An Old Babylonian Version of the Gilgamesh Epic
"lure on" or "entrap," which Langdon erroneously renders "take away"
and thereby misses the point completely. See the comment to the line
of the Pennsylvania tablet in question.
Line 192. On the phrase _sanû bunu_, "change of countenance," in the
sense of "enraged," see the note to the Pennsylvania tablet, l.31.
Line 194. _nu-ma-at_ occurs in a tablet published by Meissner,
_Altbabyl. Privatrecht_, No. 100, with _bît abi_, which shows that the
total confine of a property is meant; here, therefore, the "interior"
of the forest or heart. It is hardly a "by-form" of _nuptum_ as
Muss-Arnolt, _Assyrian Dictionary_, p. 690b, and others have supposed,
though _nu-um-tum_ in one passage quoted by Muss-Arnolt, _ib._ p. 705a,
may have arisen from an aspirate pronunciation of the _p_ in _nubtum_.
Line 215. The kneeling attitude of prayer is an interesting
touch. It symbolizes submission, as is shown by the description of
Gilgamesh's defeat in the encounter with Enkidu (Pennsylvania tablet,
l. 227), where Gilgamesh is represented as forced to "kneel" to the
ground. Again in the Assyrian version, Tablet V, 4, 6, Gilgamesh kneels
down (though the reading _ka-mis_ is not certain) and has a vision.
Line 229. It is much to be regretted that this line is so badly
preserved, for it would have enabled us definitely to restore the
opening line of the Assyrian version of the Gilgamesh Epic. The
fragment published by Jeremias in his appendix to his _Izdubar-Nimrod_,
Plate IV, gives us the end of the colophon line to the Epic, reading
......... _di ma-a-ti_ (cf. _ib._, Pl. I, 1. ... _a-ti_). Our text
evidently reproduces the same phrase and enables us to supply _ka_,
as well as the name of the hero Gish of which there are distinct
traces. The missing word, therefore, describes the hero as the
ruler, or controller of the land. But what are the two signs before
_ka_? A participial form from _pakâdu_, which one naturally thinks
of, is impossible because of the _ka_, and for the same reason one
cannot supply the word for shepherd (_nakidu_). One might think of
_ka-ak-ka-du_, except that _kakkadu_ is not used for "head" in the
sense of "chief" of the land. I venture to restore _[i-ik-]ka-di_,
"strong one." Our text at all events disposes of Haupt's conjecture
_is-di ma-a-ti_ (_JAOS_ 22, p. 11), "Bottom of the earth," as also of
Ungnad's proposed _[a-di pa]-a-ti_, "to the ends" (Ungnad-Gressmann,
_Gilgamesch-Epos_, p. 6, note), or a reading _di-ma-a-ti_,
"pillars." The first line of the Assyrian version would now read
_sá nak-ba i-mu-ru [d_Gis-gi(n)-mas i-ik-ka]-di ma-a-ti,
i.e., "The one who saw everything, Gilgamesh the strong one (?) of
the land."
We may at all events be quite certain that the name of the hero
occurred in the first line and that he was described by some epithet
indicating his superior position.
Lines 229-235 are again an address of Gilgamesh to the sun-god, after
having received a favorable "oracle" from the god (line 222). The
hero promises to honor and to celebrate the god, by erecting thrones
for him.
Lines 237-244 describe the arming of the hero by the "master"
craftsman. In addition to the _pasu_ and _patru_, the bow (?) and
quiver are given to him.
Line 249 is paralleled in the new fragment of the Assyrian version
published by King in _PSBA_ 1914, page 66 (col. 1, 2), except that
this fragment adds _gi-mir_ to _e-mu-ki-ka_.
Lines 251-252 correspond to column 1, 6-8, of King's fragment, with
interesting variations "battle" and "fight" instead of "way" and
"road," which show that in the interval between the old Babylonian and
the Assyrian version, the real reason why Enkidu should lead the way,
namely, because he knows the country in which Huwawa dwells (lines
252-253), was supplemented by describing Enkidu also as being more
experienced in battle than Gilgamesh.
Line 254. I am unable to furnish a satisfactory rendering for this
line, owing to the uncertainty of the word at the end. Can it be
"his household," from the stem which in Hebrew gives us MISEPOHOH
"family?"
Line 255. Is paralleled by col. 1, 4, of King's new fragment. The
episode of Gish and Enkidu proceeding to Ninsun, the mother of Gish,
to obtain her counsel, which follows in King's fragment, appears to
have been omitted in the old Babylonian version. Such an elaboration of
the tale is exactly what we should expect as it passed down the ages.
Line 257. Our text shows that _irnittu_ (lines 257, 264, 265) means
primarily "endeavor," and then success in one's endeavor, or "triumph."
Lines 266-270. Do not appear to refer to rites performed after a
victory, as might at a first glance appear, but merely voice the hope
that Gish will completely take possession of Huwawa's territory, so
as to wash up after the fight in Huwawa's own stream; and the hope
is also expressed that he may find pure water in Huwawa's land in
abundance, to offer a libation to Shamash.
Line 275. _On sú-pa-as-su_ = _supat-su_, see above, to l. 115.
[Note on Sabitum (above, p. 11)
In a communication before the Oriental Club of Philadelphia (Feb. 10,
1920), Prof. Haupt made the suggestion that _sa-bi-tum_ (or _tu_),
hitherto regarded as a proper name, is an epithet describing the
woman who dwells at the seashore which Gilgamesh in the course of his
wanderings reaches, as an "innkeeper". It is noticeable that the term
always appears without the determinative placed before proper names;
and since in the old Babylonian version (so far as preserved) and
in the Assyrian version, the determinative is invariably used, its
consistent absence in the case of _sabitum_ (Assyrian Version, Tablet
X, 1, 1, 10, 15, 20; 2, 15-16 [_sa-bit_]; Meissner fragment col. 2,
11-12) speaks in favor of Professor Haupt's suggestion. The meaning
"innkeeper", while not as yet found in Babylonian-Assyrian literature
is most plausible, since we have _sabu_ as a general name for 'drink',
though originally designating perhaps more specifically sesame wine
(Muss-Arnolt, Assyrian Dictionary, p. 745b) or distilled brandy,
according to Prof. Haupt. Similarly, in the Aramaic dialects, _se_bha
is used for "to drink" and in the Pael to "furnish drink". Muss-Arnolt
in his Assyrian Dictionary, 746b, has also recognized that _sabitum_
was originally an epithet and compares the Aramaic _se_bhoyâthâ(p1)
"barmaids". In view of the bad reputation of inns in ancient Babylonia
as brothels, it would be natural for an epithet like _sabitum_ to
become the equivalent to "public" women, just as the inn was a "public"
house. Sabitum would, therefore, have the same force as _samhatu_
(the "harlot"), used in the Gilgamesh Epic by the side of _harimtu_
"woman" (see the note to line 46 of Pennsylvania Tablet). The Sumerian
term for the female innkeeper is Sal Gestinna "the woman of the wine,"
known to us from the Hammurabi Code §§108-111. The bad reputation of
inns is confirmed by these statutes, for the house of the Sal Gestinna
is a gathering place for outlaws. The punishment of a female devotee
who enters the "house of a wine woman" (bît Sal Gestinna §110) is
death. It was not "prohibition" that prompted so severe a punishment,
but the recognition of the purpose for which a devotee would enter
such a house of ill repute. The speech of the _sabitum_ or innkeeper
to Gilgamesh (above, p. 12) was, therefore, an invitation to stay with
her, instead of seeking for life elsewhere. Viewed as coming from a
"public woman" the address becomes significant. The invitation would
be parallel to the temptation offered by the _harimtu_ in the first
tablet of the Enkidu, and to which Enkidu succumbs. The incident
in the tablet would, therefore, form a parallel in the adventures
of Gilgamesh to the one that originally belonged to the Enkidu
cycle. Finally, it is quite possible that _sabitum_ is actually the
Akkadian equivalent of the Sumerian Sal Gestinna, though naturally
until this equation is confirmed by a syllabary or by other direct
evidence, it remains a conjecture. See now also Albright's remarks
on Sabitum in the A. J. S. L. 36, pp. 269 _seq._]
CORRECTIONS TO THE TEXT OF LANGDON'S EDITION OF THE PENNSYLVANIA
TABLET. [157]
Column 1.
5. Read _it-lu-tim_ ("heroes") instead of _id-da-tim_ ("omens").
6. Read _ka-ka-bu_ instead of _ka-ka-'a_. This disposes of Langdon's
note 2 on p. 211.
9 Read _ú-ni-is-sú-ma_, "I became weak" (from _enêsu_, "weak") instead
of _ilam is-sú-ma_, "He bore a net"(!). This disposes of Langdon's
note 5 on page 211.
10. Read _Urukki_ instead of _ad-ki_. Langdon's note 7 is wrong.
12. Langdon's note 8 is wrong. _ú-um-mid-ma pu-ti_ does not mean
"he attained my front."
14. Read _ab-ba-la-ás-sú_ instead of _at-ba-la-ás-sú_.
15. Read _mu-di-a-at_ instead of _mu-u-da-a-at_.
20. Read _ta-ha-du_ instead of an impossible _[sa]-ah-ha-ta_--two
mistakes in one word. Supply _kima Sal_ before _tahadu_.
22. Read _ás-sú_ instead of _sú_; and at the end of the line read
_[tu-ut]-tu-ú-ma_ instead of _sú-ú-zu_.
23. Read _ta-tar-ra-[as-su]_.
24. Read _[us]-ti-nim-ma_ instead of _[is]-ti-lam-ma_.
28. Read at the beginning _sá_ instead of _ina_.
29. Langdon's text and transliteration of the first word do not
tally. Read _ha-as-si-nu_, just as in line 31.
32. Read _ah-ta-du_ ("I rejoiced") instead of _ah-ta-ta_.
Column 2.
4. Read at the end of the line _di-da-sá(?) ip-tí-[e]_ instead of
_Di-?-al-lu-un_ (!).
5. Supply _d_En-ki-du at the beginning. Traces point to this reading.
19. Read _[gi]-it-ma-[lu]_ after _d_Gis, as suggested by the Assyrian
version, Tablet I, 4, 38, where _emûku_ ("strength") replaces _nepistu_
of our text.
20. Read _at-[ta kima Sal ta-ha]-bu-[ub]-sú_.
21. Read _ta-[ra-am-sú ki-ma]_.
23. Read as one word _ma-a-ag-ri-i-im_ ("accursed"), spelled in
characteristic Hammurabi fashion, instead of dividing into two words
_ma-a-ak_ and _ri-i-im_, as Langdon does, who suggests as a translation
"unto the place yonder(?) of the shepherd"(!).
24. Read _im-ta-har_ instead of _im-ta-gar_.
32. Supply _ili_(?) after _ki-ma_.
33. Read _sá-ri-i-im_ as one word.
35. Read _i-na [ás]-ri-sú [im]-hu-ru_.
36. Traces at beginning point to either _ù_ or _ki_ (=
_itti_). Restoration of lines 36-39 (perhaps to be distributed into
five lines) on the basis of the Assyrian version, Tablet I, 4, 2-5.
Column 3.
14. Read _Kàs_ (= _sikaram_, "wine") _si-ti_, "drink," as in line 17,
instead of _bi-is-ti_, which leads Langdon to render this perfectly
simple line "of the conditions and the fate of the land"(!).
21. Read _it-tam-ru_ instead of _it-ta-bir-ru_.
22. Supply _[lù_Sú]-I.
29. Read _ú-gi-ir-ri_ from _garû_ ("attack), instead of separating into
_ú_ and _gi-ir-ri_, as Langdon does, who translates "and the lion." The
sign used can _never_ stand for the copula! Nor is _girru_, "lion!"
30. Read _Síbmes_, "shepherds," instead of _sab-[si]-es_!
31. _sib-ba-ri_ is not "mountain goat," nor can _ut-tap-pi-is_ mean
"capture." The first word means "dagger," and the second "he drew out."
33. Read _it-ti-[lu] na-ki-[di-e]_, instead of _itti immer nakie_
which yields no sense. Langdon's rendering, even on the basis of his
reading of the line, is a grammatical monstrosity.
35. Read _gis_ instead of _wa_.
37. Read perhaps _a-na [na-ki-di-e i]- za-ak-ki-ir_.
Column 4.
4. The first sign is clearly _iz_, not _ta_, as Langdon has it in
note 1 on page 216.
9. The fourth sign is _su_, not _sú_.
10. Separate _e-es_ ("why") from the following. Read _ta-hi-[il]_,
followed, perhaps, by _la_. The last sign is not certain; it may
be _ma_.
11. Read _lim-nu_ instead of _mi-nu_. In the same line read _a-la-ku
ma-na-ah-[ti]-ka_ instead of _a-la-ku-zu_(!) _na-ah ... ma_, which,