This is wonderful literary work, which includes the flood myth, is part myth, part saga. It describes the adventures of the semi-mythical king of the city of Uruk, who in the Sumerian Chronicle of Kings is listed as the fifth king of the first dynasty of Uruk, who allegedly reigned for one hundred and twenty years. In ancient times in the Middle East, this work enjoyed extraordinary popularity. Fragments of a translation of this text into the Hittite language, as well as fragments of the Hittite version of this work, were discovered in the archives of Boğazköy. During excavations carried out by one of American expeditions in Megiddo, fragments of the Akkadian version of the epic were discovered. It is worth quoting the words of Professor Speiser about this work: “For the first time in history such a meaningful narrative of the hero’s exploits has found such noble expression. The size and scope of this epic, its purely poetic power, determine its timeless appeal. In ancient times, the influence of this work was felt in the most different languages and cultures."

The Akkadian version consisted of twelve tablets. Most of the fragments of these tablets were kept in the library of Ashurbanipal in Nineveh. The best preserved tablet is the eleventh tablet, which contains the myth of the flood. The epic begins with a description of the strength and qualities of Gilgamesh. The gods created him as a superman with extraordinary height and strength. He was considered two-thirds god and one-third man. However, the noble inhabitants of Uruk complain to the gods that Gilgamesh, who should be the leader of his people, behaves arrogantly, like a real tyrant. They beg the gods to create a being like Gilgamesh, with whom he could measure strength, and then peace would reign in Uruk. The goddess Aruru sculpts from clay the figure of Enkidu, a savage nomad, endowing him with superhuman strength. He eats grass, makes friends with wild animals and goes to water with them. He destroys traps that hunters set and rescues wild animals from them. One of the hunters tells Gilgamesh about the character and strange habits of the savage. Gilgamesh tells the hunter to take the temple harlot to the watering hole where Enkidu drinks water with wild animals so that she can try to seduce him. The hunter carries out the order, and the woman lies waiting for Enkidu. When he arrives, she shows him her charms, and he is overcome by the desire to possess her. After seven days of lovemaking, Enkidu emerges from oblivion and notices that some changes have occurred in him. Wild animals run away from him in horror, and the woman says to him: “You have become wise, Enkidu; you have become like God.” She then tells him of the glory and beauty of Uruk and the power and glory of Gilgamesh; she begs him to take off his clothes made of skins, shave, anoint himself with incense and leads him to Uruk to Gilgamesh. Enkidu and Gilgamesh compete in strength, after which they become best friends. They vow eternal friendship to each other. This ends the first episode of the epic. Here we are inevitably reminded of the biblical story, when the serpent promises Adam that he will become wise and like God, and will know good and evil, if he tastes the forbidden fruit.

There is little doubt that the epic, as we know it, consists of various myths and folk tales, brought together around the central figure of Gilgamesh.

The next episode follows the adventures of Gilgamesh and Enkidu as they go to battle the fire-breathing giant Huwawa (or Humbaba, in the Assyrian version). As Gilgamesh tells Enkidu, they must “drive out evil from our land.” It is likely that these stories of the adventures of Gilgamesh and his faithful friend Enkidu formed the basis of the Greek myth of the labors of Hercules, although some scholars completely deny this possibility. In the epic, Huwawa guards the cedar forests of Aman, which extend for six thousand leagues. Enkidu tries to dissuade his friend from such a dangerous undertaking, but Gilgamesh is determined to carry out his plan. With the help of the gods, after a difficult battle, they manage to cut off the giant's head. In this episode, the cedar forests are described as the domain of the goddess Irnini (another name for Ishtar), thereby connecting this episode of the epic with the next one.

When Gilgamesh returns in triumph, the goddess Ishtar is captivated by his beauty and tries to make him her lover. However, he rudely rejects her, reminding her of the sad fate of her previous lovers. Enraged by the refusal, the goddess asks Ana to avenge her by creating a magical Bull and sending him to destroy the kingdom of Gilgamesh. The bull terrifies the people of Uruk, but Enkidu kills it. After this, the gods gather in council and decide that Enkidu must die. Enkidu has a dream in which he sees himself being dragged into the underworld and Nergal turns him into a ghost. This episode contains a very interesting moment - a description of the Semitic concept of the underworld. It's worth listing here:

He [god] turned me into something

My hands are like the wings of a bird.

God looks at me and draws me

Straight to the House of Darkness

where Irkalla rules.

To that house from which there is no exit.

On the road of no return.

To a house where the lights have long been extinguished,

Where dust is their food, and food is clay.

And instead of clothes - wings

And all around is darkness.

After this, Enkidu falls ill and dies. What follows is a vivid description of Gilgamesh's grief and the funeral ritual he performs for his friend. This ritual is similar to that performed by Achilles after Patroclus. The epic itself suggests that death is a new, very painful experience. Gilgamesh fears that he too will suffer the same fate as Enkidu. “When I die, won’t I become like Enkidu? I was filled with horror. Fearing death, I wander through the desert." He is determined to set out on a quest for immortality, and the tale of his adventures forms the next part of the epic. Gilgamesh knows that his ancestor Utnapishtim is the only mortal who achieved immortality. He decides to find him to find out the secret of life and death. At the beginning of his journey, he comes to the foot of a mountain range called Mashu, the entrance there is guarded by a scorpion man and his wife. The Scorpion Man tells him that no mortal has ever crossed this mountain and warns him of the dangers. But Gilgamesh informs about the purpose of his journey, then the guard allows him to pass, and the hero goes along the path of the sun. For twelve leagues he wanders in the dark and finally reaches Shamash, the sun god. Shamash tells him that his search is in vain: “Gilgamesh, no matter how much you wander around the world, you will not find the eternal life you are looking for.” He fails to convince Gilgamesh, and he continues on his way. He comes to the shore of the sea and the waters of death. There he sees another guardian, the goddess Siduri, who also tries to persuade him not to cross the Dead Sea and warns that no one except Shamash can do this. She says it's worth enjoying life while you can:

Gilgamesh, what are you looking for?

The life you're looking for

You won't find it anywhere;

When the gods created people

They destined them to be mortals,

And they hold life in their hands;

Well, Gilgamesh, try to enjoy life;

Let every day be rich

Joy, feasts and love.

Play and have fun day and night;

Dress yourself in rich clothes;

Give your love to your wife and

Children - they are yours

A task in this life.

These lines echo the lines of the Book of Ecclesiastes. The thought involuntarily comes to mind that the Jewish moralist was familiar with this passage of the epic.

But the hero refuses to listen to Siduri's advice and moves towards the final stage of his journey. On the shore he meets Urshanabi, who was the helmsman on Utnapishtim's ship, and orders him to be transported across the waters of death. Urshanabi tells Gilgamesh that he must go into the forest and cut down one hundred and twenty trunks, each six cubits long. He must use them alternately as pontoon poles, so that he himself never touches the waters of death. He follows Urshanabi's advice and finally reaches Utnapishtim's home. He immediately asks Utnapishtim to tell him how he obtained the immortality that he so passionately desires to gain. In response, his ancestor tells him the story of the flood, which we have already met, and confirms everything that the scorpion man, Shamash and Siduri had already told him, namely: that the gods reserved immortality for themselves and sentenced him to death most of people. Utnapishtim shows Gilgamesh that he cannot even resist sleep, much less the eternal sleep of death. When the disappointed Gilgamesh is ready to leave, Utnapishtim, as a parting gift, tells him about a plant that has a wonderful property: it restores youth. However, to get this plant, Gilgamesh will have to dive to the bottom of the sea. Gilgamesh does this and returns with the miraculous plant. On the way to Uruk, Gilgamesh stops at a pond to bathe and change clothes; While he is bathing, the snake, sensing the smell of the plant, carries it away, shedding its skin. This part of the story is clearly etiological, explaining why snakes can shed their skin and begin life again. Thus, the journey was unsuccessful, and the episode ends with a description of the inconsolable Gilgamesh sitting on the shore and complaining about his own bad luck. He returns to Uruk empty-handed. It is likely that this is where the epic originally ended. However, in the version in which we know it now, there is another tablet. Professors Kramer and Gadd proved that the text of this tablet is a translation from Sumerian. It has also been proven that the beginning of this tablet is a continuation of another myth, an integral part of the Epic of Gilgamesh. This is the myth of Gilgamesh and the Huluppu tree. Apparently, this is an etiological myth that explains the origin of the sacred pukku drum and its use in various rites and rituals. According to him, Inanna (Ishtar) brought the huluppu tree from the banks of the Euphrates and planted it in her garden, intending to make a bed and a chair from its trunk. When hostile forces prevented her from fulfilling her own desire, Gilgamesh came to her aid. In gratitude, she gave him a "pucca" and a "mikku", made from the base and crown of a tree respectively. Subsequently, scientists began to consider these objects to be a magic drum and a magic drumstick. It should be noted that the bass drum and its drumsticks played important role in Akkadian rituals; a description of the procedure for its manufacture and the rituals that accompanied it is given in Thureau-Dangin’s book “Akkadian Rituals”. Smaller drums were also used in Akkadian rituals: it is quite possible that the pukku was one of these drums.

The twelfth tablet opens with Gilgamesh lamenting the loss of the "puku" and "mikku", which somehow fell into the underworld. Enkidu tries to go down to the underworld and return magical objects. Gilgamesh advises him to observe certain rules behavior so that he is not captured and left there forever. Enkidu breaks them and remains in the underworld. Gilgamesh calls on Enlil for help, but to no avail. He turns to Sin - and also in vain. Finally, he turns to Ea, who tells Nergal to make a hole in the ground so that Enkidu's spirit can rise up through it. "The spirit of Enkidu, like a breath of wind, rose from lower world" Gilgamesh asks Enkidu to tell him how the underworld works and how its inhabitants live. Enkidu tells Gilgamesh that the body he loved and embraced is swallowed up by the swamp and filled with dust. Gilgamesh throws himself on the ground and sobs. The last part of the tablet is badly damaged, but, apparently, it talks about the different fate of those whose burial took place in full accordance with existing rituals and those who were buried without the appropriate ritual.

The Epic of Gilgamesh - a treasury of Mesopotamian poetry - was created over thousands of years by two peoples - the Sumerians and the Akkadians. Separate Sumerian songs about Gilgamesh and Enkidu have been preserved. They have the same enemy, Humbaba (Huwava), who guards the sacred cedars. Their exploits are monitored by the gods, who bear Sumerian names in Sumerian songs and Akkadian names in the Epic of Gilgamesh. But the Sumerian songs lack the connecting core found by the Akkadian poet. The strength of character of the Akkadian Gilgamesh, the greatness of his soul, is not in external manifestations, but in his relationship with the natural man Enkidu. The Epic of Gilgamesh is the greatest hymn to friendship in world literature, which not only helps to overcome external obstacles, but transforms and ennobles.

The child of nature Enkidu, getting acquainted with the benefits of urban civilization, by the force of fate encounters the king of Uruk, Gilgamesh, a selfish man, spoiled by power. Equal to him in physical strength, but integral in character, the unspoiled natural man wins a moral victory over Gilgamesh. He takes him to the steppe and the mountains, frees him from everything superficial, turns him into a man in the highest sense of the word.

The main test for Gilgamesh is not a clash with the guardian of the wild, untouched by the ax cedar forest, Humbaba, but overcoming the temptations of the goddess of love and civilization Ishtar. The powerful goddess offers the hero everything he could only dream of before meeting Enkidu - power not in one city, but throughout the world, wealth, immortality. But Gilgamesh, ennobled by friendship with the man of nature, rejects the gifts of Ishtar and motivates his refusal with arguments that Enkidu could put forward: her enslavement of free animals - curbing the freedom-loving horse, invention of traps for the king of beasts lion, transformation of the servant-gardener into a spider, whose destiny becomes hopeless work.

Thus, for the first time, already at the dawn of civilization, an idea was put forward, which poets and thinkers would rediscover over the course of centuries and millennia - the idea of ​​​​the hostility of civilization and nature, the injustice of the god-sanctified relations of property and power, turning a person into a slave of passions, the most dangerous of which were profit and ambition.

Debunking the merits of Ishtar in the development of nature in the interests of civilization, the author of the poem turns the ambitious Gilgamesh into a rebel-god-fighter. Understanding perfectly where the danger comes from, the gods decide to destroy Enkidu. Dying, the child of nature curses those who contributed to his humanization, which brought him nothing but suffering.

It would seem that Enkidu's death is the end of everything. And this would naturally be the end of the story about Gilgamesh, returning him to his native Uruk. But the author of the poem forces his hero to perform a new, most outstanding feat. If earlier Gilgamesh denounced one goddess Ishtar, now he rebels against the decision of all the gods to kill Enkidu and goes to the underworld to restore his friend’s life. By this he also rebels against age-old injustice - the gods retained immortality only for themselves.

The problem of life and death, as is clear from the funeral rites of the most distant times, has always worried humanity. But for the first time in world history, its formulation and solution are given at the level of a tragic understanding by a thinking person of the injustice of separation from the world and loved ones, his failure to accept the immutable law of the destruction of all living things.

The young Marx, who lived in an era when the texts of Sumer and Akkad had not yet been discovered, highly valued the image of the hero Greek mythology Prometheus, saying that he is "the noblest saint and martyr in the philosophical calendar." Now we know that the god-fighter Prometheus had a great predecessor, Gilgamesh. Gilgamesh's feat, beyond anything a mortal could imagine, does not lead to the desired result. But, even having been defeated, Gilgamesh remains unconquered and continues to evoke in everyone a sense of pride in his humanity, loyalty to friendship, and courage.

The most outstanding work of Babylonian literature is the wonderful “Poem of Gilgamesh,” in which the eternal question of the meaning of life and the inevitability of death of a person, even a famous hero, is posed with great artistic force. The content of this poem in its individual parts dates back to deep Gudumerian antiquity. For example, the story of how the shadow of Enkidu, Gilgamesh’s deceased friend, rose from the underworld to earth and how Gilgamesh asked her about the fate of the dead was preserved in the ancient Sumerian edition. Another Sumerian poem, Gilgamesh and Agga, describes the struggle of Gilgamesh with Agga, the king of Kish, who was besieging Uruk. It is quite possible that there was a whole cycle of epic tales about the exploits of Gilgamesh. The names of the main characters - Gilgamesh and Enkidu - are of Sumerian origin. Numerous artistic depictions of Gilgamesh, as if illustrating individual episodes of the poem, also go back to Sumerian antiquity. The name of Gilgamesh, the semi-legendary king of Uruk, is preserved in the lists the most ancient kings Sumer. It is possible that one of the editions of this poem was compiled during the period of the First Babylonian dynasty, as indicated by the surviving fragment, which differs sharply from the later, but most complete Assyrian edition, compiled in Akkadian using Assyrian cuneiform in the 7th century. BC. for the Nineveh Library of King Ashurbanipal. “The Poem of Gilgamesh” is divided into four main parts: 1) The story of Gilgamesh’s cruel reign in Uruk, the appearance of the second hero, Enkidu, and the friendship of these two heroes; 2) Description of the exploits of Gilgamesh and Enkidu; 3) The story of Gilgamesh’s wanderings in search of personal immortality; 4) The final part, containing a conversation between Gilgamesh and the shadow of his deceased friend, Enkidu.

In the introduction to the poem, the author refers to the fact that Gilgamesh himself “inscribed his works on a stone slab,” which reflects the author’s claim to the historical and real reliability of the events described in the poem. Indeed, some episodes of the poem can be interpreted as distant echoes of historical events preserved in ancient legends. These are the episodes about the reign of Gilgamesh in Uruk, about the relationship of Gilgamesh to the goddess Ishtar, which indicates the struggle of royal power with the priesthood. However, the “Epoem of Gilgamesh” also contains some mythological and legendary stories related to ancient tales about the Flood and the creation of man.

The beginning of the poem tells how Gilgamesh, “two-thirds god and one-third man,” reigns in the ancient city of Uruk and brutally oppresses the people, forcing them to build city walls and temples to the gods. The inhabitants of Uruk complain to the gods about their plight, and the gods, heeding their complaints, create the hero Enkidu, endowed with supernatural strength. Enkidu lives among wild animals, hunts and goes to water with them. One of the hunters, who are prevented by Enkidu from hunting wild animals, asks Gilgamesh for help. In an effort to lure this primitive hero to himself, Gilgamesh sends a temple slave to him, who tames Enkidu’s wild temper and brings him to Uruk. Here both heroes enter into single combat, but those endowed with the same strength cannot defeat each other. Having become friends, both heroes accomplish their feats together. They head to the cedar forest, where the powerful Humbaba, “guardian of the cedar grove,” lives.

The goddess Ishtar, seeing the victorious hero, offers him her love. However, the wise and cautious Gilgamesh rejects the goddess's gifts, reminding her of how much grief and suffering she caused to her former lovers:

Did you not doom Tammuz, the friend of your youth,

Year after year of bitter tears?

Offended by Gilgamesh's refusal, the goddess Ishtar complains about him to her father, the supreme god of the sky, Anu, and asks him to create a heavenly bull that would destroy the obstinate hero. Anu hesitates and does not immediately fulfill his daughter's wish. However, yielding to her urgent requests, he, as can be assumed from scraps of damaged text, sends a monstrous bull to Uruk, which destroys several hundred people with its destructive breath. But still the heroes kill this terrible monster; their new feat inflames Ishtar's anger even more. The goddess climbs the wall of Uruk and sends curses on the head of Gilgamesh. However, the wrath of the goddess does not frighten the brave hero. He calls his people and orders them to take the horns of the bull and sacrifice them to their patron god. After a solemn celebration in the royal palace, Enkidu sees prophetic dream, which portends his death. And, indeed, Enkidu becomes mortally ill. He complains to his friend about his fate, which condemns him to an inglorious death on his sickbed, depriving him of the opportunity to die in a fair fight on the battlefield. Gilgamesh mourns the death of his friend and for the first time feels the blowing of the wings of death over him.

Tormented by the fear of death, driven by dying sadness, Gilgamesh sets off on a long journey. He directs his path to his ancestor Ut-Napishtim, who received the great gift of immortality from the gods. The difficulties of a long journey do not frighten Gilgamesh. Neither the lions that guard the gorges of the mountains, nor the fantastic scorpion people, “whose gaze announces death,” nor the Garden of Eden with trees on which blossoms can detain him. gems, nor the goddess Siduri, who encourages him to forget about death and surrender to all the joys of life. Gilgamesh sails on a ship through the “waters of death” and reaches the monastery where the immortal Ut-Napishtim lives. Striving for immortality, the brave hero tries to find out the secret of eternal life from his ancestor. He says to him: “How did you search and where did you find eternal life?” Answering Gilgamesh's questions, Ut-Napishtim tells him about the global flood and how the god Ea taught him to build an ark and escape from the waters of the flood in it, as a result of which Ut-Napishtim and his wife received immortality from the gods. This is an ancient legend about how the gods sent flood waters to the earth to punish people for their sins and how during this gigantic world catastrophe only one person was saved, taking with him into the ark the “seed of all life” (i.e. various species of animals and birds), inserted into the text of the poem in the form of a special episode. It is very possible that this legend reflected the primordial struggle of the Sumerian tribes with gigantic river floods in Southern Mesopotamia, which, flooding the lowlands, threatened great destruction, but at the same time provided abundant harvests for the ancient farmers.

Then Ut-Napishtim reveals the “secret word” to Gilgamesh and advises him to sink to the bottom of the ocean to pluck the grass of immortality, whose name is “the old man becomes young.” Gilgamesh, on his way back to Uruk, gets this wonderful herb. But carelessness destroys the hero. Seeing a pond on his way, Gilgamesh plunges into its cool waters. At this time, a snake sneaks up and steals the wonderful herb of immortality. The saddened hero, returning to his city of Uruk, asks the gods for his last mercy. He wants to see at least the shadow of his dead friend Enkidu. However, only with great difficulty does Gilgamesh manage to penetrate the secrets of the abode of death. Of all the gods, only one god of wisdom, Ea, provides him with decisive assistance. Ea orders the ruler of the underworld, Nergal, to release Enkidu's shadow onto the earth. The poem ends with a final analogy between friends.

Here, for the first time, with utmost clarity and at the same time with great artistic power and brightness, the idea of ​​the inevitability of death is expressed, to which all people are subject, even those who are ready for any feat in order to overcome the inevitable death, even those in whom, as aptly expressed, the author of the poem, “two thirds from God and one third from man.”

“The Poem of Gilgamesh,” the main part of which dates back to ancient times, is a kind of cycle of ancient tales. The story telling about the exploits of Gilgamesh and Enkidu, about the tragic death of Enkidu and about the wanderings of Gilgamesh in search of immortality, is intertwined with a number of ancient religious myths, which are inserted in the form of separate episodes into the general text of the poem. This is a brief fragment of the legend about the creation of man (Enkidu) from clay soaked in the saliva of a god; This is the famous myth about the Flood, which tells in detail how the ancient hero Ut-Napishtim, on the advice of the god of wisdom Ea, built an ark, escaping the waters of the flood in it, and thereby earned eternal life.

“The Poem of Gilgamesh” occupies a special place in Babylonian literature both for its artistic merits and for the originality of the thoughts expressed in it. The ancient Babylonian poet’s thought about man’s eternal desire to know the “law of the earth,” the mystery of life and death, is presented in a highly artistic form. The words of the ancient author of the poem are imbued with deep pessimism. Future life is depicted by him as an abode of suffering and sadness. Even the famous Gilgamesh “mighty, great and wise,” despite his divine origin, cannot earn the highest favor from the gods and achieve immortality. Bliss in the afterlife is given only to those who fulfill the commandments of religion, the demands of the priests, and the rituals of the religious cult. This is the main idea of ​​the entire poem, the roots of which undoubtedly go back to folk art, but which largely reflected the later ideology of the aristocratic priesthood.

Egyptian monotheism god Gilgamesh

The Epic of Gilgamesh - a treasury of Mesopotamian poetry - was created over thousands of years by two peoples - the Sumerians and the Akkadians. Separate Sumerian songs about Gilgamesh and Enkidu have been preserved. They have the same enemy, Humbaba (Huwava), who guards the sacred cedars. Their exploits are monitored by the gods, who bear Sumerian names in Sumerian songs and Akkadian names in the Epic of Gilgamesh. But the Sumerian songs lack the connecting core found by the Akkadian poet. The strength of character of the Akkadian Gilgamesh, the greatness of his soul, is not in external manifestations, but in his relationship with the natural man Enkidu. The Epic of Gilgamesh is the greatest hymn to friendship in world literature, which not only helps to overcome external obstacles, but transforms and ennobles.

The child of nature Enkidu, getting acquainted with the benefits of urban civilization, by the force of fate encounters the king of Uruk, Gilgamesh, a selfish man, spoiled by power. Equal to him physical strength, but integral in character, unspoiled natural man wins a moral victory over Gilgamesh. He takes him to the steppe and the mountains, frees him from everything superficial, turns him into a man in the highest sense of the word.

The main test for Gilgamesh is not a clash with the guardian of the wild, untouched by the ax cedar forest, Humbaba, but overcoming the temptations of the goddess of love and civilization Ishtar. The powerful goddess offers the hero everything he could only dream of before meeting Enkidu - power not in one city, but throughout the world, wealth, immortality. But Gilgamesh, ennobled by friendship with the man of nature, rejects the gifts of Ishtar and motivates his refusal with arguments that Enkidu could put forward: her enslavement of free animals - curbing the freedom-loving horse, invention of traps for the king of beasts lion, transformation of the servant-gardener into a spider, whose destiny becomes hopeless work.

Thus, for the first time, already at the dawn of civilization, an idea was put forward, which poets and thinkers would then rediscover over centuries and millennia - the idea of ​​hostility between civilization and nature, the injustice of the god-sanctified relations of property and power, turning man into a slave of passions, the most dangerous of which were profit and ambition.

Debunking the merits of Ishtar in the development of nature in the interests of civilization, the author of the poem turns the ambitious Gilgamesh into a rebel-god-fighter. Understanding perfectly where the danger comes from, the gods decide to destroy Enkidu. Dying, the child of nature curses those who contributed to his humanization, which brought him nothing but suffering.

It would seem that Enkidu's death is the end of everything. And this would naturally be the end of the story about Gilgamesh, returning him to his native Uruk. But the author of the poem forces his hero to perform a new, most outstanding feat. If earlier Gilgamesh denounced one goddess Ishtar, now he rebels against the decision of all the gods to kill Enkidu and goes to the underworld to restore his friend’s life. By this he also rebels against age-old injustice - the gods retained immortality only for themselves.

The problem of life and death, as is clear from the funeral rites of the most distant times, has always worried humanity. But for the first time in world history, its formulation and solution are given at the level of a tragic understanding by a thinking person of the injustice of separation from the world and loved ones, his failure to accept the immutable law of the destruction of all living things.

The young Marx, who lived in an era when the texts of Sumer and Akkad had not yet been discovered, highly valued the image of the hero of Greek mythology Prometheus, saying that he was “the noblest saint and martyr in the philosophical calendar.” Now we know that the god-fighter Prometheus had a great predecessor, Gilgamesh. Gilgamesh's feat, beyond anything a mortal could imagine, does not lead to the desired result. But, even having been defeated, Gilgamesh remains unconquered and continues to evoke in everyone a sense of pride in his humanity, loyalty to friendship, and courage.

Table I

Where the bright Euphrates rushes to the sea of ​​water, the city of Uruk rises. There are no more powerful walls than this anywhere in the whole world, as if not just one ruler erected them, but seven wise men at once put their spirit and labor into them. Having climbed these walls, walk between the battlements and feel the bricks with your hand. Remember Gilgamesh, who saw everything to the edge of the universe, who told about the times before the flood, who walked around all the mountains, who went on a long journey and returned to his city, where he built the temple of Eanna.

Gilgamesh was a king of Uruk, two-thirds god, one-third man. Among mortals he had no equal and did not know where to apply his strength. He went on a rampage day and night with his faithful retinue, not leaving his son to his parent, nor his mother to his daughter. And the people prayed to the great goddess Arur:

You, who gave birth to Gilgamesh, who gave him immeasurable strength as a gift, create a husband to be his equal. Let Gilgamesh match his courage. Let him compete in strength so that we can taste peace.

And Aruru heeded this request. She created in her heart the likeness of Anu. Then she washed her hands in water, plucked off a lump of clay, threw it into the steppe and molded En-kida with her hands. His body was covered with thick fur. On the head there is hair like Nisaba's. Together with gazelles he grazed in the steppes, he crowded with the animals at the watering hole, delighting his heart with moisture, like all creatures of the earth.

One day, at a watering hole, a young hunter saw him. He saw it and froze without moving. His heart began to pound, his cheeks turned pale. Returning home, the hunter told his father what had frightened him.

A parent, not lacking in wisdom, gave his son advice:

Listen, O my son! You won't be able to cope with the husband you met. But the greatest warrior, like the immortal gods, lives in Uruk, surrounded by a wall. His hands are strong like the stone of heaven. Go, my son, to Gilgamesh, appearing before his eyes, and tell everything without concealment.

The hunter appeared in Uruk and told Gilgamesh about what he saw in the steppe.

The king became thoughtful, and his face became darker than the night, wrinkles cut across his forehead. But then the face brightened from the thought and from the decision that the gods had sent down. The hero headed to the temple, to the house of the Lady Ishtar, to whose will both people and animals of the steppe are submissive. At the sight of the king, the harlots who meet in the temple with those who seek Ishtar’s mercy poured out and each tried to attract attention with her gaze and gesture. But he called only Chess, who stood out among the others with her beauty.

No, that’s not why I came,” Gilgamesh told her sternly, “what foreigners come to your famous temple for.” You will have to leave the temple and go to the steppe, where I recently had a rival. With the art you possess, attract his wild heart, let him wander after you, like a lamb on shaky legs trailing behind its uterus, or like a foal in the field running after its mare.

Six days pass, and each of them seemed to the hero as long as a month. Abandoning the affairs and amusements that pleased his heart, the king waited at the gate, hoping that the woman would not be touched by the lions, that, having met a giant who did not know a woman’s affection, she would win and show the way to Uruk.

Table II

And then he saw a walking giant in the distance. His entire body is covered with fur. On the head there is hair like Nisaba's. His shoulders are broad, his arms and legs are powerful, like cedars that are delivered to the city from the distant mountains of Lebanon. Where is the harlot? She trails behind the giant, like a lamb on shaky legs, like a foal in a field behind a mother mare.

Now a cry rang out, familiar to everyone in Uruk. When they heard him, the husbands usually locked the doors so that their wives would not come into Gilga-mesh's sight, and the fathers took their daughters away and hid them anywhere. Now the doors are open. Forgotten past fears. The townspeople are running to the walls to see the battle of the great heroes from above. And many people wish the newcomer victory in their hearts. Perhaps he will be able to free them from fear, and the new ruler of Uruk will be calmer than the previous one?

Meanwhile, the heroes grabbed each other, trying to topple each other. Their feet went into the ground up to their knees. The earth groaned in pain, such as it had not known since birth. The veins of the heroes swelled. Breathing became heavy. Drops of salty sweat covered their foreheads and cheeks.

Why are we stuck like sheep? - The king was the first to exhale and weaken his muscles.

And so they stand opposite each other, drying in the sun. Not only the people of Uruk, but even Shamash, who has circled the whole world since the beginning, have never seen such a fight.

“You brought me to reason by force,” Gilgamesh said to Enkidu. - Before, I thought that I could defeat anyone. But we turned out to be equal. Why do we need to quarrel?

Seeing the heroes walking in an embrace, the people of Uruk ran to meet them, carried out baskets of bread, and brought jugs of strong drink with a bow.

What is this? - Enkidu asked, turning his face to the harlot. - What is this, like a stone that has been smoothed by water?

This is bread, human food! - Chess Enkidu said. - Taste, born in the desert, and you will be like people.

And this? - Enkidu asked, touching the jug.

Drink! - answered the harlot. “And you’ll immediately forget the desert in which you grazed with gazelles.” This is a drink that gladdens the soul. Those who drink it are like immortal gods.

Enkidu tempted Enkidu with enough bread. The strong drink drank seven jugs. The soul was happy. The face was shining. He felt his hairy body. He anointed himself with oil, like people. I put on clothes. Became human. Days passed. Gilgamesh took his friend around Uruk. Showed houses and temples. Enkidu was not surprised at anything. The face expressed boredom. And suddenly tears streamed from my eyes.

What's wrong with you, my brother? - asked Gilgamesh.

“Tears are choking my throat,” Enkidu answered. - I'm sitting idle. Strength is running out. Gilgamesh thought:

There is a matter.

What's the matter? - asked Enkidu. His tears dried up instantly, like dew from the gaze of Shamash. - I heard that somewhere by the sea in a cedar forest lives the Fierce Humbaba, the guardian of the forest. If we destroy it, we will drive out this evil from the world.

“I know that forest,” Enkidu replied. - I was there in the neighborhood when I was wandering with the animals. There is a ditch dug around the entire forest. Who will penetrate into its middle? Humbaba's voice is stronger than the storm. His lips are fire. Uneven fight in Humbaba's home.

“I want to climb the cedar mountain,” Gilgamesh said. - Together with you we will overcome Humbaba.

And the king called the craftsmen for whom Uruk, fenced with walls, is famous, and addressed them:

Oh, masters! Fan the furnaces with bellows! Let them burn with hot fire! Throw at them the green stones that are delivered from the islands. And when the copper pours out, make axes that suit our hands, cast large daggers. The masters bowed to the king. And fire shot up over Uruk, and from a distance the city seemed like a fiery furnace. Having learned what the ruler had planned, the people of Uruk left their homes. The elders walked sedately ahead. And the noise of the voices of those gathered was like the sound of waters when the Euphrates flooded.

And the king left the palace with Enkidu. Raising his hand, he addressed the people:

Listen, elders of Uruk! People of Uruk, listen! I want to see the one whose name, like fire, scorches the whole world. I want to defeat Humbaba in the cedar forest. I will chop cedar and glorify my name.

The elders answered all together:

You are still young, Gilgamesh, and you follow the call of your heart. Humbaba is powerful. The forest is surrounded by ditches. Who can defeat Humbaba? The fight with him is unequal.

Hearing these words, Gilgamesh turned around and looked at Enkidu:

Should I now be afraid of Humbaba, O elders? If one person can't climb a steep one, two will climb it. A rope twisted in half will not break soon. Two lion cubs will defeat a lion. I found a strong friend. I’m ready to go together with him against any enemy.

Table III

The elders blessed the brothers-in-arms and said a word to them on the way:

Don't rely on your strength, Gilgamesh. Be cool and precise in your movements. Let Enkidu walk ahead, for he knows the paths of the steppes and will find the way to the cedars. Take care of your friend, Enkidu, give him your back on the uneven road, be the first in battles. You know their laws better. We entrust you with a king, you are obliged to return Gilgamesh.

When the friends left the city, the following words came out of Gilgamesh’s mouth:

Friend, let's visit Egalmach to appear before the eyes of the great goddess Ninsun2. There is nothing hidden from her in the world.

Having appeared in Egalmi, they entered the house of Ninsun. Gilgamesh said to her with a bow:

Oh mother! I entered a road whose outcome was in the fog. I want to fight with Humbaba, the formidable guardian of cedars. I will not return as long as evil remains in the world. So lift up, goddess, your gaze and voice to Shamapgu! Say a word for us to him!

Leaving the heroes alone, the goddess went into her chambers. Ninsun washed her body with a soapy root, changed her clothes and put on a necklace that was worthy of her breasts, girded herself with a ribbon, crowned her head with a tiara and climbed the steps to the roof. There she poured a libation in honor of Shamash and raised her hands to him:

Shamash, fair and bright, illuminating heaven and earth. Why did you give me Gilgamesh? Why did you insert an irrepressible heart into his chest? Why take this feat on the road when his life is in danger? Why does Gilgamesh need to fight the evil that nests in the world? But if you did this, take care of him! Remember our son as you make your daily journey! When you go into darkness, entrust it to the guards of the night!

Having said a prayer, the goddess returned to her brothers-in-arms. She put a talisman around Enkidu’s neck, and handed her son a magic loaf of bread that she had baked herself, saying that there would be enough for both of them for the journey.

Table IV

And the brothers-in-arms set off along the path of Shamash, guarded by his gaze. Having finished the day, they stopped for a rest, broke off a piece, then broke off another and ate it. By morning the loaf had become round, as if it had come out of the oven.

And another day passed, and again a piece was broken off, followed by another that was broken off and eaten. By morning the loaf had become round, as if it had come out of the oven.

Having traveled six weeks to the third day, they saw a mountain. Gilgamesh climbed the mountain to offer her a prayer for a dream:

Mountain! Mountain! Send me a prophetic and auspicious dream, so that we can reach our goal, without knowing fear, in order to find out whose victory the battle will end.

Having descended to the foot of the mountain, Gilgamesh saw Enkidu. Without wasting time, Enkidu built a hut that looked like a bird’s nest and made a bed out of leaves. Gilgamesh sat down on the leaves, rested his chin on his knee, sleep overcame the hero - the destiny of man. Enkidu, sitting outside, guarded him vigilantly until he heard the excited voice of his friend at midnight.

Did you call me, my guardian? - Gilgamesh asked Enkidu. - If you didn’t call, why did I suddenly wake up? In a dream I saw a mountain under which you had erected a hut. You and I are standing at the cliff, and the mountain has collapsed on us. Explain this dream, Enkidu!

Enkidu, turning away for a moment to hide his anxiety from his friend, began to interpret the dream:

My friend, your dream is beautiful, it is precious to us. Everything you saw in your dream does not inspire me with fear. We will grab the evil Humbaba and throw him down as if he were falling from a mountain. Let's throw his remains to the predators for desecration. Now let’s go to bed so that in the morning we can meet Shamash’s gaze and hear his word.

And the brothers-in-arms set off again. Having finished the day, they stopped for a rest, dug a well in front of the face of Shamash, got water from it, broke off one piece of bread, broke off another piece, quenched their hunger and thirst. Gilgamesh fell asleep again and, waking up, told about the dream:

In a dream I saw the earth, all covered in deep wrinkles, like the forehead of an old man. The animals were frightened by something. They were fleeing from someone. I chased the bull and grabbed its horn. He led me to a watering hole. I bent down to drink, and when I got up I didn’t see the bull.

My friend! Your dream is beautiful,” Enkidu told his brother-in-law. “It wasn’t the bull that appeared to you, but the bright Shamash himself, who disappears at the end of the day, the god who saved Lugalbanda when he was left in the mountains.” Shamash quenched your thirst so that we could accomplish an act that the world has never known. - And again the brothers-in-arms walk along Shamash’s well-trodden road, guarded by his gaze.

Table V

And so they cross the ditch, surrounded by cedar forest, and enter the canopy of the trees. Everything is quiet around. Humbaba silently sneaks up to the heroes. The powerful body is dressed in magical robes. They radiate death. But what is it? A storm suddenly struck from the clear sky. Shamash, noticing the danger, released eight winds. Thunder rumbled. Lightning crossed like the swords of giants. And Humbaba spun like a sliver in a whirlpool. A terrible scream escaped from his open mouth. And with it a plea for mercy.

“Don’t listen to him, oh my friend,” said Enkidu. - This evil monster is worthy of destruction. But we must first neutralize his clothes. They radiate death. Without them, Humbaba is not scary.

Oh no! - Gilgamesh answered. - If you catch a bird, the chickens will not run away. They will gather around the corpse, and we will easily defeat them.

Gilgamesh picked up his ax, weighing three talents, pulled out his sword from his belt, and hit Humbaba right in the back of the head with his ax. Enkidu raised his ax and hit Humbaba in the chest. On the third powerful blow, Humbaba fell to the ground. The monster's violent members no longer moved. And the cedars suddenly swayed and groaned like people, for their guardian had died.

Now let's get to the chickens! - said Gilgamesh, and immediately he tore one robe from Humbaba’s body and threw it into a hole with water. And in the pit the water began to boil, emitting hot steam. Enkidu threw the net over the other six clothes, which were crawling like snakes through the grass, and threw them into the same pit.

Now let's take on the cedars! - said Gilgamesh, and he hit the trunk with his axe.

The cedar forest shook from the blow. Covering his face with his hands, Enkidu fell to the ground.

What are you doing, my friend?! You are destroying a living body. I smell blood. It is similar to a human one, only of a different color.

Table VI

Enkidu, immersed in sleep, wandered through the steppe with gazelles, Gilgamesh, having awakened, washed himself, threw his curls from his forehead onto his back, parted with everything dirty, and put on clean clothes. Shining with his beauty, he sat down next to his sleeping friend. Ishtar descended from the sky. Something stirred in the heart of the fierce lioness that seemed new to her, although it had visited her many times before. With these words she addressed the hero:

I want, Gilgamesh, for you to become my husband. You will receive a chariot from me as a gift - golden wheels, amber drawbars. And hurricanes of mighty mules will harness it. They will take you to our house. And as soon as you step on its threshold, the cedars’ resinous aroma will intoxicate you. You will see what others cannot see. You will sit on a throne made of gold. The kings and rulers of the earth will kneel before you. All the hills and plains will pay tribute to you. Goats and sheep will give you twins and triplets. Your donkey will catch up with an onager even with a load. And your chariots will be the first to run, and oxen under the yoke will have no equal in the world.

Shut up! I won't take you as my wife! - Gilgamesh interrupted the goddess. - You are like a brazier that goes out in the cold. You're a thin door that lets in the wind from outside. A house that collapsed on its owner, an elephant that trampled its blanket, tar that scalded its bearer, fur with holes, a sandal that pinched his foot. It is better to remember whom you loved and who remained grateful for your love. Dumuzi, whom you loved first, suffers year after year. You loved the shepherd bird - you beat him, broke off his wings. He lives in the middle of the forest, filling it with the cry: “Wings! Where are my wings? You loved the mighty lion. What he received from love: seven seven traps in the steppe. You fell in love with the horse, brave in battle. You drove him into the stable, rewarded him with a bridle and a whip, deprived him of clear streams, muddy water She gave me a drink and ordered me to jump until I dropped. She also gave her love to the goatherd. He baked you cakes in the ashes and brought you sucklings every day. You turned him into a wolf. The shepherds chase him, the dogs, guarding the sheep, grab him by the thighs. Ishullanu, the keeper of your father's garden, was loved by you. He brought bunches of dates to your bed in the morning. He rejected your claims, you turned him into a spider, condemned him to weave a web between trees, to be afraid of the earth3. And now your lust has turned to me. You will treat me as you treated them.

Hearing these words, the goddess became enraged, soared straight into the sky like a wasp and appeared before the heavenly throne of her parent An.

Oh, my father! - she screamed, sobbing. -Gilgamesh insulted me. I listed all my sins. He put me to shame, and let him be punished.

But you were the first to offend King Gilgamesh with your proposal.

Let him be punished! - the goddess roared. - Create a bull to trample the wicked in his chambers. If mortals insult us, immortals, the gifts that they bring daily will become scarce, your throne will shake, father! That's why you must help me in my revenge. If you don’t wish, I will descend into the lower kingdom and from there I will release the dead so that they can devour all the living.

I agree! - said Anu in fright. “There will be a bull for you, just leave the dead in the lower world so that they don’t mix with the living.”

And at that same moment, with a wave of the hand of the ruler of heaven, a mighty bull was created, and the goddess drove him straight to earth to her hated city. Having reached the Euphrates, the bull drank its water in seven sips and entered Uruk on dry ground. A hole appeared from his breath. Hundreds of men fell into this pit. With his second breath, another hole opened up. Two hundred Urukians died in it. Hearing the noise, the brother-friends came out to meet the bull. Enkidu, rushing from behind, grabbed the bull by the tail, and the bull turned around. Gilgamesh struck him with a dagger between the horns. The bull fell to the ground, already lifeless. And with the same dagger, Gilgamesh tore open the side of the bull and pulled out a huge heart. He brought it as a gift to Shamash.

Woe to you, Gilgamesh! You disgraced me by killing the bull!

Enkidu heard these speeches, tore out the tail from the bull and threw it straight into the goddess’s face with the words:

If you had been closer, I would have dealt with you in my own way, I would have wrapped the intestines of the bull that you unleashed on Uruk.

The goddess began to weep and called on the harlots of the city, who served her faithfully, to mourn the bull. Gilgamesh called the craftsmen to straighten the bull's horns. They contained six measures of oil. The hero gave this oil to his father Lugalbanda, and nailed the horns above the bed.

Having washed their hands, the brothers-in-arms walked through the crowded streets of Uruk. Then Gilgamesh arranged a great feast in the palace. Tired, the heroes fell asleep nearby.

Table VII

Waking up in the middle of the night, Gilgamesh told his dream to his brother:

I dreamed of a heavenly palace. It contains a collection of immortal gods. The conversation was conducted by three gods - Anu, Enlil and Shamash, our patron, Anu said to Enlil:

And why did they kill the bull that was created by me? But this is not their sin alone. They stole the cedars of Lebanon, which were guarded by Humbaba. Let them pay for this with their lives.

No! - Enlil objected. - Let Enkidu alone die. Gilgamesh deserves forgiveness.

Why should he be punished? - Shamash intervened in the conversation. - Was it not your decision, Enlil, that both the bull and Humbaba were destroyed?

You'd better keep quiet, defender of murderers! - Enlil was furious. - I know that you are their adviser.

Hearing this story, Enkidu turned pale and turned away. His lips fluttered like the wings of a fly. Tears rolled down Gilgamesh's face.

“I don’t understand,” said Enkidu, “why I have to die.” I didn’t cut down the cedars and I convinced you not to touch them. Why will punishment fall on me?

Don't worry! - Gilgamesh said to his brother. - I will beg the gods to spare your life. I will bring riches to their altars. I will decorate them with idols with gold and silver.

Don't waste your gold and silver, Gilgamesh! The word spoken into the mouth will not return. God will never cancel his decision. Such is the fate of man! People leave the world without a trace.

Well! I'm ready to leave! - Enkidu agreed. - But I ask you, O Shamash, to take revenge on all those who made me a man. Let the hunter who told about the meeting with me be punished! Let his hand weaken and be unable to pull the bowstring! Let the arrow from his bow fly past the target! Let the beast traps bypass him! May you remain hungry all your life! Cursed be the harlot who brought me into the city! Let the drunken tramp pour liquor into her womb! Let him rip it off her neck and take her red beads for himself! Let the potter throw a lump of clay at her back! And let the silver not stay in her house! Let the vacant lot in the backyard be her bed! Let her know no other protection than the shadow of the wall! And let the cripple slap her on the cheeks! Let her wives blaspheme for remaining faithful to their spouses! For she brought dirt to me, the pure one, and she committed a deception on me, the blameless one.

You, Enkidu, are wrong,” Shamash responded. - I remove your curse to the harlot. After all, she fed you bread, which the gods deserve. And she gave her drink that is worthy of kings. And she gave you Gilgamesh as your sworn brother. And now you will die! And Gilgamesh will lay you down on a bed of sorrow. It will surround you with royal honor. And he orders the people of Uruk to mourn you. And with joy, as it pleases the gods, the mournful rite will be performed.

Table VIII

As soon as the morning light dawned, Gilgamesh, standing by the bed, sang his funeral lament:

Enkidu! My brother! Your mother is an antelope, your father is an onager, they gave birth to you! The animals gave you their milk to drink in distant pastures. In the cedar forest paths, Enkidu, you are remembered tirelessly day and night. The ledges of the wooded mountains that we climbed together are crumbling! The cypresses and cedars, among which we made our way together, are bleeding with resin! Bears roar, hyenas and tigers, ibexes and lynxes, deer, gazelles and every creature of the steppe groan! And together with them the sacred Euleus mourns, remembering your steps, Enkidu, and the bright Euphrates, where we drew water and filled our bottles. And the elders in the fenced Uruk are crying that you and I were escorted to battle! The women cannot stop crying, in front of whose eyes we killed the bull. The one who fed you bread is crying. The slave who anointed you is crying. And the servant weeps, who gave you the cup with the wine. How can I not cry for you if we are brothers! You, Enkidu, are my powerful axe, my flawless dagger, my reliable shield, my festive cloak, my armor. What kind of restless sleep is possessing you? You have become dark, you can’t hear me. I touched your heart, it doesn’t beat. My friend, I will erect an idol for you, such as has never been seen in the world.

Table IX

Unable to satiate his heart with weeping, Gilgamesh fled into the desert. Having reached the sandy hills, he fell to the ground. He immediately fell asleep, but Enkidu did not return to sleep. Waking up from the lion's roar, he sees that the lions are frolicking and playing like puppies.

Why do you not know grief? - Gilgamesh turned to the lions. - Where is your friend, with whom you crowded together at the watering hole? Enkidu, who saved you all by destroying traps?

Without waiting for an answer from the lions, Gilgamesh grabbed the ax and fell like an arrow between the lions, crushing the unconscious ones.

And again he walked through the desert until the mountains5 appeared - the border of the world. A cave was cut into the rock and locked with a copper door. That door was guarded by guards more terrible than whom people can hardly imagine. The thin legs of the scorpion spider have a hairy body, and the head is human.

It became scary for the hero. But, overcoming fear with courage, he says this to the scorpion:

Open the doors for me if you can. There is no life for me on earth. I want to see a friend, a friend who has become dust.

There is no way for mortals and no way for the dead either. Shamash leaves from here and, having walked around the entire land, enters from the other side. And how will you go, think about it, the path of Shamash himself?

“I’ll go,” Gilgamesh replied, “as sadness goes to the liver.” I will go with a sigh and a cry, with only one thought about Enkidu...

The doors opened silently, yielding to an unyielding will. Gilgamesh entered the cave, and darkness enveloped his soul. And he walked, counting his steps to measure the path that the Sun took in the darkness from sunset to sunrise. And what for the Sun was one short night, for Gilgamesh became a dozen years without light.

And yet the dawn broke, and yet the breath of the wind touched Gilgamesh’s cheeks. So, walking towards the wind, he left the gloomy cave. The grove opened up to his gaze. Fruits hung from the trees, similar to those on earth, which delight the hearts of mortals with their wondrous beauty. Reaching out to them, Gilgamesh injured his fingers, leaving droplets of blood on the dead fruit of the likeness. And it became clear to him that the trees had petrified, the trunks had become black stone, the leaves were lapis lazuli, the fruits were topaz and jasper, ruby ​​and carnelian, that this garden had been made dead to remind souls of the sweet, higher life.

Table X

Leaving the deceptive grove, Gilgamesh Ocean saw the great lower abyss. He saw a cliff above the abyss; on the cliff was a low house, without windows, with a flat roof. He approached him and saw that the doors of the house were closed, but someone’s breathing outside the door could not escape his hearing.

Who is there? - he asked loudly.

“I’m not an unknown tramp,” the hero answered the hostess, “even though I’ve seen everything in the world.” My name is Gilgamesh. I am from the city of Uruk, which is glorified by me. With my friend Enkidu, I killed the evil Humbaba, who was guarding the cedar forest. We also killed the bull that was sent against us from heaven. I scattered the mighty lions that have no memory and do not mourn like people. I am two-thirds god, one-third human.

And immediately the door opened. The hostess came out of the house and said the following:

You, who killed Humbaba and struck down the bull that was sent from heaven, why your face gloomy? Why are your cheeks hollow? Why is your head drooping?

“How can my head not droop and my face not wither,” Gilgamesh answered the hostess, “if my friend Enkidu, with whom we shared our labors, became earth, if younger brother my, the great hunter of the desert, the persecutor of mountain onagers and spotted panthers, has become dust? That is why, like a robber, I wander through the desert. The thought of a dead friend haunts me.

I don't know what you're looking for?! - the hostess tells the hero. - I don’t know what you’re striving for! The gods, having created man, made him mortal. They retained immortality for themselves. Leave empty worries! Dispel sad thoughts! Fill your Stomach. Sit over a bowl with your friends! Let me fill your cup, Gilgamesh, two-thirds full.

I don't need your strong drink! I'm not looking for your advice. Tell me better, mistress, how to cross this sea. The hostess tells the hero:

There has been no crossing here for centuries. Shamash flies around the lead waters of death like a bird, and the boatman Urshanabi floats by, carrying the dead. He knows the way to Ut-napishtim, which one of the mortals saved his life forever.

The hero said goodbye to his hostess, directing his feet towards the forest. He came out of the forest to the river and there he saw a shuttle and in the shuttle - Urshanabi7.

“Why are you wandering, lagging behind the dead,” Urshanabi said to the hero. - Sit down, I will take you to where the kingdom of the dead is.

“I have not left behind the dead,” answered the hero Urshanabi. - Yes, my cheeks withered and my head drooped. But a living heart beats in my chest. Listen!

What a miracle! - said Urshanabi. - The heart really beats. Why did you come here?

“I came, driven by sadness,” Gilgamesh Urshanabi answered. - I want to find my friend and make him immortal. Now put me in the boat and take me to Ut-napishtim.

Sit down! - said Urshanabi. - I’ll take you to Ut-napishtim. Here's the pole. Help, but don’t touch the water if you want to get to the place.

Gilgamesh unfastened his belt and, having undressed, he tied his clothes to a pole, as if to a mast. And Urshanabi's boat was driven so that Gilgamesh did not even touch the fatal moisture of death with his pole.

Ut-napishtim walks around the island, surrounded by the waters of death. For hundreds of years, he has walked around his possessions in an unchanged way. Motionless lead sea. Birds do not fly over the island. No fish will jump out of the wave. And no news comes to him from the country where he lived as a man. Only Urshanabi’s boat passes, and in that boat are the souls of the dead. This boat, following it with its gaze, recognizes Ut-napishtim that everything in the world is unchanged.

Hey wife! - Ut-napishtim suddenly shouted. - What happened to my eyes? Look, this is Urshanabi's boat. But a sail rises above it. From time immemorial it has never happened that a sail was raised here.

Don’t worry, your eyes are sharp, the wife says. - They are as sharp-sighted as in those years when you saw the mountain. And my eyes see the sail. And the dead man holds this sail. Look how pale his cheeks are! The sailor drowned, probably because he couldn’t live without a sail. And Urshanabi takes him to the country where the souls of the dead are.

You say you don't know! - Ut-napishtim answers his wife. - For many hundreds of years I have been watching how the souls of the dead are transported. Who hasn't been here! And the king, and the plowman, and the flute player, and the blacksmith, and the carpenter. And they are transported without a crown, without a hoe, without a flute. Judge who will ask a dead person what he loves and what he doesn’t love.

Gilgamesh goes ashore, leaving Urshanabi's boat. He walks, and it is immediately clear that he is with a living soul, and not dead.

What are you looking for? - asked Ut-write. - Why did you come here, as if alive, on a boat for the dead? Why are your cheeks hollow? Why is your head drooping? How did you get to me, answer me!

They call me Gilgamesh. I am from the distant city of Uruk. I am two thirds god, one third human. Together with my friend Enkidu, we killed the evil Humbaba, who guards the cedar forest. But, saving me from death, Enkidu’s friend became its victim. And I look for him around the world, going around all the seas and countries.

Ut-napishtim shook his head and said a sad word:

Why don't you want to come to terms with human pitiful lot? There was no chair left for you at the meeting of immortals. You must understand that the immortal gods are full grains of wheat, but people are just chaff. Death gives people no mercy. The human house will not stand for long. We do not put seals forever. Even our hatred is instantaneous...

Table XI

Well, what about you? - Gilgamesh Ut-napishtim said. - You are no better than me. Tired, you lie down on your back. I'm not afraid to fight you. Tell us how you ended up at the council of the gods, how you achieved immortal life.

“Well,” said Ut-napishtim. - I’ll tell you my secret. I once lived on the Euphrates. I am your fellow countryman and distant ancestor. I am from the city of Shuruppak, which is well known to you. Somehow the gods decided to destroy those living on earth. They came to the meeting and held council among themselves. After a long dispute, their hearts inclined towards the flood. Having made their choice, they swore to keep it secret. I did not break that oath of Ea, I was dear to his heart. And, falling to the ground, he did not tell this secret to me, to my silent house:

The walls are reeds, hear me. Wall, be brave, I give a sign. Your master, my faithful servant, must leave Shuruppak. And let him build a ship, Because the flood of water will give up the spirit of everything that lives. Let him load up his goods. Their people and silver.

And I realized that it was Ea, the bright-eyed one, who gave the command to the wall to give me salvation. I made many sacrifices to Ea, so he chose me from among thousands.

And I began to build a ship, similar in outline to a box, with four corners that stood out. I sealed the cracks in its walls and filled them with thick resin. I divided all the space inside into nine compartments. And he filled many sweet vessels with water, stocked up with various foods, preparing for a long siege. And then, bringing all the animals in pairs, he filled the compartments with them so that they would not eat each other. He captured the craftsmen and their wives and children. He and his family were the last to go up and closed the doors behind them.

The morning has risen. A cloud came out. So black that the gods of blackness themselves were afraid of her. A numbness seized the earth. And then the rain came, pounding the roof mercilessly. Soon I heard a crash, as if the earth had split open like a bowl. My ship was lifted by the waves and driven by the whistling wind.

For six days, seven nights the ship carried and drove across the sea. And then the wind calmed down and the stormy sea calmed down. I opened the window. The daylight illuminated my face. The sea spread out everywhere. I fell to my knees. I realized: humanity has returned to clay.

And then I saw Mount Nitsir in the open sea and directed the ship towards it. The mountain held him, preventing him from swaying. When the seventh day arrived, I brought out the dove and released it. Soon the dove returned. I brought the swallow out and let it go. Not finding a place to sit, she returned. I took the raven out and let him go. Raven was the first to see land. He did not return to the ship.

That's when I left the ship. He looked at all sides of the world and offered a prayer to the immortals. He placed seven incense burners. In them he broke fragrant branches, reeds, myrtle and cedar. And lit it. And the gods smelled a smell that they had almost forgotten. And they flocked like flies to honey, and surrounded the incense burners.

Enlil was the only one dissatisfied that there were living souls left. My patron Ea addressed him with reproach:

You caused the flood in vain. If there was a surplus of people, he would unleash ravenous lions on them. Could cause illness and hunger. Now show Ut-napishtim and his wife a place where they can live without knowing death.

Enlil approached the ship, where I hid from fear of the gods, and, taking my hand, led me to the ground and said:

You were a man, Ut-napishti, but now with your wife you are like the immortal gods. From now on, in the distance, at the mouth of the streams, is your home. Even death will not find you there.

Suddenly Gilgamesh fell asleep, and he did not hear the end of the story. Sleep breathed into him the darkness of the desert. And the wife of Ut-write said:

Wake him up! Let him return to earth! Ut-write shook his head:

Let him sleep, and you mark the marks on the wall for the day.

Seven days have passed. And seven notches lay over Gilgamesh’s head. He woke up, and when he woke up, he said to Ut-napishtim:

Death took possession of my flesh, for the sleep was like death.

This long sleep is due to fatigue, Gilgamesh. You slept for seven days. Life will return to you. Wash yourself by the stream. Throw the torn skins into the sea. Cover your nakedness with white linen and get into Urshanabi’s shuttle.

And when Gilgamesh left, Ut-napishtim’s wife said:

He walked, got tired, worked. You didn't give him anything for the journey. Let me bake him some bread.

Someone who has a restless liver cannot be satisfied with bread forever. That man lives not by bread, but by his insane daring. Instead of bread, I will give Gilgamesh one secret word.

Gilgamesh washed himself with spring water and changed his clothes. His body became beautiful. But the stamp of sadness did not leave his face. Gilgamesh descended into the shuttle, but did not have time to sail when he heard a loud voice:

There is a flower on the ocean floor with fiery petals on a tall, thorny stem. If you, restless Gilgamesh, get that famous flower, you will not face the threat of old age, death will bypass you. Here it is, the secret word that I give you as a parting gift.

Gilgamesh, hearing this word, rushed to the well like an arrow, tied stones to his feet and dived to the bottom of the ocean.

He saw a beautiful flower on a tall, prickly stem. And he reached for that flower. The thorns pricked his hand, and the sea was stained with blood. But without feeling any pain, he pulled out the flower with force and threw it above his head like a torch. Having cut off the heavy stones, Gilgamesh rose from the water. Coming onto land, he addressed Urshanabi:

Here it is, the famous flower that makes life eternal, that brings youth to the old man. It will be delivered to Uruk. I'll test it on people. If the old man becomes younger, I will eat it and become young.

They wandered through the desert. We sat down by the pond. To cool his body, Gilgamesh immersed himself in a pond. When he went up, he saw a snake. The snake crawled away, carrying away the flower, changing its skin as it went.

Gilgamesh burst into tears and through his tears said to Urshanabi:

For whom did I suffer and work? I did not bring any good for myself. Enkidu cannot be found now. I return to Uruk with nothing.

Where the bright Euphrates rushes to the sea of ​​water, a hill of sand rises. The city is buried under it. The wall became dust. The tree became rotten. Rust has eaten the metal.

Traveler, go up the hill and look into the blue distance. You see, the herd is wandering to the place where there is a watering hole. A shepherd sings a song. No, not about the formidable king and not about his glory. Sings about human friendship.

1 Nisaba - in Sumerian-Akkadian mythology, the goddess of the harvest, daughter of Ana. She was depicted with flowing hair, wearing a crown decorated with ears of corn. Ears of corn grew from her shoulders. In her hand was a date fruit - a symbol of inexhaustible fertility.

2 Ninsun - according to one version, mother, according to another - the wife of Gilgamesh.

3 In the stories about Ishtar's lovers, she is not only the goddess of fertility, but also the goddess of hunting, war, and the patroness of culture. Hence the lion she caught, the horse she tamed, the animal of war, the connection with the gardener, who was then turned into a spider.

4 Gilgamesh was considered an opponent of lions and was often depicted on clay figurines fighting lions. This visual image was adopted by the Greeks and embodied in the image of Hercules, who was considered the conqueror of the monstrous lion and was depicted in a lion's skin.

5 The mountains through which Gilgamesh passed, according to the ideas of the Sumerians and Akkadians, were located at the edge of the world, supporting the heavenly dome. Through an opening in these mountains, the sun god descended after the end of the day into the kingdom of night, in order to pass through the same mountains on the other side of the earth the next morning.

6 Ideas about the garden of the underworld could reflect impressions from visiting underground caves.

7 The image of a boatman - a guide of souls, which first appeared in the myths of Mesopotamia, was adopted by the Etruscans, Greeks, and Romans, in whose myths he bears the name Harun (Charon).

Current page: 1 (book has 4 pages in total)

Epic of Gilgamesh

About the one who has seen it all

The Epic of Gilgamesh, written in the Babylonian literary dialect of the Akkadian language, is the central, most important work of Babylonian-Assyrian (Akkadian) literature.

Songs and legends about Gilgamesh have come down to us written in cuneiform on clay tiles - “tables” in four ancient languages ​​of the Middle East - Sumerian, Akkadian, Hittite and Hurrian; in addition, mentions of it were preserved by the Greek writer Aelian and the medieval Syrian writer Theodore bar-Konai. The earliest known mention of Gilgamesh is older than 2500 BC. e., at the latest dates back to the 11th century. n. e. Sumerian epic tales about Gilgamesh probably developed at the end of the first half of the 3rd millennium BC. e., although the records that have reached us date back to the 19th–18th centuries. BC e. The first surviving records of the Akkadian poem about Gilgamesh date back to the same time, although in oral form it probably took shape in the 23rd–22nd centuries. BC e. For this more ancient date The origin of the poem is indicated by its language, somewhat archaic for the beginning of the 2nd millennium BC. e., and the mistakes of the scribes, indicating that, perhaps, even then they did not clearly understand it in everything. Some images on seals of the XXIII–XXII centuries. BC e. clearly illustrated not by Sumerian epics, but specifically by the Akkadian epic of Gilgamesh.

Already the oldest, so-called Old Babylonian, version of the Akkadian epic represents a new stage in artistic development Mesopotamian literature. This version contains everything main features the final edition of the epic, but it was much shorter; Thus, it lacked the introduction and conclusion of the later version, as well as the story of the great flood. From the “Old Babylonian” version of the poem, six or seven unrelated passages have come down to us - badly damaged, written in illegible cursive and, in at least one case, in an uncertain student’s hand. Apparently, a slightly different version is represented by Akkadian fragments found in Megiddo in Palestine and in the capital of the Hittite state - Hattusa (now a settlement near the Turkish village of Bogazkoy), as well as fragments of translations into the Hittite and Hurrian languages, also found in Bogazkoy; they all date back to the 15th–13th centuries. BC e. This so-called peripheral version was even shorter than the "Old Babylonian" version. The third, “Nineveh” version of the epic was, according to tradition, written down “from the mouth” of Sin-like-unninni, an Uruk spellcaster who apparently lived at the end of the 2nd millennium BC. e. This version is represented by four groups of sources: 1) fragments no younger than the 9th century. BC e., found in the city of Ashur in Assyria; 2) more than a hundred small fragments of the 7th century. BC e., relating to the lists that were once kept in the library of the Assyrian king Ashurbanipal in Nineveh; 3) a student’s copy of the VII–VIII tables, recorded from dictation with numerous errors in the 7th century. BC e. and originating from a school located in the Assyrian provincial city of Khuzirin (now Sultan Tepe); 4) fragments of the 6th (?) century. BC e., found in the south of Mesopotamia, in Uruk (now Varka).

The “Nineveh” version is textually very close to the “Old Babylonian” version, but it is more extensive, and its language is somewhat updated. There are compositional differences. With the “peripheral” version, as far as can be judged so far, the “Nineveh” version had much less textual similarities. There is an assumption that the text of Sin-like-unninni was written at the end of the 8th century. BC e. revised by an Assyrian priest and collector of literary and religious works named Nabuzukup-kenu; in particular, it has been suggested that he came up with the idea of ​​adding at the end of the poem a literal translation of the second half of the Sumerian epic “Gilgamesh and the Huluppu Tree” as a twelfth table.

Due to the lack of a verified, scientifically based consolidated text of the “Nineveh” version of the poem, the translator often had to decide on his own the question of the relative position of individual clay fragments. It should be noted that the reconstruction of some places in the poem is still an unsolved problem.

The published excerpts follow the “Nineveh” version of the poem (NV); however, from the above it is clear that full text This version, which in ancient times amounted to about three thousand verses, cannot yet be restored. And other versions have survived only in fragments. The translator filled in the gaps in the NV according to other versions. If any passage has not been preserved completely in any version, but the gaps between the surviving pieces are small, then the intended content was completed by the translator in verse. Some of the newest clarifications of the text are not taken into account in the translation.

The Akkadian language is characterized by tonic versification, which is also common in Russian; this made it possible to try to convey as much as possible the rhythmic moves of the original and, in general, exactly those artistic media, which were used by the ancient author, with minimal deviation from the literal meaning of each verse.

The text of the preface is given according to the edition:

Dyakonov M.M., Dyakonov I.M. “Selected Translations”, M., 1985.

Table I

About having seen everything to the ends of the world,
About the one who knew the seas, crossed all the mountains,
About conquering enemies together with a friend,
About the one who has comprehended wisdom, about the one who has penetrated everything
He saw the secret, knew the secret,
He brought us news of the days before the flood,
I went on a long journey, but I was tired and humbled,
The story of the labors was carved in stone,
Uruk surrounded with a wall 1
Uruk- a city in the south of Mesopotamia, on the banks of the Euphrates (now Varka). Gilgamesh is a historical figure, the king of Uruk who ruled the city around 2600 BC. e.

Eana's bright barn 2
Eana- temple of the sky god Anu and his daughter Ishtar, main temple Uruk. In Sumer, temples were usually surrounded by outbuildings where the harvest from the temple estates was kept; these buildings were themselves considered sacred.

Sacred.-
Look at the wall, whose crowns, like a thread,
Look at the shaft that knows no likeness,
Touch the thresholds that have been lying since ancient times,
And enter Eana, the home of Ishtar 3
Ishtar- goddess of love, fertility, as well as hunting, war, patroness of culture and Uruk.

Even the future king will not build such a thing, -
Rise and walk the walls of Uruk,
Look at the base, feel the bricks:
Are its bricks burnt?
And weren’t the walls laid by seven sages?

He is two thirds god, one third he is human,
His body image is incomparable in appearance,

He raises the wall of Uruk.
A violent husband, whose head, like that of a tour, is raised,

All his comrades rise to the occasion!
The men of Uruk are afraid in their bedrooms:
“Gilgamesh will not leave his son to his father!”

Is it Gilgamesh, the shepherd of fenced Uruk,
Is he the shepherd of the sons of Uruk,
Powerful, glorious, having comprehended everything?


Often the gods heard their complaint,
The gods of heaven called upon the Lord of Uruk:
“You have created a violent son, whose head is raised like that of an aurochs,
Whose weapon in battle has no equal, -
All his comrades rise to the drum,
Gilgamesh will not leave sons to fathers!
Day and night the flesh rages:
Is he the shepherd of fenced Uruk,
Is he the shepherd of the sons of Uruk,
Powerful, glorious, having comprehended everything?
Gilgamesh will not leave the virgin to his mother,
Conceived by a hero, betrothed to a husband!
Anu often heard their complaint.
They called out to the great Arur:
"Aruru, you created Gilgamesh,
Now create his likeness!
When he equals Gilgamesh in courage,
Let them compete, let Uruk rest.”
Aruru, having heard these speeches,
She created the likeness of Anu in her heart
Aruru washed her hands,
She plucked off the clay and threw it on the ground,
She sculpted Enkidu, created a hero.
Spawn of midnight, warrior of Ninurta,
His whole body is covered with fur,
Like a woman, she wears her hair,
The strands of hair are thick like bread;
I knew neither people nor the world,
He is dressed in clothes like Sumukan.



Man - hunter-hunter
He meets him in front of a watering hole.
The first day, and the second, and the third
He meets him in front of a watering hole.
The hunter saw him and his face changed,
He returned home with his cattle,
He became frightened, fell silent, became numb,
There is sorrow in his chest, his face is darkened,
Longing entered his womb,
His face became like one walking a long way. 4
“He who walks a long way” is a dead man.

The hunter opened his mouth and spoke, he spoke to his father:
“Father, a certain man who came from the mountains, -

His hands are as strong as stone from heaven, -




I'll dig holes and he'll fill them in,



His father opened his mouth and said, he said to the hunter:
"My son, Gilgamesh lives in Uruk,
There is no one stronger than him
Throughout the country his hand is mighty,

Go, turn your face to him,
Tell him about the strength of man.
He will give you a harlot - bring her with you.
The woman will defeat him like a mighty husband!
When he feeds the animals at the watering hole,

Seeing her, he will approach her -
The animals that grew up with him in the desert will abandon him!”
He obeyed his father's advice,
The hunter went to Gilgamesh,
He set out on his journey, turned his feet to Uruk,
In front of Gilgamesh's face he said a word.
“There is a certain man who came from the mountains,
Throughout the country his hand is mighty,
His hands are strong, like stone from heaven!
He wanders forever in all the mountains,
Constantly crowds with animals to the watering hole,
Constantly directs steps towards a watering hole.
I'm afraid of him, I don't dare approach him!
I'll dig holes and he'll fill them in,
I'll set traps - he'll snatch them,
Beasts and creatures of the steppe are taken from my hands, -
He won’t let me work in the steppe!”
Gilgamesh tells him, the hunter:
“Go, my hunter, bring the harlot Shamkhat with you,
When he feeds the animals at the watering hole,
Let her tear off her clothes and reveal her beauty, -
When he sees her, he will approach her -
The animals that grew up with him in the desert will leave him.”
The hunter went and took the harlot Shamkhat with him,
We hit the road, we hit the road,
On the third day we reached the agreed upon place.
The hunter and the harlot sat in ambush -
One day, two days they sit at a watering hole.
The animals come and drink at the watering hole,
The creatures come, the heart is gladdened by water,
And he, Enkidu, whose homeland is the mountains,
He eats grass with the gazelles,
Together with the animals he crowds to the watering hole,
Together with the creatures, the heart rejoices with water.
Shamkhat saw a savage man,
A fighter husband from the depths of the steppe:
“Here he is, Shamkhat! Open up your womb
Bare your shame, let your beauty be comprehended!
When he sees you, he will approach you -
Don't be embarrassed, take his breath
Open your clothes and let it fall on you!
Give him pleasure, the work of women, -
The animals that grew up with him in the desert will abandon him,
He will cling to you with passionate desire.”
Shamkhat opened her breasts, exposed her shame,
I wasn’t embarrassed, I accepted his breath,
She opened her clothes and he lay on top,
Gave him pleasure, the work of women,
And he clung to her with passionate desire.
Six days have passed, seven days have passed -
Enkidu tirelessly got to know the harlot.
When I've had enough of affection,
He turned his face to the beast.
Seeing Enkidu, the gazelles ran away,
The steppe animals avoided his body.
Enkidu jumped up, his muscles weakened,
His legs stopped, and his animals left.
Enkidu resigned himself - he can’t run like before!
But he became smarter, with deeper understanding, -
He returned and sat at the feet of the harlot,
He looks the harlot in the face,
And whatever the harlot says, his ears listen.
The harlot tells him, Enkidu:
“You are beautiful, Enkidu, you are like a god,”
Why are you wandering in the steppe with the beast?
Let me lead you into fenced Uruk,
To the bright house, the dwelling of Anu,

And, like a tour, it shows its power to people!”
She said that these speeches are pleasant to him,
His wise heart is looking for a friend.
Enkidu speaks to her, the harlot:
“Come on, Shamkhat, bring me
To the bright holy house, the dwelling of Anu,
Where Gilgamesh is perfect in strength
And, like a tour, it shows its power to people.
I will call him, I will say proudly,
I will shout in the midst of Uruk: I am mighty,
I alone change destinies,
Whoever was born in the steppe, his strength is great!”
“Come on, Enkidu, turn your face to Uruk,”
Where Gilgamesh goes, I truly know:
Let us go, Enkidu, to fenced Uruk,
Where people are proud of their royal dress,
Every day they celebrate a holiday,
Where the sounds of cymbals and harps are heard,
And the harlots. glorious in beauty:
Full of voluptuousness, they promise joy -
They take the great ones away from the bed of the night.
Enkidu, you don't know life,
I will show Gilgamesh that I am happy with the lamentations.
Look at him, look at his face -
He is beautiful with courage, masculine strength,
His whole body carries voluptuousness,
He has more power than you,
There is no peace either day or night!
Enkidu, curb your insolence:
Gilgamesh - Shamash loves him 5
Shamash is the god of the Sun and justice. His rod is a symbol of judicial power.

Anu, Ellil 6
Ellil is the supreme god.

They brought it to their senses.
Before you came here from the mountains,
Gilgamesh saw you in a dream among Uruk.
Gilgamesh stood up and interpreted the dream,
He tells his mother:
“My mother, I saw a dream at night:
The heavenly stars appeared to me in it,
It fell on me like a stone from the sky.
I lifted him up - he was stronger than me,
I shook him - I can’t shake him off,
The edge of Uruk rose to him,

People crowd towards him,
All the men surrounded him,
All my comrades kissed his feet.
I fell in love with him, just as I fell in love with my wife.
And I brought it to your feet,
You made him equal to me.”
Gilgamesh’s mother is wise, she knows everything, she tells her master,

“He who appeared like the stars of heaven,
What fell on you like a stone from the sky -
You raised him - he was stronger than you,
You shook it and you can’t shake it off,
I fell in love with him, like I clung to my wife,
And you brought him to my feet,
I compared him to you -
The strong will come as a companion, a friend's savior,
Throughout the country his hand is mighty,
His hands are strong, like stones from heaven, -
You will love him as you will cling to your wife,
He will be a friend, he will not leave you -
This is the interpretation of your dream.”

“My mother, I saw a dream again:
In fenced Uruk the ax fell, and people crowded around:
The edge of Uruk rose to him,
The whole region gathered against him,
People crowd towards him, -
I fell in love with him, like I fell in love with my wife,
And I brought it to your feet,
You made him equal to me.”
Gilgamesh’s mother is wise, she knows everything, she tells her son,
Ninsun is wise, she knows everything, she tells Gilgamesh:
“You saw a man in that axe,
You will love him, just as you will cling to your wife,
I will compare him with you -
Strong, I said, a comrade will come, a savior of a Friend.
Throughout the country his hand is mighty,
His hands are strong, like stone from heaven!“
Gilgamesh says to her, his mother:
"If. Ellil commanded - let an adviser arise,
Let my friend be my adviser,
Let me be an adviser to my friend!”
This is how he interpreted his dreams.”
She told Enkidu Shamhat the dreams of Gilgamesh, and both began to fall in love.

Table II

(At the beginning of the table of the "Nineveh" version there is missing - apart from small fragments of cuneiform writing - about one hundred and thirty-five lines containing the episode, which in the "Old Babylonian version" - the so-called "Pennsylvanian table" - is stated as follows:

* „…Enkidu, get up, I will lead you
* To the temple of Eane, the dwelling of Anu,
* Where Gilgamesh is perfect in deeds.
* And you will love him as much as yourself!
* Get up from the ground, from the shepherd’s bed!“
* Heard her word, perceived her speech,
* Women's advice sank into his heart.
* I tore the fabric and dressed him alone,
* I dressed myself with the second fabric,
* Taking my hand, she led me like a child,
* To the shepherd's camp, to the cattle pens.
* There the shepherds gathered around them,
They whisper, looking at him:
“That man resembles Gilgamesh in appearance,
Shorter in stature, but stronger in bone.
It is true, Enkidu, creature of the steppe,
Throughout the country his hand is mighty,
His hands are strong like stone from heaven:
* He sucked animal milk!“
* On the bread that was placed in front of him,
* Confused, he looks and looks:
* Enkidu did not know how to eat bread,
* Was not trained to drink strong drink.
* The harlot opened her mouth and spoke to Enkidu:
* “Eat bread, Enkidu, that is characteristic of life.”
* Drink strong drink – this is what the world is destined for!”
* Enkidu ate his fill of bread,
* He drank seven jugs of strong drink.
* His soul leaped and roamed,
* His heart rejoiced, his face shone.
* He felt his hairy body,
* He anointed himself with oil, became like people,
* I put on clothes and looked like my husband.
* He took weapons and fought with lions -
* The shepherds rested at night.
* He defeated lions and tamed wolves -
* The great shepherds slept:
* Enkidu is their guard, a vigilant husband.
The news was brought to Uruk, fenced off to Gilgamesh:

* Enkidu indulged in fun with the harlot,
* He looked up and saw a man, -
* He says to the harlot:
* “Shamkhat, bring the man!
* Why did he come? I want to know his name!”
*Clicked, the harlot of man,
* He came up and saw him.
* “Where are you, O husband, in a hurry? What is your trip for?
difficult?"
* The man opened his mouth and spoke to Enkidu:
* “I was called into the bridal chamber,
* But the destiny of people is submission to the higher ones!
* Loads the city with baskets of bricks,
* The feeding of the city is entrusted to the laughing people,
* Only to the king of fenced Uruk
* The marriage peace is open,
* Only Gilgamesh, king of the fenced Uruk,
* Marriage peace is open, -
* He has a betrothed wife!
* So it was; I will say: so it will be,
* This is the decision of the Council of Gods,
* By cutting the umbilical cord, that’s how he was judged!”
* From the words of a person
his face turned pale.

(About five verses are missing.)

* Enkidu walks in front, and Shamhat walks behind,

Enkidu went out onto the street of fenced Uruk:
“Name at least thirty mighty ones, I will fight them!”
He blocked the way to the marriage peace.
The edge of Uruk rose to him,
The whole region gathered against him,
People crowd towards him,
The men gathered around him,
Like weak guys, they kiss his feet:
“From now on, a wonderful hero has appeared to us!”
That night a bed was made for Ishhara,
But a rival appeared to Gilgamesh, like a god:
Enkidu blocked the door to the marriage chamber with his foot,
He did not allow Gilgamesh to enter.
They grabbed at the door of the marriage chamber,
They began to fight in the street, on the wide road, -
The porch collapsed and the wall shook.
* Gilgamesh knelt on the ground,
* He humbled his anger, calmed his heart
* When his heart subsided, Enkidu spoke to Gilgamesh:
* “Your mother gave birth to one like you,
* Fence Buffalo, Ninsun!
* Your head has risen high above men,
* Ellil has judged the kingdom for you over the people!”

(From the further text of Table II in the Nineveh version, only insignificant fragments have been preserved; it is only clear that Gilgamesh brings his friend to his mother Ninsun.)

“Throughout the whole country his hand is mighty,
His hands are strong, like stone from heaven!
Bless him to be my brother!”
Gilgamesh's mother opened her mouth and spoke to her master,
The buffalo Ninsun speaks to Gilgamesh:
"My son, ……………….
Bitterly …………………. »
Gilgamesh opened his mouth and spoke to his mother:
« ……………………………………..
He came to the door and talked some sense into me with his might.”
He bitterly reproached me for my violence.
Enkidu has neither mother nor friend,
He never cut his loose hair,
He was born in the steppe, no one can compare with him
Enkidu stands, listens to his speeches,
I got upset, sat down and cried,
His eyes filled with tears:
He sits idle and loses his strength.
Both friends hugged, sat next to each other,
By the hands
they came together like brothers.

* Gilgamesh tilted. face, Enkidu says:
* “Why are your eyes filled with tears,
* Your heart is saddened, do you sigh bitterly?”
Enkidu opened his mouth and spoke to Gilgamesh:
* “The screams, my friend, tear my throat:
* I sit idle, my strength disappears.”
Gilgamesh opened his mouth and spoke to Enkidu:
* “My friend, far away there are the mountains of Lebanon,
* Those mountains of Kedrov are covered with forest,
* The fierce Humbaba lives in that forest 7
Humbaba is a giant monster who protects cedars from people.

* Let's kill him together, you and I,
* And we will drive out everything that is evil from the world!
* I will chop cedar, and the mountains will grow with it, -
* I will create an eternal name for myself!”

* “I know, my friend, I was in the mountains,
* When I wandered with the beast together:

* Who will penetrate into the middle of the forest?
* Humbaba - his hurricane voice,
* His mouth is a flame, death is his breath!



* “I want to climb the cedar mountain,
* And I wish to enter the forest of Humbaba,

(Two to four verses are missing.)

* I’ll hang the battle ax on my belt -
* You go behind, I’ll go in front of you!”))
* Enkidu opened his mouth and spoke to Gilgamesh:
* “How will we go, how will we enter the forest?
* God Ver, his guardian, is powerful, vigilant,
* And Humbaba - Shamash endowed him with strength,
* Addu endowed him with courage,
* ………………………..

Ellil entrusted to him the fears of men.
Humbaba is a hurricane his voice,
His lips are fire, death is his breath!
People say - the path to that forest is hard -
Who will penetrate into the middle of the forest?
So that he protects the cedar forest,
Ellil entrusted to him the fears of men,
And whoever enters that forest is overwhelmed by weakness.”
* Gilgamesh opened his mouth and spoke to Enkidu:
* “Who, my friend, ascended to heaven?
* Only the gods with the Sun will remain forever,
* And a man - his years are numbered,
* No matter what he does, it’s all wind!
* You are still afraid of death,
* Where is it, the power of your courage?
I will go in front of you, and you shout to me: “Go, don’t be afraid!”
* If I fall, I will leave my name:
* “Gilgamesh took on the fierce Humbaba!”
* But a child was born in my house, -
* He ran up to you: “Tell me, you know everything:
* ……………………………….
*What did my father and your friend do?”
* You will reveal to him my glorious share!
* ……………………………….
* And with your speeches you sadden my heart!

* I will create an eternal name for myself!
* My friend, I will give the masters the duty:
*Let the weapon be cast in front of us.”
* They gave duty to the masters, -
* The masters sat down and discussed.
* Large axes were cast, -
* They cast the axes into three talents;
* The daggers were cast large, -
* Blades of two talents,
* Thirty mines of protrusions on the sides of the blades,
* Thirty minas of gold, - dagger hilt, -
* Gilgamesh and Enkidu each carried ten talents.
* Seven locks were removed from the gates of Uruk,
* Hearing about this, the people gathered,
* Crowded on the street of fenced Uruk.
* Gilgamesh appeared to him,
The assembly of the fenced Uruk before him sat down.
* Gilgamesh says to them:
* “Listen, elders of fenced Uruk,
* Listen, people of fenced Uruk,
* Gilgamesh, who said: I want to see
* The one whose name scorches countries.
* I want to defeat him in the cedar forest,
* How mighty am I, son of Uruk, let the world hear!
* I will raise my hand, I will chop cedar,
* I will create an eternal name for myself!”
* Elders of fenced Uruk
* They answer Gilgamesh with the following speech:
* “You are young, Gilgamesh, and you follow your heart,
*You yourself don’t know what you’re doing!
* We heard, - the monstrous image of Humbaba, -
* Who will deflect his weapon?
* There are ditches there in the field around the forest, -
* Who will penetrate into the middle of the forest?
* Humbaba - his hurricane voice,
* His lips are fire, death is his breath!
* Why did you want to do this?
* The battle in Humbaba’s dwelling is unequal!”
* Gilgamesh heard the word of his advisers,
* He looked back at his friend, laughing:
* “Now I’ll tell you what, my friend, -
* I'm afraid of him, I'm afraid of him greatly:
* I will go with you to the cedar forest,
* So that it’s not there
If we’re afraid, we’ll kill Humbaba!”
* The elders of Uruk speak to Gilgamesh:
* «…………………………….
* …………………………….
* May the goddess go with you, may your God protect you,
* May he lead you along a prosperous road,
* Let him return you to the pier of Uruk!
* Gilgamesh knelt before Shamash:
* “I heard the word that the elders said,”
* I go, but I raised my hands to Shamash:
* Now may my life be preserved,
* Take me back to the pier of Uruk,
* Stretch your canopy over me!”

(In the "Old Babylonian" version there are several destroyed verses, from which it can be assumed that Shamash gave an ambiguous answer to the heroes' fortune telling.)

* When I heard the prediction - ……….
* ………………… he sat down and cried,
* Tears ran down Gilgamesh's face.
* “I am walking a path where I have never gone before,
* Dear, whom my whole region does not know.
* If now I am prosperous,
* Leaving on a campaign of his own free will, -
* You, O Shamash, I will praise,
* I will place your idols on thrones!”
* The equipment was laid before him,
* Axes, large daggers,
* Bow and quiver - they were given into his hands.
* He took an ax, filled his quiver,
* He put the Anshan bow on his shoulder,
* He tucked the dagger into his belt, -
They prepared for the campaign.

(Two unclear lines follow, then two corresponding to the unpreserved first line of Table III of the “Nineveh” version.)