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+The Project Gutenberg EBook of The Babylonian Story of the Deluge
+as Told by Assyrian Tablets from Nineveh, by E. A. Wallis Budge
+
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+Title: The Babylonian Story of the Deluge
+       as Told by Assyrian Tablets from Nineveh
+
+Author: E. A. Wallis Budge
+
+Release Date: December, 2004 [EBook #7096]
+[Yes, we are more than one year ahead of schedule]
+[This file was first posted on March 9, 2003]
+
+Edition: 10
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THE PROJECT GUTENBERG EBOOK BABYLONIAN STORY OF THE DELUGE ***
+
+
+
+
+Produced by Jeroen Hellingman
+
+
+
+
+
+
+The Babylonian Story of the Deluge as Told by Assyrian Tablets from
+Nineveh.
+
+By E. A. Wallis Budge.
+
+
+The Discovery of the Tablets at Nineveh by Layard, Rassam and Smith.
+
+In 1845-47 and again in 1849-51 Mr. (later Sir) A. H. Layard carried
+out a series of excavations among the ruins of the ancient city of
+Nineveh, "that great city, wherein are more than sixteen thousand
+persons that cannot discern between their right hand and their left;
+and also much cattle" (Jonah iv, II). Its ruins lie on the left or
+east bank of the Tigris, exactly opposite the town of Al-Mawsil,
+or Môsul, which was founded by the Sassanians and marks the site
+of Western Nineveh. At first Layard thought that these ruins were
+not those of Nineveh, which he placed at Nimrûd, about 20 miles
+downstream, but of one of the other cities that were builded by
+Asshur (see Gen. x, 11, 12). Thanks, however, to Christian, Roman and
+Muhammadan tradition, there is no room for doubt about it, and the
+site of Nineveh has always been known. The fortress which the Arabs
+built there in the seventh century was known as "Kal'at-Nînawî, i.e.,
+"Nineveh Castle," for many centuries, and all the Arab geographers
+agree in saying that tile mounds opposite Môsul contain the ruins
+of the palaces and walls of Nineveh. And few of them fail to mention
+that close by them is "Tall Nabi Yûnis," i.e., the Hill from which the
+Prophet Jonah preached repentance to the inhabitants of Nineveh, that
+"exceeding great city of three days' journey" (Jonah iii, 3). Local
+tradition also declares that the prophet was buried in the Hill,
+and his supposed tomb is shown there to this day.
+
+
+The Walls and Palaces of Nineveh.
+
+The situation of the ruins of the palaces of Nineveh is well shown
+by the accompanying reproduction of the plan of the city made by
+Commander Felix Jones, I.N. The remains of the older palaces built by
+Sargon II (B.C. 721-705), Sennacherib (B.C. 705-681), and Esarhaddon
+(B.C. 681-668) lie under the hill called Nabi Yûnis, and those of
+the palaces and other buildings of Ashur-bani-pal (B.C. 681-626)
+under the mound which is known locally as "Tall al-'Armûshîyah," i.e.,
+"The Hill of 'Armûsh," and "Kuyûnjik." The latter name is said to be
+derived from two Turkish words meaning "many sheep," in allusion to
+the large flocks of sheep that find their pasture on and about the
+mound in the early spring. These two great mounds lie close to the
+remains of the great west wall of Nineveh, which in the time of the
+last Assyrian Empire was washed by the waters of the river Tigris. At
+some unknown period the course of the river changed, and it is now more
+than a mile distant from the city wall. The river Khausur, or Khoser,
+divides the area of Nineveh into two parts, and passing close to the
+southern end of Kuyûnjik empties itself into the Tigris. The ruins of
+the wails of Nineveh show that the east wall was 16,000 feet long, the
+north wall 7,000 feet long, the west wall 13,600 feet, and the south
+wall 3,000 feet; its circuit was about 13,200 yards or 7 1/2 miles.
+
+
+Discovery of the Library of the Temple of Nebo at Nineveh.
+
+In the spring of 1852 Layard, assisted by H. Rassam, continued the
+excavation of the "South West Palace" at Kuyûnjik. In one part of the
+building he found two small chambers, opening into each other, which
+he called the "chamber of records," or "the house of the rolls." He
+gave them this name because "to the height of a foot or more from the
+floor they were entirely filled" with inscribed baked clay tablets
+and fragments of tablets. Some tablets were complete, but by far the
+larger number of them had been broken up into many fragments, probably
+by the falling in of the roof and upper parts of the walls of the
+buildings when the city was pillaged and set on fire by the Medes and
+Babylonians. The tablets that were kept in these chambers numbered
+many thousands. Besides those that were found in them by Layard,
+large numbers have been dug out all along the corridor which passed
+the chambers and led to the river, and a considerable number were
+kicked on to the river front by the feet of the terrified fugitives
+from the palace when it was set on fire. The tablets found by Layard
+were of different sizes; the largest were rectangular, flat on one
+side and convex on the other, and measured about 9 ins. by 6 1/2 ins.,
+and the smallest were about an inch square. The importance of this
+"find" was not sufficiently recognized at the time, for the tablets,
+which were thought to be decorated pottery, were thrown into baskets
+and sent down the river loose on rafts to Basrah, whence they were
+despatched to England on a British man o' war. During their transport
+from Nineveh to England they suffered more damage from want of packing
+than they had suffered from the wrath of the Medes. Among the complete
+tablets that were found in the two chambers several had colophons
+inscribed or scratched upon them, and when these were deciphered by
+Rawlinson, Hincks and Oppert a few years later, it became evident that
+they had formed part of the library of the Temple of Nebo at Nineveh.
+
+
+Nebo and His Library at Nineveh.
+
+Nothing is known of the early history of the Library [1] of the Temple
+of Nebo at Nineveh. There is little doubt that it was in existence in
+the reign of Sargon II, and it was probably founded at the instance of
+the priests of Nebo who were settled at Nimrûd (the Calah of Gen. X,
+11), about 20 miles downstream of Nineveh. Authorities differ in
+their estimate of the attributes that were assigned to Nebo ( Nabu)
+in Pre-Babylonian times, and cannot decide whether he was a water-god,
+or a fire-god, or a corn-god, but he was undoubtedly associated with
+Marduk, either as his son or as a fellow-god. It is certain that
+as early as B.C. 2000 he was regarded as one of the "Great Gods"
+of Babylonia, and about 1,200 years later his cult was general in
+Assyria. He had a temple at Nimrûd in the ninth century B.C., and King
+Adad-Nirari (B.C. 811-783) set up six statues in it to the honour of
+the god; two of these statues are now in the British Museum. Under the
+last Assyrian Empire he was believed to possess the wisdom of all the
+gods, and to be the "All-wise" and "All-knowing." He was the inventor
+of all the arts and sciences, and the source of inspiration in wise
+and learned men, and he was the divine scribe and past master of all
+the mysteries connected with literature and the art of writing (, duppu
+sharrute). Ashur-bani-pal addresses him as "Nebo, the beneficent son,
+the director of the hosts of heaven and of earth, holder of the tablet
+of knowledge, bearer of the writing-reed of destiny, lengthener of
+days, vivifier of the dead, stablisher of light for the men who are
+troubled" (see tablet R.M. 132) In the reign of Sargon II the temple
+library of Nebo was probably housed in some building at or near Nabi
+Yûnis, or, as George Smith thought, near Kuyûnjik, or at Kuyûnjik
+itself. As Layard found the remains of Nebo's Library in the South
+West Palace, it is probable that Ashur-bani-pal built a new temple
+to Nebo there and had the library transferred to it. Nebo's temple
+at Nineveh bore the same name as his very ancient temple at Borsippa
+(the modern Birs-i-Nimrûd), viz., "E-Zida."
+
+
+Discovery of the Palace Library of Ashur-bani-pal.
+
+In the spring of 1852 Layard was obliged to close his excavations
+for want of funds, and he returned to England with Rassam, leaving
+all the northern half of the great mound of Kuyûnjik unexcavated. He
+resigned his position as Director of Excavations to the Trustees of the
+British Museum, and Colonel (later Sir) H. C. Rawlinson, Consul-General
+of Baghdâd, undertook to direct any further excavations that might
+be possible to carry out later on. During the summer the Trustees
+received a further grant from Parliament for excavations in Assyria,
+and they dispatched Rassam to finish the exploration of Kuyûnjik,
+knowing that the lease of the mound of Kuyûnjik for excavation
+purposes which he had obtained from its owner had several years to
+run. When Rassam arrived at Môsul in 1853, and was collecting his men
+for work, he discovered that Rawlinson, who knew nothing about the
+lease of the mound which Rassam held, had given the French Consul,
+M. Place, permission to excavate the northern half of the mound, i.e.,
+that part of it which he was most anxious to excavate for the British
+Museum. He protested, but in vain, and, finding that M. Place intended
+to hold Rawlinson to his word, devoted himself to clearing out part
+of the South West Palace which Layard had attacked in 1852. Meanwhile
+M. Place was busily occupied with the French excavations at Khorsabad,
+a mound which contained the ruins of the great palace of Sargon II,
+and had no time to open up excavations at Kuyûnjik. In this way a year
+passed, and as M. Place made no sign that he was going to excavate at
+Kuyûnjik and Rassam's time for returning to England was drawing near,
+the owner of the mound, who was anxious to get the excavations finished
+so that he might again graze his flocks on the mound, urged Rassam
+to get to work in spite of Rawlinson's agreement with M. Place. He
+and Rassam made arrangements to excavate the northern part of the
+mound clandestinely and by night, and on 20th December, 1853, the
+work began. On the first night nothing of importance was found; on
+the second night the men uncovered a portion of a large bas-relief;
+and on the third night a huge mass of earth collapsed revealing a very
+fine bas-relief, sculptured with a scene representing Ashur-bani-pal
+standing in his chariot. The news of the discovery was quickly carried
+to all parts of the neighbourhood, and as it was impossible to keep
+the diggings secret any longer, the work was continued openly and by
+day. The last-mentioned bas-relief was one of the series that lined
+the chamber, which was 50 feet long and 15 feet wide, and illustrated
+a royal lion hunt. [2] This series, that is to say, all of it that
+the fire which destroyed the palace had spared, is now in the British
+Museum (see the Gallery of the Assyrian Saloon).
+
+Whilst the workmen were clearing out the Chamber of the Lion Hunt
+they came across several heaps of inscribed baked clay tablets of "all
+shapes and sizes," which resembled in general appearance the tablets
+that Layard had found in the South West Palace the year before. There
+were no remains with them, or near them, that suggested they had been
+arranged systematically and stored in the Chamber of the Lion Hunt,
+and it seems as if they had been brought there from another place and
+thrown down hastily, for nearly all of them were broken into small
+pieces. As some of them bore traces of having been exposed to great
+heat they must have been in that chamber during the burning of the
+palace. When the tablets were brought to England and were examined by
+Rawlinson, it was found from the information supplied by the colophons
+that they formed a part of the great Private Library of Ashur-bani-pal,
+which that king kept in his palace. The tablets found by Layard in 1852
+and by Rassam in 1853 form the unique and magnificent collection of
+cuneiform tablets in the British Museum, which is now commonly known
+as the "Kuyûnjik Collection." The approximate number of the inscribed
+baked clay tablets and fragments that have come from Kuyûnjik and are
+now in the British Museum is 25,073. It is impossible to over-estimate
+their importance and value from religious, historical and literary
+points of view; besides this, they have supplied the material for the
+decipherment of cuneiform inscriptions in the Assyrian, Babylonian
+and Sumerian languages, and form the foundation of the science of
+Assyriology which has been built up with such conspicuous success
+during the last 70 years.
+
+
+Ashur-bani-pal, Book-Collector and Patron of Learning.
+
+Ashur-bani-pal (the Asnapper of Ezra iv, 10) succeeded his father
+Esarhaddon B.C. 668, and at a comparatively early period of his reign
+he seems to have devoted himself to the study of the history of his
+country, and to the making of a great Private Library. The tablets that
+have come down to us prove not only that he was as great a benefactor
+of the Library of the Temple of Nebo as any of his predecessors, but
+that he was himself an educated man, a lover of learning, and a patron
+of the literary folk of his day. In the introduction to his Annals as
+found inscribed on his great ten-sided cylinder in the British Museum
+he tells us how he took up his abode in the chambers of the palace
+from which Sennacherib and Esarhaddon had ruled the Assyrian Empire,
+and in describing his own education he says:
+
+"I, Ashur-bani-pal, within it (i.e., the palace) understood the wisdom
+of Nebo, all the art of writing of every craftsman, of every kind,
+I made myself master of them all (i.e., of the various kinds of
+writing)." [3]
+
+These words suggest that Ashur-bani-pal could not only read cuneiform
+texts, but could write like a skilled scribe, and that he also
+understood all the details connected with the craft of making and
+baking tablets. Having determined to form a Library in his palace he
+set to work in a systematic manner to collect literary works. He sent
+scribes to ancient seats of learning, e.g., Ashur, Babylon, Cuthah,
+Nippur, Akkad, Erech, to make copies of the ancient works that were
+preserved there, and when the copies came to Nineveh he either made
+transcripts of them himself, or caused his scribes to do so for
+the Palace Library. In any case he collated the texts himself and
+revised them before placing them in his Library. The appearance of
+the tablets from his Library suggests that he established a factory
+in which the clay was cleaned and kneaded and made into homogeneous,
+well-shaped tablets, and a kiln in which they were baked, after they
+had been inscribed. The uniformity of the script upon them is very
+remarkable, and texts with mistakes in them are rarely found. How
+the tablets were arranged in the Library is not known, but certainly
+groups were catalogued, and some tablets were labelled. [4] Groups
+of tablets were arranged in numbered series, with "catch lines," the
+first tablet of the series giving the first line of the second tablet,
+the second tablet giving the first line of the third tablet, and so on.
+
+Ashur-bani-pal was greatly interested in the literature of the
+Sumerians, i.e., the non-Semitic people who occupied Lower Babylonia
+about B.C. 3500 and later. He and his scribes made bilingual lists
+of signs and words and objects of all classes and kinds, all of
+which are of priceless value to the modern student of the Sumerian
+and Assyrian languages. Annexed is an extract from a List of Signs
+with Sumerian and Assyrian values. The signs of which the meanings
+are given are in the middle column; the Sumerian values are given in
+the column to the left, and their meanings in Assyrian in the column
+to the right. To many of his copies of Sumerian hymns, incantations,
+magical formulas, etc., Ashur-bani-pal caused interlinear translations
+to be added in Assyrian, and of such bilingual documents the following
+extract from a text relating to the Seven Evil Spirits will serve as
+a specimen. The 1st, 3rd, 5th, etc., lines are written in Sumerian,
+and the 2nd, 4th, 6th, etc., lines in Assyrian.
+
+The tablets that belonged to Ashur-bani-pal's private Library and
+those of the Temple of Nebo can be distinguished by the colophons,
+when these exist. Two forms of colophon for each class of the two
+great collections of tablets are known, one short and one long. The
+short colophon on the tablets of the King's Library reads:--"Palace
+of Ashur-bani-pal, king of hosts, king of the country of Assyria"
+and that on the tablets of the Library of Nebo reads:--"[Country
+of ?] Ashur-bani-pal, king of hosts, king of the country of Assyria."
+See on the Tablet of Astrological Omens, p. 22. The longer colophons
+are of considerable interest and renderings of two typical examples
+are here appended:--
+
+
+I. Colophon of the Tablets of the Palace Library. (K. 4870.)
+
+1. Palace of Ashur-bani-pal, king of hosts, king of the country
+   of Assyria,
+2. who trusteth in the god Ashur and the goddess Bêlit,
+3. on whom the god Nebo (Nabû) and the goddess Tasmetu
+4. have bestowed all-hearing ears
+5. and his possession of eyes that are clearsighted,
+6. and the finest results of the art of writing
+7. which, among the kings who have gone before,
+8. no one ever acquired that craft.
+9. The wisdom of Nebo [as expressed in] writing, of every kind,
+10. on tablets I wrote, collated and revised,
+11. [and] for examination and reading
+12. in my palace I placed--[I]
+13. the prince who knoweth the light of the king of the gods, Ashur.
+14. Whosoever shall carry [them] off, or his name side by side
+    with mine
+15. shall write may Ashur and Bêlit wrathfully
+16. sweep away, and his name and his seed destroy in the land.
+
+
+2. Colophon of the Tablets of the Library of Nebo. (RM. 132.)
+
+1. To Nebo, beneficent son, director of the hosts of heaven and
+   of earth,
+2. holder of the tablet of knowledge, he who hath grasped the writing
+   reed of destinies,
+3. lengthener of days, vivifier of the dead, stablisher of light for
+   the men who are perplexed,
+4. [from] the great lord, the noble Ashur-bani-pal, the lord, the
+   approved of the gods Ashur, Bêl and Nebo,
+5. the shepherd, the maintainer of the holy places of the great gods,
+   stablisher of their revenues,
+6. son of Esarhaddon, king of hosts, king of Assyria,
+7. grandson of Sennacherib, king of hosts, king of Assyria,
+8. for the life of his souls, length of his days, [and] well-being
+   of his posterity,
+9. to make permanent the foundation of his royal throne, to hear
+   his supplications,
+10. to receive his petitions, to deliver into his hands the rebellious.
+11. The wisdom of Ea, the precious priesthood, the leadership,
+12. what is composed for the contentment of the heart of the great
+    gods,
+13. I wrote upon tablets, I collated, I revised
+14. literally according to all the tablets of the lands of Ashur
+    and Akkad,
+15. and I placed in the Library of E-Zida, the temple of Nebo my lord,
+    which is in Nineveh.
+16. O Nebo, lord of the hosts of heaven and of earth, look upon that
+    Library joyfully for years (i.e., for ever).
+17. Of Ashur-bani-pal, the chief, the worshipper of thy divinity,
+    daily the reward of the offering--
+18. his life decree, so that he may exalt thy great godhead.
+
+
+The tablets from both Libraries when unbroken vary in size from 15
+inches by 8 5/8 inches to 1 inch by 7/8 inch, and they are usually
+about 1 inch thick. In shape they are rectangular, the obverse being
+flat and tile reverse slightly convex. Contract tablets, letter tablets
+and "case" tablets are very much smaller, and resemble small pillows in
+shape. The principal subjects dealt with in the tablets are history,
+annalistic or summaries, letters, despatches, reports, oracles,
+prayers, contracts, deeds of sale of land, produce, cattle, slaves,
+agreements, dowries, bonds for interest (with impressions of seals,
+and fingernails, or nail marks), chronography, chronology, Canons of
+Eponyms, astrology (forecasts, omens, divinations, charms, spells,
+incantations), mythology, legends, grammar, law, geography, etc. [5]
+
+
+George Smith's Discovery of the Epic of Gilgamish and the Story of
+the Deluge.
+
+The mass of tablets which had been discovered by Layard and Rassam at
+Nineveh came to the British Museum in 1854-5, and their examination
+by Rawlinson and Norris began very soon after. Mr. Bowler, a skilful
+draughtsman and copyist of tablets, whom Rawlinson employed in
+making transfers of copies of cuneiform texts for publication by
+lithography, rejoined a considerable number of fragments of bilingual
+lists, syllabaries, etc., which were published in the second volume
+of the Cuneiform Inscriptions of Western Asia, in 1866. In that
+year the Trustees of the British Museum employed George Smith to
+assist Rawlinson in sorting, classifying and rejoining fragments,
+and a comprehensive examination of the collection by him began. His
+personal interest in Assyriology was centred upon historical texts,
+especially those which threw any light on the Bible Narrative. But in
+the course of his search for stories of the campaigns of Sargon II,
+Sennacherib, Esarhaddon and Ashur-bani-pal, he discovered among other
+important documents (1) a series of portions of tablets which give
+the adventures of Gilgamish, an ancient king of Erech; (2) An account
+of the Deluge, which is supplied by the Eleventh Tablet of the Legend
+of Gilgamish (in more than one version); (3) A detailed description
+of the Creation; (4) the Legend of the Descent of Ishtar into Hades
+in quest of Tammuz. The general meaning of the texts was quite clear,
+but there were many gaps in them, and it was not until December, 1872,
+that George Smith published his description of the Legend of Gilgamish,
+and a translation of the "Chaldean Account of the Deluge." The interest
+which his paper evoked was universal, and the proprietors of the
+"Daily Telegraph" advocated that Smith should be at once dispatched
+to Nineveh to search for the missing fragments of tablets which would
+fill up the gaps in his texts, and generously offered to contribute
+1,000 guineas towards the cost of the excavations. The Trustees
+accepted the offer and gave six months' leave of absence to Smith,
+who left London in January, and arrived in Môsul in March, 1873. In
+the following May he recovered from Kuyûnjik a fragment that contained
+"the greater portion of seventeen lines of inscription belonging to
+the first column of the Chaldean account of the Deluge, and fitting
+into the only place where there was a serious blank in the story." [6]
+During the excavations which Smith carried out at Kuyûnjik in 1873
+and 1874 he recovered many fragments of tablets, the texts of which
+enabled him to complete his description of the contents of the Twelve
+Tablets of the Legend of Gilgamish which included his translation
+of the story of the Deluge. Unfortunately Smith died of hunger
+and sickness near Aleppo in 1876, and he was unable to revise his
+early work, and to supplement it with the information which he had
+acquired during his latest travels in Assyria and Babylonia. Thanks
+to the excavations which were carried on at Kuyûnjik by the Trustees
+of the British Museum after his untimely death, several hundreds of
+tablets and fragments have been recovered, and many of these have been
+rejoined to the tablets of the older collection. By the careful study
+and investigation of the old and new material Assyriologists have,
+during the last forty years, been enabled to restore and complete
+many passages in the Legends of Gilgamish and the Flood. It is now
+clear that the Legend of the Flood had not originally any connection
+with the Legend of Gilgamish, and that it was introduced into it by a
+late editor or redactor of the Legend, probably in order to complete
+the number of the Twelve Tablets on which it was written in the time
+of Ashur-bani-pal.
+
+
+The Legend of the Deluge in Babylonia.
+
+In the introduction to his paper on the "Chaldean Account of the
+Deluge," which Smith read in December, 1872, and published in 1873,
+he stated that the Assyrian text which he had found on Ashur-bani-pal's
+tablets was copied from an archetype at Erech in Lower Babylonia. This
+archetype was, he thought, "either written in, or translated into
+Semitic Babylonian, at a very early period," and although he could
+not assign a date to it, he adduced a number of convincing proofs in
+support of his opinion. The language in which he assumed the Legend
+to have been originally composed was known to him under the name of
+"Accadian," or "Akkadian," but is now called "Sumerian." Recent
+research has shown that his view on this point was correct on the
+whole. But there is satisfactory proof available to show that versions
+or recensions of the Legend of the Deluge and of the Epic of Gilgamish
+existed both in Sumerian and Babylonian, as early as B.C. 2000. The
+discovery has been made of a fragment of a tablet with a small portion
+of the Babylonian version of the Legend of the Deluge inscribed upon
+it, and dated in a year which is the equivalent of the 11th year of
+Ammisaduga, i.e. about B.C. 2000. [7] And in the Museum at Philadelphia
+[8] is preserved half of a tablet which when whole contained a complete
+copy of the Sumerian version of the Legend, and must have been written
+about the same date. The fragment of the tablet written in the reign
+of Ammisaduga is of special importance because the colophon shows
+that the tablet to which it belonged was the second of a series,
+and that this series was not that of the Epic of Gilgamish, and from
+this we learn that in B.C. 2000 the Legend of the Deluge did not form
+the XIth Tablet of the Epic of Gilgamish, as it did in the reign of
+Ashur-bani-pal, or earlier. The Sumerian version is equally important,
+though from another point of view, for the contents and position of
+the portion of it that remains on the half of the tablet mentioned
+above make it certain that already at this early period there were
+several versions of the Legend of the Deluge current in the Sumerian
+language. The fact is that the Legend of the Deluge was then already
+so old in Mesopotamia that the scribes added to or abbreviated the
+text at will, and treated the incidents recorded in it according to
+local or popular taste, tradition and prejudice. There seems to be
+no evidence that proves conclusively that the Sumerian version is
+older than the Semitic, or that the latter was translated direct
+from the former version. It is probable that both the Sumerians
+and the Semites, each in their own way, attempted to commemorate an
+appalling disaster of unparalleled magnitude, the knowledge of which,
+through tradition, was common to both peoples. It is, at all events,
+clear that the Sumerians regarded the Deluge as an historic event,
+which they were, practically, able to date, for some of their tablets
+contain lists of kings who reigned before the Deluge, though it must
+be confessed that the lengths assigned to their reigns are incredible.
+
+It is not too much to assume that the original event commemorated
+in the Legend of the Deluge was a serious and prolonged inundation
+or flood in Lower Babylonia, which was accompanied by great loss of
+life and destruction of property. The Babylonian versions state that
+this inundation or flood was caused by rain, but passages in some
+of them suggest that the effects of the rainstorm were intensified
+by other physical happenings connected with the earth, of a most
+destructive character. The Hebrews also, as we may see from the Bible,
+had alternative views as to the cause of the Deluge. According to one,
+rain fell upon the earth for forty days and forty nights (Gen. vii,
+12), and according to the other the Deluge came because "all the
+fountains of the "great deep" were broken up, and "the flood-gates
+of heaven were opened" (Gen. vii, 11). The latter view suggests that
+the rain flood was joined by the waters of the sea. Later tradition,
+based partly on Babylonian and partly on Hebrew sources, asserts in
+the "Cave of Treasures" [9] that when Noah had entered the Ark and the
+door was shut, "the sluices of heaven were opened, and the deeps were
+rent asunder," and "that the Ocean, that great sea that surroundeth
+the whole world, vomited its waters, and the sluices of heaven being
+opened, and the deeps of the earth being rent asunder, the storehouses
+of the winds were opened, and the whirlwinds broke loose, and the Ocean
+roared and poured out its waters in floods." The ark was steered over
+the waters by an angel who acted as pilot, and when that had come to
+rest on the mountains of Kardô (Armenia) "God commanded the waters
+and they separated from each other. The waters that had been above
+ascended to their place above the heavens, whence they had come;
+and the waters that had come up from under the earth returned to the
+lower deep; and the waters that were from the Ocean returned into it"
+(Brit. Mus. MS. Orient. No. 25,875, fol. 17b, col. 1 and fol. 18a,
+cols. 1 and 2). Many authorities seeking to find a foundation of fact
+for the Legend of the Deluge in Mesopotamia have assumed that the rain
+flood was accompanied either by an earthquake or a tidal wave, or by
+both. There is no doubt that the cities of Lower Babylonia were nearer
+the sea in the Sumerian Period than they are at the present time,
+and it is a generally accepted view that the head of the Persian Gulf
+lay further to the north at that time. A cyclone coupled with a tidal
+wave is a sufficient base for any of the forms of the Legend now known.
+
+A comparison of the contents of the various Sumerian and Babylonian
+versions of the Deluge that have come down to us shows us that they
+are incomplete. And as none of them tells so connected and full a
+narrative of the prehistoric shipbuilder as Berosus, a priest of Bêl,
+the great god of Babylon, it seems that the Mesopotamian scribes
+were content to copy the Legend in an abbreviated form. Berosus, it
+is true, is not a very ancient authority, for he was not born until
+the reign of Alexander the Great, but he was a learned man and was
+well acquainted with the Babylonian language, and with the ancient
+literature of his country, and he wrote a history of Babylonia, some
+fragments of which have been preserved to us in the works of Alexander
+Polyhistor, Eusebius, and others. The following is a version of the
+fragment which describes the flood that took place in the days of
+Xisuthrus, the tenth King of the Chaldeans, and is of importance for
+comparison with the rendering of the Legend of the Deluge, as found
+on the Ninevite tablets, which follows immediately after.
+
+
+The Legend of the Deluge According to Berosus.
+
+"After the death of Ardates, his son Xisuthrus reigned eighteen
+sari. In his time happened a great Deluge; the history of which is
+thus described. The Deity, Cronus, appeared to him in a vision, and
+warned him that upon the 15th day of the month Daesius there would be
+a flood, by which mankind would be destroyed. He therefore enjoined
+him to write a history of the beginning, procedure and conclusion of
+all things; and to bury it in the city of the Sun at Sippara; and to
+build a vessel, and take with him into it his friends and relations;
+and to convey on board everything necessary to sustain life, together
+with all the different animals, both birds and quadrupeds, and trust
+himself fearlessly to the deep. Having asked the Deity, whither he was
+to sail? he was answered, 'To the Gods': upon which he offered up a
+prayer for the good of mankind. He then obeyed the divine admonition;
+and built a vessel 5 stadia in length, and 2 in breadth. Into this he
+put everything which he had prepared; and last of all conveyed into
+it his wife, his children, and his friends. After the flood had been
+upon the earth, and was in time abated, Xisuthrus sent out birds from
+the vessel; which, not finding any food nor any place whereupon they
+might rest their feet, returned to him again. After an interval of some
+days, he sent them forth a second time; and they now returned with
+their feet tinged with mud. He made a trial a third time with these
+birds; but they returned to him no more: from whence he judged that
+the surface of the earth had appeared above the waters. He therefore
+made an opening in the vessel, and upon looking out found that it was
+stranded upon the side of some mountain; upon which he immediately
+quitted it with his wife, his daughter, and the pilot. Xisuthrus then
+paid his adoration to the earth, and, having constructed an altar,
+offered sacrifices to the gods, and, with those who had come out of
+the vessel with him, disappeared. They, who remained within, finding
+that their companions did not return, quitted the vessel with many
+lamentations, and called continually on the name of Xisuthrus. Him
+they saw no more; but they could distinguish his voice in the air,
+and could hear him admonish them to pay due regard to religion; and
+likewise informed them that it was upon account of his piety that he
+was translated to live with the gods; that his wife and daughter,
+and the pilot, had obtained the same honour. To this he added that
+they should return to Babylonia; and, it was ordained, search for
+the writings at Sippara, which they were to make known to mankind:
+moreover that the place, wherein they then were, was the land of
+Armenia. The rest having heard these words, offered sacrifices to
+the gods; and taking a circuit journeyed towards Babylonia." (Cory,
+Ancient Fragments, London, 1832, p. 26ff.)
+
+
+
+The Babylonian Legend of the Deluge as Told to the Hero Gilgamish by
+His Ancestor Uta-Napishtim, Who Had Been Made Immortal by the Gods.
+
+The form of the Legend of the Deluge given below is that which is
+found on the Eleventh of the Series of Twelve Tablets in the Library
+of Nebo at Nineveh, which described the life and exploits of Gilgamish
+(), an early king of the city of Erech. As we have seen above, the
+Legend of the Deluge has in reality no connection with the Epic of
+Gilgamish, but was introduced into it by the editors of the Epic
+at a comparatively late period, perhaps even during the reign of
+Ashur-bani-pal (B.C. 668-626). A summary of the contents of the other
+Tablets of the Gilgamish Series is given in the following section of
+this short monograph. It is therefore only necessary to state here
+that Gilgamish, who was horrified and almost beside himself when
+his bosom friend and companion Enkidu (Eabâni) died, meditated
+deeply how he could escape death himself. He knew that his ancestor
+Uta-Napishtim had become immortal, therefore he determined to set
+out for the place where Uta-Napishtim lived so that he might obtain
+from him the secret of immortality. Guided by a dream in which he saw
+the direction of the place where Uta-Napishtim lived, Gilgamish set
+out for the Mountain of the Sunset, and, after great toil and many
+difficulties, came to the shore of a vast sea. Here he met Ur-Shanabi,
+the boatman of Uta-Napishtim, who was persuaded to carry him in
+his boat over the "waters of death," and at length he landed on the
+shore of the country of Uta-Napishtim. The immortal came down to the
+shore and asked the newcomer the object of his visit, and Gilgamish
+told him of the death of his great friend Enkidu, and of his desire
+to escape from death and to find immortality. Uta-Napishtim having
+made to Gilgamish some remarks which seem to indicate that in his
+opinion death was inevitable,
+
+1. Gilgamish [10] said unto Uta-Napishtim, to Uta-Napishtim the remote:
+2. "I am looking at thee, Uta-Napishtim.
+3. Thy person is not altered; even as am I so art thou.
+4. Verily, nothing about thee is changed; even as am I so art thou.
+5. [Moved is my] heart to do battle,
+6. But thou art at leisure and dost lie upon thy back.
+7. How then wast thou able to enter the company of the gods and
+   see life?"
+
+Thereupon Uta-Napishtim related to Gilgamish the Story of the Deluge,
+and the Eleventh Tablet continues thus:--
+
+8. Uta-Napishtim said unto him, to Gilgamish:
+9. "I will reveal unto thee, O Gilgamish, a hidden mystery,
+10. And a secret matter of the gods I will declare unto thee.
+11. Shurippak, [11] a city which thou thyself knowest,
+12. On [the bank] of the river Puratti (Euphrates) is situated,
+13. That city was old and the gods [dwelling] within it--
+14. Their hearts induced the great gods to make a wind-storm
+    (a-bu-bi), [12]
+15. Their father Anu,
+16. Their counsellor, the warrior Enlil,
+17. Their messenger En-urta [and]
+18. Their prince Ennugi.
+19. Nin-igi-azag, Ea, was with them [in council] and
+20. reported their word to the house of reeds.
+
+[First Speech of Ea to Uta-Napishtim who is sleeping in a reed hut.]
+
+21. O House of reeds, O House of reeds! O Wall, O Wall!
+22. O House of reeds, hear! O Wall, understand!
+23. O man of Shurippak, son of Ubara-Tutu.
+24. Throw down the house, build a ship,
+25. Forsake wealth, seek after life,
+26. Abandon possessions, save thy life,
+27. Carry grain of every kind into the ship.
+28. The ship which thou shalt build,
+29. The dimensions thereof shall be measured,
+30. The breadth and the length thereof shall be the same.
+31. ... the ocean, provide it with a roof."
+
+[Uta-Napishtim's answer to Ea.]
+
+32. "I understood and I said unto Ea, my lord:
+33. [I comprehend] my lord, that which thou hast ordered,
+34. I will regard it with great reverence, and will perform it.
+35. But what shall I say to the town, to the multitude, and to the
+    elders?"
+
+[Second Speech of Ea.]
+
+36. "Ea opened his mouth and spake
+37. And said unto his servant, myself,
+38. ... Thus shalt thou say unto them:
+39. Ill-will hath the god Enlil formed against me,
+40. Therefore I can no longer dwell in your city,
+41. And never more will I turn my countenance upon the soil of Enlil.
+42. I will descend into the ocean to dwell with my lord Ea.
+43. But upon you he will rain riches:
+44. A catch of birds, a catch of fish
+45. ... an [abundant] harvest,
+46. ... the prince (?) of the darkness
+47. ... shall make a violent cyclone [to fall upon you]."
+
+[The Building of the Ship.]
+
+48. As soon as [the dawn] broke...
+
+[Lines 49-54 broken away.]
+
+55. The weak [man] ... brought bitumen,
+56. The strong [man] ... brought what was needed.
+57. On the fifth day I decided upon its plan.
+58. According to the plan its walls were 10 Gar (i.e. 120 cubits) high,
+59. And the circuit of the roof thereof was equally 10 Gar.
+60. I measured out the hull thereof and marked it out (?)
+61. I covered (?) it six times.
+62. Its exterior I divided into seven,
+63. Its interior I divided into nine,
+64. Water bolts I drove into the middle of it.
+65. I provided a steering pole, and fixed what was needful for it,
+66. Six sar of bitumen I poured over the inside wall,
+67. Three sar of pitch I poured into the inside.
+68. The men who bear loads brought three sar of oil,
+69. Besides a sar of oil which the offering consumed,
+70. And two sar of oil which the boatman hid.
+71. I slaughtered oxen for the [work]people,
+72. I slew sheep every day.
+73. Beer, sesame wine, oil and wine
+74. I made the people drink as if they were water from the river.
+75. I celebrated a feast-day as if it had been New Year's Day.
+76. I opened [a box of ointment], I laid my hands in unguent.
+77. Before the sunset the ship was finished.
+78. [Since] ... was difficult.
+79. The shipbuilders brought the ... of the ship, above and below,
+80. ... two-thirds of it.
+
+[The Loading of the Ship.]
+
+81. With everything that I possessed I loaded it (i.e. the ship).
+82. With everything that I possessed of silver I loaded it.
+83. With everything that I possessed of gold I loaded it.
+84. With all that I possessed of living grain I loaded it.
+85. I made to go up into the ship all my family and kinsfolk,
+86. The cattle of the field, the beasts of the field, all
+    handicraftsmen I made them go up into it.
+87. The god Shamash had appointed me a time (saying)
+88. The Power of Darkness will at eventide make a rain-flood to fall;
+89. Then enter into the ship and shut thy door.
+90. The appointed time drew nigh;
+91. The Power of Darkness made a rain-flood to fall at eventide.
+92. I watched the coming of the [approaching] storm,
+93. "When I saw it terror possessed me,
+94. I went into the ship and shut my door.
+95. To the pilot of the ship, Puzur-Bêl (or Puzur-Amurri) the sailor
+96. I committed the great house (i.e. ship), together with the
+    contents thereof.
+
+[The Abubu (Cyclone) and its effects Described.]
+
+97. As soon as the gleam of dawn shone in the sky
+98. A black cloud from the foundation of heaven came up.
+99. Inside it the god Adad (Rammânu) thundered,
+100. The gods Nabû and Sharru (i.e. Marduk) went before,
+101. Marching as messengers over high land and plain,
+102. Irragal (Nergal) tore out the post of the ship,
+103. En-urta (Ninib) went on, he made the storm to descend.
+104. The Anunnaki [13] brandished their torches,
+105. With their glare they lighted up the land.
+106. The whirlwind (or, cyclone) of Adad swept up to heaven.
+107. Every gleam of light was turned into darkness.
+108. ...... the land ...... as if ...... had laid it waste.
+109. A whole day long [the flood descended] ...
+110. Swiftly it mounted up ..... [the water] reached to the mountains
+111. [The water] attacked the people like a battle.
+112. Brother saw not brother.
+113. Men could not be known (or, recognized) in heaven.
+114. The gods were terrified at the cyclone.
+115. They betook themselves to flight and went up into the heaven
+     of Anu.
+116. The gods crouched like a dog and cowered by the wall.
+117. The goddess Ishtar cried out like a woman in travail.
+118. The Lady of the Gods lamented with a loud voice [saying]:
+
+[Ishtar's Lament.]
+
+119. "Verily the former dispensation is turned into mud,
+120. Because I commanded evil among the company of the gods.
+121. When I commanded evil among the company of the gods,
+122. I commanded battle for the destruction of my people.
+123. Did I of myself bring forth my people
+124. That they might fill the sea like little fishes?"
+
+[Uta-Napishtim's Story continued.]
+
+125. The gods of the Anunnaki wailed with her.
+126. The gods bowed themselves, and sat down, and wept.
+127. Their lips were shut tight (in distress) ...
+128. For six days and nights
+129. The storm raged, and the cyclone overwhelmed the land.
+
+[The Abating of the Storm.]
+
+130. When the seventh day approached the cyclone and the raging
+     flood ceased:
+131. --now it had fought like an army.
+132. The sea became quiet and went down, and the cyclone and the
+     rain-storm ceased.
+133. I looked over the sea and a calm had come,
+134. And all mankind were turned into mud,
+135. The land had been laid flat like a terrace.
+136. I opened the air-hole and the light fell upon my face,
+137. I bowed myself, I sat down, I cried,
+138. My tears poured down over my cheeks.
+139. I looked over the quarters of the world--open sea!
+140. After twelve days an island appeared.
+141. The ship took its course to the land of Nisir.
+142. The mountain of Nisir held the ship, it let it not move.
+143. The first day, the second day, the mountain of Nisir held the
+     ship and let it not move.
+144. The third day, the fourth day, the mountain of Nisir held the
+     ship and let it not move.
+145. The fifth day, the sixth day, the mountain of Nisir held the
+     ship and let it not move.
+146. When the seventh day had come
+147. I brought out a dove and let her go free.
+148. The dove flew away and [then] came back;
+149. Because she had no place to alight on she came back.
+150. I brought out a swallow and let her go free.
+151. The swallow flew away and [then] came back;
+152. Because she had no place to alight on she came back.
+153. I brought out a raven and let her go free.
+154. The raven flew away, she saw the sinking waters.
+155. She ate, she pecked in the ground, she croaked, she came not back.
+
+[Uta-Napishtim Leaves the Ship.]
+
+156. Then I brought out everything to the four winds and offered up
+     a sacrifice;
+157. I poured out a libation on the peak of the mountain.
+158. Seven by seven I set out the vessels,
+159. Under them I piled reeds, cedarwood and myrtle (?).
+160. The gods smelt the savour,
+161. The gods smelt the sweet savour.
+162. The gods gathered together like flies over him that sacrificed.
+
+[Speech of Ishtar, Lady of the Gods.]
+
+163. Now when the Lady of the Gods came nigh,
+164. She lifted up the priceless jewels which Anu had made according
+     to her desire, [saying]
+165. "O ye gods here present, as I shall never forget the
+     lapis-lazuli jewels of my neck
+166. So shall I ever think about these days, and shall
+     forget them nevermore!
+167. Let the gods come to the offering,
+168. But let not Enlil come to the offering,
+169. Because he would not accept counsel and made the cyclone,
+17O. And delivered my people over to destruction."
+
+[The Anger of Enlil (Bêl).]
+
+171. Now when Enlil came nigh
+172. He saw the ship; then was Enlil wroth
+173. And he was filled with anger against the gods, the Igigi [saying]:
+     [14]
+
+174. "What kind of a being hath escaped with his life?
+175. He shall not remain alive, a man among the destruction!"
+
+[Speech of En-Urta.]
+
+176. Then En-Urta opened his mouth and spake
+177. And said unto the warrior Enlil (Bêl):
+178. Who besides the god Ea can make a plan?
+179. The god Ea knoweth everything.
+180. He opened his mouth and spake
+181. And said unto the warrior Enlil (Bêl),
+182. O Prince among the gods, thou warrior,
+183. How couldst thou, not accepting counsel, make a cyclone?
+184. He who is sinful, on him lay his sin,
+185. He who transgresseth, on him lay his transgression.
+186. But be merciful that [everything] be not destroyed; be
+     long-suffering that [man be not blotted out].
+187. Instead of thy making a cyclone,
+188. Would that a lion had come and diminished mankind.
+189. Instead of thy making a cyclone
+19O. Would that a wolf had come and diminished mankind.
+191. Instead of thy making a cyclone
+192. Would that a famine had arisen and [laid waste] the land.
+193. Instead of thy making a cyclone
+194. Would that Urra (the Plague god) had risen up and [laid waste]
+     the land.
+195. As for me I have not revealed the secret of the great gods.
+196. I made Atra-hasis to see a vision, and thus he heard the
+     secret of the gods.
+197. Now therefore counsel him with counsel."
+
+[Ea deifies Uta-Napishtim and his Wife.]
+
+198. "Then the god Ea went up into the ship,
+199. He seized me by the hand and brought me forth.
+200. He brought forth my wife and made her to kneel by my side.
+2O1. He turned our faces towards each other, he stood between us,
+     he blessed us [saying],
+202. Formerly Uta-Napishtim was a man merely,
+203. But now let Uta-Napishtiin and his wife be like unto the gods,
+     ourselves.
+204. Uta-Napishtim shall dwell afar off, at the mouth of the rivers."
+
+[Uta-Napishtim Ends his Story of the Deluge.]
+
+205. "And they took me away to a place afar off, and made me to dwell
+     at the mouth of the rivers."
+
+The contents of the remainder of the text on the Eleventh Tablet of
+the Gilgamish Series are described on p. 54.
+
+
+The Epic of Gilgamish. [15]
+
+The narrative of the life, exploits and travels of Gilgamish, king
+of Erech, filled Twelve Tablets which formed the Series called from
+the first three words of the First Tablet, Sha Nagbu Imuru, i.e.,
+"He who hath seen all things." The exact period of the reign of this
+king is unknown, but there is no doubt that he lived and ruled at
+Erech before the conquest of Mesopotamia by the Semites. According to
+a tablet from Niffar he was the fifth of a line of Sumerian rulers at
+Erech, and he reigned 126 years; his name is said to mean "The Fire-god
+is a commander." [16] The principal authorities for the Epic are the
+numerous fragments of the tablets that were found in the ruins of the
+Library of Nebo and the Royal Library of Ashur-bani-pal at Nineveh,
+and are now in the British Museum. [17] The contents of the Twelve
+Tablets may be briefly described thus:
+
+
+The First Tablet.
+
+The opening lines describe the great knowledge and wisdom of Gilgamish,
+who saw everything, learned everything, understood everything, who
+probed to the bottom the hidden mysteries of wisdom, and who knew the
+history of everything that happened before the Deluge. He travelled
+far over sea and land, and performed mighty deeds, and then he cut upon
+a tablet of stone an account of all that he had done and suffered. He
+built the wall of Erech, founded the holy temple of E-Anna, and carried
+out other great architectural works. He was a semi-divine being, for
+his body was formed of the "flesh of the gods," and "Two-thirds of
+him were god, and one-third was man" (l. 51). The description of
+his person is lost. As Shepherd (i.e., King) of Erech he forced the
+people to toil overmuch, and his demands reduced them to such a state
+of misery that they cried out to the gods and begged them to create
+some king who should control Gilgamish and give them deliverance
+from him. The gods hearkened to the prayer of the men of Erech, and
+they commanded the goddess Aruru to create a rival to Gilgamish. The
+goddess agreed to do their bidding, and having planned in her mind
+what manner of being she intended to make, she washed her hands,
+took a piece of clay and spat upon it, and made a male creature like
+the god Anu. His body was covered all over with hair. The hair of his
+head was long like that of a woman, and he wore clothing like that of
+Gira (or, Sumuggan), a goddess of vegetation, i.e., he appeared to be
+clothed with leaves. He was different in every way from the people of
+the country, and his name was Enkidu (Eabani). He lived in the forests
+on the hills, ate herbs like the gazelle, drank with the wild cattle,
+and herded with the beasts of the field. He was mighty in stature,
+invincible in strength, and obtained complete mastery over all the
+creatures of the forests in which he lived.
+
+One day a certain hunter went out to snare game, and he dug pit-traps
+and laid nets, and made his usual preparations for roping in his
+prey. But after doing this for three days he found that his pits
+were filled up and his nets smashed, and he saw Enkidu releasing the
+beasts that had been snared. The hunter was terrified at the sight
+of Enkidu, and went home hastily and told his father what he had seen
+and how badly he had fared. By his father's advice he went to Erech,
+and reported to Gilgamish what had happened. When Gilgamish heard
+his story he advised him to act upon a suggestion which the hunter's
+father had already made, namely that he should hire a harlot and take
+her out to the forest, so that Enkidu might be ensnared by the sight
+of her beauty, and take up his abode with her. The hunter accepted
+this advice, and having found a harlot to help him in removing Enkidu
+from the forests (thus enabling him to gain a living), he set out
+from Erech with her and in due course arrived at the forest where
+Enkidu lived, and sat down by the place where the beasts came to drink.
+
+On the second day when the beasts came to drink and Enkidu was with
+them, the woman carried out the instructions which the hunter had
+given her, and when Enkidu saw her cast aside her veil, he left his
+beasts and came to her, and remained with her for six days and seven
+nights. At the end of this period he returned to the beasts with which
+he had lived on friendly terms, but as soon as the gazelle winded
+him they took to flight, and the wild cattle disappeared into the
+woods. When Enkidu saw the beasts forsake him his knees gave way, and
+he swooned from sheer shame; but when he came to himself he returned
+to the harlot. She spoke to him flattering words, and asked him why
+he wandered with the wild beasts in the desert, and then told him she
+wished to take him back with her to Erech, where Anu and Ishtar lived,
+and where the mighty Gilgamish reigned. Enkidu hearkened and finally
+went back with her to her city, where she described the wisdom, power
+and might of Gilgamish, and took steps to make Enkidu known to him. But
+before Enkidu arrived, Gilgamish had been warned of his existence
+and coming in two dreams which he related to his mother Ninsunna,
+and when he and Enkidu learned to know each other subsequently,
+these two mighty heroes became great friends.
+
+
+The Second Tablet.
+
+When Enkidu came to Erech the habits of the people of the city were
+strange to him, but under the tuition of the harlot he learned to
+eat bread and to drink beer, and to wear clothes, and he anointed
+his body with unguents. He went out into the forests with his hunting
+implements and snared the gazelle and slew the panther, and obtained
+animals for sacrifice, and gained reputation as a mighty hunter and as
+a good shepherd. In due course he attracted the notice of Gilgamish,
+who did not, however, like his uncouth appearance and ways, but after
+a time, when the citizens of Erech praised him and admired his strong
+and vigorous stature, he made friends with him and rejoiced in him,
+and planned an expedition with him. Before they set out, Gilgamish
+wished to pay a visit to the goddess Ishkhara, but Enkidu, fearing
+that the influence of the goddess would have a bad effect upon his
+friend, urged him to abandon the visit. This Gilgamish refused to do,
+and when Enkidu declared that by force he would prevent him going to
+the goddess, a violent quarrel broke out between the two heroes, and
+they appealed to arms. After a fierce fight Enkidu conquered Gilgamish,
+who apparently abandoned his visit to the goddess. The text of the
+Second Tablet is very much mutilated, and the authorities on the
+subject are not agreed as to the exact placing of the fragments. The
+above details are derived from a tablet at Philadelphia. [18]
+
+
+
+The Third Tablet.
+
+The correct order of the fragments of this Tablet has not yet been
+ascertained, but among the contents of the first part of its text
+a lament by Enkidu that he was associated with the harlot seems to
+have had a place. Whether he had left the city of Erech and gone
+back to his native forest is not clear, but the god Shamash, having
+heard his cursing of the harlot, cried to him from heaven, saying,
+"Why, O Enkidu, dost thou curse the temple woman? She gave thee food
+to eat which was meet only for a god, she gave thee wine to drink
+which was meet only for a king, she arrayed thee in splendid apparel,
+and made thee to possess as thy friend the noble Gilgamish. And at
+present Gilgamish is thy bosom friend. He maketh thee to lie down on
+a large couch, and to sleep in a good, well-decked bed, and to occupy
+the chair of peace, the chair on the left-hand side. The princes of
+the earth kiss thy feet. He maketh the people of Erech to sigh for
+thee, and many folk to cry out for thee, and to serve thee. And for
+thy sake he putteth on coarse attire and arrayeth himself in the skin
+of the lion, and pursueth thee over the plain." When Enkidu heard
+these words his anxious heart had peace.
+
+To the Third Tablet probably belongs the fragment in which Enkidu
+relates to Gilgamish a horrifying dream which he had had. In his dream
+it seemed to him that there were thunderings in heaven and quaking upon
+earth, and a being with an awful visage, and nails like all eagle's
+talons, gripped him and carried him off and forced him to go down into
+the dark abyss of the dread goddess, Irkalla. From this abode he who
+once "went in never came out, and he who travelled along that road
+never returned, he who dwelleth there is without light, the beings
+therein eat dust and feed upon mud; they are clad in feathers and have
+wings like birds, they see no light, and they live in the darkness
+of night." Here Enkidu saw in his dream creatures who had been kings
+when they lived upon the earth, and shadowy beings offering roasted
+meat to Anu and Enlil, and cool drinks poured out from waterskins. In
+this House of Dust dwelt high priests, ministrants, the magician and
+the prophet, and the deities Etana, Sumukan, Eresh-kigal, Queen of
+the Earth, and Bêlitsêri, who registered the deeds done upon the earth.
+
+When Gilgamish heard this dream, he brought out a table, and setting
+on it honey and butter placed it before Shamash.
+
+
+The Fourth Tablet.
+
+Gilgamish then turned to Enkidu and invited him to go with him to
+the temple of Nin-Makh to see the servant of his mother, Ninsunna, in
+order to consult her as to the meaning of the dream. They went there,
+and Enkidu told his dream, and the wise woman offered up incense and
+asked Shamash why he had given to her son a heart which could never
+keep still. She next referred to the perilous expedition against the
+mighty King Khumbaba, which he had decided to undertake with Enkidu,
+and apparently hoped that the god would prevent her son from leaving
+Erech. But Gilgamish was determined to march against Khumbaba, and
+he and Enkidu set out without delay for the mountains where grew
+the cedars.
+
+
+The Fifth Tablet.
+
+In due course the two heroes reached the forest of cedars, and they
+contemplated with awe their great height and their dense foliage. The
+cedars were under the special protection of Bêl, who had appointed
+to be their keeper Khumbaba, a being whose voice was like the roar
+of a storm, whose mouth was like that of the gods, and whose breath
+was like a gale of wind. When Enkidu saw how dense was the forest
+and how threatening, he tried to make Gilgamish turn back, but all
+his entreaties were in vain. As they were going through the forest
+to attack Khumbaba, Enkidu dreamed two or three dreams, and when he
+related them to Gilgamish, this hero interpreted them as auguries of
+their success and the slaughter of Khumbaba. The fragmentary character
+of the text here makes it very difficult to find out exactly what
+steps the two heroes took to overcome Khumbaba, but there is no doubt
+that they did overcome him, and that they returned to Erech in triumph.
+
+
+
+The Sixth Tablet
+
+On his return to Erech, Gilgamish
+
+1. Washed his armour, cleaned his weapons,
+2. Dressed his hair and let it fall down on his back.
+3. He cast off his dirty garments and put on clean ones
+4. He arrayed himself in the [royal head-cloth], he bound on the
+   fillet,
+5. He put on his crown, he bound on the fillet.
+6. Then the eyes of the Majesty of the goddess Ishtar lighted on the
+   goodliness of Gilgamish [and she said],
+7. "Go to, Gilgamish, thou shalt be my lover.
+8. Give me thy [love]-fruit, give to me, I say.
+9. Thou shalt be my man, I will be thy woman.
+10. I will make to be harnessed for thee a chariot of lapis-lazuli
+    and gold.
+11. The wheels thereof shall be of gold and the horns of precious
+    stones.
+12. Thou shalt harness daily to it mighty horses.
+13. Come into our house with the perfume of the cedar upon thee.
+14. When thou enterest into our house
+15. Those who sit upon thrones shall kiss thy feet.
+16. Kings, lords and nobles shall bow their backs before thee.
+17. The gifts of mountain and land they shall bring as tribute to thee.
+18. Thy ... and thy sheep shall bring forth twins.
+19. Baggage animals shall come laden with tribute.
+20. The [horse] in thy chariot shall prance proudly,
+21. There shall be none like unto the beast that is under thy yoke."
+
+In answer to Ishtar's invitation Gilgamish makes a long speech, in
+which he reviews the calamities and misfortunes of those who have
+been unfortunate enough to become the lovers of the goddess. Her love
+is like a door that lets in wind and storm, a fortress that destroys
+the warriors inside it, an elephant that smashes his howdah, etc. He
+says, "What lover didst thou love for long? Which of thy shepherds
+flourished? Come now, I will describe the calamity [that goeth with
+thee]." He refers to Tammuz, the lover of her youth, for whom year
+by year she arranges wailing commemorations. Every creature that
+falls under her sway suffers mutilation or death, the bird's wings
+are broken, the lion is destroyed, the horse is driven to death with
+whip and spur; and his speech concludes with the words: "Dost thou
+love me, and wouldst thou treat me as thou didst them?"
+
+When Ishtar heard these words she was filled with rage, and she went
+up to heaven and complained to Anu, her father, and Antu, her mother,
+that Gilgamish had cursed her and revealed all her iniquitous deeds
+and actions. She followed up her complaint with the request that
+Anu should create a mighty bull of heaven to destroy Gilgamish, and
+she threatened her father that if he did not grant her request she
+would do works of destruction, presumably in the world. Anu created
+the fire-breathing (?) bull of heaven and sent him to the city of
+Erech, where he destroyed large numbers of the people. At length
+Enkidu and Gilgamish determined to go forth and slay the bull. When
+they came to the place where he was, Enkidu seized him by the tail,
+and Gilgamish delivered deadly blows between his neck and his horns,
+and together they killed, him. As soon as Ishtar heard of the death
+of the bull she rushed out on the battlements of the walls of Erech
+and cursed Gilgamish for destroying her bull. When Enkidu heard what
+Ishtar said, he went and tore off a portion of the bull's flesh from
+his right side, and threw it at the goddess, saying, "Could I but
+fight with thee I would serve thee as I have served him! I would
+twine his entrails about thee." Then Ishtar gathered together all
+her temple women and harlots, and with them made lamentation over
+the portion of the bull which Enkidu had thrown at her.
+
+And Gilgamish called together the artisans of Erech who came and
+marvelled at the size of the bull's horns, for their bulk was equal
+to 30 minas of lapis-lazuli, and their thickness to the length of
+two fingers, and they could contain six Kur measures of oil. Then
+Gilgamish took them to the temple of the god Lugalbanda and hung them
+up there on the throne of his majesty, and having made his offering he
+and Enkidu went to the Euphrates and washed their hands, and walked
+back to the market-place of Erech. As they went through the streets
+of the city the people thronged about them to get a sight of their
+faces. When Gilgamish asked:
+
+  "Who is splendid among men?
+  Who is glorious among heroes?"
+
+these questions were answered by the women of the palace who cried:
+
+  "Gilgamish is splendid among men.
+  Gilgamish is glorious among heroes."
+
+When Gilgamish entered his palace he ordered a great festival to be
+kept, and his guests were provided by him with beds to sleep on. On
+the night of the festival Enkidu had a dream, and he rose up and
+related it to Gilgamish.
+
+
+The Seventh Tablet.
+
+About the contents of the Seventh Tablet there is considerable doubt,
+and the authorities differ in their opinions about them. A large
+number of lines of text are wanting at the beginning of the Tablet,
+but it is very probable that they contained a description of Enkidu's
+dream. This may have been followed by an interpretation of the dream,
+either by Gilgamish or some one else, but whether this be so or not,
+it seems tolerably certain that the dream portended disaster for
+Enkidu. A fragment, which seems to belong to this Tablet beyond doubt,
+describes the sickness and death of Enkidu. The cause of his sickness
+is unknown, and the fragment merely states that he took to his bed and
+lay there for ten days, when his illness took a turn for the worse,
+and on the twelfth day he died. He may have died of wounds received
+in some fight, but it is more probable that he succumbed to an attack
+of Mesopotamian fever. When Gilgamish was told that his brave friend
+and companion in many fights was dead, he could not believe it, and
+he thought that he must be asleep, but when he found that death had
+really carried off Enkidu, he broke out into the lament which formed
+the beginning of the text of the next Tablet.
+
+
+The Eighth Tablet.
+
+In this lament he calls Enkidu his brave friend and the "panther of
+the desert," and refers to their hunts in the mountains, and to their
+slaughter of the bull of heaven, and to the overthrow of Khumbaba in
+the forest of cedar, and then he asks him:
+
+
+  "What kind of sleep is this which hath laid hold upon thee?
+  "Thou starest out blankly (?) and hearest me not!"
+
+
+But Enkidu moved not, and when Gilgamish touched his breast his heart
+was still. Then laying a covering over him as carefully as if he had
+been his bride, he turned away from the dead body and in his grief
+roared like a raging lion and like a lioness robbed of her whelps.
+
+
+The Ninth Tablet.
+
+In bitter grief Gilgamish wandered about the country uttering
+lamentations for his beloved companion, Enkidu. As he went about he
+thought to himself,
+
+  "I myself shall die, and shall not I then be as Enkidu?
+  "Sorrow hath entered into my soul,
+  "Because of the fear of death which hath got hold of me do I wander
+    over the country."
+
+His fervent desire was to escape from death, and remembering that
+his ancestor Uta-Napishtim, the son of Ubara-Tutu, had become deified
+and immortal, Gilgamish determined to set out for the place where he
+lived in order to obtain from him the secret of immortality. Where
+Uta-Napishtim lived was unknown to Gilgamish, but he seems to have
+made up his mind that he would have to face danger in reaching the
+place, for he says, "I will set out and travel quickly. I shall
+reach the defiles in the mountains by night, and if I see lions,
+and am terrified at them, I shall lift up my head and appeal to the
+goddess Sin, and to Ishtar, the Lady of the Gods, who is wont to
+hearken to my prayers." After Gilgamish set out to go to the west he
+was attacked either by men or animals, but he overcame them and went
+on until he arrived at Mount Mashu, where it would seem the sun was
+thought both to rise and to set. The approach to this mountain was
+guarded by Scorpion-men, whose aspect was so terrible that the mere
+sight of it was sufficient to kill the mortal who beheld them; even the
+mountains collapsed under the glance of their eyes. When Gilgamish saw
+the Scorpion-men he was smitten with fear, and under the influence of
+his terror the colour of his face changed; but he plucked up courage
+and bowed to them humbly. Then a Scorpion-man cried out to his wife,
+saying, "The body of him that cometh to us is the flesh of the gods,"
+and she replied, "Two-thirds of him is god, and the other third is
+man." The Scorpion-man then received Gilgamish kindly, and warned
+him that the way which he was about to travel was full of danger and
+difficulty. Gilgamish told him that he was in search of his ancestor,
+Uta-Napishtim, who had been deified and made immortal by the gods,
+and that it was his intention to go to him to learn the secret of
+immortality. The Scorpion-man in answer told him that it was impossible
+for him to continue his journey through that country, for no man had
+ever succeeded in passing through the dark region of that mountain,
+which required twelve double-hours to traverse. Nothing dismayed,
+Gilgamish set out on the road through the mountains, and the darkness
+increased in density every hour, but he struggled on, and at the end
+of the twelfth hour he arrived at a region where there was bright
+daylight, and he entered a lovely garden, filled with trees loaded
+with luscious fruits, and he saw the "tree of the gods."
+
+
+The Tenth Tablet.
+
+In the region to which Gilgamish had come stood the palace or fortress
+of the goddess Siduri-Sabîtu, and to this he directed his steps with
+the view of obtaining help to continue his journey. The goddess
+wore a girdle and sat upon a throne by the side of the sea, and
+when she saw him coming towards her palace, travel-stained and clad
+in the ragged skin of some animal, she thought that he might prove
+an undesirable visitor and so ordered the door of her palace to be
+closed against him. But Gilgamish managed to obtain speech with her,
+and having asked her what ailed her, and why she had closed her door,
+he threatened to smash the bolt and break down the door. In answer
+Siduri-Sabitu said to him:--
+
+33. "Why are thy cheeks wasted? Thy face is bowed down,
+34. "Thine heart is sad, thy form is dejected.
+35. "Why is there lamentation in thy heart?"
+
+And she went on to tell him that he had the appearance of one who
+had travelled far, that he was a painful sight to look upon, that
+his face was burnt, and finally seems to have suggested that he was
+a runaway trying to escape trom the country. To this Gilgamish replied:
+
+39. "Why should not my cheeks be wasted, my face bowed down,
+40. "My heart sad, my form dejected?"
+
+And then he told the goddess that his ill-looks and miserable
+appearance were due to the fact that death had carried off his dear
+friend Enkidu, the "panther of the desert," who had traversed the
+mountains with him and had helped him to overcome Khumbaba in the
+cedar forest, and to slay the bull of heaven, Enkidu his dear friend
+who had fought with lions and killed them, and who had been with him
+in all his difficulties; and, he added, "I wept over him for six
+days and nights ... before I would let him be buried." Continuing
+his narrative, Gilgamish said to Sabîtu-Siduri:
+
+57. "I was horribly afraid....
+58. "I was afraid of death, and therefore I fled through the
+    country. The fate of my friend lieth heavily upon me,
+59. "Therefore am I travelling on a long journey through the country.
+    "The fate of my friend lieth heavily upon me,
+60. "Therefore am I travelling on a long journey through the country.
+61. "How is it possible for me to keep silence about it?
+    How is it possible for me to cry out [the story of] it?
+62. "My friend whom I loved hath become like the dust.
+    "Enkidu, my friend whom I loved hath become like the dust.
+63. "Shall not I myself also be obliged to lay me down
+64. "And never again rise up to all eternity?"
+
+65. Gilgamish [continued] to speak unto Sabîtu [saying]:
+66. "[O] Sabîtu, which is the way to Uta-Napishtim?
+67. "What is the description thereof? Give me, give me the description
+    thereof.
+68. "If it be possible I will cross the sea,
+69. "If it be impossible I will travel by land."
+70. Then Sabîtu answered and said unto Gilgamish:
+71. "There is no passage most assuredly, O Gilgamish.
+72. "And no one, from the earliest times, hath been able to cross
+    the sea.
+73. "The hero Shamash (the Sun-god) hath indeed crossed the sea,
+    but who besides him could do so?
+74. "The passage is hard, and the way is difficult.
+75. "And the Waters of Death which block the other end of it are deep.
+76. "How then, Gilgamish, wilt thou be able to cross the sea?
+77. "When thou arrivest at the Waters of Death what wilt thou do?"
+
+Sabîtu then told Gilgamish that Ur-Shanabi, the boatman of
+Uta-Napishtim, was in the place, and that he should see him, and added:
+
+81. "If it be possible cross with him, and if it be impossible
+    come back."
+
+Gilgamish left the goddess and succeeded in finding Ur-Shanabi,
+the boatman, who addressed to him words similar to those of Sabîtu
+quoted above. Gilgamish answered him as he had answered Sabîtu, and
+then asked him for news about the road to Uta-Napishtim. In reply
+Ur-Shanabi told him to take his axe and to go down into the forest
+and cut a number of poles 60 cubits long; Gilgamish did so, and when
+he returned with them he went up into the boat with Ur-Shanabi, and
+they made a voyage of one month and fifteen days; on the third day
+they reached the [limit of the] Waters of Death, which Ur-Shanabi
+told Gilgamish not to touch with his hand. Meanwhile, Uta-Napishtim
+had seen the boat coming and, as something in its appearance seemed
+strange to him, he went down to the shore to see who the newcomers
+were. When he saw Gilgamish he asked him the same questions that
+Sabîtu and Ur-Shanabi had asked him, and Gilgamish answered as he
+had answered them, and then went on to tell him the reason for his
+coming. He said that he had determined to go to visit Uta-Napishtim,
+the remote, and had therefore journeyed far and that in the course of
+his travels he had passed over difficult mountains and crossed the
+sea. He had not succeeded in entering the house of Sabîtu, for she
+had caused him to be driven from her door on account of his dirty,
+ragged, and travel-stained apparel. He had eaten birds and beasts of
+many kinds, the lion, the panther, the jackal, the antelope, mountain
+goat, etc., and, apparently, had dressed himself in their skins.
+
+A break in the text makes it impossible to give the opening lines
+of Uta-Napishtim's reply, but he mentions the father and mother of
+Gilgamish, and in the last twenty lines of the Tenth Tablet he warns
+Gilgamish that on earth there is nothing permanent, that Mammitum,
+the arranger of destinies, has settled the question of the death and
+life of man with the Anunnaki, and that none may find out the day of
+his death or escape from death.
+
+
+The Eleventh Tablet.
+
+The story of the Deluge as told by Uta-Napishtim to Gilgamish has
+already been given on pp. 31-40, and we therefore pass on to the
+remaining contents of this Tablet. When Uta-Napishtim had finished the
+story of the Deluge, he said to Gilgamish, "Now as touching thyself;
+which of the gods will gather thee to himself so that thou mayest
+find the life which thou seekest? Come now, do not lay thyself down to
+sleep for six days and seven nights." But in spite of this admonition
+as soon as Gilgamish had sat down, drowsiness overpowered him and
+he fell fast asleep. Uta-Napishtim, seeing that even the mighty hero
+Gilgamish could not resist falling asleep, with some amusement drew
+the attention of his wife to the fact, but she felt sorry for the
+tired man, and suggested that he should take steps to help him to
+return to his home. In reply Uta-Napishtim told her to bake bread for
+him and she did so, and each day for six days she carried a loaf to
+the ship and laid it on the deck where Gilgamish lay sleeping. On the
+seventh day when she took the loaf Uta-Napishtim touched Gilgamish,
+and the hero woke up with a start, and admitted that he had been
+overcome with sleep, and made incapable of movement thereby.
+
+Still vexed with the thought of death and filled with anxiety to
+escape from it, Gilgamish asked his host what he should do and where he
+should go to effect his object. By Uta-Napishtim's advice, he made an
+agreement with Ur-Shanabi the boatman, and prepared to re-cross the sea
+on his way home. But before he set out on his way Uta-Napishtim told
+him of the existence of a plant which grew at the bottom of the sea,
+and apparently led Gilgamish to believe that the possession of it would
+confer upon him immortality. Thereupon Gilgamish tied heavy stones
+[to his feet], and let himself down into the sea through an opening in
+the floor of the boat. When he reached the bottom of the sea, he saw
+the plant and plucked it, and ascended into the boat with it. Showing
+it to Ur-Shanabi, he told him that it was a most marvellous plant, and
+that it would enable a man to obtain his heart's desire. Its name was
+"Shîbu issahir amelu," i.e., "The old man becometh young [again],"
+and Gilgamish declared that he would "eat of it in order to recover
+his lost youth," and that he would take it home to his fortified city
+of Erech. Misfortune, however, dogged his steps, and the plant never
+reached Erech, for whilst Gilgamish and Ur-Shanabi were on their way
+back to Erech they passed a pool the water of which was very cold,
+and Gilgamish dived into it and took a bath. Whilst there a serpent
+discovered the whereabouts of the plant through its smell and swallowed
+it. When Gilgamish saw what had happened he cursed aloud, and sat down
+and wept, and the tears coursed down his cheeks as he lamented over
+the waste of his toil, and the vain expenditure of his heart's blood,
+and his failure to do any good for himself. Disheartened and weary he
+struggled on his way with his friend, and at length they arrived at
+the fortified city of Erech. [19] Then Gilgamish told Ur-Shanabi to
+jump up on the wall and examine the bricks from the foundations to
+the battlements, and see if the plans which he had made concerning
+them had been carried out during his absence.
+
+
+The Twelfth Tablet.
+
+The text of the Twelfth Tablet is very fragmentary, and contains large
+gaps, but it seems certain that Gilgamish did not abandon his hope
+of finding the secret of immortality. He had failed to find it upon
+earth, and he made arrangements with the view of trying to find it in
+the kingdom of the dead. The priests whom he consulted described to
+him the conditions under which he might hope to enter the Underworld,
+but he was unable to fulfil the obligations which they laid upon him,
+and he could not go there. Gilgamish then thought that if he could
+have a conversation with Enkidu, his dead friend, he might learn
+from him what he wanted to know. He appealed to Bêl and asked him
+to raise up the spirit of Enkidu for him, but Bêl made no answer;
+he then appealed to Sin, and this god also made no answer. He next
+appealed to Ea, who, taking pity on him, ordered the warrior god Nergal
+to produce the spirit of Enkidu, and this god opened a hole in the
+ground through which the spirit of Enkidu passed up into this world
+"like a breath of wind." Gilgamish began to ask the spirit of Enkidu
+questions, but gained very little information or satisfaction. The
+last lines of the tablet seem to say that the spirit of the unburied
+man reposeth not in the earth, and that the spirit of the friendless
+man wandereth about the streets eating the remains of food which are
+cast out from the cooking pots.
+
+E. A. Wallis Budge.
+
+Department of Egyptian and Assyrian Antiquities, British Museum,
+
+July 24th, 1920.
+
+
+Note.
+
+The Trustees of the British Museum have published large selections of
+cuneiform texts from the cylinders, tablets, etc., that were found
+in the ruins of Nineveh by Layard, Rassam, Smith and others, in the
+following works:--
+
+
+CUNEIFORM INSCRIPTIONS OF WESTERN ASIA. Vol. I. 1861. Fol. Il. (Out
+of print.)
+---- Vol. II. 1866. Fol. Il. (Out of print.)
+---- Vol. III. 1870. Fol. Il.
+---- Vol. IV. Second edition. 1891. Fol. Il. (Out  of print.)
+---- Vol. V. Plates I.-XXXV. 1880. Fol. 10S. 6d.  (Out of print.)
+---- Vol. V. Plates XXXVI-LXX. 1884. Fol. 10S. 6d.  (Out of print.)
+---- Vol. V. Plates I.-LXX. Lithographed reprint.  1909. Fol. Il. 7s.
+INSCRIPTIONS FROM ASSYRIAN MONUMENTS. 1851. Fol. I1. 1s. CUNEIFORM
+TEXTS FROM BABYLONIAN TABLETS, &C., IN THE  BRITISH
+MUSEUM. Parts I.-V., VII.-XXIII., XXV.,  XXVII.-XXXIV. 50 plates
+each. 1896-1914.7s.6d. each.
+---- Part VI. 49 plates. 1898. 7s. 6d.
+---- Part XXIV. 50 plates. 1908. Fol. 10s.
+---- Part XXVI. 54 plates. 1909. Fol. 12s.
+ANNALS OF THE KINGS OF ASSYRIA. Cuneiform texts with  transliterations
+and translations. Vol. I. 1903. 4to. 1l.
+CATALOGUE OF THE CUNEIFORM TABLETS IN THE KOUYUNJIK
+COLLECTION. Vol. I. 8vo. 1889. 15s.
+---- Vol. II. 1891. 15s.
+---- Vol. III. 1894. 15s.
+---- Vol. IV. 1896. 1l.
+---- Vol. V. 1899. 1l. 3s.
+---- Supplement. 8vo. I914. 1l.
+
+
+FOOTNOTES
+
+[1] A group of Sumerian words for "library" are  (girginakku), and
+these seem to mean "collection of writings."
+
+[2] These bas-reliefs show that lions were kept in cages in Nineveh and
+let out to be killed by the King with his own hand. There seems to be
+an allusion to the caged lions by Nahum (ii. 11) who says, "Where is
+the dwelling of the lions, and the feeding place of the young lions,
+where the lion, even the old lion, walked, and the lion's whelp,
+and none made them afraid?"
+
+[3] (Brit. Mus., No. 91,026, Col. 1, ll. 31-33).
+
+[4] K. 1352 is a good specimen of a catalogue (see p. 10); K. 1400
+and K. 1539 are labels (see p. 12).
+
+[5] For a full description of the general contents of the two great
+Libraries of Nineveh, see Bezold, Catalogue of the Cuneiform Tablets
+of the Kouyûnjik. Collection, Vol. V., London, 1899, p. xviiiff.;
+and King, Supplement, London, 1914, p. xviiiff.
+
+[6] Smith, Assyrian Discoveries, London, 1875, p. 97.
+
+[7] Published by Scheil in Maspero's Recueil, Vol. XX, p. 55ff.
+
+[8] The text is published by A. Poebel with transcription, commentary,
+etc., in Historical Texts, Philadelphia, 1914, and Historical and
+Grammatical Texts, Philadelphia, 1914.
+
+[9] A famous work composed by members of the College of Edessa in
+the fifth or sixth century A.D.
+
+[10] A transcript of the cuneiform text by George Smith, who was
+the first to translate it, will be found in Rawlinson, Cuneiform
+Inscriptions of Western Asia, Vol. IV., plates 43 and 44; and
+a transcript, with transliteration and translation by the late
+Prof. L. W. King, is given in his First Steps in Assyrian, London,
+1898, p. 161ff.
+
+[11] The site of this very ancient city is marked by the mounds of
+Fârah, near the Shatt al-Kâr, which is probably the old bed of the
+river Euphrates; many antiquities belonging to the earliest period
+of the rule of the Sumerians have been found there.
+
+[12] Like the habûb of modern times, a sort of cyclone.
+
+[13] The star-gods of the southern sky.
+
+[14] The star-gods of the northern heaven.
+
+[15] The name of Gilgamish was formerly read "Izdubar," "Gizdubar," or
+"Gishdubar." He is probably referred to as [GR: Gilgamos] in Aelian,
+De Natura Animalium, XII, 21 (ed. Didot, Paris, 1858, p. 210).
+
+[16] Langdon, Epic of Gilgamish, pp. 207, 208.
+
+[17] The greater number of these have been collected, grouped and
+published by Haupt, Das Babylonische Nimrodepos, Leipzig, 1884
+and 1891; and see his work on the Twelfth Tablet in Beiträge zur
+Assyriologie, Vol. I, p. 49ff.
+
+[18] See Langdon, The Epic of Gilgamesh, Philadelphia, 1917.
+
+[19] The city of Erech was the second of the four cities which,
+according to Genesis x, 10, were founded by Nimrod, the son of
+Cush, the "mighty hunter before the Lord. And the beginning of his
+kingdom was Babel, and Erech and Accad, and Calneh, in the land of
+Shinar." The Sumerians and Babylonians called the city "Uruk Ki" ;
+the first sign means "dwelling" or "habitation," and the second "land,
+country," etc., and we may regard it as the "inhabited country," par
+excellence, of Lower Babylonia at a very early period. The site of
+Erech is well-known, and is marked by the vast ruins which the Arabs
+call "Warkah," or Al-Warkah. These lie in 31º 19' N. Lat. and 45º 40'
+E. Long., and are about four miles from the Euphrates, on the left or
+east bank of the river. Sir W. K. Loftus carried out excavations on the
+site in 1849-52, and says that the external walls of sun-dried brick
+enclosing the main portion of the ruins form an irregular circle five
+and a half miles in circumference; in places they are from 40 to 50
+feet in height, and they seem to have been about 20 feet thick. The
+turrets on the wall were semi-oval in shape, and about 50 feet
+apart. The principal ruin is that of the Ziggurat, or temple tower,
+which in 1850 was 100 feet high and 200 feet square. Loftus calls it
+"Buwáríya," i.e., "reed mats," because reed mats were used in its
+construction, but bûrîyah, "rush mat," is a Persian not Arabic word,
+and the name is more probably connected with the Arabic "Bawâr,"
+i.e., "ruin" "place of death," etc. This tower stood in a courtyard
+which was 350 feet long and 270 feet wide. The next large ruin is
+that which is called "Waswas" (plur. "Wasâwis"), i.e., "large stone"
+The "Waswas" referred to was probably the block of columnar basalt
+which Loftus and Mr. T. K. Lynch found projecting through the soil;
+on it was sculptured the figure of a warrior, and the stone itself
+was regarded as a talisman by the natives. This ruin is 246 feet long,
+174 feet wide and 80 feet high. On three sides of it are terraces of
+different elevations, but the south-west side presents a perpendicular
+façade, at one place 23 feet in height. For further details see Loftus,
+Chaldea and Susiana, London, 1857, p. 159 ff. Portions of the ruins of
+Warkah were excavated by the German archaeologists in 1914, and large
+"finds" of tablets and other antiquities are said to have been made.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Babylonian Story of the Deluge
+as Told by Assyrian Tablets from Nineveh, by E. A. Wallis Budge
+
+*** END OF THE PROJECT GUTENBERG EBOOK BABYLONIAN STORY OF THE DELUGE ***
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