so he repeated their talk to the reed house:

        ‘Reed house, reed house! Wall, wall! O man of Shuruppak, son of Ubartutu:

         Tear down the house and build a boat!

Abandon wealth and seek living beings!

Spurn possessions and keep alive living beings!

Make all living beings go up into the boat.

The boat which you are to build, its dimensions must measure equal to each other:

         its length must correspond to its width.

            7e - Noah & Enki behind reed wall  (Enki‘s son Ningishzidda, Enki, & Noah; Enki spoke through reed wall to Noah)

Roof it over like the Apsu.

I understood and spoke to my lord, Ea (Enki):

         ‘My lord, thus is the command which you have uttered I will heed and will do it.

         But what shall I answer the city, the populace, and the Elders!’

Ea spoke, commanding me, his servant:

‘You, well then, this is what you must say to them:

         “It appears that Enlil is rejecting me so I cannot reside in your city (?), nor set foot on Enlil‘s earth.

            3l - Enki & modern man  (giant mixed-breed in the Abzu / Apsu with Enki, fashioner of “modern man”)

I will go down to the Apsu to live with my lord, Ea,

         and upon you he will rain down abundance, a profusion of fowl, myriad(!) fishes.

He will bring to you a harvest of wealth,

in the morning he will let loaves of bread shower down, and in the evening a rain of wheat!”‘

Just as dawn began to glow the land assembled around me- the carpenter carried his hatchet,

the reed worker carried his (flattening) stone, … the men …

The child carried the pitch, the weak brought whatever else was needed.

           (Mesopotamian Cuneiform Construction Tablet of Noah’s Ark)

On the fifth day I laid out her exterior.

It was a field in area, its walls were each 10 times 12 cubits in height,

the sides of its top were of equal length, 10 times It cubits each.

I laid out its (interior) structure and drew a picture of it (?).

I provided it with six decks, thus dividing it into seven (levels).

The inside of it I divided into nine (compartments).

I drove plugs (to keep out) water in its middle part.

I saw to the punting poles and laid in what was necessary.

Three times 3,600 (units) of raw bitumen I poured into the bitumen kiln, three times 3,600 (units of) pitch …into it,

there were three times 3,600 porters of casks who carried (vege-table) oil,

apart from the 3,600 (units of) oil which they consumed (!)

and two times 3,600 (units of) oil which the boatman stored away.

I butchered oxen for the meat(!), and day upon day I slaughtered sheep.

I gave the workmen(?) ale, beer, oil, and wine, as if it were river water,

so they could make a party like the New Year’s Festival.

… and I set my hand to the oiling(!).

The boat was finished by sunset.

The launching was very difficult.

They had to keep carrying a runway of poles front to back, until two-thirds of it had gone into the water(?).

Whatever I had I loaded on it: whatever silver I had I loaded on it, whatever gold I had I loaded on it.

All the living beings that I had I loaded on it, I had all my kith and kin go up into the boat,

9a - Utnapishtim in the Ark (Noah & spouse in the Ark)

all the beasts and animals of the field and the craftsmen I had go up. Shamash had set a stated time:

‘In the morning I will let loaves of bread shower down (similar to Biblical Moses story),

and in the evening a rain of wheat!

Go inside the boat, seal the entry!’

That stated time had arrived.

In the morning he let loaves of bread shower down, and in the evening a rain of wheat.

I watched the appearance of the weather–the weather was frightful to behold!

I went into the boat and sealed the entry.

8 - Enki informs Noah & spouse of coming flood (Ningishzidda helps save Noah & family from Enlil‘s Great Flood)

For the caulking of the boat, to Puzuramurri, the boatman, I gave the palace together with its contents.

Just as dawn began to glow there arose from the horizon a black cloud.

3b - Teshub-Adad, weapon of brilliance  (Adad with alien weaponry, Thunder God throughout history everywhere)

Adad rumbled inside of it, before him went Shullat (Shalla?) and Hanish (unidentified?),

heralds going over mountain and land.

2da - Kish artefact, Nergal holding lion septer weapons  (Nergal, Lord of the Under World, spouse to Ereshkigal)

Erragal (Nergal) pulled out the mooring poles, forth went Ninurta and made the dikes overflow.

5 - Ninurta's flying Divine Storm Bird (Ninurta‘s sky-disc, many royal aliens had them)

The Anunnaki lifted up the torches, (lift-offs) setting the land ablaze with their flare

Stunned shock over Adad‘s deeds overtook the heavens, and turned to blackness all that had been light.

The… land shattered like a… pot.

All day long the South Wind blew …, blowing fast, submerging the mountain in water,

overwhelming the people like an attack.

No one could see his fellow, they could not recognize each other in the torrent.

The gods were frightened by the Flood, and retreated, ascending to the heaven of Anu (alien technologies).

4a - Kush ancient rocket (Nubia), Sudan (Enlil‘s ancient sky-disc;  ancient Nubian rocket with pilots)

The gods were cowering like dogs, crouching by the outer wall.

Ishtar (Inanna) shrieked like a woman in childbirth, the sweet-voiced Mistress of the Gods wailed:

         ‘The olden days have alas turned to clay, because I said evil things in the Assembly of the Gods!

How could I say evil things in the Assembly of the Gods, ordering a catastrophe to destroy my people!!

1 - Inanna in Flight Suit2cc - Inanna protecting her spouse-king  (Inanna in flight suit; Inanna hovering above her king)

No sooner have I given birth to my dear people than they fill the sea like so many fish!’

The gods–those of the Anunnaki–were weeping with her,

the gods humbly sat weeping, sobbing with grief(?), their lips burning, parched with thirst.

Six days and seven nights came the wind and flood, the storm flattening the land.

When the seventh day arrived, the storm was pounding,

the flood was a war–struggling with itself like a woman writhing (in labor).

The sea calmed, fell still, the whirlwind (and) flood stopped up.

I looked around all day long–quiet had set in and all the human beings had turned to clay!

The terrain was as flat as a roof.

I opened a vent and fresh air (daylight!) fell upon the side of my nose.

I fell to my knees and sat weeping, tears streaming down the side of my nose.

I looked around for coastlines in the expanse of the sea, and at twelve leagues there emerged a region (of land).

On Mt. Nimush the boat lodged firm, Mt. Nimush held the boat, allowing no sway.

One day and a second Mt. Nimush held the boat, allowing no sway.

A third day, a fourth, Mt. Nimush held the boat, allowing no sway.

A fifth day, a sixth, Mt. Nimush held the boat, allowing no sway.

When a seventh day arrived I sent forth a dove and released it.

The dove went off, but came back to me; no perch was visible so it circled back to me.

I sent forth a swallow and released it.

The swallow went off, but came back to me; no perch was visible so it circled back to me.

I sent forth a raven and released it.

The raven went off, and saw the waters slither back.

It eats, it scratches, it bobs, but does not circle back to me.

Then I sent out everything in all directions and sacrificed (a sheep).

           

                    (Enlil smells sheep cooking, discovers Noah & family, & scolds Enki for saving them)

I offered incense in front of the mountain-ziggurat.

Seven and seven cult vessels I put in place, and (into the fire) underneath (or: into their bowls)

I poured reeds, cedar, and myrtle.

The gods smelled the savor, the gods smelled the sweet savor, and collected like flies over a (lamb) sacrifice.

Just then Beletili (Ninhursag) arrived.

She lifted up the large flies (beads) which Anu had made for his enjoyment(!):

             (lapis lazuli necklaces from ancient Mesopotamia, Inanna’s favorite gemstone)

‘You gods, as surely as I shall not forget this lapis lazuli around my neck,

may I be mindful of these days, and never forget them!

The gods may come to the incense offering, but Enlil may not come to the incense offering,

because without considering he brought about the Flood and consigned my people to annihilation.’

2b - Ninhursag, Chief Medical Officer  (Ninhursag & her early failed attempts to fashion upgraded earthling workers)

Just then Enlil arrived.

He saw the boat and became furious, he was filled with rage at the Igigi gods:

‘Where did a living being escape?

         No man was to survive the annihilation!’

Ninurta spoke to Valiant Enlil, saying: ‘Who else but Ea could devise such a thing?

It is Ea who knows every machination!’

La (Enki‘s messenger?, unidentified) spoke to Valiant Enlil, saying:

‘It is yours, O Valiant One, who is the Sage of the Gods.

How, how could you bring about a Flood without consideration

Charge the violation to the violator, charge the offense to the offender,

but be compassionate lest (mankind) be cut off, be patient lest they be killed.

Instead of your bringing on the Flood, would that a lion had appeared to diminish the people!

Instead of your bringing on the Flood, would that a wolf had appeared to diminish the people!

Instead of your bringing on the Flood, would that famine had occurred to slay the land!

Instead of your bringing on the Flood, would that (Pestilent) Erra (Nergal) had appeared to ravage the land!

4d - Nergal & sky-chariot 1600 B.C. (Nergal in his weaponized sky-chariot, sky-travel explained in primitive terms)

It was not I who revealed the secret of the Great Gods,

8d - Enki & his helper snake god to inform Noah (Ningishzidda & his father Enki saved Noah & family)

        I (only) made a dream appear to Atrahasis (Noah), and (thus) he heard the secret of the gods.

Now then! The deliberation should be about him!’

Enlil went up inside the boat and, grasping my hand, made me go up.

He had my wife go up and kneel by my side.

He touched our forehead and, standing between us, he blessed us:

‘Previously Utanapishtim was a human being.

But now let Utanapishtim and his wife become like us, the gods!

         Let Utanapishtim reside far away, at the Mouth of the Rivers.’

They took us far away and settled us at the Mouth of the Rivers.”

“Now then, who will convene the gods on your behalf, that you may find the life that you are seeking!

Wait! You must not lie down for six days and seven nights.”

soon as he sat down (with his head) between his legs sleep, like a fog, blew upon him.

Utanapishtim said to his wife: “Look there! The man, the youth who wanted (eternal) life!

Sleep, like a fog, blew over him.” his wife said to Utanapishtim the Faraway:

“Touch him, let the man awaken.

Let him return safely by the way he came.

Let him return to his land by the gate through which he left.”

            (Utanapishtim / Noah & spouse)

Utanapishtim said to his wife: “Mankind is deceptive, and will deceive you.

Come, bake loaves for him and keep setting them by his head and draw on the wall each day that he lay down.”

She baked his loaves and placed them by his head and marked on the wall the day that he lay down.

The first loaf was desiccated, the second stale, the third moist(?), the fourth turned white, its …,

the fifth sprouted gray (mold), the sixth is still fresh. the seventh–suddenly he touched him and the man awoke.

Gilgamesh said to Utanapishtim:

“The very moment sleep was pouring over me you touched me and alerted me!”

Utanapishtim spoke to Gilgamesh, saying: “Look over here, Gilgamesh, count your loaves!

You should be aware of what is marked on the wall!

         Your first loaf is desiccated, the second stale, the third moist, your fourth turned white, its …

the fifth sprouted gray (mold), the sixth is still fresh.

The seventh–suddenly he touched him and the man awoke.”

Gilgamesh said to Utanapishtim:

         “The very moment sleep was pouring over me you touched me and alerted me!”

Utanapishtim spoke to Gilgamesh, saying: “Look over here, Gilgamesh, count your loaves!

You should be aware of what is marked on the wall!

Your first loaf is desiccated, the second stale, the third moist, your fourth turned white, its …

         the fifth sprouted gray (mold), the sixth is still fresh.

The seventh–at that instant you awoke!”

Gilgamesh said to Utanapishtim the Faraway:

         “O woe! What shall I do, Utanapishtim, where shall I go!

The Snatcher has taken hold of my flesh, in my bedroom Death dwells, and wherever I set foot there too is Death!”

Home Empty-Handed

         Utanapishtim said to Urshanabi, the ferryman:

“May the harbor reject you, may the ferry landing reject you!

May you who used to walk its shores be denied its shores!

The man in front of whom you walk, matted hair chains his body, animal skins have ruined his beautiful skin.

Take him away, Urshanabi, bring him to the washing place.

Let him wash his matted hair in water like ellu.

Let him cast away his animal skin and have the sea carry it off, let his body be moistened with fine oil,

let the wrap around his head be made new, let him wear royal robes worthy of him!

Until he goes off to his city, until he sets off on his way,

         let his royal robe not become spotted, let it be perfectly new!”

Urshanabi took him away and brought him to the washing place.

He washed his matted hair with water like ellu.

He cast off his animal skin and the sea carried it off.

He moistened his body with fine oil and made a new wrap for his head.

He put on a royal robe worthy of him.

Until he went away to his city, until he set off on his way, his royal robe remained unspotted, it was perfectly clean.

Gilgamesh and Urshanabi bearded the boat, they cast off the magillu-boat, and sailed away.

The wife of Utanapishtim the Faraway said to him: “Gilgamesh came here exhausted and worn out.

What can you give him so that he can return to his land (with honor) !”

Then Gilgamesh raised a punting pole and drew the boat to shore.

Utanapishtim spoke to Gilgamesh, saying: “Gilgamesh, you came here exhausted and worn out.

What can I give you so you can return to your land?

11 - Noah, his spouse, Gilgamesh, & the plant of life (immortal semi-divine Noah with Plant of Life)

I will disclose to you a thing that is hidden, Gilgamesh, a… I will tell you.

There is a plant… like a boxthorn, whose thorns will prick your hand like a rose.

If your hands reach that plant you will become a young man again.”

Hearing this, Gilgamesh opened a conduit(!) (to the Apsu) and attached heavy stones to his feet.

They dragged him down, to the Apsu they pulled him.

10e - Gilgamesh dives for the plant of life  (modern depiction of Gilgamesh deep diving)

He took the plant, though it pricked his hand, and cut the heavy stones from his feet,

letting the waves(?) throw him onto its shores.

Gilgamesh spoke to Urshanabi, the ferryman, saying:

Urshanabi, this plant is a plant against decay(!) by which a man can attain his survival(!).

I will bring it to Uruk-Haven, and have an old man eat the plant to test it.

The plant’s name is ‘The Old Man Becomes a Young Man.'”

         Then I will eat it and return to the condition of my youth.”

At twenty leagues they broke for some food, at thirty leagues they stopped for the night.

Seeing a spring and how cool its waters were, Gilgamesh went down and was bathing in the water

.10f - Gilgamesh looses the plant of life to a snake  (modern depiction of Gilgamesh sleeping, losing his chance for immortality)

A snake smelled the fragrance of the plant, silently came up and carried off the plant.

While going back it sloughed off its casing.’

At that point Gilgamesh sat down, weeping, his tears streaming over the side of his nose.

         “Counsel me, O ferryman Urshanabi!

         For whom have my arms labored, Urshanabi!

         For whom has my heart’s blood roiled!

I have not secured any good deed for myself, but done a good deed for the ‘lion of the ground’!”

Now the high waters are coursing twenty leagues distant,’

as I was opening the conduit(?) I turned my equipment over into it (!).

What can I find (to serve) as a marker(?) for me!

I will turn back (from the journey by sea) and leave the boat by the shore!”

At twenty leagues they broke for some food, at thirty leagues they stopped for the night.

They arrived in Uruk-Haven.

Gilgamesh said to Urshanabi, the ferryman: “Go up, Urshanabi, onto the wall of Uruk and walk around.

         Examine its foundation, inspect its brickwork thoroughly–

is not (even the core of) the brick structure of kiln-fired brick, and did not the Seven Sages themselves lay out its plan!

One league city, one league palm gardens, one league lowlands, the open area(?) of the Ishtar Temple,

3ab - Uruk's White Temple2b - Uruk's Excavation (Uruk ziggurat & city)

three leagues and the open area(?) of Uruk it encloses.