古巴比伦的12块泥板
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文：破空而来/redwind
《吉尔伽美什》是迄今为止所发现的人类最早的史诗。吉尔加美什是传说中乌鲁克城的国王，在苏美尔人最古老的国王名录中记载着他的名字。公元前3000年前后，吉尔加美什的神话传说就在苏美尔人中广为流传。古巴比伦第一王朝建立后，在全面继承苏美尔人的文明时，巴比伦人对吉尔加美什的神话传说也加以再创造，并以史诗方式写定。这部史诗成形的时间约在巴比伦第一王朝时期（公元前19—18世纪）。公元前11世纪，喀西特—新巴比伦时期，乌鲁克的诗人也对史诗加以编写。最后的文本编定于公元前7世纪的亚述本，是在亚述国王阿述尔巴尼帕尔所拥有的尼尼微图书馆编定的。史诗《吉尔加美什》共三千余行，用楔形文学记述在12块泥板之上。公元1872年英国考古学家乔治.司密斯从清理尼尼微宫殿遗址出土的泥板残片中，偶尔发现了史诗中“洪水神话”的有关部分，这是史诗第11块泥板。1873年他再度到尼尼微发掘，又发现了“洪水传说”的其余部分。司密斯最后确定这部史诗由12块泥板组成。以后有不少学者参与了对这部史诗的文本解读，逐渐弄清了每块泥板的内容，并于20世纪20年代；陆续翻译了全部史诗。从发现到全面解读，整整用了半个世纪的时间，我国学者赵乐牲于1981年将这部史诗翻译成中文。近年来，有些文章初步论述了这部史诗，表明中国学界对这部史诗的研究已经起步。
史诗从情节结构上分为四个部分。第一部分记述了苏美尔乌鲁克城俊美的吉尔加美什王以及他建造乌鲁克城的功绩，同时描写了他的专横和残暴（是女人就上），构成了他两重人格的基本特征。在民众的怨恨中，天神创造了一个可同吉尔加美什对抗的善良英雄恩启都来到人间，恩启都是半人半兽茹毛饮血的野人。吉尔加美什听信了猎人的要求，派了神庙中的神娼去同恩启都交配，借以消耗恩启都的精力。恩启都同美丽的神娼交配了六天七夜后，在她的引导下具有了人性和智慧。善良的恩启都同勇猛的吉尔加美什进行了一场搏斗，未分胜负，他们互相敬佩并结拜为友，成为一体。
第二部分记述了吉尔加美什和恩启都受命去除掉占据杉树林的凶恶怪物芬巴巴的艰险历程。他们在神的帮助下除掉了怪物，解救了被怪物霸占的女神伊什坦尔。伊什坦尔对吉尔加美什产生爱意，并要求做他的妻子，被吉尔加美什断然拒绝。吉尔加美什数落伊什坦尔对爱情朝三暮四，对情人弃如敝履的丑恶习性，惹恼了伊什坦尔。他到自己的父亲，天神阿努那里，要求要用天牛去咬死吉尔加美什。吉尔加美什同恩都启杀死了凶恶的天牛，在宫廷中举行了胜利庆典。
第三部分记述吉尔加美什和恩启都杀死天牛之后所遭受的厄运。众神决定对吉尔加美什与恩启都给予惩罚，让两人之中死掉一个。众神最后决定让恩启都死去（寓意让人类的野性，天性死去）。好友的死亡令吉尔加美什悲痛万分，他感受到死亡的恐惧，认识到人的命运不可逆转，于是走遍天涯海角去寻找关于“生与死”问题的解答。在乐园太阳神舍马什告诉他：你所探索的永恒的生命不会获得。
第四部分叙述吉尔加美什找到了远祖之神乌特那庇什牟，请教如何获得永生的方法。乌特那庇什牟告诉吉尔加美什，大海中有“长生不老草”，谁获得它，谁就能使生命永恒。吉尔加美什就勇敢地沉下深海，取得了长生草。但是，在他准备把草带回乌鲁克城并让全城的人都能吃到这草时，长生草被蛇叼跑了，吉尔加美什绝望地回到了乌鲁克城。史诗的结束部分即第十二块泥板记述的故事被某些学者认为是后来增补的，它通过吉尔加美什同恩启都的灵魂的对话，描述了远古时代人们想象中的死亡之所即阴间的恐怖情景。
——《吉尔加美什》的哲学美学解读
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今天听《圣经与西方文明》，第一章公然讲的《吉尔伽美什》，好样
的！在网上找赵先生的译序与后跋，都不果。
上回DASHA说正在读这个，能否谈谈看呢？
- Re: 銆婂悏灏斾冀缇庝粈銆嬭瘧浠�posted on 10/18/2005
多谢介绍。第一次听说这史诗，还是楔形文字的！ - posted on 10/18/2005
Many Biblical themes, from Mother Eve to the Flood, are echoed in the Gilgamesh story.
A).Let us consider first the following themes of women and civilization:
1.Mother Eve tempted by a serpent.
2.The sexual temptation of Enkidu (by the temple prostitute) and of Gilgamesh (by Ishtar).
3.The difference between, and the translation from, nature and the civilized city.
4.Ishtar and Gilgamesh point out the recognition of the separation of the human and divine. The indirect connection between the two (recall that Gilgamesh is partly divine, but does not have immortality); this is the invention of the “human condition.”
B).Next, let’s consider myth versus history. They begin as the same thing, but what happens?
1.What does Humbaba represent? Perhaps the “monster” is the personification of a tribe of people that opposed Gilgamesh and the city of Uruk. This is the stuff of epic (after all, you don’t go fight with a weaker foe to gain glory). In the Bible, we might look at David and Goliath.
2.the friendship between Enkidu and Gilgamesh is the symbolic unification of two tribes. Initially enemies, they unit their efforts.
C).Predictability and covenant comprise the third broad theme.
1.Why is the Bible full of promises ? Ishtar, unlike Yahweh, doesn’t know how to solve the problem of the flood. This poi nts up one of the problems with polytheism. Who do you turn to with confidence? There is no covenant with Ishtar.
2.Covenant is required if you are actually going to worship God. The deity must be competent and trustworthy.
D).Redaction is another theme that we must address.
1.Gilgamesh, like the Bible, is cobbled together. For example, we have two creation myths in Genesis.
2.This pulling together of various stories, perhaps constructed, or certainly modified over a span of time, explans the world in a coherent way.
E).Finally, we have to look at what Gilgamesh says to use about the shift from myth to other ways at looking at the world.
1.Ancient knowledge says “all is one”. Astronomy and astrology are the same; magic and mathematics are the same; physics and theology are the same.
2. Overall, the story of Gilgamesh shows us that the archaic “dream time” of humanity is ending. Man no longer lives exclusively in the mythological world. This impels him to create a big picture narrative, which reflects an underlying shift in mankind’s conception of self.
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Here I copy some paragraphs from my pamphlet.
- Re: 銆婂悏灏斾冀缇庝粈銆嬭瘧浠�posted on 10/18/2005
One episode of Gilgamesh described something extremely similar to Noah's boat. I wonder if there is connection there. - posted on 10/20/2005
第一块泥板
一(A)
此人见过万物，足迹遍及天［边］①；
他通晓〔一切］，尝尽［苦辣甜酸］；
他和［ ］一同［ ］；
他将睿智［ ］将一切［ ］。
他已然［获得］藏珍，看穿［隐］密，
洪水未至，他先带来了讯息。
他跋涉千里，［归来时已是力尽］筋疲，
他把一切艰辛全都［刻］上了碑石。
他修筑起拥有环城②的乌鲁克的城墙，
圣埃安那③神苑的宝库也无非这样：
瞧那外壁吧，［铜］一般光亮；
瞧那内壁吧，任啥也比它不上。
跨进那门槛瞧瞧吧，是那么古色古香；
到那伊什妲尔④居住的埃安那瞧瞧，
它无与伦比，任凭后代的哪家帝王！
登上乌鲁克城墙，步行向前，
察一察那基石，验一验那些砖，
那砖岂不是烈火所炼！
那基石岂不是七［贤］⑤所奠！
(以下约缺30行)
补 充(H”)
自从吉尔伽美什被创造出来(？)
大力神［塑成了］他的形态，
天神舍马什⑥授予他［俊美的面庞］，
阿达特⑦赐给他堂堂丰采，
诸大神使吉尔伽美什姿容［秀逸］，
他有九［指尺］的宽胸，十一步尺的〔身材］！
二(A)
他三分之二是神，［三分之一是人］，
他的身形［
(3—7行残缺)
［ ］如同野牛一般，高高的［ ］，
他手执武器的气概无人可比，
他的＜鼓＞，能使伙伴奋臂而起。
乌鲁克的贵族在［他们的屋］里怨忿不已：
“吉尔伽美什不给父亲们保留儿子，
［日日夜夜］，他的残暴从不敛息。
［吉尔伽美什］是拥有环城的乌鲁克的保［护人］吗？
这是［我们的］保护人吗？［(虽然)强悍、聪颖、秀逸］！
［吉尔伽美什不给母亲们保留闺女］，
［即便是武］士的女儿，［贵族的爱妻］！”
［诸神听到］他们申诉的委屈，
天上的诸神，乌鲁克的城主，［
“这头强悍的野牛，不正是［阿鲁鲁］⑧创造的？
［他手执武器的气概］无人可比，
他的<鼓>，能使伙伴奋臂而起。
吉尔伽美什不给父亲们保留儿子，
日日夜夜，［他的残暴从不敛息］。
他就是［拥有环城］的乌鲁克的保护人吗？
这是他们的保护人？［
（虽然）强悍、聪颖、秀逸(？)［
吉尔伽美什不［给母亲们］保留闺女，
哪管是武士的女儿，贵族的爱妻！”
［阿努］听到了他们的申诉，
立刻把大神阿鲁鲁宣召：“阿鲁鲁啊，这［人］本是你听创造，
现在你再仿造一个，敌得过［吉尔伽美什］的英豪，
让他们去争斗，使乌鲁克安定，不受骚扰！”
阿鲁鲁闻听，心中暗自将阿努的神态摹描，
［阿］鲁鲁洗了手，取了泥，投掷在地，
她［用土］把雄伟的恩奇都创造。
他从尼努尔塔⑨那里汲取了气力，
他混身是毛，头发象妇女，跟尼沙巴⑩一样<卷曲得如同浪涛>，
他不认人，没有家，一身苏母堪⑴似的衣着。
他跟羚羊一同吃草，
他和野兽挨肩擦背，同聚在饮水池塘，
他和牲畜共处，见了水就眉开眼笑。
一位猎人，常在这一带埋设套索，
在饮水池塘跟他遇到，
［一］天，两天，三天都是在池塘（跟他遇到）。
猎人望望他，他脸色僵冷，
他⑵回窝也和野兽结伴同道。
猎人（吓得）颤抖，不敢稍作声息，
他满脸愁云，心中［烦恼］。
恐怖［钻进了］他的心底，
仿佛［仆仆风尘的远客］满脸［疲劳］。
三 (A)
猎人开口［对其父］言道：
“父亲啊，［打深山］采了个男妖。
［普天之下数他］强悍，
力气［可与阿努的精灵较量低高］。
他［总是］在山里游逛，
他（总是）和野兽一同吃草，
他［总是］在池塘［浸泡］双脚。
我［害怕］，不敢向他跟前靠，
［我(？)］挖好的陷阱被他［填平］，
我［设下的］套索被他(扯掉)。
他使兽类、野物［都从我手中逃脱］，
我野外的营生遭到［他的干扰］。”
［其父开口］向猎［人］授计：
“（我的儿呀），乌鲁克［住着］个吉尔伽美什，
他的强大［天下无敌］，
他有（阿努的精灵）那般的力气。
［去吧］，你动身［往乌鲁克］去！
［到那里讲讲］那人的（威力）。
［去跟他讨一名神妓⑶］领到此地，
［用更强的］魅力［将他降制］。
趁〔他给野兽］在池塘(饮水］，
让［神妓脱光］衣服，［展示出］女人的魅力。
他［见了］女人，便会［跟］她亲昵，
山野里（成性的）兽类就会将他离弃。”
［聆听了］父亲的主意，
猎人便动身去找［吉尔伽美什］。
他启程，到了乌鲁克：
“［ ］吉尔伽美什！［
有个人妖［来自山里］。
普天之下（数）他强悍，
［他力气之大］可与阿努的精灵相比。
他(总是)在山里游逛，
他总是和野兽一同［吃草］，
他总是在池塘［浸泡］双脚，
我害怕，不敢向他跟前靠。
［我(？)］挖好的陷阱被他填平，
［我设下的］套索被他扯掉，
他使兽类和［野物］都从我手中逃脱，
我野外的营生遭到他的干扰。”
吉尔伽美什对猎人说：
“去吧，我的猎人，把神妓领去！
趁［他］在池塘给野兽饮水，
让神妓脱光衣服，展［示出］女人的魅力。
见了女人他就会跟她亲昵，
山野里成性的兽类就会将他离弃。”
猎人领了神妓，
他们起身，照直走去。
三天头上他们来到预定的地点，
猎人和神妓便各自在暗处隐蔽。
一天，两天，他们坐在池塘的一隅，
喝水的野兽都到池塘来聚集。
四 (A)
野兽走近了，见了水就欢喜在心。
只见恩奇都——那山里来的野人，
和羚羊同把草吃，
和野兽同把水饮，
他也和动物一样，见水就亲。
神妓瞧见了（这个）莽汉，
就是（那个）来自遐荒的野人。
“是他！神妓啊，快袒露你那胸襟！
(以下9—20行由中译者删去)
六天七夜他与神妓共处，
她那丰肌润肤使他心满意足，
他抬头望了望野地的动物。
羚羊看见他转身就跑，
那些动物也都纷纷躲开了恩奇都。恩奇都很惊讶，
他觉得肢体僵板，
眼看着野兽走尽，他却双腿失灵，迈不开步。
恩奇都变弱了，不再那么敏捷，
但是［如今］他却有了智［慧］，开阔了思路。
他返回来［ ］坐［在］神妓的脚边，
望着神妓的脸，
并且聆听着她的语言。
神妓对恩奇都说：
“恩奇都啊，你是个［聪］明人，如同天神一般，
何必跟野兽在荒野游玩。
走吧，我领你到那拥有环城的乌鲁克去，
去到阿努和伊什妲尔居住的神殿；
去到那吉尔伽美什仗恃他的膂力，
像野牛一般统治人们的地点。”
如此这般一说，她的话有了效果，
他满心欢喜，正希望有人做伴。
恩奇都便对神妓说；
“走吧，神妓！听你的便，
去到阿努和伊什妲尔居住的神殿，
去到吉尔伽美什仗恃努力，
像头野牛统治人们的地点。
我要向他挑战，并且（对他）高声地喊。
五 (A)
“‘唯有我最强大’，我［要］在乌鲁克如此叫喊：
‘［我］连命运也能改变！
生在原野的［人无比强］健。’”
“［那么走吧！为了使他］和你［见面］，
（我把吉尔伽美什的住处向你指点。）
［走吧，］恩奇都！到那拥有环城的乌鲁克（去），
到那穿着祭服的人们中间，
(那里每)天，都举行祭典，
那里［ ］小伙子们［
还有神［妓 ］姿态的(
为魅力所诱（引）而神怡心欢，
他们把大［车往大路］上［赶］。
热爱生活的恩奇都啊，
让你瞧瞧吉尔伽美什那个快活的好汉！
你瞧瞧他，瞧他那仪表，
大丈夫气概，精力饱满，
他浑身都是诱人的［魅］力，
他比你力气更强健，
白天夜晚他都不休不眠。
恩奇都啊，要丢掉你的傲慢，
舍马什给予吉尔伽美什的厚爱，
阿努、恩利尔，还有埃阿把他的智慧增添。
说不定你从山野到此以前，
吉尔伽美什早就在乌鲁克把你梦见。”
赵乐牲译
①这部史诗的开头用的是“Sa naqba imuru”，因而曾
被命名为《见过万物的人》。最初四行因缺损较多，各家
解释也不同。海德尔(A. Heidel) 将最初两行译作“见过
一切的人，跟他学吧！啊，我的国土哟！知道万国的人，
让我赞颂你吧！”本书依据斯派萨(E.A.Speiser)的英译，
肖特(A. Schott)的德译，昆特诺(G.Contenau)的法译等。
②“拥有环城”是加在乌鲁克之前的修饰语。
③乌鲁克的一部分，是献给阿努和伊什妲尔二神的。此
二神在苏美尔是安和伊南那，相当于主神及其女儿。
④美与战争的女神，也是自然界生殖力的女神。关于她
的神话传说颇多。
⑤有“七贤”给上古美索布达米亚的七个城市带来文明
的传说。
⑥太阳神。
⑦掌管天气的神，或称哈达德。
⑧掌管创造的女神。
⑨起初称为尼恩吉鲁斯神，是战士、战争的神。
⑩五谷之神。
⑴家畜之神。
⑵指恩奇都。(harimtu samhat)是古巴比伦
⑶原文意为“圣化的娼妇”(harimtu samhat)，是古巴
比伦神庙中从事卖淫的女巫，其收入归神庙所有。
- posted on 10/20/2005
EPIC OF GILGAMESH TABLET XI
The Flood, Trial of Sleepessness, Foiled by the Serpent, Triumphant Return
Columns I - VI
Column I
To the most distant and removed of semi-gods, to Utnapishtim,
Gilgamesh said: "When I regard you now, my god-like man,
it's like seeing my own face on calm water
where I dare to study myself.
Like me, you are first of all a fighter who prefers to war-no-more.
How could one like you, so human, all-too-human,
ascend to be at one with other gods?"
10. Utnapishtim said to him in swift reply:
"Only one as bold as you would dare expect
such knowledge. But I shall tell you what
no person has ever been told.
High up the constant Euphrates
there rests a place you call Shuruppak
where gods and goddesses recline.
Then came the flood, sent by gods' intent.
Mama, Anu, and Enlil were at Shuruppak.
So too was their coachman, Ninurta,
20. and Ennugi, the beastiarilis,
and one who watches over precious infants,
the ever vigilant Ea.
And Ea refrained their chant to the higli-grown reeds
upon the shore, giving this advice to me:
'Arise! Arise! Oh wall-like reeds.
Arise and hear my words:
Citizen of Shurtippak, child of Ubaratutu,
abandon your home and build a boat.
Reject the corpse-like stench of wealth.
Choose to live and choose to love;
30. choose to rise above and give back
what you yourself were given.
Be moderate as you flee for survival
in a boat that has no place for riches.
Take the seed of all you need aboard
with you and carefully weigh anchor
after securing a roof that will let in no water.'
"Then I said back in reverent prayer:
'I understand, great Ea.
I shall do just as you say to honor god,
40. but for myself
I'll have to find a reason to give the people.'
"Then Ea voiced a fair reply:
'Tell those who'll need to know
that Enlil hates you.
Say: "I must flee the city now
and go by sea to where Enlil waits to take my life.
I will descend to the brink of Hell
to be with Ea, god,
who will send riches to you like the rain:
50. all manner of birds;
birds ... bonds ... burds...
and the rarest of rare fish.
The land will fill with crops full grown at break of day.
Ea will begin to shower
gifts of life upon you all"."'
Column II
Then Utnapishtim continued, saying words like these:
"By week's end I engineered designs
for an acre's worth of floor upon the ark we built
so that its walls rose straight toward heaven;
60. with decks all round did I design its space;
120 cubits measured its deck.
With division of six and of seven
I patterned its squares and stairs;
left space for portals too,
secured its beams and stockpiled
all that ever could be used.
Pitch for the hull I poured into the kiln
and ordered three full volumes of oil
to start with and two times three more yet.
For what is security?
70. Each day I sacrificed the holy bulls
and chosen sheep for the people
and pushed the laborers to great fatigue
and thirst, allayed alone by wine
which they drank as if it were water running
from barrels set up for holding cheer
in preparation for a New Year's party they expected.
I set up an ointment box
and cleaned my fingers with its cream.
"After one week, the ark was done,
80. though launching was more work than fun
since hull boards caught and snapped
until the water burst most of its great ton.
I supplied the craft with all I owned
of silver, gold, and seed.
My clan brought on the food they'd eat
and all the things we thought we'd need.
At last, it was my turn just then
to shepherd beasts and birds and
babies wet and loud.
90. It was Shamash who ordained the time, saying:
'Prepare the way for your whole boat
and set to sail when the storm
begins to threaten you.'
"The Anunnaki too then cried for them.
The gods themselves, finally suffering, sat up
and let their first tears flow down
cheeks and over lips pressed closed.
Column III
"For the whole next week
the sky screamed and storms wrecked the earth
100. and finally broke the war
which groaned as one in labor's throes.
Even Ishtar then bemoaned the
fates of her sad people.
Ocean silent.
Winds dead.
Flood ended.
Then I see a dawn so still;
all humans beaten to dirt
and earth itself like some vast roof.
110. I peeked through the portal into a morning sun
then turned, knelt and cried.
Tears flooded down my face.
"Then I searched high and low for the shoreline,
finally spotting an island near and dear.
Our boat stuck fast beside Mt. Nimush.
Mt. Nimush held the hull that could not sway
for one whole week.
"I released the watch-bird, to soar in search of land.
The bird came back within a day
exhausted, unrelieved from lack of rest.
120. I then released a swallow, to soar in search of land,
The bird came back within a day
exhausted, unrelieved from lack of rest.
I then released a raven, to soar in search of land.
The bird took flight above more shallow seas,
found food and found release and found no
need to fly on back to me.
"These birds I then released to carth's four corners
and offered sacrifice,
a small libation to the heights of many mountains,
130. from numbered chalices that I arranged.
Under these I spread the scents that gods favored
and when the gods smelled the sweet perfume of sacrifice,
they gathered in flight all above, like apparitions.
Column IV
"From distant heights with heavenly sights,
the female of all female gods descended then;
Aruru who aroused the wry thought
that Anu made for intercourse.
'Great gods from far and wide
keep always in my mind
140. this thought for intercourse,
tokened by the sacred blue medallion on my neck,
Let me recall with smiles
these days in days to come.
Gods of my shoreline, gods of my sky,
come round this food that I prepared for you;
but do not let Enlil enjoy this too,
since he's the one who drowned my relatives
without telling the gods what he set out to do.'
When Enlil saw the boat, he released
150. his calm reason and let in the lgigi, monsters of blood.
'What force dares defy my anger!?
How dare a man be still alive!?'
Then with these words Ninurta said to Enlil:
'Can any of us besides Ea, maker of words,
create such things as speech?'
Then with these words Ea himself said to Enlil:
'Sly god,
sky darkener,
and tough fighter,
160. how dare you drown so many little people
without consulting me?
Why not just kill the one who offended you,
drown only the sinner?
Keep hold of his lifecord; harness his destiny.
Rather than killing rains, set cats at people's throats.
Rather than killing rains, set starvation on dry, parched throats.
Rather than killing rains, set sickness on the minds and hearts
of people.
I was not the one who revealed our god-awful secrets.
Blame Utnapishtim, Mr. Know-it-all,
170. who sees everything,
who knows everything."
"Reflect on these stories, my Gilgamesh."
"Then Enlil swooped down around my boat;
he gently raised me from the slime,
placed my wife beside my kneeling form
and blessed us both at once with hands upon our bowed heads.
So was it ordained.
So we were ordained."
Earlier than that time, Utnapishtim was not divine.
180. Then with his wife he was deified
and sent to rule the place where rivers start.
"Gods sent me everywhere to rule the place where rivers start."
"As for you, Gilgamesh, which gods will be called on
to direct your path and future life?
Arise! Be alert! Stay up with stars for
seven long and sleepless nights!"
But even as he tried to stay awake,
fog-like sleep rolled over his eyes.
Then Utnapishtim said these words:
190. "Dear wife, behold the one who tries to pray
while fog-like sleep rolls over his eyes."
She said to him who rarely talks:
"Arouse him now and let him
leave unharmed. Permit that one
to go back home at last."
Column V
Then Utnapishtim said these words:
"An upset soul can upset many gods.
Be kind with food and generous to him.
But keep a count of how he
200. sleeps and what he eats."
She was kind with food and gentle with the man
and she kept count of how he slept.
"One, two, three, abate,
he slept with death~the-fairy.
Four, five, six, abate,
he looked so cold and wary."
Then he returned from death to breath!
210. So Gilgamesh said to the One-who-rarely-spoke:
"Just as I slipped toward sleep,
you sent my dream."
And to him in reply, Utnapishtim said these words:
"One, two, three, alarie,
you slept with death-the-fairy.
Four, five, six, alarie,
you looked so cold and wary.
Then you arose from death to breath."
So Gilgamesh said to the One-who-rarely-speaks:
"Help me, Utnapishtim. Where is
home for one like me whose self
220. was robbed of life? My own
bed is where death sleeps and
I crack her spine on every line
where my foot falls."
Utnapishtim calls out to the sailor-god:
"Urshanabi, dear, you will never land
again easily or easily sail the seas
to shores where you no more will find safe harbor.
Sandy and disheveled hair does not become
the one you nearly drowned.
230. Shingles now spoil his hidden beauty.
Better find a place to clean him up.
Better race to pools of saltless water soon
so that by noon he'll shine again for all of us to see.
Tie up his curly hair with ribbon fair.
Place on his shoulders broad the happy robe
so that he may return to his native city easily in triumph.
Allow him to wear the sacred elder's cloak
and see that it is always kept as clean
as it can be."
The sailor-god brought Gilgamesh
240. to where they cleaned his wounds.
By noon he shone again for all to see.
He tied his curly hair with ribbon fair,
and placed upon his shoulder broad the happy robe
so he would return to Uruk easily in triumph
with a cloak unstained and unstainable.
Urshanabi and Gilgamesh launched the boat
over the breakers on the beach and
started to depart across the seas.
Column VI
To her distant husband, Utnapishtim's wife said:
250. "This Gilgamesh has labored much to come here.
Can you reward him for traveling back?"
At that very moment, Gilgamesh used paddles
to return his craft along the shore.
Then Utnapishtim called out to him:
"Gilgamesh! You labored much to come here.
How can I reward you for traveling back?
May I share a special secret, one
that the gods alone do know?
There is a plant that hides somewhere among the rocks
260. that thirsts and thrusts itself deep
in the earth, with thistles that sting.
That plant contains eternal life for you."
Immediately, Gilgamesh set out in search.
Weighed down carefully, he dove beneath
the cold, cold waters and saw the plant.
Although it stung him when he grabbed its leaf,
he held it fast as he then slipped off his weights
and soared back to the surface.
Then Gilgamesh said this to Urshanabi, the sailor-god:
270. "Here is the leaf that begins
all life worth having.
I am bound now for Uruk,
town-so-full-of-shepherds,
and there I'll dare to give
this plant to aged men as food
and they will call it life-giving.
I too intend to eat it
and to be made forever young."
After 10 miles they ate.
280. After 15 miles they set up camp
where Gilgamesh slipped into a pool;
but in the pool, a cruel snake slithered by
and stole the plant from Gilgamesh
who saw the snake grow young again,
as off it raced with the special, special plant.
Right there and then Gilgamesh began to weep
and, between sobs, said to the sailor-god who held his hand:
"Why do I bother working for nothing?
Who even notices what I do?
290. I don't value what I did
and now only the snake has won eternal life. in minutes, swift currents will lose forever
that special sign that god had left for me."
Then they set out again,
this time upon the land.
After 10 miles they stopped to eat.
After 30 miles they set up camp.
Next day they came to Uruk, full of shepherds.
300. Then Gilgamesh said this to the boatman:
"Rise up now, Urshanabi, and examine
Uruk's wall. Study the base, the brick,
the old design. is it permanent as can be?
Does it look like wisdom designed it?
The house of Ishtar in
Uruk is divided into three parts:
the town itself, the palm grove, and the prairie."http://www.piney.com/Gil11.html
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