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Premonizioni di gilgamesh

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    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 03/11/2017 05:15
    Gilgamesh's Second Dream: “He is as mighty as the meteorite of Anu!” | ...
    jungcurrents.com › the-second-dream-of...
    05 ago 2011 · (Image: Gilgamesh with Enkidu fighting the 'bull of heaven' sent by goddess Ishtar to destroy the city of Uruk when Gilgamesh
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    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 25/04/2018 01:49
    Le caste sacerdotali e di enuchi. Furono create da enki..

    Come documentato su diversi scritti numeri

    E le teste nere erano i mori/enuchi angeli geno alati, uomini uccello, uomini pesce o Galli dei culti fallici del fallo serpente di enki dalle due acque...etc..

    it.m.wikipedia.org/wiki/Gallo_(sacerdote)
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    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 06/05/2018 12:45
    Il Messaggio è stato ritenuto non adatto e quindi censurato dai moderatori.
    Per visualizzare il contenuto dei messaggi censurati clicca qui
    [Modificato da sp3ranza 06/05/2018 13:00]
  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 17/10/2018 23:39
    ...
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    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 17/10/2018 23:45
    ...
  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 17/10/2018 23:47
    Full Text of the Epic of Gilgamesh:


    Epic of Gilgamesh:
    Tablet 1

    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.
    He carved on a stone stela all of his toils,
    and built the wall of Uruk-Haven,
    the wall of the sacred Eanna Temple, the holy sanctuary.
    Look at its wall which gleams like copper(?),
    inspect its inner wall, the likes of which no one can equal!
    Take hold of the threshold stone--it dates from ancient times!
    Go close to the Eanna Temple, the residence of Ishtar,
    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.
    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,
    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 of Lugalbanda, Gilgamesh is strong to perfection,
    son of the august cow, Rimat-Ninsun;... Gilgamesh is awesome to perfection.
    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 Ut-anapishtim, 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, one-third of him is human.
    The Great Goddess [Aruru] designed(?) 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:
    "it was you, Aruru, who created mankind(?),
    now create a zikru to it/him.
    Let him be equal to his (Gilgamesh's) 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.
    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.
    His whole body was shaggy with hair,
    he had a full head of hair like a woman,
    his locks billowed in profusion like Ashnan.
    He knew neither people nor settled living,
    but wore a garment like Sumukan."
    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.
    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 color.
    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, 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, 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.
    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.
    Why do you gallop around the wilderness with the wild beasts?
    Come, let me bring you into Uruk-Haven,
    to the Holy Temple, 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:
    "Come, Shamhat, take me away with you
    to the sacred Holy Temple, 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.
    I will challenge him ...
    Let me shout out in Uruk: I am the mighty one!'
    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
    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 have enlarged his mind."
    Even before you came from the mountain
    Gilgamesh in Uruk had dreams about you.""

    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;
    Rimat-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!
    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:
    "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;
    Rimat-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:
    ""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.


    Epic of Gilgamesh:
    Tablet 2


    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 Epic of Atra-Hasis.]
    "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:
    "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 Text from the tablets of the Epic of Gilgamesh; lines 57-86 are taken from the Epic of Atra-Hasis.]

    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 selecti0n(!) 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 Text from the tablets of the Epic of Gilgamesh 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 Gilgamesh 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.
    The doorposts trembled and the wall shook,

    [About 42 lines are missing from the Text from the tablets of the Epic of Gilgamesh; lines 103-129 are taken from the Epic of Atra-Hasis 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."
    [19 lines are missing here.]

    They kissed each other and became friends.
    [The Epic of Atra-Hasis becomes fragmentary. The Text from the tablets of the Epic of Gilgamesh resumes]
    "His strength is the mightiest in the land!
    His strength is as mighty as the meteorite(?) of Anu,
    The mother of Gilgamesh spoke to Gilgamesh, saying;
    Rimat-Ninsun said to her son:
    "(I!), Rimar-Ninsun...
    My son...
    Plaintively ...
    She went up into his (Shamash's) gateway,
    plaintively she implored ...:
    "Enkidu has no father or mother, [like the Biblical Melchizadek]
    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.]
    "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 Text from the tablets of the Epic of Gilgamesh; lines 228-249 are taken from the Epic of Atra-Hasis.]
    "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 Text from the tablets of the Epic of Gilgamesh 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...
    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 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.]


    Epic of Gilgamesh:
    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,
    to Ninsun, the Great Queen;
    Ninsun 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.
    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 on my behalf' (!)
    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,
    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(?)
    may Aja, the Bride, without fear remind you,
    and command also the Watchmen of the Night,
    the stars, and at night your father, Sin."
    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 ... Enkidu...
    Enkidu 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.]


    Epic of Gilgamesh:
    Tablet 4

    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.
    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 favorable 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 favorable.
    The dream is extremely important.
    My friend, the mountain which you saw in the dream is Humbaba.
    "It means we will capture Humbaba, and kill him and throw his corpse into the wasteland.
    In the morning there will be a favorable 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 favorable 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.
    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?
    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 waterskin
    is your personal) god, who brings honor to you, Lugalbanda.
    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 favorable 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 favorable 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 favorable, 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 favorable 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 favorable 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,
    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.


    Epic of Gilgamesh:
    Tablet 5

    ... 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.
    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!
    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'a weapons were in reach of Humbaba.
    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 Rimat-Ninsun (?) ...
    (It was) at the word of Shamash, Lord of the Mountain,
    that you were roused (to this expedition).
    O scion of the heart of Uruk, King Gilgamesh!
    ... Gilgamesh...
    Gilgamesh, 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 misring Apparently Humbaba sees thar Gilgamrsh 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!
    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.
    Enlil is in Nippur, Shamash is in Sippar.
    Erect an eternal monument proclaiming...
    how Gilgamesh killed(?) Humbaba."
    When Humbaba heard...
    [Abour l0 linrs are misiing.]
    ... 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.
    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, I have been talking to you but you have not been listening to me,"
    You have been listening to the curse of Humbaba!"
    ... 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.


    Epic of Gilgamesh:
    Tablet 6

    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 raised her eyes to the beauty of Gilgamesh.
    "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 ax at the yoke will have no match."
    Gilgamesh addressed Princess Ishtar 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,
    Tammuz, the lover of your earliest youth,
    for him you have ordained lamentations year upon year!
    You loved the colorful '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 to wail continually.
    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, 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!"
    When Ishtar heard this, in a fury she went up to the heavens,
    going to Anu, her father, and crying,
    going to Anrum, her mother, and weeping:
    "Father, Gilgamesh has insulted me over and over,
    Gilgamesh has recounted despicable deeds about me,
    despicable deeds and curses!"
    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:
    "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!
    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.
    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.
    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.
    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:
    "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:
    "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.
    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,
    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.


    Epic of Gilgamesh:
    Tablet 7

    "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!'
    Enlil said: 'Let Enkidu die, but Gilgamesh must not die!'
    Bur the Sun God of Heavenly replied to valiant Enlil:
    'Was it not at my command that they killed the Bull of Heaven and Humbaba!
    Should now innocent Enkidu die!'
    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 I 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 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,
    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...
    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 honor.
    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.
    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, 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,
    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, 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 ..."


    Epic of Gilgamesh:
    Tablet 8

    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.
    ... 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 honor 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 [red precious stone],

    [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 [red coloured precious stone], bowl he filled with honey,
    a lapis lazuli bowl he filled with butter.
    He provided ... and displayed it before Shamash.

    [All of the last column, some 40-50 lines, is missing.]

  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 17/10/2018 23:48

    Epic of Gilgamesh:
    Tablet 9

    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--
    I will set out to the region of Ut-anapishtim, son of Ubartutu, and will go with utmost speed!
    When I arrived at mountain passes at nightfall,
    I saw lions, and I was terrified!
    I raised my head in prayer to Sin (moon god),
    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!"
    The scorpion-being, his female, answered him:
    "(Only) two-thirds of him is a god, one-third is human."
    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 Ut-anapishtim,
    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 ..."
    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 ...


    Epic of Gilgamesh:
    Tablet 10

    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
    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 smashthe lock!
    ... the wilderness."
    ... 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 hardship 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 I 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 Ut-anapishtim!
    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 old 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 Ut-anapishtim.
    'The stone things' 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.
    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 hardship 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 Ut-anapishtim?
    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 axe 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.
    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.
    Ut-anapishtim 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.]
    Ut-anapishtim 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 Ut-anapishtim 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 hardship 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 Ut-anapishtim, saying:
    "That is why (?) I must go on, to see Ut-anapishtim 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..."
    Ut-anapishtim 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 ...
    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.
    Mammetum, she who forms destiny, determined destiny with them.
    They established Death and Life, but they did not make known 'the days of death'".


    Epic of Gilgamesh:
    Tablet 11

    The Story of the Flood
    Gilgamesh spoke to Ut-anapishtim, the Faraway:
    "I have been looking at you, but your appearance is not strange--you are like me!
    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 life!"
    Ut-anapishtim 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.
    Their Father Anu uttered the oath (of secrecy),
    Valiant Enlil was their Adviser,
    Ninurta was their Chamberlain,
    Ennugi was their Minister of Canals.

    Ea, 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.
    Roof it over like the Apsu.

    I understood and spoke to my lord, Ea:
    '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.
    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.
    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 (vegetable) 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 family and friend go up into the boat,
    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,
    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.
    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.
    Adad rumbled inside of it,
    before him went Shullat and Hanish,
    heralds going over mountain and land.
    Erragal pulled out the mooring poles,
    forth went Ninurta and made the dikes overflow.
    The Anunnaki lifted up the torches, 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.
    The gods were cowering like dogs, crouching by the outer wall.
    Ishtar 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!!
    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).
    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 (sheep) sacrifice.
    Just then Belet-Ili arrived.
    She lifted up the large flies (beads) which Anu had made for his enjoyment(!):
    '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.'
    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 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 had appeared to ravage the land!
    It was not I who revealed the secret of the Great Gods,
    I (only) made a dream appear to Atra-hasis, 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 Ut-anapishtim was a human being.
    But now let Ut-anapishtim and his wife become like us, the gods!
    Let Ut-anapishtim 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.
    Ut-anapishtim 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 Ut-anapishtim 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."
    Ut-anapishtim 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 dessicated,
    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 Ut-anapishtim:
    "The very moment sleep was pouring over me
    you touched me and alerted me!"
    Ut-anapishtim 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 dessicated,
    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 Ut-anapishtim:
    "The very moment sleep was pouring over me
    you touched me and alerted me!"
    Ut-anapishtim 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 dessicated,
    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 Ut-anapishtim the Faraway:
    "O woe! What shall I do, Ut-anapishtim, 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
    Ut-anapishtim 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 oh.
    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 boarded the boat,
    they cast off the magillu-boat, and sailed away.
    The wife of Ut-anapishtim 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.
    Ut-anapishtim spoke to Gilgamesh, saying:
    "Gilgamesh, you came here exhausted and worn out.
    What can I give you so you can return to your land?
    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.
    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.
    A snake smelled the fragrance of the plant,
    silently came up and carried off the plant.
    While going back it shed its skin.
    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,
    three leagues and the open area(?) of Uruk it encloses.
    End Tablet 11 and the Epic of Gilgamesh.
    The Epic of Gilgamesh: Translated by Maureen Gallery Kovacs


    Epic of Gilgamesh:
    Tablet 12

    "If only I'd have protected our instruments in the
    safe home of the drum-maker;
    If only I'd have given so precious a harp to the
    craftsman's wife, she who shepherds such jewel-like children.
    God, has your heart forgotten me?
    Who shall descend to Hell and redeem the
    drum from where it rests unused?
    Who shall risk his life to retrieve
    the precious gifts of Ishtar from death?"

    10. And for this quest his friend alone did pledge.
    So Gilgamesh said this to Enkidu:
    "Descend, descend to hades where life does end
    but listen now to words you need to know.
    Go slow to where death rules, my brother dear,
    and then arise again above and over fear."
    And, once more, Gilgamesh said this to Enkidu:
    "Let all who would be saved today, take heed,
    and listen to god's words in time of need.
    When walking with the strong or with the dead,

    20. do not wear clothes of purple or of red.
    Shun make-up that presents a holy face
    for they attack the phony and the base.
    Leave here with me your knife and rock and club;
    such weapons only add to their own strife.
    Put down your bow, as you would leave a wife.
    The souls of death will soil your hands and feet.
    Go naked, filthy, tearful, when you meet.
    Be quiet, mild, remote, and distant too
    as those who will surround and follow you.

    30. Greet no girl with kiss so kind upon her lips;
    push none away from you with fingertips.
    Hold no child's hand as you descend to Hell
    and strike no boy who chooses there to dwell.
    Around you, Enkidu, the lament of the dead
    will whirl and scream,
    for she alone, in that good place, is at home who,
    having given birth to beauty,
    has watched that beauty die.
    No graceful robe any longer graces her naked self

    40. and her kind breasts, once warm with milk,
    have turned into bowls of cold stone."

    But Enkidu refused to heed his friend
    as he set out that day to then descend
    to where the dead who-do-not-live do stay.
    He wore bright clothes of celebrative red,
    the sight of which offended all the dead.
    His colored face made him seem fair and good
    but spirits hate the flesh that would dare
    remind us of the beauty they have lost.

    50. He brought with him his club and rock and knife
    and did cause strife with those whom he did mock.
    There, too, is where he showed off;
    where he went clothed among the naked,
    where he wasted food beside the starving,
    where he danced beside the grief-stricken.
    He kissed a happy girl.
    He struck a good woman.
    He enjoyed his fatherhood.
    He fought with his son.

    60. Around him, the lament for the dead arose;
    for she alone, in that sad place, is at home who,
    having given birth to beauty,
    has watched that beauty die.
    No graceful robe any longer graces her naked self
    and her kind breasts, once warm with milk,
    have turned into bowls of cold stone.
    She never even dreamed once of letting him return
    to life. Namtar, the decision-maker,
    would not help Enkidu. Nor would illness

    70. help. Hell became his home.
    Nergal, chief-enforcer, would not help.
    Dirges and laments rose all around.
    Not even the soldier's death-in-battle,
    with all its false and phony honor,
    helped Enkidu. Death just swallowed him, unrecognized.
    So the great son of Ninsun, proud Gilgamesh,
    cried for his beloved friend
    and went to the temple of Enlil,
    the savage god of soldiers,

    80. to say: "My god, when death
    called for me, my best friend went
    in my place and he is now no longer living."
    But the savage god of soldiers, Enlil, was mute.

    So Gilgamesh turned next to one who flies alone,
    and to the moon he said: "My god, when death
    called for me, my best friend went
    in my place and he is now no longer living."
    But the moon, who flies alone, was also mute;
    so he went next to Ea, whose waters fill

    90. the desert oasis even when no rain falls.
    "My god," he cried, "when death
    called for me, my best friend went
    in my place and he is now no longer living."
    And Ea, whose waters keep us alive as we journey over desert sands,
    said this to Nergal, great soldier in arms.
    "Go now, mighty follower; free Enkidu to speak once to kin
    and show this Gilgamesh how to descend halfway
    to Hell through the bowels of earth."
    And Nergal, accustomed to absurd orders,

    100. obeyed as soldiers do.
    He freed Enkidu to speak once to kin
    and showed Gilgamesh how to descend halfway
    to Hell through the bowels of earth.
    Enkidu's shadow (spirit) rose slowly toward the living
    and the brothers, tearful and weak,
    tried to hug, tried to speak,
    tried and failed to do anything but sob.

    "Speak to me please, dear brother,"
    whispered Gilgamesh.

    110. "Tell me of death and where you are."
    "Not willingly do I speak of death,"
    said Enkidu in slow reply.
    "But if you wish to sit for a brief
    time, I will describe where I do stay."
    "Yes," his brother said in early grief.
    "All my skin and all my bones are dead now.
    All my skin and all my bones are now dead.
    "Oh no," cried Gilgamesh without relief.
    "Oh no," sobbed one enclosed by grief.

    120. "Did you see there a man who never fathered any child?"
    "I saw there a no-man who died."
    "Did you see there a man whose one son died?"
    "I saw him sobbing all alone in open fields."
    "Did you see there a man with two grown sons?"
    "I did indeed and he smiles all day long."
    "Did you see there a man with three of his own boys?"
    "I did, I did; and his heart's full of joys."
    "Did you there see a king with four full kids?"
    "I did see one whose pleasure is supreme."

    130. "Did you see there anyone with five children?"
    "oh yes, they go about with laughs and shouts."
    "And could you find a man with six or seven boys?"
    "You could and they are treated as the gods."

    "Have you seen one who died too soon?"
    "Oh yes; that one sips water fair and rests each night upon a couch."
    "Have you seen one who died in War?"
    "Oh yes; his aged father weeps and his young widow visits graves."
    "Have you seen one buried poor, with other homeless nomads?"

    140. "Oh yes; that one knows rest that is not sure, far from the proper place."

    "Have you seen a brother crying among relatives
    who chose to ignore his prayers?"
    "Oh yes; he brings bread to the hungry from the dumps
    of those who feed their dogs
    with food they keep from people
    and he eats trash that no other man would want."




    Epic of Gilgamesh:
    Another fragmentary version #2
    (four columns)
    This version is from George Barton, Archaeology and the Bible 7th edition, American Sunday-School Union. p. 332-335
    Column I (3/4 of the column missing)
    ............................................
    ......................
    "My human-kind from its destruction I will [raise up];
    With the aid of Nintu my creation..,...I will raise up;
    The people in their settlements I will establish;
    The city, whereever man creates one--indeed its protection--therein I will give him rest.
    Our house-- its brick may be cast in a clean spor!
    Our places in a clean place may heestablish!"
    Its brilliant splendor, the temple platform, he made straight,
    The exalted regulations he completed for it;
    The land he divided; a favorable plan he established.
    After Anu, Enlil (Bel), Enik (Ea) and Ninkhursag
    The black headed race had created,
    All that is from the earth, from the earth they caused to spring,
    Cattle and beasts of the field suitably they brought into beings.

    Column II (3/5 missing)
    ...................................
    .....................I will.........................................
    .................I will turn my eye upon him...........
    The ................creator of the land...........
    ..................of royalty..................
    .......................of royalty by him was determined;
    The exalted palace of the royal throne was by him set apart,
    The exalted precepts............he made perfect,
    In clean places..........cities.........he founded,
    Their names were named, they were alloted to guardian-spirits (?)
    Of these cities Eridu--the chief command to Nudimmud he gave,
    Unto the second the nisag-priests of Umma (?) he gave.
    Thirdly, Larak to Pabikhursag he gave,
    Fourthly, Sippar as the dwelling of Shamash he gave,
    Fifthly, Shurippak unto Lamkurru he gave.
    Their names were assigned; to guardian-spirits (?) they were allotted;
    Its rampart (?), a wall (?) he raised up, he established;
    Small rivers, canals (?), and water-courses (?) he established.

    Column III
    .....................
    ..............................
    The land the sway of Anu..
    The people...
    A deluge.......................
    .........................
    Their land (?) it entered...........
    Then Nintu [cried out] like [a woman in travail].........
    The brilliant Ishtar [uttered] a groan on account of her people.
    Enki with himself communion in his wisdom/
    Anu, Enlil, Enki, and Nikhursag,
    The gods of heaven and earth, invoked the names of Anu and Enlil,
    At that time Ziugiddu was king, the priest of.......

    The chief deity he made of wood.......
    In humility prostrating himself, in reverence...............
    Daily at all times was he present in person......
    Increasing dreams which had not come [before],
    Conjuring by the name of heaven and earth......

    Column IV

    For the settlement (?) the gods a wall (?)...
    Ziugiddu stood by its side, he heard......
    "At the wall at my left side stand.....
    At the wall I will speak a word to thee
    O my brilliant one, let there enter thy ear.....
    By our hand a deluge....will be sent,
    The seed of mankind to destroy....
    Is the momentous decision of the assembly (of the gods)/
    The words of Anu and Enlil.....
    Their kingdom, their rule......
    To them............"
    [From other versions Ziugiddu is being told about the coming flood. The command to stand by the wall then reads:]
    "O reed-hut, reed-hut, O wall, wall,
    O reed-hut, hearken; O wall, give heed!
    O man of Shurippak, son of Ubartutu,
    Pull down thy house, build a ship, etc.

    Column V

    The evil winds, the wind that is hostil, came; all of them descended,
    The deluge.....came on with them
    Seven days and seven nights
    The deluge swept over the land,
    The evil wind made the huge boat tremble.
    Shamash (the Sun) came forth, on heaven and earth he shone;
    Ziugiddu the ship at the top uncovered,
    The peace of Shamash, his light, entered into the boat.
    Ziugiddu, the king
    Before Shamash bowed his face to the earth.
    The king--an ox he sacrificed, a sheep offered as oblation.
    ..................

    Column VI

    By the life of heaven and the life of earth ye shall conjure him,
    That he may raise up from you;
    Anu and Enlil by the soul of heaven and the soul of earth ye shall conjure,
    That they may raise up from you
    The curse that has come upon the land, that they may remove it.
    Ziugiddu the king
    Before Anu and Enlil bowed his face to the earth.
    Life like a god's he gave to him,
    An immortal spirit like a god's he brought to him.
    Then Ziugiddu the king,
    Of the seed that was cursed, lord of mankind he made;
    Of the seed that was cursed, lord of mankind he made;
    In the fruitful land, the land of Dilmum....they made him dwell


    Epic of Gilgamesh:
    Another fragmentary version #3
    This version is from George Barton, Archaeology and the Bible 7th edition, American Sunday-School Union. p. 327-331
    1.Gilgamesh said to him, to Utnapishtim, the far-away:
    2."I look upon thee, O Utnapishtim,
    3.Thy appearance is unchanged; thou are like me;
    4.Thou are not at all different, thou art like me;
    5.Thy courage is unbroken, to make combat,
    6.On thy side thou liest down 00 on thy back.
    7.[Tell me] how didst thou thou advance and in the assembly of the gods find life?"
    8.Utnapishtim spoke to him, to Gilgamesh:
    9.I will reveal to thee, O Gilgamesh, the secret story,
    10.And the decision of the gods to thee will I relate.
    11.Shurippak, a city which thou knowest,
    12.Is situated on the bank of the Euphrates.
    13.That city was old and the gods in it--
    14.Their hearts prompted them--the great gods--to make a deluge.
    15.[There are near] their father An,
    16.Their counsillor, the warrior Ellil,
    17.Their herald, Enmashtu,
    18.Their hero, Ennugi.
    19.The lord of wisdom, Ea, counseled with them;
    20.Their words he repeated to the reed-hut:
    21."O reed-hut, reed-hut, O wall, wall,
    22.O reed-hut, hearken; O wall, give heed!
    23.O man of Shurippak, son of Ubarattutu,
    24.Pull down thy house, build a ship,
    25.Leave thy possessions, take thought for thy life,
    26.Leave thy gods, thy life save!
    27.Embark seed of life and all kinds on a ship!
    28.The ship which thou shalt build,
    29.Measure well its dimensions,
    30.Make to correspond its breath and its length;
    31.Upon the ocean thou shalt launch it."
    32.I understood and spoke to Ea, my lord:
    33."[I understand], my lord; what thou hast thus commanded
    34.I will honor and will do.
    35.[But] what shall I say to the city, the people, and the elders?"
    36.Ea opened his mouth and spake,
    37.He said unto me, his servant;
    38."Thus shalt thou say unto them:
    39.Know that me -- Ellil hates me.
    40.I may not dwell in your city,
    41.On Ellil's soil I may not lift my face,
    42.I must go down to the ocean with Ea, my lord, to dwell.
    43.Upon you will he (Ellil) then rain abundance--
    44.[A catch] of birds, a catch of fishes,
    45...........a rich (?) harvest.
    46.[A time Shamash (the sun) appointed, at evening] the senders of rain
    47.[Shall rain upon] you a mighty rainstorm.
    48.When the grey of dawn brightens,
    49.------broken line
    50......broken line
    51......broken line
    52.....broken line
    53........broken line
    54.........broken line
    55.........broken line
    56.--------broken line
    57.The strong....brought what was needed.
    58.On the fifth day I raised its frame.
    59.According to its plan (?) its walls were 120 cubits high;
    60.120 cubits correspondingly was the extent of its roof.
    61.I laid down its hull; I enclosed it.
    62.I constructed it in storys, up to six;
    63.I divided it [without (?)] into seven parts.
    64.Its interior I divided into nine parts.
    65......I fastened in its midst.
    66.I looked out a rudder, and prepared what was necessary.
    67.6 sars of bitumen I poured over its outside (?);
    68.3 sars of bitumen I poured over its interior.
    69.3 sars of oil the people who carry jars brought.
    70.Besides a sar of oil which was used as a libation,
    71.2 sars of oil the ship's captain stowed away.
    72.For the people I slaughtered bullocks.
    73.I slaughtered lambs daily.
    74.Must, beer, oil, and wine,
    75.I gave the people to drink like river-water.
    76.I made a feast, like a new year's festival.
    77.I opened (?) [a box of ointment]; I put ointment in my hand.
    78.[By the setting] of great Shamash, the ship was finished.
    79.[To move it from the stocks] was difficult
    80.The men cleared the ship's ways above and below.
    81............two thirds of it.
    82.With all that I had I laded it (the ship).
    83.With all the silver I had I laded it.
    84.With all the gold I had I laded it.
    85.With all the living things I had I laded it.
    86.I embarked on the ship all my family and kindred.
    87.Cattle of the fields, beasts of the field, craftsmen, all, I embarked.
    88.A fixed time Shamash had appointed, [saying]:
    89."When the senders of rain shall rain upon you a mighty rainstorm at evening,
    90.Embark upon the ship and close the door."
    91.The appointed time approached,
    92.The senders of rain sent at evening a heavy rainstorm.
    93.I observed the appearance of the day,
    94.The day was terrible to look upon.
    95.I embarked upon the ship, I closed my door.
    96.To the master of the ship, to Puzur-Amurru, the sailor,
    97.I entrusted the structure together with its contents.
    98.When dew-dawn began to brighten,
    99.There arose from the horizon a black cloud;
    100.The god Adad thundered in its midst,
    101.While Nebo and Sharru marched before;
    102.They went as heralds over the mountain and country.
    103.Nergal tore away the anchor,
    104.Enmashtu advanced, the floods he poured down;
    105.The Anunnaki raised their torches,
    106.At their brightness the land trembled.
    107.The raging of Adad reached to heaven;
    108.All light was turned to darkness
    109.......the land like....
    110.One day [raged the storm )?)]
    111.Swiftly it raged [and the waters covered[ the mountains,
    112.Like a battle array over the people it swept.
    113.No one could see his fellow/
    114.No more were people recognized in heaven;
    115.The gods were frightened at the deluge,
    116.They fled, they climbed to the highest heaven;
    117.The gods crouched like dogs, they lay down by the walls.
    118.Ishtar cried like a woman in travail,
    119.Wailed the queen of the gods with her beautiful voice:
    120."Those creatures are turned to clay,
    121.Since I commanded evil in the assembly of the gods;
    122.Because I commanded evil in the assembly of the gods,
    123.For the destruction of my people I commanded battle.
    124.I alone bore my people;
    125.like spawn of flies they fill the sea."
    126.The gods along with the Annunaki wept with her,
    127.The gods bowed, sat as they wept;
    128.Closed were their lips; [silent their] assembly.
    129.Six days and seven nights
    130.Blew the wind, the deluge the flood overpowered.
    131.When the seventh day approached, the deluge was prolonging the battle
    132.Which, like an army, it had waged.
    133.The sea calmed, the destruction abated, the flood ceased.
    134.I looked upon the sea, the roaring was stilled
    135.And all mankind was turned to clay;
    136.Like logs all were floating about.
    137.I opened the window, the light fell on my cheek;
    138.I was overcome, I sat down, I wept;
    139.Over my cheek streamed the tears.
    140.I looked in all directions--a fearful sea!
    141.After twelve days an island appeared;
    142.Toward mount Nizir the ship stood off;
    143.Mount Nizir held it fast, that it moved not.
    144.One day, two days, Mount Nizier held it that it moved not,
    145.Three days, four days, mount Nizir held it that it moved not,
    146.Five days, six days, mount Nizir held it that it moved not,
    147.When the seventh day approached,
    148.I brought out a dove and let her go;
    149.The dove went out and returned;
    150.There was no resting-place and she came back.
    151.I brought out a swallow and let it go;
    152.The swallow went out and returned.
    153.There was o resting place and it came back.
    154.I brought out a raven and let it go;
    155.The raven went out, the diminution of the waters it saw;
    156.It alighted, it waded about, it croaked, it did not come back.
    157.I disembarked [all]; to the four winds I poured a libation.
    158.I appointed a sacrifice on top of the mountain peak'
    159.Seven by seven I arranged the sacrificial vessels;
    160.Beneath them I piled reeds, cedar wood, and myrtle.
    161.The gods smelled the savor,
    162.The gods smelled the sweet savor.
    163.The gods above the sacrificer collected like flies.
    164.When at length the queen of the gods drew near,
    165.She raised the great bows which An at her wish had made.
    166."O ye gods, as I shall not forget the jewel of my neck
    167.These days I shall not forget--to eternity I shall remember!
    168.Let the gods come to the sacrifice,
    169.But let Ellil not come to the sacrifice,
    170.For he was not wise; he sent the deluge,
    171.And numbered my people for destruction."
    172.When at last Ellil drew near,
    173.He saw the ship, Ellil was angry,
    174.His heart was filled against the gods and the Igigi (spirits of heaven)
    175."Who then has come out alive?
    176.No man must escape from destruction."
    177.Then Enmashtu opened his mouth and spake,
    178.He said to the warrior Ellil;
    179."Who but Ea accomplished the thing?
    180.Even Ea knows every undertaking."
    181.Ea opened his mouth and spake,
    182.He said to the warrior Ellil:
    183."O thou, aleader of the gods, warrior,
    184.How, how couldst thou without thought send a deluge?
    185.On the sinner let his sin rest,
    186.On the wrongdoer rest his misdeed.
    187.Forbear, let it not be done, have mercy, [That men perish not].
    188.Instead of thy sending a deluge
    189.Had the lion come and diminished the people!
    190.Instead of thy sending a deluge
    191.Had a wolf come and diminished the people!
    192.Instead of sending a deluge
    193.Had a famine come and the land [depopulated!]
    194.Instead of sending a deluge
    195.Had a pestilence come and the land [depopulated!}
    196.I have not divulged the decisions of the great gods.
    197.I caused Adrakhasis to see a dream and the decisions of the gods be heard.
    198.Now take counsel concerning him."
    199.Then went Ea on board the ship,
    200.He took my hand and brought me forth,
    201.He brought forth my wife and made her kneel at my side;
    202.He turned us toward each other and stood between us; he blessed us:
    203."In former times Utnapishtim was a man;
    204.Now let Utnapishtim and his wife be like gods-- even like us;
    205.Let Utnapishtim dwell afar off at the mouth of the rivers!"
    206.He took me and caused me to dwell afar off at the mouth of the rivers.



    The global flood from the oldest archeology on earth:







    Exhibit






    Name
    Sumerian Eridu
    Sumerian Kings
    Shuruppak
    Atra-hasis
    Gilgamesh
    Berossus
    Date of tablet
    2150 BC
    2119-2112 BC
    2100 BC
    1635 BC
    1150 BC
    280 BC
    Language
    Sumerian Cuneiform
    Sumerian Cuneiform
    Akkadian Cuniform
    Akkadian Cuneiform
    Akkadian Cuneiform
    Greek
    Noah figure
    Zi-ud-sura
    "he obtained immortality"
    Cush, Noah's grandson
    Zi-ud-sura
    "he obtained immortality"
    Atra-Hasis
    "he who is very wise"
    Ut-napištim
    "he obtained immortality"
    Xisuthrus
    "he obtained immortality"
    Country
    Šuruppuk
    Šuruppuk
    Šuruppuk
    (man)
    Šuruppak
    Šuruppak
    Sippar
    Destroyer God
    Enlil
    -
    -
    Enlil
    Enlil
    Enlil
    Mutinous god who warned of flood
    Enki
    -
    -
    Enki
    Enki
    Enki
    Where tablets found
    Nippur, Iraq
    Larsa, Iraq
    Abu Salabikh Iraq
    Sippar, Iraq
    Nabu, Iraq
    Nineveh, Turkey
    Quoted by Josephus etc.
    Museum
    Pennsylvania Museum: Object B10673
    Ashmolean Museum in Oxford, England
    Iraq Museum, Baghdad
    (looted 2003)
    British Museum
    Room 56
    British Museum, Room 55
    No originals.
    More Details
    Sumerian Eridu
    Sumerian Kings
    Shuruppak
    Atra-hasis
    Gilgamesh
    Berossus

    By Steve Rudd
  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 21/01/2019 22:23

    ilgamesh and the Flood



    Gilgamesh Revisited
    The overarching themes of "gathering together," "counselors," "agreement," and "shepherding" or "pastures" and a "flock" also appear in the earliest writings of Mesopatamia. In Gilgamesh there is a "gathering together" of the "country of Uruk" governed by the Seven Counselors who laid its foundations (I.i, II.ii, II.vi). The focus of their attention is the warrior Enkidu. They introduce Gilgamesh to Enkidu, for the two are destined to be companions on a quest. The "great counselors" (III.vi) warn Gilgamesh that the quest will be dangerous. Later Enkidu reassures Gilgamesh that "two are better than one" (IV.iv/v) – a speech found also in the book of Ecclesiastes (Ecc. 4:9-12).

    The warriors kill Humbaba, Guardian of the Pine/Cedar Forest. Humbaba is "like a strong lion who cannot withstand two of its own cubs" (V.ii). Then they slaughter the Bull of Heaven unleashed by Ishtar, queen of "courtesans and harlots" (VI.v). The triumphant duo return home to Uruk.

    One can imagine a primitive version of the story ending with the duo’s return to Uruk. They return not only as heroes but gods. This idea is given weight by the historical context of the New Year’s Festival in Babylon, where tablets of the Gilgamesh story have been excavated. The New Year’s Festival involved the arrival of gods on Earth to be among men, and as well the festival included a ritual marriage ceremony to bind heaven to earth.

    In the epic itself Gilgamesh and Enkidu before their departure promise to return for the New Year’s Festival, celebrated in the Spring. Gilgamesh gives a kingly speech and anticipates his own triumphant return to Uruk as a god:

    ‘Young men of Uruk!
    I am adamant: I shall take the road [to Humbaba].
    … Give me your blessing, since I [have decided] on the course,
    That I may enter the city-gate of Uruk [again in the future],
    And [celebrate] the New Year Festival once again in [future years],
    And take part in the New Year Festival in years [to come].
    Let the New Year Festival be performed, let joy resound,
    Let joyful cries ring out in [Uruk].’ (II.vi)

    In Order and Chaos we saw how the New Year Festival was blocked by forces of evil (by nomads who took control of the river outside of Babylon), and likewise Humbaba is the "terror of the people" (II.vi) who has blocked the way to heaven and who must be destroyed. Gilgamesh and Enkidu must open the passage for the arrival and departure of the gods to ensure a good harvest and a good year. This then is the reason for their quest. This simple rationale would have found instant approval with everyone who heard this story, because the New Year’s Festival was an ongoing tradition.

    The counselors of Uruk give further testimony in support of this theory when they advise the pair to look after each other. They advise the strong man Enkidu to protect Gilgamesh so that he may return safely for the sacred marriage ceremony of the New Year’s Festival. More important, Gilgamesh must remain unharmed because the counselors rely on him as their King. Speaking to Gilgamesh (and indirectly to Enkidu) the counselors advise:

    ‘Let Enkidu guard the friend, keep the comrade safe,
    Bring him back safe in person for brides,
    So that we in our assembly may rely on you [Gilgamesh] as king,
    And that you in turn as king may rely on us again.’ (III.i)

    After Humbaba is killed the story resumes in Uruk, where Gilgamesh cleanses himself and puts on new robes. He wears his crown again, and his beauty attracts the goddess Ishtar, who beseeches him to be her husband. This narrative may have worked as a festival poem before the ritual marriage ceremony. At this point all allusions to the Festival are dropped as the story continues. Gilgamesh rejects Ishtar and this sets into motion the story of the Bull of Heaven, which is really the second episode of the first quest.

    When the Bull of Heaven is dispatched the pair enjoy a brief victory, but it’s cut short when Enkidu has three disturbing dreams, the first of which involves a "gathering together" of the gods. The gods are upset that the Bull of Heaven (the heavy weight of Jupiter unleashed by Venus) has been killed, and also that Humbaba (the course of Mercury and the might of Mars) has been beheaded. There is disagreement or disharmony among the gods because Shamash, the Sun, is blamed by Ellil ("the counselor and father of the gods," VII.ii) for leading Gilgamesh and Enkidu on their quest (VII.i). This is a pun on the sun’s "daily accompaniment" of the pair.

    Enkidu has a second dream about a great doorway built from the timbers of the Cedar Forest which he himself cut down. Enkidu fashioned the doorway but "the king who shall arise after me shall go through you" (VII.ii). Enkidu has opened the way for Gilgamesh to fulfill his destiny as divine king. Alas! In the dream this doorway is torn down. (VII.ii.)

    Enkidu awakes from this dream and Gilgamesh interprets it as portending "a year of grief." Enkidu realizes that the gods are upset and holds himself responsible since he accompanied Gilgamesh on the quest. Enkidu was the "strong man of the wilderness" without whom, according to the "two is better than one" maxim, Gilgamesh would have been unable to accomplish his feats. In the first light of morning Enkidu abases himself before Shamash in atonement (VII.ii,iii).

    Enkidu’s grief turns to anger. The epic starts when Enkidu is seduced by Shamhat, the "harlot of Shamash" (I.iv). In a fit of rage, Enkidu, much to the annoyance of Shamash, curses Shamhat for taking away his "purity" in the wilderness (VII.iii). At Shamash’s intervention, Enkidu changes his tune and blesses her instead. He offers her a necklace of ivory (white), lapis lazuli (blue), and gold (VII. iv) – the colors of the wide-pathed Earth. A similar necklace is worn by Ishtar (XI.iv).

    In essence the Gilgamesh epic contains three different expositions which together define the Mesopatamian universe. The three stories are the cedar forest crossing, the sea crossing, and the flood. Shamash is revealed to be the only one to have "crossed the sea" and is thus uniquely qualified to have led Gilgamesh through the forest, which is metaphorically the same as the sea:

    Nobody from time immemorial has crossed the sea. Shamash the warrior is the only one who has crossed the sea: apart from Shamash nobody has crossed the sea. (X.ii)

    After the cedar forest adventure there is discord or disagreement among the gods whose peace has been disrupted. This bodes ill for Uruk and for mankind in general and makes Enkidu ill. He eventually dies of grief. Gilgamesh is devastated by his friend’s death and his sense of loss is what sends him on the next quest, in which he acts alone.

    After Enkidu dies (VII.vi) Gilgamesh laments over his corpse:

    "Enkidu, my friend …
    …Cattle made you familiar with all the pastures,
    [Your] paths led to the Pine Forest.
    … They shall weep for you, the elders of the broad city,
    of Uruk the Sheepfold….
    … They shall weep for you, the [trees] of the mountains,
    … They shall weep for you, myrtle, cypress, and pine,
    In the midst of which we armed ourselves in our fury." (VIII.i)

    Because Enkidu was a shepherd of the wilderness he knew the paths and how to find the entrance to the Pine Forest. In the text above the people of Uruk are like "sheep" protected presumably by Enkidu if not Ellil and Shamash. Uruk is a "sheepfold." But the "walls of Uruk" extend beyond the physical city and into the spiritual realm. The "wall of Uruk" is a "copper band" (I.i) – bound on Earth and broken apart in heaven. (See notes 6 and 8 of Babylon for other examples of "bands".) Like bands torn apart, the death of Humbaba at the hands of Gilgamesh and Enkidu "splits apart" the mountains of Sirara and Lebanon (V.ii). The slaying of the Guardian Humbaba establishes Gilgamesh and Enkidu as demi-gods and brings them not only closer to their origins, but draws the city of Uruk closer to heaven. This makes the death of the shepherd that much more of a disaster. In particular the elders (or counselors) of Uruk weep for the dead warrior, as above.

    The trees of the high mountain are anthropomorphized and they too weep for Enkidu. The "mountain of Mashu" and its pasturage touches "the foundation of the sky" (IX.ii) and indeed the pasture eventually brings Gilgamesh to an uncrossable forest or sea. As explained in Order and Chaos, cedars being felled and passages being cleared describe a cosmic terrain, and the slaying of the guardian of the forest has cosmic significance. The Mesopatamians believed in three heavens: upper, middle, and lower. The upper was the domain of Anu. Enkidu was born out of this third and highest heaven (I.ii), "two-thirds divine and one-third mortal" (IX.ii) and thus has a divine shepherding instinct. Enkidu’s demi-godhood gives him the ability to far-see over the whole of the forest, from earth to heaven, and thus he acts as a kind of "ka" for Gilgamesh’s soul. As well, Gilgamesh and Enkidu are made "from the flesh of gods and mankind" (X.v) and enjoy a special affinity with Shamash, the Sun.

    The death of Humbaba also opens the way for Ishtar to lead the Bull of Heaven to Earth and unleash it against Gilgamesh. Ishtar has to first procure it from her father, Anu, king of the highest heaven where the Bull is pastured. Anu at first refuses it to her because it would parch the world if unleashed:

    He said to the princess Ishtar,
    ‘On no account should you request the Bull of Heaven from me!
    There would be seven years of chaff in the land of Uruk.
    You would gather chalk instead of gems,
    You would raise grass instead of [wheat].’ (VI.iii)

    But Anu relents and Ishtar leads the bull to the "wall of Uruk" where Gilgamesh and Enkidu, to the dismay of Ishtar, slaughter the beast and offer it as a sacrifice to Shamash (VI.v). Thus a disaster is averted on Earth even though an even greater tragedy seems to have been initiated in heaven. But looked at from a historical perspective, one can imagine during the New Year’s Festival the arrival of two statues on barges, a set-piece, of Ishtar the goddess leading the Bull of Heaven – a great bull statue – "by the reins" (VI.iv), and so the story underscores what even the youngest school child was familiar with in real life.

    The two warriors serve as unwitting catalysts for celestial events. Enkidu dies of grief, and Gilgamesh becomes downtrodden. The flood story is narrated to Gilgamesh after he’s crossed the sea. This is in marvelous contrast to the biblical version, which is presented "in the moment" of the flood itself. Gilgamesh is at the "far-distant" source of the rivers, in the land of Ut-Napishtim, a name which means "he found life." Gilgamesh, by hearing the story second-hand, and being where he is, raises the flood narrative to a new level. Gilgamesh isn’t delivered or saved, and when Gilgamesh is later told that "a throne has been set down for you in the assembly" (X.v) he seems to be unaffected by the news. However, the grief of the hero is what prompts the god Ut-Napishtim to relate the story of "long ago" about the flood (XI.i). The story is a "secret of the gods" and when the story is done Ut-Napishtim reveals that he and his wife were the survivors of the flood, and that afterwards the assembly of gods made them gods too for their efforts (XI.iv).

    The Flood
    Each culture in the ancient world had its own version of a flood narrative, and each version reflects the beliefs of the culture. Any attempt to formalize the story is to tread into dangerous waters. The Gilgamesh epic, by placing the hero in the far reaches of the universe, raises the ante over the Genesis version. The New Year’s Festival is alluded to one last time in Gilgamesh as follows:

    At the [rising of the Sun] I slaughtered oxen.
    I sacrificed sheep every day.
    I gave the workmen ale and beer to drink,
    Oil and wine as if they were river water.
    They made a feast, like the New Year’s Day festival. (XI.ii)

    This mini-celebration marks the completion and launch of the ark. The real New Year’s Day festival was partly a fertility rite and partly a harvest festival. The flood narrative raises the stakes considerably. The flood is no New Year’s Day celebration. The hero of the flood, Ut-Napishtim, knows that the Sun will be darkened and so makes sacrifices to the Sun-god Shamash in a desperate appeal. Eventually the Sun will re-appear and Ut-Napishtim wants to make sure that he’s in the god’s favor.

    The New Year’s Day festival marks the location of certain stars as they begin a full rotation around the Earth. The Sumerians knew that the Sun slips behind the stars by 1 degree every 72 years. This adds up over 2160 years to 30 degrees, and 12 measures of 30 degrees is a full circle and thus a full precession of the Sun across twelve constellations. Gilgamesh was written, in its various forms, when the Sun was moving from Taurus the bull to Aries the Ram. The text given above is in fact a litany of these star groups: the "slaughtered oxen" represents Taurus; the sheep represent Aries; and Pisces, the two fish, is compared with ale and beer, or oil and wine, which flow like "river water" where the fish swim.

    The length of the flood is "six days and seven nights" (XI.iii). Can this be interpreted as 156 hours? What exactly does the flood represent? Given the exotic locale of "the far-distant" Ut-Napishtim "at the mouth [source] of the river" – which Gilgamesh has a hard time finding – the flood might represent a voyage on the celestial river, not without precedent in Near Eastern lore with its multiplicity of underworld and "gate" literature. "Let him … go back to his country through the great gate, through which he once left" (XI.iv).

    It takes 76 hours to reach the Moon, 76 hours to return, and since the flood described to Gilgamesh takes 156 hours, this leaves 4 hours, which is two orbits of the Moon.

    But one must stop to consider the term "six days and seven nights" because Gilgamesh fell into a sleep for "six days and seven nights" (XI.iv). Sleep is a kind of darkness, and so too the Sun’s rays are obliterated by the flood: "for six days and seven nights, the tempest, flood and onslaught had struggled like a woman in labor" (XI.iii). Darkness is thus linked with the womb. "Six days and seven nights" also describes the length of time that Enkidu, the shepherd, "was aroused and poured himself into Shamhat" (I.v).

    Gilgamesh’s wisdom comes while perched in Ut-Napishtim’s "far-distant" realm at the source of the rivers. When he wakes from his dreamless sleep he’s cleansed and given new robes and then sent back to Earth.

    Enkidu’s wisdom comes when he lies at the side of the Sun’s courtesan, Shamhat, a woman who also belongs to the queen of love, Ishtar.

    Enkidu … had acquired judgment, had become wiser.
    The harlot spoke to him, to Enkidu,
    ‘You have become profound Enkidu,
    You have become like a god.’ (I.v)

    Darkness goes with the womb and new life, and as well with the flood and death. Death and life go hand in hand. Mamit, who decrees the fate of death, is also the Mother Goddess of birth:

    ‘The Anunnaki, the great gods, assembled;
    Mammitum who creates fate decreed destinies with them.
    They appointed death and life.
    They did not mark out days for death,
    But they did so for life.’ (X.vi)

    Mammitum is the "womb-goddess" (Atrahasis, I.vi). Ten lunar months is the "term of fate" (Atrahasis, I.v/vi), after which the baby is delivered. Given a lunar month of 27.3 days, ten months is exactly 42 trips to the Moon, and there are 42 Judges in the Near Eastern pantheon of Underworld demons. This number is also the area of the ark in Gilgamesh:

    ‘I laid down her structure, drew it out,
    Gave her six decks,
    Divided her into seven.’ (XI.ii)

    Six times seven is forty-two. The middle of the ark is divided into nine, probably the Ennead or nine gods "in the midst" of the demons. These nine gods are like a three-by-three grid at the center of the six-by-seven grid, or they could be a central ring of gods surrounded by a ring of demons.

    Early versions of Gilgamesh also contain references to ten, being the ten antediluvian kings of primeval Akkad. They must have been linked to the flood just as Ut-Napishtim was: as gods. Each King was associated with a star, forming a ring around the section of the heavens called "The Water." When the Water was somewhere close to the constellation Pisces, the Pegasus Square marked out the risings of Uranus and Neptune at certain times of the year. To the East, but not far away, another star marked out Saturn. The Bull constellation, and particularly the star Aldebaran, marked, at the winter solstice, what "The Water" actually stood for, being the physical location of the Moon. At this time of year flooding would have been common in Mesopatamia, but "The Water" wasn’t solely responsible for flooding – then as now the seasons were determined by the Earth’s tilt.

    In antiquity the antediluvian stars circled the Bull of Heaven (Taurus) like a vast crown. Four of them formed a "quandrangle" which marked the cardinal points on the horizon during the year. Obviously this scheme only worked in the latitudes of the Near East. All of the Kings were visible on the horizon and welcomed by the Sun at different times of the year. The Bull started to be "sacrificed" to the Sun around 5300 BCE, although the constellation was certainly called something else. There are still old reliefs or engravings of a lion (the Sun) bringing down a bull (the sacrifice). About seven to five thousand years ago the Bull was fixed on the "The Water" or the Moon. When Gilgamesh was written Aries was closer to the Moon’s place. During the last two millenia the multitudes have converged on the Pegasus Square in Pisces.

    How They Saw It
    The Babylonians and Sumerians, though lacking supercomputers, were not stuck in the dark ages. The Gilgamesh epic contains many numbers and though some have more meaning than others, they aren’t just random. The Gilgamesh Ark is nothing less than the system of numbers that gave the Mesopatamians their seasons and marked out the year.

    The sky was divided into six bands separated in ascension, which circled the Earth. Two were for Winter (Ea’s way), two for Spring (Anu’s or Nebiru’s way), and two for Summer (Enlil’s way), and then back to Nebiru for Autumn.

    The Ark divisions were "seven and seven" – being seven divisions for Ea and seven for Enlil. As well, there were nine divisions in "the middle" for Anu or Nebiru (both names are used for this band). (See the "Ark dimensions" of XI.ii, above.)

    Since the Earth is tilted, some of the stars in Enlil’s band (Summer) wouldn’t be visible in Ea’s time (Winter) and vice versa. The Sun travels through the entire rotation of stars in about a month’s time. A season is about three months and so there were three full rotations per band – one rotation per month.

    A band of 7 divisions has 3 times 7 or 21 divisions for a season. The "seven and seven" bands (or "womb-mistresses," or "jars," see Atrahasis I.v and note 22) for Ea and Enlil amount to 42 divisions for the year. Likewise, a band of 9 divisions has 3 times 9 or 27 divisions for a season, according to the Ark dimensions. Since Nebiru or Anu is traversed twice (Spring and Autumn) this is 54 divisions.

    Notice that "six times seven" is 42, and likewise "six times nine" is 54. Another interpretation which is also important is "six days and seven nights," or 6.5 divisions, and likewise "eight days and nine nights," or 8.5 divisions.

    The Babylonians counted the year by looking at the Moon’s appearance. They saw the Moon as a Sun just like the Sun itself, and so their months were "luni-solar" measures. That is, they took note of when the Moon started out as a crescent, grew into a half, into a full, then waned to a half, and finally disappeared for few days. (See The Epic of Creation, V.i, for a description of the number of days for each of these times.)

    But the better measure of time was the Ark – the sky and its divisions. Thus "six days and seven nights" makes up System A, and this becomes 6.5 times 42, and then times 54, which is 14,742 sequential divisions of the sky. Likewise, "eight days and nine nights" makes up System B, and this becomes 8.5 times 54, and then times 42, which is 19,278 divisions. The total is 34,020 divisions.

    Next, this total is divided by 42 plus 54, or 96 divisions for the year. This gives 354.375 days. This is called a "luni-solar" year; the result when divided by 12 "months" is the average luni-solar month of 29.53125 days.

    The Babylonians must have realized when they started interpreting the Sun and Moon that their "year" was not quite measuring up to the seasons. This is when they instituted the practive of making "embolistic" or "pregnant" years, by simply adding one more luni-solar month to the year. This resulted in 13 months in the year, being 383.90625 days (on average). This extra month repeated the last month known as Ululu. Every third year, according to the Ark system, there was a "second Ululu" which made a pregnant year.

    Since the year has a deficiency, let the month which is beginning be known as the second Ululu [the thirteenth month]. But the tribute which is due in Babylon on the 25th day of Tashritu should be paid on the 25th day of the second Ululu!
    (Hammurabi’s Code, early second millenium BCE)

    They chose this institution to make the luni-solar years line up with the solar year, being the Earth’s course around the Sun. There were now two kinds of luni-solar years: one regular and one "pregnant." A certain ordering of the two kinds of years nicely accounted for the discrepancy between luni-solar years and solar years. To merge the counts a weight factor based on the Venus elongation time of 583.33 (repeating) days was used. The seven-multiple of 42 divided by the nine-multiple of 72 is .5833. The number 72 is "eight days and nine nights" or 8 times 9.

    Thus 72 divisions times 354.375 days, plus 42 divisions times 383.90625 days is 25,515 days plus 16,124.0625 days, for a grand total of 41,639.0625 days. This divided by 72 plus 42 or 114 divisions is 365.2549342 days, the Earth solar year. The Babylonians knew that after 114 luni-solar years in a certain sequence of regular and pregnant, they could start all over again and the seasons and the Sun would still be in sync with the Ark system.

    The Moon was the key to determining when to start all over again. The Moon follows a winding course through the skies, but returns to the exact same zenith and apogee or perigee once every 18 years. This is called the "draconitic period" of the Moon, so-named because of the Moon’s winding course. All the Babylonians had to do was set up a stone marker when the Moon was at its zenith, marking its place in the sky, and then wait for the Moon to return to that marker.

    This stone marked the end of a "two plus one" sequence of regular and embolistic years. The months went as two regular years, followed by 1 pregnant year, six times. That’s 3 years (2 plus 1) times 6, or 18 years. This comes out to 12 times 354.375 days, or 4252.5 days; plus 6 times 383.90625 days, or 2303.4375 days, for a grand total of 6555.9375 days.

    Over this time the Moon had moved in a special band all its own, over 240 divisions. Thus the Moon’s sidereal period could be calculated as 6555.9375 days divided by 240, which gives a lunar period of 27.31640625 days. After 6555.9375 days the Babylonians knew that the Moon had made a full circuit of the Earth, and they could add the nineteenth year (a pregnant one, making two pregnant years in a row) to complete the cycle. This resulted in 12 regular years and 7 embolistic years. Recall that 12 years times 6 is 72 divisions, and 7 years times 6 is 42 divisions, which is 114 luni-solar years.

    A historical anecdote is that every luni-solar month in Babylon had special days on sevens, corresponding to the lunar cycle, but also nineteen days after the new moon the "offended goddess" was appeased, this also being a special day. This was a reminder of the nineteenth year ushered in by the completion of the lunar cycle of eighteen years.

    Of course the Moon would start the next cycle one embolistic year too short, but the months were all that mattered and only the priests had to worry about sliding scales and counting backwards. The draconitic period slips back over the solar cycle over 342 years, which is a period of 18 times 19 years, or 3 luni-solar periods of 114 years each.

    12 12 13 12 12 13 12 12 13 12 12 13 12 12 13 12 12 13 [13]
    12 13 12 12 13 12 12 13 12 12 13 12 12 13 12 12 13
    13 12 12 13 12 12 13 12 12 13 12 12 13 12 12 13
    12 12 13 12 12 13 12 12 13 12 12 13 12 12 13
    12 13 12 12 13 12 12 13 12 12 13 12 12 13
    13 12 12 13 12 12 13 12 12 13 12 12 13
    12 12 13 12 12 13 12 12 13 12 12 13
    12 13 12 12 13 12 12 13 12 12 13
    13 12 12 13 12 12 13 12 12 13
    12 12 13 12 12 13 12 12 13
    12 13 12 12 13 12 12 13
    13 12 12 13 12 12 13
    12 12 13 12 12 13
    12 13 12 12 13
    13 12 12 13
    12 12 13
    12 13
    13

    The draconitic period is exactly 222 luni-solar months of 29.53125 days each. This is 12 years times 12 months, or 144 months; plus 6 six years times 13 months, or 78 months, making 222 months. Notice that 222 luni-solar months divided by 18 years is 12.33 (repeating) luni-solar months per luni-solar year which describes the lunar year. This is because the ratio of 12 months (12 of them) to 13 months (6 of them) is two-to-one for the lunar count. The average of 12, 12, and 13 is 12.33 (repeating).

    Nobody knows if the ancient Babylonians knew about the precession of equinoxes, but it seems to be a natural product of the Gilgamesh Ark system. The solar "matching period" of 114 luni-solar "years" is 42 times 13 months, or 546 months; plus 72 times 12 months, or 864 months. The total is 1410 months of 29.53125 days each. The luni-solar period for the Sun times the luni-solar period for the Moon is 1410 months times 222 months or 313,020 luni-solar months. This times 29.53125 days per month is 9,243,871.875 days.

    When 9,243,871.875 days is divided by 6555.9375 days per draconitic period, this is 1410 multiples (the remaining solar count). Likewise, 9,243,871.875 days divided by 41,639.0625 days per solar period is 222 multiples (the remaining lunar count). But notice that 1410 times 18 years is 25,380 lunar luni-solar years; while 222 times 114 years is 25,308 solar luni-solar years. The difference between 25,380 and 25,308 is 72 years.

    When 9,243,871.875 days (the common factor) is divided by 365.2549342 solar days, this is 25,308 solar years.

    This value reflects the difference between 365.2549342 solar days, being a 12 to 7 ratio of months, i.e. 12.36842105 months times 29.53125 days; and 364.21875 lunar days in the luni-solar framework, being a 12 to 6 ratio of months, i.e. 12.33 (repeating) months times 29.53125 days. The lunar count of 364.21875 days divided by 27.31640625 lunar days is 13.33 (repeating) lunar months. However 365.2549342 is the correct solar value.

    For the lunar period of 18 years, 25,380 years times 12.33 (repeating) months is 313,020 luni-solar months. For the solar period of 114 years, 25,308 years times 12.36842105 months is also 313,020 luni-solar months. The luni-solar framework is correctly 114 luni-solar years times 12.36842105 months, times 18 lunar years times 12.33 (repeating) months, or 313,020 luni-solar months.

    Jupiter
    The Babylonians were certainly aware of conjunctions of the Sun with Jupiter. They may have noticed that the conjunction took place about once every 400 days. Today this is called the Jupiter solar opposition period. The period of 400 days is a rough estimate. Did the Babylonians know enough to fine tune the value using the values from the Ark system?

    The luni-solar month of 29.53125 days times 12 months is 354.375 days, being a regular year. The pregnant year is 29.53125 days times 13 months or 383.90625 days. The two-to-one ratio of regular to pregnant, times six, plus an additional pregnant year, gives the familiar product of (72 x 12 x 29.53125) + (42 x 13 x 29.53125) = 41,639.0625 days. By the same token, (72 x 12) + (42 x 13) = 1410 luni-solar months.

    Recall that 72 = 12 x 6, while 42 = 7 x 6 – one more than two-to-one (12 to 6 + 1) for the pregnant part. Further, when the average value is taken by dividing 41,639.0625 by (72 + 42) we get the solar year of 365.2549342 days.

    The complete cycle in days can be rephrased with the lunar equivalent. For example, the lunar count of 364.21875 days is to the precession value of 25,308 years, as the solar count of 365.2549342 days is to the alternate precession value of 25,380 years. The dividends are the same.

    Using the same two-to-one ratio math, the lunar count is arrived at with the product of (72 x 12.33... x 29.53125) + (42 x 12.33... x 29.53125) = 41,520.9375 days, where 12.33 (repeating) is (12 + 12 + 13) / 3. And likewise, (72 x 12.33...) + (42 x 12.33...) = 1406 lunar months.

    Any of these lunar results can be taken as a ratio with the respective solar results, to get a corrected Jupiter value. In other words, the Jupiter solar opposition time is a pure ratio of the solar cycle of the Ark, and the corresponding lunar cycle. Any of these numbers can be used, but perhaps the most straightforward formula is:

                (72 x 12.33... x 29.53125) + (42 x 12.33... x 29.53125)
    400 x  ---------------------------------------------------------------------  =  398.8652481 days
                      (72 x 12 x 29.53125) + (42 x 13 x 29.53125)

    The number 400 can therefore be thought of as a pure solar value, but from Earth we see that period as influenced by the nearby Moon, and thus the diminishment of the period. The rationale is simple: somewhere along the path from Jupiter to the Earth, there’s a slight diminishment of the final pregnant year from 13 luni-solar months to 12.33 (repeating) luni-solar months. That’s all it is. Babylonian bookkeeping!

     

    Puerta del Sol (Gateway of the Sun) at Tiahuanacu, near the shore of Lake Titicaca, 4000 feet above sea level in the Andes mountains. This gate may be more than 2000 years old, and is carved from a massive stone slab. It was found in two pieces because of soil slippage over the centuries, but is now restored. The Tiwanaku civilization was based in Bolivia and Peru and later spread to parts of Chile and Argentina. By 1200 CE the culture had vanished.

    References
    Dalley, Stephanie, trans. Myths From Mesopatamia: Creation, The Flood, Gilgamesh, and Others, Oxford World Classics, Revised Edition 2000 [This is the most complete and literal translation of the Gilgamesh epic in the popular domain. The story dates to 2500 BCE. Early clay-tablet writings exist in fragmentary form from the early second millenium, but more complete copies (not all the same) date from the eighth and seventh centuries BCE. Because all the copies are incomplete and from different traditions, no master version of the epic can be established.]
    O’Neil, W.M. Time and the Calendars, Sydney University Press, 1975


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  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 21/01/2019 22:25
    appunti e note varie sul calendario degli antichi re, che era in realta' un cubo 3x3x3 che rappresentava la pietra nera o nuova pietra filosofale caduta in terra da sistemi solari collassati simili al nostro da essi parassitato..



    6 giorni e 7 notti = 42
    gilgamesh, essere trino, due parti umane, una divina, 42/3=14
    162???

    Throughout the Epic of Gilgamesh the phrase "Six days and seven nights"
    frequently appears.
    It is the length of time Gilgamesh was supposed to stay awake as a test,
    the length of time Enkidu had sex with Shamhat,
    the length of time Gilgamesh wept for Enkidu,

    Utanapishtim's description of the Flood: "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" (11.127-130).





    Gilgamesh desperately tries to keep Enkidu alive, and after Enkidu dies,
    he waits by his body for seven days and seven nights, not willing to
    accept that he's died, until finally a worm crawls out of Enkidu's nose.

    for six days and seven nights Enkidu stayed aroused,
    and had intercourse with the harlot

    ilgamesh 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."

    www.ancienttexts.org/library/mesopotamian/gilgamesh/tab1.htm
    6 days 7 night great flood
    www.gradesaver.com/the-epic-of-gilgamesh/study-guide/summary-t...

    ==========
    I nodi che vengono al pettine....


    www.freeforumzone.com/d/11387753/-/discussione.aspx

    www.freeforumzone.com/d/11323118/-/discussione.aspx

    www.freeforumzone.com/d/11570883/-/discussione.aspx

    www.freeforumzone.com/d/11421552/-/discussione.aspx

    www.freeforumzone.com/d/11364277/-/discussione.aspx

    www.freeforumzone.com/d/11364278/-/discussione.aspx






    [Modificato da sp3ranza 21/01/2019 22:28]
  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 11/02/2019 23:05
    i sette scudi poteri rubati a Humbaba/huwawa o toro celeste, ucciso, sacrificato decapitato come mostrato anche nel sito piu' antico del mondo che si trova nell'anatlia, e precede tutti gli altri edifici sacri, piramidi, ziggurats templi sopra e sotto la terra...

    di cosa si trattava quando venivano menzionati questi sette gradini della crocefissione sacrificio del figlio del Dio immolato per salvare la comunita' com pratiche barbare riadattate ai tempi, luoghi, necessita', intelligenze degli umani, ma in realta' sacrifici umani o dei leaders preparati con altre droghe per lo sposalizio con la dea nera che aveva richiesto la vita del toro celeste altrimenti la terra sarebbe stata colma di zombi divoratori di umani che col tempo non sarebbero piu' bastati per soddisfare i loro cannibalistici appetiti e questi nuovi sacrifici venivano praticati operati per ben altri scopi e non per quelli inculcati dai vari credi religiosi che dopo millenni ancora rivaleggiano per territori risorse e schiavi umani imitando il declineo ed autodistruzione delle nostre divintia' predatrici/educatrici/divoratrici di umani???


    Adapa/Oannes[5]
    U'an (Apkallu del re Ayalu)
    U'anduga (Apkallu del re Alalgar)
    Ammelu'anna (Apkallu del re Enmeduga)
    Enmegalamma (Apkallu del re Ammegalanna)
    Enmegulubba (Apkallu del re Enme'usumgalamma)
    Utu'abzu (Apkallu del re Enmeduranki)
    Dopo il Diluvio universale, l'unico ed ultimo Apkallu è Nungalpiriggal, consigliere del re Enmerkar di Uruk, dopodiché tutti gli altri re sumeri post-diluviani, ormai detentori della civiltà, non hanno più associato un Apkallu ma un Ummânū, ovvero un consigliere del tutto umano e non più una semi-divinità.[3]
  • OFFLINE
    sp3ranza
    Post: 2.588
    Sesso: Femminile
    00 17/02/2019 13:26
    il rito del sacrificio del figlio del Dio

    [IMG=5_Egyptian_Heiroglyph_original]http://s3.amazonaws.com/beehaven/assets/54/5_Egyptian_Heiroglyph_original.jpg[/IMG]



    Nessuna pieta' per il toro celeste,
    La regina dei cieli di lui si riveste;

    uccidendo il suo sposo figlio marito,
    con il sacrificio che diventa il suo mito.

    La vedova nera divora i suoi sposi,
    con droghe ed amplessi di riti lussuosi.



    Nota esplicativa per capire meglio il poema:

    perche' questa ipotetica figura sacra femminile presente nel passato, dalle tante storie leggende che precede quelle maschili, e' anche rappresentata come dea delle api?
    Perche' le prime bevande alcoliche utilizzate nei rituali e per altri scopi e che servivano per contenere particolari essenze, erano preparate con il miele fermentato, che e' tra le prime bevande degli ipotetici DEI...i favi delle api, muoiono o vengono fatti morire dopo l'accoppiamento con la regina.

    La stella ad otto punte aveva un significato particolare presente nei sigilli antichi. Sette era il simbolo del sacrificio, abbinato anche ai sette pianeti, sette vie del martirio, sette veli della dea nera che rinasce tramite il sacrificio/uccisione del suo sposo tammuz/dumuzi etc...come anche richiesto in testi antichi dalla dea ishtar/innana etc..che avvisa il dio dei cieli, che se non ricevera' il sacrificio del toro celeste che deve essere per lei immolato per permettere la sua rinascita,
    la terra verra' invasa da zombi divoratori di umani, minaccia persino di aprire le porte degli Inferi e far mangiare i vivi dai morti e queste minacce sono presenti negli antichi testi sumeri e sappiamo che nelle ere precedenti, infatti si praticava il cannibalismo di varia natura, incluso quello dei capi, con pratiche che proseguirono anche tra le comunita' degli uomini dalle grandi orecchie o uomini avvoloi/uccello, proveienti in prevalenza dall'antica Anatolia, che si insediarono in egitto, in india etc...e divennero anche i popoli maya ed alcuni migrarono nell'isola di Pasqua, portando con loro le ancestrali pratiche tramandate, ma perdendo con tempo il loro antico potere...

    www.spirithillswinery.com/?page_id=277

    Nota presa dall'epica di gilgamesh ma presente anche nelle nuove direttive di enki, che vuole uccidere/sacrificare/immolare un leader, chiamato orecchio/getsu etc...per inserire la sua essenza nelle nuove bevande fermentate (secchielli dei geni alati) e tramandarla nei nuovi leaders:

    www.homolaicus.com/storia/antica/gilgamesh/tavola_6.htm

    Ishtar aprì la sua bocca e disse,
    così parlò a suo padre An:

    "Padre mio, dammi per favore il Toro Celeste;

    voglio uccidere Gilgamesh nella sua casa.
    Se tu non mi darai il Toro Celeste,
    allora io divellerò le porte degli Inferi,
    volgerò [ ] agli Inferi,
    farò risuscitare i morti in modo che essi mangino i vivi;
    allora i morti saranno più numerosi dei vivi!".

    ===============

    Nell'antica leggenda di Atrahasisi che riporto qua sotto nel caso
    che qualcuno non si fidasse ad aprire il link e volesse prendere
    sputi da materiale antico per i suoi testi, troviamo le pratiche
    divinatorie sopra menzionate, relative al sacrificio del getsu
    o toro celeste, richiesto da queste ipotetica divinita' con
    sembianze femminili, che in realta' era ben altro, ma quella e'
    un'altra storia che lascio da parte...La traduzione del testo,
    puo' essere effettuata in modo eletronico con google translate
    basta copiare incollare il testo che si desidera tradotto.

    Complaints of the Lower Gods

    [1] When the gods were man
    they did forced labor, they bore drudgery.
    Great indeed was the drudgery of the gods,
    the forced labor was heavy, the misery too much:

    [5] the seven great Anunna-gods were burdening
    the Igigi-godsnote with forced labor.

    [Lacuna]

    [21] The gods were digging watercourses,
    canals they opened, the life of the land.
    The Igigi-gods were digging watercourses
    canals they opened, the life of the land.

    [25] The Igigi-gods dug the Tigris river
    and the Euphrates thereafter.
    Springs they opened from the depths,
    wells ... they established.
    ...
    They heaped up all the mountains.

    [Several lines missing]

    [34] ... years of drudgery.

    [35] ... the vast marsh.
    They counted years of drudgery,
    ... and forty years, too much!
    ... forced labor they bore night and day.
    They were complaining, denouncing,

    [40] muttering down in the ditch:
    "Let us face up to our foreman the prefect,
    he must take off our heavy burden upon us!
    Enlil, counsellor of the gods, the warrior,
    come, let us remove him from his dwelling;

    [45] Enlil, counsellor of the gods, the warrior,
    come, let us remove him from his dwelling!"

    [Several lines missing]

    [61] "Now them, call for battle,
    battle let us join, warfare!"
    The gods heard his words:
    they set fire to their tools,

    [65] they put fire to their spaces,
    and flame to their workbaskets.
    Off they went, one and all,
    to the gate of the warrior Enlil's abode.
    ...
    Insurrection of the Lower Gods

    [70] It was night, half-way through the watch,
    the house was surrounded, but the god did not know.
    It was night, half-way through the watch,
    Ekur was surrounded, but Enlil did not know!

    [Several lines missing; the great gods send a messenger]
    The Great Gods Send a Messenger

    [132] Nusku opened his gate,
    took his weapons and went ... Enlil.
    In the assembly of all the gods,

    [135] he knelt, stood up, expounded the command,
    "Anu, your father,
    your counsellor, the warrior Enlil,
    your prefect, Ninurta,
    and your bailiff Ennugi have sent me to say:

    [140] 'Who is the instigator of this battle?
    Who is the instigator of these hostilities?
    Who declared war,
    that battle has run up to the gate of Enlil?
    In ...

    [145] he transgressed the command of Enlil.'"
    Reply by the Lower Gods

    "Everyone of us gods has declared war;
    ...
    We have set ... un the excvation,
    excessive drudgery has killed us,

    [150] our forced labor was heavy, the misery too much!
    Now, everyone of us gods
    has resolved on a reckoning with Enlil."

    [The great gods decide to create man, to relieve the lower gods from their misery.]
    Proposals by Ea, Belet-ili, and Enki

    [a1] Ea made ready to speak,
    and said to the gods, his brothers:
    "What calumny do we lay to their charge?
    Their forced labor was heavy, their misery too much!

    [a5] Every day ...
    the outcry was loud, we could hear the clamor.
    There is ...
    Belet-ili, the midwife, is present.note
    Let her create, then, a human, a man,

    [a10] Let him bear the yoke!
    Let him bear the yoke!
    Let man assume the drudgery of the god."
    Belet-ili, the midwife, is present.

    [190] Let the midwife create a human being!
    Let man assume the drudgery of the god."
    They summoned and asked the goddess
    the midwife of the gods, wise Mami:note
    "Will you be the birth goddess, creatress of mankind?

    [195] Create a human being, that he bear the yoke,
    let him bear the yoke, the task of Enlil,
    let man assume the drudgery of the god."
    Nintu made ready to speak,note
    and said to the great gods:

    [200] "It is not for me to do it,
    the task is Enki's.
    He it is that cleanses all,
    let him provide me the clay so I can do the making."
    Enki made ready to speak,

    [205] and said to the great gods:
    "On the first, seventh, and fifteenth days of the month,
    let me establish a purification, a bath.
    Let one god be slaughtered,
    then let the gods be cleansed by immersion.

    [210] Let Nintu mix clay with his flesh and blood.
    Let that same god and man be thoroughly mixed in the clay.
    Let us hear the drum for the rest of the time.

    [215] From the flesh of the god let a spirit remain,
    let it make the living know its sign,
    lest he be allowed to be forgotten, let the spirit remain."

    The great Anunna-gods, who administer destinies,

    [220] answered "yes!" in the assembly.
    The Creation of Man

    On the first, seventh, and fifteenth days of the month,note
    he established a purification, a bath.
    They slaughtered Aw-ilu, who had the inspiration, in their assembly.

    [225] Nintu mixed clay with his flesh and blood.
    That same god and man were thoroughly mixed in the clay.
    For the rest of the time they would hear the drum.
    From the flesh of the god the spirit remained.
    It would make the living know its sign.

    [230] Lest he be allowed to be forgotten, the spirit remained.
    After she had mixed the clay,
    she summoned the Anunna, the great gods.
    The Igigi, the great gods, spat upon the clay.

    [235] Mami made rady to speak,
    and said to the great gods:
    "You ordered me the task and I have completed it!
    You have slaughtered the god, along with his inspiration.

    [240] I have done away with your heavy forced labor,
    I have imposed your drudgery on man.
    You have bestowed clamor upon mankind.
    I have released the yoke, I have made restoration."
    They heard this speech of hers,

    [245] they ran, free of care, and kissed her feet, saying:
    "Formerly we used to call you Mami,
    now let your name be Belet-kala-ili:"note

    [The human population increases and their noise disturbs the gods, who decide to wipe out mankind. The god Enki, however, sends a dream to Atrahasis. When the text resumes, Enki is still speaking.]
    Enki explains Atraḥasis' dream

    [i.b35] "Enlil committed an evil deed against the people."

    [i.c11] Atraḥasis made ready to speak,
    and said to his lord:
    "Make me know the meaning of the dream.
    let me know, that I may look out for its consequence."

    [i.c15] Enki made ready to speak,
    and said to his servant:
    "You might say, 'Am I to be looking out while in the bedroom?'
    Do you pay attention to message that I speak for your:

    [i.c20] 'Wall, listen to me!
    Reed wall, pay attention to all my words!
    Flee the house, build a boat,
    forsake possessions, and save life.

    [i.c25] The boat which you build
    ... be equal ...
    ...
    ...
    Roof her over like the depth,

    [i.c30] so that the sun shall not see inside her.
    Let her be roofed over fore and aft.
    The gear should be very strong,
    the pitch should be firm, and so give the boat strength.
    I will shower down upon you later

    [i.c35] a windfall of birds, a spate of fishes.'"
    He opened the water clock and filled it,
    he told it of the coming of the seven-day deluge.
    Atraḥasis and the Elders

    Atraḥasis received the command.
    He assembled the Elders at his gate.

    [i.c40] Atraḥasis made ready to speak,
    and said to the Elders:
    "My god does not agree with your god,
    Enki and Enlil are constantly angry with each other.
    They have expelled me from the land.

    [i.c45] Since I have always reverenced Enki,
    he told me this.
    I can not live in ...
    Nor can I set my feet on the earth of Enlil.
    I will dwell with my god in the depths.

    [i.c50] This he told me: ..."
    Construction of the Ark

    [ii.10] The Elders ...
    The carpenter carried his axe,
    the reedworker carried his stone,
    the rich man carried the pitch,
    the poor man brought the materials needed.

    [Lacuna of about fifteen lines; the word Atraḥasis can be discerned.]
    Boarding of the Ark

    [ii.29] Bringing ...

    [ii.30] whatever he had ...
    Whatever he had ...
    Pure animals he slaughtered, cattle ...
    Fat animals he killed. Sheep ...
    he choose and and brought on board.

    [ii.35] The birds flying in the heavens,
    the cattle and the ... of the cattle god,
    the creatures of the steppe,
    ... he brought on board
    ...

    [ii.40] he invited his people
    ... to a feast
    ... his family was brought on board.
    While one was eating an another was drinking,

    [ii.45] he went in and out; he could not sit, could not kneel,
    for his heart was broken, he was retching gall.
    Departure

    The outlook of the weather changed.
    Adadnote began to roar in the clouds.

    [ii.50] The god they heard, his clamor.
    He brought pitch to seal his door.
    By the time he had bolted his door,
    Adad was roaring in the clouds.
    The winds were furious as he set forth,

    [ii.55] He cut the mooring rope and released the boat.

    [Lacuna]
    The Great Flood

    [iii.5] ... the storm
    ... were yoked
    Anzu rent the sky with his talons,
    He ... the land

    [iii.10] and broke its clamor like a pot.
    ... the flood came forth.
    Its power came upn the peoples like a battle,
    one person did not see another,
    they could not recognize each other in the catastrophe.

    [iii.15] The deluge belowed like a bull,
    The wind resounded like a screaming eagle.
    The darkness was dense, the sun was gone,
    ... like flies.

    [iii.20] the clamor of the deluge.

    [Lacuna. The gods find themselves hungry because there are no farmers left and sacrifices are no longer brought. When they discover that Atrahasis has survived, they make a plan to make sure that the noise will remain within limits: they invent childbirth, infant mortality, and celibacy.]
    Mankind Punished

    [iii.45] Enki made ready to speak,
    and said to Nintu the birth goddess:
    "You, birth goddess, creatress of destinies,
    establish death for all peoples!

    [iii.d1] "Now then, let there be a third woman among the people,
    among the people are the woman who has borne
    and the woman who has not borne.
    Let there be also among the people the pasittu (she-demon):

    [iii.d5] Let her snatch the baby from the lap who bore it.
    And etablish high priestesses and priestesses,
    let them be taboo,note and so cut down childbirth."


    www.livius.org/sources/content/ane...c-of-atrahasis/

    PS: dopo questi appunti di letteratura sumera, forse il testo presentato
    precedentemente ora sara' piu' comprensibile:

    [IMG=png]https://image.forumfree.it/1/1/3/4/2/6/7/5/1547039180.png[/IMG]
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