The Solution of the Dream: A New Interpretation of Bilgames' Death Author(s): Niek Veldhuis Source: Journal of Cuneiform Studies, Vol. 53, (2001), pp. 133-148 Published by: The American Schools of Oriental Research Stable URL: http://www.jstor.org/stable/1359980 Accessed: 02/06/2008 16:35
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http://www.jstor.org REVIEWARTICLE THE SOLUT'IONOF THE DREAM: A NEW IN'I'ERPRETATIONOF BILGAMES' DEATH
Niek Veldhuis Universityof Groningen
The excavations in Tell Haddad (ancient demonstratethat my reading is plausible from a Meturan)have added significantly to our knowl- philological point of view and produces a coher- edge of the SumerianBilgames narratives.1The ent story line. I will begin with my conclusions: fragments of Bilgames' Death from Tell Hada the plot (? 1). This new reconstructionof the nar- (Meturan)were recently published and edited by rative is justified throughthe discussion of some and Cavigneaux and Al-Rawi (2000).2 Since key passages in ?2. Finally, the new translation Kramer'spublication of some Nippur fragments (?3) is meant as a general orientationaid for the (1944), little progresshad been made on this com- reader,and as a means to demonstratemy under- position for more than half a century. Although standingof the narrative.The Appendix presents the Meturanversion differs in many details from a previouslyunrecognized fragment that could be the Nippur fragments, Cavigneaux and Al-Rawi joined to the main Nippursource. succeeded in establishingthe correct order of all In many ways this article takes the edition of scenes and in presentingsome version of the text Bilgames' Death by Cavigneaux and Al-Rawi for nearly all passages. (2000) as its point of departure,or as the giant's Notwithstandingthe dramaticprogress in tex- shoulderon which to stand.The editorshave pro- tual reconstruction,the basic story line remains vided a solid textual basis from which every fu- largely unclear. Given our imperfect knowledge ture discussion has to start.Moreover, they have of the grammarand lexicon, the reconstructionof collected and edited the most importanttexts and a Sumerian literary text is always fraught with passages that elucidate one or another aspect of uncertainties.In the present case, however, the the composition.If in the following pages one en- fragmentarynature of some of the pivotalpassages countersmore criticism than praise, this does not and the unusualorthography of the Meturantexts adequatelyrepresent my appreciationof the book. render all interpretationsprovisional. I hope to 1. The Plot of Bilgames' Death of the narrativediffers in one 1. See Cavigneauxand Al-Rawi (1993a; 1993b). My understanding 2. A translationof Bilgames' Death appearedin George centralpoint from previous ones. Bilgames has a (1999: 195-208). George's translationlargely follows the un- dream in which he is told that he will die. This derstanding of the text by Cavigneaux and Al-Rawi. The dream is then word for word. We then ETCSL translationof Death et al. repeated Bilgames' (Black 1998), learnthat the "solution"of the dreamwas revealed appearedin October 2000, after the present article was fin- ished. to Urlugal.This "solution"was interpretedby pre-
133 JCS 53 (2001) 134 NIEK VELDHUIS vious scholarsas referringto an explanationof the The second part (M[92]-125 // M182-[216]) re- dream.The "seconddream," according to this read- fers to the future.It is a speechdirected to Bilgames ing of the text, is in the voice of Bilgames, who about the burying and mourningrituals that will recountshis dreamin orderto obtain an exegesis. be performedon his behalf. The identity of the The buildingof the hero's tomb follows the dream speaker is unfortunatelyunclear. In the Nippur interpretation. version it appears to be Enlil (N v 12). In the Thereare several problems with this reconstruc- Meturanversion it may be the ghost Sisig (see tion of the narrative.First, Bilgames' dreamdoes below), but thatremains uncertain. A few lines in not seem to requirean interpretation,as it is clear the first partof the dreamare repeated almost ver- enough by itself. Furthermore,the narrativefunc- batim in the second part. These lines are crucial tion of the dreamand its interpretation,and their for the understandingof what the dream is all relationto the tombbuilding remain unclear. It will about. be arguedinstead that the repetitionof the dream Enki answersAn andEnlil, who apparentlypro- is the dream come true. Furthermore,the "solu- posed to save Bilgames from death.In his answer tion" of the dreamand the building of Bilgames' Enki remindshis peers aboutthe flood story, and tomb is equivalent.The tomb will guaranteethat he concludes that whatever his credentials, the name of Bilgames will not be forgotten.The Bilgames has to die. However,he will be made an hero's anguish in the face of imminent death, a importantperson in the underworld(80-86): recurringelement in the dream,is thus resolved. In the closing passage, when he entersthe under- 80 (Enki:) "Bilgames, among the spirits, dead world,we learnthat Bilgames has acceptedhis fate in the underworldlet him be the governorof and is in peace. the underworld,let him be the foremost of This interpretationproduces a much more co- its spirits!"He (= Enki) renderedthe ver- he the decision:"When herent story line, which may be summarizedas dict, made you speak follows: it will be as important as the word of Ningiszida and Dumuzid."Then the young lord 1. Introduction:Bilgames on his deathbed lord, Bilgames 85 all of all that has life, was 2. Bilgames' dream:he learnsthat he will die (like?) humanity, heart-stricken!He was in he was 3. The dreamcomes true despair, heart-stricken. 4. Urlugalbuilds Bilgames' tomb 5. Bilgames entersthe underworldin peace Previous translationstook the subject of 82 to be Bilgames ("He [= Bilgames] will pass judge- My readingis based on the analysis and inter- ment,he will renderverdicts"). Though this makes pretationof several passages. They will be dis- sense in translation,there are two cussed in detail in ?2. good problems. First, the verbal forms in 82 are indicatives with mu- and ba-, not precativesas in 81. Second, line 2. on Some Commentary Key Passages 83 suddenly changes to the second person. This was explainedas a lapsus by Cavigneauxand Al- M80-86 and 120-125: Bilgames' Despair Rawi (2000:43), but it may as well be understood Bilgames' dreamhas two clearly distinctparts. as the ipsissima dicta by Enki in his verdict con- The firstpart (M49-87 // M140-177) refersto the cerningBilgames. past:Bilgames' accomplishmentsand the story of The structureof line 85 is uncertainand remains the Deluge. It takes place in the heavenlycouncil. so in my rendering.Line 86, however, is crucial. REVIEWARTICLE 135
The Meturanversion has ur5nam-ba-ug5-ga sag4 literature,often in a context where death or the nam-ba-sag3-ga.In the Nippurversion the line ap- dead plays a prominentrole. To bolster our argu- pears as ur5nam-ba-e-ug7-e sag4 nam-ba-e-sag3- ment, therefore, we will study those attestations ge (N v16).3 In both versions the expression is to see whethera positive interpretationis possible interpretedby the editorsas a second personnega- in those contexts, too. tive modal form: "Ne te meurtrispas le sein, ne The Incantationto Utu was recently re-edited t'afflige pas le coeur!" Or, in George's version: by Alster (1991).4 The structureand interpreta- "Be not in despair,be not heart-stricken."In none tion of the text was elucidatedby Geller (1995: of the attestationsof this expression, however, is 107): "Thecentral theme of this incantationis quite the second person expressed.It seems more natu- clear:the man is falsely accused by ghosts before ral, therefore, to translatea third person, and to Utu, althoughhe is innocent, and as a result the understand/na/ as the positive modal prefix. dead have caused him problems.The incantation A very similarpassage appearsat the end of the is a plea to Utu to make a correctjudgement re- second partof the dream.Bilgames is told that all gardingthe humanvictim." I follow Geller in his his relatives will come to his funeral,but this fails general interpretationof the text, althoughin de- to ease his mind (lines M120-125 //M211-216): tail my understandingoccasionally differs from his. 120 He was in despair, he was heart-stricken! The structureof the incantion is as follows: Now the Anuna counted him in their midst. 1) praise to Utu; 2) descriptionof differenttypes They counted him only second to the great of ghosts; and 3) plea to benevolent gods to act in gods! He (Enki) made him governor of the favor of the patient. The middle part, the list of underworld.He renderedthe verdict,he made ghosts, begins with two ratherlengthy sections, the decision: both introducedwith tukum-bi:if it is a ghost of 125 "Whenyou speak it will be as importantas such-and-sucha type. The first of these sections the word of Ningiszida and Dumuzid." begins (127): "if it is a hostile ghost who has not been releasedfrom the pit" (see Geller 1995:105). This is the end of the dream after which This ghost receives a most negative treatment:as Bilgames wakes up. The significance of the he- long as he does not leave the victim's body, he roes' anguishin the lines translatedabove becomes will be cut off all supplies,and the Anunaare asked clear in the final passage of the story (see below to erase his name (128-33). The next section be- M296-305). gins: "if it is a benevolent family spirit"5(134). The expressionur5 nam-ba-ug7-e sag4 nam-ba- Funeralofferings are to be prepared,he is to be sig3-e appearsin a few other places in Sumerian supplied with bread,water, honey, beer and but- ter, and his name is to be invoked (135-41). This is the case of a benevolent ghost who is causing 3. Meturan: 86 (M2) ur5 nam-ba-ug5-ga sag4 n[am-...]; trouble because of negligence on the part of the 120 lag4 (Ml) ur5nam-[ba-ug5-g]a? nam-ba-sag3-g[e?];(M6) and all that is needed is to restore the ur5[na]m-u2-ga sag4 nam-ba-sag3?(U2)-ge; 176 almost com- survivors, pletely lost; 211 (M2) ur5 nam-ba-ug5-gasag4 nam-ba-sig- proper supplies. The section, however, does not [ga/ge]. Nippur:N v16 (N1) [ur5]nam-ba-e-ug7-e sag4 nam- end here. It continuesuntil line 170, wherewe find ba-e-sag3-ge; (N2) ur5 nam-[...]-ug7-e sag4 nam-ba-e-sag3- ge. The preverbal -e- in the Nippur version (discussed by Cavigneaux and Al-Rawi 2000: 20) may be a form of the 4. See also Alster ( 1993, photographs),and a partialpar- locative-terminativeinfix: "hewas in despairbecause of this." allel in Wasserman(1997). The realizationsof this infix in writingare studiedsystemati- 5. Reading U3tukum-bi gidim im-ri-a dug3 dim2, with cally in Karahashi(in press). Geller (1995: 104). 136 NIEK VELDHUIS the next tukum-bi.In between arethree subcatego- man. Our line appearsin 61: garzani~2 kur-ra zu ries, all belonging to the section "benevolentfam- ur5 nam-ba-ug7-e sag4!(MA) sig3-ge. Here the ily spirit."Each of the subcategoriesis introduced negative-modaltranslation is impossible,because by lu2 ug7-e: the dead man. The first is 145: lu2 the nominal form of the second verb does not al- ug7-enam-ba-ug7-e sag4 nam-ba-sig3-e. This is our low such an interpretation.7 "The one who expression,for which see below. For him the text knows(?) the rules,the ways(?) of the underworld, prays that Utu will release his angry heart (sag4 he is in despair,he is heart-stricken!"The text con- zu2 kes2-da-ni). The next (149) reads: lu2 ug7-e tinues: "Being that your intention is not to take ibila-ni-ra nig2-gig-ga in-ak-e: "the dead man trouble(nig2-gig) away to the Netherworld,as for causes troublefor his heir."For this deadman the that man, may he not have anythingcausing him text prays that Utu may release his angry heart, trouble (nig2-hul-dim3(sic!)-ma). You (Utu)- and thathe may have his food, drink,and rest. Fi- yourgaze is on thatman" (translation Geller 1995: nally, in 156, there is "thedead man who [...] for 109). This interpretationagain provides a nice op- his heir."This may regarda family spiritwho has position between the initial condition of the dead turnedinto an evil ghost. The languagehas turned man (he is in despair) and the plea to Utu. The to a negative tone: "By perjury[the ghost] caused context of our line in TRS 37 (line 20) does not evil to the man being presentat (his) trial.He (the allow any conclusion, since the precedingpassage ghost) crossed over the boundaryof the gods, and is entirelybroken away. causes evil and trouble" (161-63; translation The same expressionis found in differentcon- Geller 1995: 107). The reactionis equally nega- text in the Eridu Lament (Green 1978: 140). tive: the ghost is to be cut off from his supplies, Kirugu7,5-9 read: his name is to be erased (166-68), all in the same wording as the treatmentfor the hostile ghost that den-kilugal abzu-ke4 was not releasedfrom a pit. sag4ba-an-sig3 u[r5-r]a-ni ba-ug7 inim We may now look again at the expressionthat nitalam-na-se3 interests us here. Linel45: lu2 ug7-e ur5nam-ba- ni2-te-a-nii-si-is mi-ni-ib-la2sag4 ka-tab-ba ug7-esag4 nam-ba-sig3-e does not mean"The dead ba-an-na2 man should not be discouraged, should not lose lugal-gu10ur5 nam-ba-ug7-e sag4 nam-ba- heart" (Alster 1991: 76), but rather:"this dead sig3-ge man, he is in despair, he is heart-stricken!"The a-a den-kiur5 nam-ba-ug7-e sag4 nam-ba- following prayer,that Utu may release his angry sig3-ge heartmakes good sense in context. The other attestationsof our formula will be Enki, king of the Abzu dealt with in a briefer fashion. Two texts similar was heart-stricken,he was in despair.At to the Incantationto Utu both containthe expres- the word of his beloved sion: YBC 9875 (Cohen 1977),6 and TRS 37 he wailed over himself. He lay down and (Cavigneaux and Al-Rawi 2000: 66-67). In the fasted. first the context is unclear.In particularthe iden- My king is in despair,he is heart-stricken! tity of the second person (-zu and za-e) through- FatherEnki is in despair,he is heart-stricken! out the text remainselusive, and may in fact refer at places to Utu and at other places to the dead 7. The grammaticalproblem was ignoredby Cavigneaux 6. See Geller(1995:107-9) andCavigneaux and Al-Rawi and Al-Rawi (2000: 73). Cohen:"Your netherworld rites are (2000:71-73). not distressing;[they are not(?)] depressing." REVIEWARTICLE 137
In the next lines Enki is invoked to returnhis The ritual(?) alluded to here remains opaque attentionto his city, Eridu.This seems to be a more (see the discussion by Cavigneauxand Al-Rawi appropriate sequence than the somewhat 2000:19), but perhapsthe text may be understood paternalizing:"O! My master! You must not be as saying thatthe task of light makingis to be car- distressed. You must not be anxious. O! Father ried out now by Sisig, the ghost, ratherthan by the Enki! You must not be distressed.Youmust not young men. be anxious." The and occur expressionsur5-ug7 sag4-sig3 M[116]-119 (IIM207-210): Bilgames' Relatives in other grammaticalconstructions, not relevant Come to Visit Him for the discussion here (see Tinney 1996: 138). The second half of Bilgames' dreamdetails the burial and mourningrituals that will be held for The Role M88-91//178-181: of Sisig him. It relates how relatives, friends, and the el- Sisig, the son of Utu, is a dream god. ders of the city will come to visit him. These lines Cavigneaux and Al-Rawi (2000: 44-45) under- contain the verb me-si-du-un (variant mu-si-du- standthe Meturantext as saying that Sisig reveals un). For instance,line [116]//207: e2 nin9-a-tanin or explains something to Bilgames in his dream. me-si-du-unwas translatedin Cavigneauxand Al- It should be noted, however, that Sisig's role in Rawi (2000) as, "De la maison de la soeur, la dreamingand dream explanation is very restricted, soeur ira vers toi." This translationis problem- and may be a consequence of his primarycharac- atic, since the verbalform containsan explicit sec- ter as an underworldgod with ghostly characteris- ond person suffix. tics (see Butler 1998: 77-83).8 His role in the nar- The expression is elucidatedby VS 17, 49 (+) rative is not entirelyclear, and may even differ in 46, editedby Cavigneauxand Al-Rawi (2000: 67- the versions from Nippur and Meturan. The 71). This very difficult text has our expressionin Meturanversion seems to constructan opposition a bilingual fashion (section b 23"-27"): between the "youngmen" who do not make light, and Sisig who does (M88-[91]//178-81): [e2 ni-na-ta]ni-in me-se-du-u2-ul [is-tu bi-t]i a-ha-ti-sa a-ha-tu 88 sul gurus igi-du8-au4-sakar-ra [...] [il-li-ka-ku e-ne-da nu igi-bi u4 n[am-ba-ga2-ga2 [e2 s]i-sa-ta [( )] si-es3 me-se-d[u-u2-ul] 90 si-si-ig dumu d[utu-ke4] [is]-tu bi-ti a-he2-sua-hu i-li-ka-k[u] [k]i-bi ku3-ku3-gau4-se3 mi-ni-in-ga[r] The editors arguethat -du-u2-ulcorresponds to 88 The youths and the strongmen, on seeing the -du-un,and give otherexamples of the n/l alterna- lunar crescent, without him they should not tion. The Sumerian,therefore, expresses the sec- make light! ond personby a pronominalsuffix associatedwith 90 Sisig the son of Utu makes light in its dark the ergative, thus producing a causative: "you places! make the sister come to you from the house of the sister."In the Akkadian,however, the second per- son is expressedin the ventive plus dative suffix: "the sister came to you from the house of her sis- ter." This be ex- 8. Sisig appearsin the Old Babylonian version of Bit phenomenon may tentatively Rimki (Geller 1995: 117: 13) and in Bilgames, Enkidu,and plainedby a differencein the two languagesin the the Netherworld(Shaffer 1963: 86: 243). treatmentof semanticroles. It has been arguedthat 138 NIEK VELDHUIS in Sumerian grammarthe concept of "control" 130 The dream[...] plays an importantpart (see Michalowskiin press). ? In many languages different causative construc- Counsel [...] tions arerelated to the degree of controlexercised by the causee (see Comrie 1989: 180-83). Pre- On [this?] day [...] as if the mother who sumably, the Akkadiandoes not use the S-stem bore me here, because that would imply too much control 135 the goddess Ninsun held me in her lap, by the causee (the dead person), as if he actually should I become like that again? madeor orderedhis relativesto come. On the other hand,the level of controlmay be higherthan what The broken lines 129-133 may contain the is expressed in Sumerian by the directive infix hero's reflection on the dream, perhaps seeking -si-. They come "becauseof him"rather than sim- counsel. It is not quite sure whether Bilgames ply "forhim." There may have been some kind of speaks to somebody or is rathertalking to him- confusion about the interpretationof the verbal self. It is therefore equally unclear whether the form alreadyin ancienttimes. In N6 reverse 8-14 following lines (136-139), again badly broken, (Cavigneaux and Al-Rawi 2000: 22) the -un in are in the voice of the narratoror constitute the mu-e-si-du-unis erased in several lines. This is answerof Bilgames' unknowndiscussion partner: probably a hypercorrection,due to interference with the Akkadian.Line 118//209 is paralleledin 136 [...] the great mountain ...(?) Home of the Fish 14-15, where we find similar N[amtarwho has no hands] and no feet, variationin the verbal forms (he2-em-du;hu-mu- who [cannotbe] escaped. un-si-du-un). The [contents]of this dreamwere revealed lord Nudimmud! M126-139: Bilgames Awakes by The reconstructionof the Meturanversion is The preservedparts of the lines 136 and 138 here a in the only slightlyhelped by parallel Nippur are incomprehensibleto me. Line 139 I read [ma- sources and N6). and Al-Rawi (N4 Cavigneaux mu-dal [sag4]-bien nu-dim2-mudxigi-bi ba-ni-ib- the well-known narrativeformula that recognised tu.9 The introductionof Nudimmud(Enki) here I follows dream The contents of reports(126-28). understandas saying: the contents of the dream 129-33 cannotbe restored.The lines 134-35 were are inescapable. Immediatelyfollowing this line again identified by Cavigneaux and Al-Rawi as the dream comes true and the section 49-125 is formulaic that the recension being (note Nippur repeatedword by word. has a slightly variant text). This is similar to Bilgames and HuwawaA90 and may express the M235-239: Urlugal Undoes the Dream hero's feeling of vulnerabilityand weakness (thus Cavigneauxand Al-Rawi 2000: 47). The fulfilment of the dreamoccupies the lines 140-216. The section immediately following 126 Then the young lord, lord Bilgames (217-229) is entirely lost, and where the text is woke up. [It was a dream!He shuddered. extant again it is fragmentaryand difficult to un- He had been asleep!] derstand.Line 235 may perhapsbe understoodas: He [rubbed]his eyes with his hands. [Therewas a desolate silence.] 9. MUD is writtenmuHI, instead of the usualm"uenHI; tu is The dream [...] for du8,as elsewhere in this text. REVIEWARTICLE 139
235 X-a-ni [su]-tag-ga-a-gin7ki-[mahl-a-ni i3- lems. First, Bilgames' dreamis ratherstraightfor- hur? ward. Unlike Dumuzid's dream, the message of His [...] designed his tomb as an his deathis not deliveredin symbolic images. The [adorn]ment. need for an interpreter,and the narrativefunction of such an interpretationare obscure. But the reconstructionis uncertain.What fol- The verb bur2 was discussed by Oppenheim lows, however, is crucialfor the understandingof (1956: 217-20). He arguedthat where used in con- the passage (236-238): nection with dreams it has three closely related meanings: 1) to tell a symbolic dream,in orderto 236 digir-bi den-kisag-[d]u ni~2 nigin2-na-a-ba obtainan interpretation;2) to interpreta symbolic 237 ma-mu-daki-bur2-[n]i igi-bi ba-ni-ib-du8 dream; 3) to remove (ritually) the evil conse- 238 mas-gi6-bi ur-lugal-la bi-in-bur2lu2 na-me quences of a dream.The latter meaning, accord- nu-bur2-bur2 ing to Oppenheim,is the more basic one and is implied in the others. In the meaning "to undo," 236 Their god Enki, while they were dizzy(?) or "to make harmless,"the verb is also used in 237 revealedto them his10solution of the dream. connectionwith sin, or with charms.The passage 238 Urlugal solved this nightmarewhile no man quotedabove is followed by preparationsfor build- was able to solve it. ing Bilgames' tomb. The end of the composition demonstratesthat this tomb is the solution of the Line 236 is frustratinglyunclear. Ni~2-nigin2 main problem that the narrative addresses: that (siddnu) is "vertigo."This makes good sense with Bilgames' name will not be forgotten.The "solu- sag-du, but its function in the larger context re- tion"of the dreamin 238, therefore,does not refer mains opaque.Perhaps one may readsag-[u]s2 in- to a (lost) precedingsection that containedan in- stead of sag-[d]u and relate nig-ni~in2to nigin = terpretationof Bilgames' dream,but rather to what pahdru/napharu:"Their god, Enki, the attendant follows: the building of a monument. of everything"(?). Admittedly, sa~-us2 is not a A furtherproblem with the interpretationof the likely epithet of Enki. passage in questionis the identityof ur-lugal-la.I The interpretationof the function of this pas- propose to read this as a (common) abbreviation sage in its largercontext hinges on the understand- of ur-lugal-la-(am3),with the copula functioning ing of the verb bur2in line 238. Cavigneauxand as an emphasizing device. Ur-lugal is not "the Al-Rawi translate,"Ce reve, (seul) le chien du roi king's dog" but ratherBilgames' son. Urlugalthe l'avait interprete, nul autre n'avait su son of Bilgames appearsin at least one version of l' interpreter." the SumerianKing List (Jacobsen 1939: 90: 21)11 This translationnaturally leads to the conclu- andin the TummalInscription ( 12-16): "Bilgames sion that the verbatim repetition of Bilgames' built the Numunburain Enlil's temple. Ur-lugal, dreamthat precedes this passage is partof his con- son of Bilgames, made the Tummal flourish and sultationwith a dreamexpert. In that case the lost broughtNinlil into the Tummal.Then the Tummal lines 217-30 mightcontain the answerof the dream fell into ruinsfor a thirdtime."'2 In line 239 ("The expert.This interpretationraises a numberof prob-
11. Anotherversion has his name as ur-dnun-gal.The form 10. Grammarrequires ki-bur2-[b]i. Inspection of the pho- of this name in the new fragmentBT 14 (Klein 1991) is un- tographreveals that the transliterationis correct.There may known to me. be some confusion of gender in the text in question (tablet 12. Translationby Black et al. (1998: no. 2.1.3, with bib- M7). liography). 140 NIEK VELDHUIS lord levied a workforcein his city") en-e refersto 3. Translation ratherthan to This removesthe Urlugal, Bilgames. The Death of Bilgames is attested in several problemthat Bilgames seems to organizehis own tablets and fragmentsfrom Nippur and Meturan. funeral:his son "undertakes"the job. None of the sources is complete. Moreover,they do not always duplicateeach other,so that we are M 296-305: Bilgames' Relief left with severalincomplete versions. The follow- translationis a It follows as far as Afterthe completionof the funerarymonument ing hybrid. pos- sible the Meturan which offers the most com- the text reads (M296-305): text, plete version. WhereNippur tablets are available, are used to the of ob- 296 Now lord Bilgames, they improve understanding scure his mood was full of joy, his heartwas happy. passages. Occasionally, Nippur fragments areinserted to cover a in the Meturanversion. Men, as many as are given names, gap The orderof the narrative was established their statueshave been fashioned since days passages of old, in the edition by Cavigneaux and Al-Rawi to which the reader is referredfor the 300 and stationedin chapelsin the temples of the (2000)13 Sumeriantext in transliterationand gods, copy, photo- WhereI with recenttrans- so thattheir names, being readaloud, cannot graphs. agree George's lation I have borrowedfrom his native En- be forgotten. freely Aruru,the older sister of Enlil glish. Note that the division in sections has no basis on the tablets but follows made his offspringas numerousas saplings. physical original from of the text. Plain Because of these statues built from days of my understanding philo- old, and read aloud in the land, logical matters-in particular syllabic spell- discussed in footnotes. 305 Ereskigal,mother of Ninazu, your praise is ings'4-are sweet! 1: Bilgames on his Death Bed anguishis resolved once he realises Bilgames' 1 0, the greatwild bull lays down,he will never that his name will be rememberedfrom the stat- be able to rise. ues erected for him. The Sumerianof 297 is am- 2 Lord Bilgames lays down, he will never be biguous: able to rise. 3 He who broughtthe perfecttree'5 lays down, M2:[ur5-ra-a-ni ba]-hul sag4-ga-a-ni ba-sag9 he will never be able to rise. M1:rur2-ra-a-nil ba-hul sag4-ga-a-niba-sag3 4 The hero, girt with a shoulder-belt,16lays
This may as well be translated:"his mood dark- ened, he was heart-stricken."In the context of the 13. Followed in the translationby George (1999). narrative,however, this seems to makelittle sense. 14. Those mattersthat are discussed in the commentary and Al-Rawi are not resumedhere. The writing conventions of the Meturantexts al- by Cavigneaux (2000) 15. Reading gis sa3-as-sa4de6. In structurethis parallels low for the substitutionof standardSumerian hu12 nig2-erim2du7-du7: "the one who knocks down the wicked" for hul. The secondverb equallycauses confusion. (Bilgames and the Bull of Heaven, Meturanversion, line 6, I have chosen sag9as the correctreading. This pro- Cavigneauxand Al-Rawi 1993b:105). "Theperfect tree" may referto the tree in the of vides a nice to the nam- Haluppu opening section Bilgames, opposition expressionsag4 Enkidu,and the Netherworld.Note thatthis lattertree is called ba-sig3-e so that the confusion here may well be "unique"(Shaffer 1963: 50: 27: gis dis-am3). intentional. 16. Da-ra:syllabic for dara2. REVIEWARTICLE 141
down, he will never be able to rise. 48 In that dream[ 5 He who was perfect in strengthlays down, 49 In the assembly, the place of the gods' cer- he will never be able to rise. emonial 6 He who belittledevil lays down,he will never 50 when lord Bilgames had drawnnigh be able to rise. 51 they said to him, while lord Bilgames sat 7 He who spoke wisdom lays down, he will down: never be able to rise. 52 "Inthis case: having traveledeach and every 8 The thief of the landlays down, he will never road, be able to rise. 53 having fetched that cedar, that unique tree 9 He who knew how to climb a mountainlays down from its mountain, down, he will never be able to rise. 54 afteryou smote Huwawa in his forest, 10 The lord of Kulab lays down, he will never 55 having erected stelae for future days, for be able to rise. ever(?), 11 On the bed of Namtarhe lays down, he will 56 having founded temples of the gods, never be able to rise. 57 you reachedZiusudra in his abode. 12 On the bedding of mourninghe lays down, 58 You brought to the land the mes of Sumer he will never be able to rise. that were forgottenforever, 13 He cannot stand,he cannot sit, he is mourn- 59 the commandmentsand the rites ing. 60 Hand washing and mouth washing you put 14 He cannot eat, he cannot drink,he is mourn- in good order. ing. 61 [...] the flood that [destroyed]the inhabited 15 Namtar'sbolt has caughthim, he cannotrise. regions17as well as all the foreignlands [...] 16 Like a ... fish that is ... in a well ... he is 62-65 [...] hoisted. 66 now, Bilgames shouldnot be takenaway just 17 Like a gazelle caught in a trap he ... the bed- like that." ding. 67 That was Enlil's advice that they gave to 18 [Namtar],who has no hands,has no feet, who Enki. [snatches]a man at night, 68 Enki answeredAn and Enlil: 69 "In yonder days, in far-off days, N2 fragment(N 6856) 70 in yondernights, in far-off nights, 2" The Sage [...] 71 in yonder years, in far-off years, 3" In the sky the pure first fruit offerings [...] 72 after the assembly had made the Deluge 4" for six days he lay sick [...] sweep over 5" somethinglike sweat [spreadover his body] 73 so that we could destroy the seed of man- 6" Lord Bilgames is ill.. kind (we said): 7" Uruk and Kulab [...] 74 "in our midst, you are the only man living, 8" the spoken word of the land [...] 75 Ziusudrais the name of humanityliving." 76 From that day I swore by the life of heaven 2: Bilgames' Dream and earth, 77 from that day I swore that mankindwill not Meturan-version 45 Then, the young lord, lord Bilgames 46 [lying] on the bed of Namtar, 17. For gu2-kin(dadmui) see Civil (1987: 237), with dis- 47 ? cussion of variantwritings. 142 NIEK VELDHUIS
have eternallife. 101 Before Utu it should say: "he will solve for 78 Now they (= An and Enlil) have set their me. eyes on Bilgames, 102 Like a palm-fibrecord it may be loosened, 79 but I cannotsave him because of his mother! like an onion it may be peeled." 80 Bilgames, among the spirits,dead in the un- 103 Ahead to the funeral offerings in the pres- derworld ence of the Anuna, the greatgods! 81 let him be the governor of the underworld, 104 To the place where the en-priestlies, where let him be the foremost of its spirits!" the lagar-priestlies, 82 He (= Enki) renderedthe verdict, he made 105 where the lumah and the eresdigir lie, the decision: 106 wherethe eresdigirlies, wherethe "true-one" 83 "Whenyou speak it will be as importantas lies, the word of Ningiszida and Dumuzid." 107 where the guda lies, where the gada lies, 84 Then the young lord, lord Bilgames 108 the place where your fatherlies, your grand- 85 (like?) all of humanity,all thathas life, was father, heart-stricken! 109 your mother,your sisters, your siblings, 86 He was in despair,he was heart-stricken! 110 your precious friend, your buddy,19 87 that what lives, death [...] 111 your friend Enkidu, the young man, your 88 The youths and the strong men, on seeing companion, the lunarcrescent, 112 to the governorthat the king has appointed 89 withouthim they should not make light! in the GreatCity, 90 Sisig the son of Utu 113 to the place where the foremanof the army 91 makes light in its dark'8places! lies 92 "Whatmy evil magic of humanitybrings will 114 where the commanderof the troops lies, now be broughtfor you. 115 to the great city, the Arali, where a man is 93 Whatmy cuttingof the umbilicalcord brings sought[...] will now be broughtfor you. 115a those who enter20 it [...], 94 The darkest day of humankindarrived for 116 (to thatplace) you will make the sistercome you. to you from the house of the sister, 95 The loneliestplace of humankindhas arrived 117 you will make the sibling come to you from for you. the house of the sibling, 96 The flood-wave that cannot be breastedhas 118 you will make your own come to you, you arrivedfor you. will make your precious ones come to you, 97 The fight that has no equal has arrivedfor 119 you will make the elders of your city come you. to you." 98 The battlefrom which thereis no fleeing has 120 He was in despair,he was heart-stricken! arrivedfor you. 121 Now the Anuna countedhim in their midst. 99 The evil from which there is no escape has 122 They counted him only second to the great arrivedfor you. gods! 100 Your angryheart should not go down to the 123 He (Enki) made him governorof the under- GreatCity. world.
19. Tu-us2-sa:syllabic for duI0-us2-sa = be 18. Ku3-ku3:syllabic for ku10-kulo;see Nippur version 20. Su-na:syllabic for sun5-na.Sun5 erebumay spe- (Nv5). cialized for the plural (Civil 1976: 150 with n. 44). REVIEWARTICLE 143
124 He renderedthe verdict, he made the deci- 149 You brought to the land the mes of Sumer sion: that were forgottenforever, 125 "Whenyou speak it will be as importantas 150 the commandmentsand the rites. the word of Ningiszida and Dumuzid." 151 Hand washing and mouth washing you put 126 Then the young lord, lord Bilgames in good order. 127 arose. [Itwas a dream!He shuddered.He had 152 [...] the flood that [destroyed]the inhabited been asleep!] regions as well as all the foreign lands [...] 128 He [rubbed]his eyes with his hands. [There 153-155 [...]22 was a desolate silence ] 156 now, Bilgames shouldnot be takenaway just 129 The dream[...] like that." 130 The dream[...] 157 That was Enlil's advice that they gave to 131 ? Enki. 132 Counsel [...] 158 Enki answeredAn and Enlil: 133 ? 159 "In yonder days, in far-off days, 134 On [this?]day [... ] as if the motherwho bore 160 in yonder nights, in far-off nights, me 161 in yonder years, in far-off years, 135 the goddess Ninsun held21 me in her lap, 162 after the assembly had made the Deluge should I become like that again? sweep over 136 [...] the great mountain ... (?) 163 so that we could destroy the seed of man- 137 N[amtarwho has no hands] andno feet, who kind (we said): [cannotbe] escaped 164 "in our midst, you are the only man living, 138 ? 165 Ziusudrais the name of humanityliving." 139 The [contents] of this dreamwere revealed 166 From that day I swore by the life of heaven by lord Nudimmud! and earth, 167 from that day I swore that mankindwill not 3: The Dream Comes True have eternallife. 168 Now they (= An and Enlil) have set their 140 In the the of the cer- assembly, place gods' eyes on Bilgames, emonial 169 but I cannotsave him because of his mother! 141 when lord had drawn Bilgames nigh 170 Bilgames, among the spirits,dead in the un- 142 they talked to him, while lord Bilgames sat derworld down: 171 let him be the governor of the underworld, 143 "Inthis case: traveledeach and having every let him be the foremost of its spirits!" road, 172 He (= Enki) renderedthe verdict, he made 144 having fetched that cedar, that unique tree the decision: down from its mountain, 173 "Whenyou speak it will be as importantas 145 after smote Huwawa in his forest, you the word of Nin~gizidaand Dumuzid." 146 erected stelae for future for having days, 174 Then the young lord, lord Bilgames ever(?), 175 (like?) all of humanity,all that has life was 147 having founded the temples of the the gods, heart-stricken! 148 you reachedZiusudra in his abode.
22. Note that the line count in Cavigneauxand Al-Rawi (2000) has one line less for this gap than for the parallelpas- 21. Di-ip-pa: syllabic for dib-ba. sage 62-65. 144 NIEK VELDHUIS
176 He was in despair,he was heart-stricken! 199 your mother,your sisters, your siblings, 177 that what lives, death [...] 200 your precious friend, your buddy, 178 The youths and the strong men, on seeing 201 your friend Enkidu, the young man, your the lunarcrescent, companion, 179 withouthim they should not make light! 202 to the governorthat the king has appointed 180 Sisig the son of Utu in the GreatCity, 181 makes light in its darkplaces! 203 to the place where the foremanof the army 182 "Whatmy evil magic of humanitybrings will lies now be broughtfor you. 204 where the commanderof the troops lies, 183 Whatmy cuttingof the umbilicalcord brings 205 to the great city, the Arali, where a man is will now be broughtfor you. sought [...] 184 The darkest day of humankindhas arrived 206 those who enter it [...], for you. 207 (to thatplace) you will make the sistercome 185 The loneliestplace of humankindhas arrived to you from the house of the sister, for you. 208 you will make the sibling come to you from 186 The flood-wave that cannot be breastedhas the house of the sibling, arrivedfor you. 209 you will make your own come to you, you 187 The fight that has no equal has arrivedfor will make your precious ones come to you, you. 210 you will make the elders of your city come 188 The battlefrom which thereis no fleeing has to you." arrivedfor you. 211 He was in despair,he was heart-stricken! 189 The evil from which there is no escape has 212 Now the Anuna countedhim in their midst. arrivedfor you. 213 They counted him only second to the great 190 Your angryheart should not go down to the gods! GreatCity. 214 He (Enki) made him governorof the under- 191 Before Utu it should say: "he will solve for world. me. 215 He renderedthe verdict, he made the deci- 192 Like a palm-fibrecord it may be loosened, sion: like an onion it may be peeled." 216 "Whenyou speak it will be as importantas 193 Ahead to the funeral offerings in the pres- the word of Ningiszida and Dumuzid." ence of the Anuna, the greatgods! 217-230 lost 194 To the place where the en-priestlies, where 231 ? the lagar-priestlies, 232 ? 195 where the lumah and the eresdigir lie, 233 ? 196 where the guda lies, where the gada lies, 234 ? 197 wherethe eresdigirlies, wherethe "true-one" lies,23 4: Bilgames' Son Builds his Tomb 198 the place where your fatherlies, your grand- 235 His his tomb as an father, [...] designed [ador]ment. 236 Their god Enki, while they were dizzy(?) 237 revealedto them his solution of the dream. 23. The line order in 196-197 is reversed comparedto the parallelpassage in 106-107. Note that M12has a variant 238 Urlugal solved this nightmarewhile no man orderin 104-107. was able to solve it! REVIEWARTICLE 145
239 The lord (= Urlugal) raiseda levy in his city, N3 240 the herold soundedthe horn in all the land. 1 his beloved wife, his beloved children, 241 Levied Uruk opened the Euphrates. 2 his beloved first wife, second wife, 242 Levied Kulab emptiedthe Euphratesof wa- 3 his beloved singer, steward, [...], ter. 4 his beloved barber [...], 243 The levy of Uruk was a deluge! 5 his beloved attendants,standing ready in the 244 The levy of Kulab was a heavy cloud. palace, 245 Half a month passed by, 6 his beloved creations(?),25 246 not even five not even ten days it was. 7 they were laying at theirplace, as in his pal- 247 They opened the Euphrates,they emptied it ace, in the sheepfold26in Uruk. of water, 8 Bilgames the son of Ninsun 248 so that its shells could admirethe sun. 9 set out these audience-giftsfor Ereskigal. 249 Then, in the middle of the Euphrates, its 10 He set out these presentsfor Namtar. water was gone! 11 He set out these surprisesfor Dimpikug. 250 He built this tomb of stone, 12 He set out these gifts for Bitti. 251 he built its walls of stone, 13 He set out these gifts for Ningiszida and 252 he made the door wings of the gate of stone. Dumuzid, 253 The bolt and the thresholdwere strongdior- 14 for Enki and Ninki, Enmul and Ninmul, ite, 15 Endukugaand Nindukuga, 254 its pivot24was diorite. 16 Endasurimaand Nindasurimma, 255 They made its crossbarof gold. 17 Enmu-utulaand Enmesarra, 256 ... he moved a heavy block of stone, 18 the female and male ancestorsof Enlil. 257 ... black earthof all kinds was spreadout(?), 19 Sulpae, the lord of the Table,27 258 [so that the tomb] in far-off days 20 Sumukanand Ninhursaga 259 [nobody would] discover. 260 the one who searchesits will [So that] facade 25. For su-dug4and nig2-su-dug4-gasee Attinger (1993: not discover it. 696-703). The equationnig2-su-dug4-ga = subultu "(diplo- matic) present"(Hh 139; MSL5, 12) would makegood sense, but is rather suspect. The Sumerian appears only in a 5: Bilgames Enters the Underworldin Peace unilingual version from Ugarit. First millennium sources, and the Old AO 7796 261 Now that a house in Uruk had been Emar, Babylonian (probably Sippar; strong used in MSL5 as V4) have nig2-su-tak4-aand variants thereof. established 26. For rig7as sheepfold(?) see Krecher(1966: 153-54), 262 his beloved wife, his beloved children, and Sjiberg (1993: 9). 263 his beloved first wife, second wife, 27. In previous studies lines 19-25 were translatedas if all the god names were in the dative case, continuingthe list of gods receiving presents in 9-18. Lines 19 and 20, how- Lines 264-94 are absent or fragmentaryin the ever, are explicitly in the ergative (dSul-pa-e3 en giban[sur]- Meturanversion. The Nippurtext N3 includes this ke4/ dsu-mu-gan2(!DAG) dnin-hur-sa[g-g]a2-ke4(case mark- ers in 21/22 The dative NPs of this sentence are found section and continues to the end of the composi- lost). in 23-25 (the dead priests), the verb in 26. The characterof tion. Where the Meturantext is it legible again the list of gods changes (no longertypical underworldgods), appearsthat the versions differ. and so does their role in this passage. Note that the verbal form changes, too (ba-an-la2in 9-13; mu-un-[...] in 26), in- dicating that this is not simply the continuationof an enu- meration.The passage 19-26 perhapsdescribes an introduc- 24. iNu-uk-ku!(TUG2)-is-bi: syllabic for Di~nu-kuS2-u3- tion scene, well-known from glyptic, in which one god intro- bi. duces a king to anothergod. 146 NIEK VELDHUIS
21 the Anuna of the Holy Mound 296 Now lord Bilgames, 22 the Nungals (= Igigi) of the Holy Mound 297 his mood was full of joy, his heartwas happy. 23 for the dead en-priests and the dead lagar- 298 Men, as many as are given names, priests, 299 their statueshave been fashioned since days 24 for the [dead] lumah-priestsand eresdigir- of old, priests, 300 and stationedin chapelsin the temples of the 25 for the [dead]guda-priests and gada-priests, gods, 26 [set out] audiencegifts. 301 so thattheir names, being readaloud, cannot 27 ? be forgotten. 28 For(?) En-[...] he set out these presents. 302 Aruru,the older sister of Enlil 29 [...] helay down. 303 madehis offspringas numerousas saplings.29 30 Bilgames, the son of Ninsun 304 Because of these statues built from days of 31 [...] poured out water? old, and read aloud in the land, 32 ? 305 Ereskigal,mother of Ninazu, your praise is 33 [...] blow their noses for him. sweet! 34 Humankind [...] of [his] city 35 do not place [...] Appendix: STVC 87 B 36 they spread out [...] in the dust. STVC87 consists of three 37 Then, the young lord, lord Bilgames (CBS 14109) frag- ments, two of which and have been 38 [...], ceaseless in the [care] of Enlil, (A C) joined to several other to form one of the main 39 Bilgames, the son of Ninsun pieces sources of the 1998: 40 [...] offshoot, a king who matched him [...] Ninegalla Hymn (Behrens was never born 42).30 FragmentB does not belong to the same tablet. It has a few lines of Death.31It 41 [...] cannot be found, does not exist, Bilgames' the obverse of the main source CBS 42 Bilgames, [lord] of Kulab, sweet is your joins Nippur 6966 + CBS 7900 + N 3189 praise! (SEM 24) (SEM 25) + N 3190.32 The new fragment is to be located in = Meturanversion the fourthcolumn below CBS 6966 SEM24 (see the reconstructionof the tabletin and M4 fragment(with parallelN1 viii) Cavigneaux Al-Rawi 2000: It is the where [1-4 very fragmentary] fig. 1). passage Enki starts to recount the of the flood 5 [...] they enter, in its gate ... story 6 the Euphrateswas opened,its watersweeped (M157-162): over 7 its water was overflowing. 8 Then, the young lord, lord Bilgames 9 for him blow the nose they 29. "Gavehim for the sake of for him out theirhair viii saplings offspring." [ they pull (N1 8)] 30. The description of text A is somewhat confusing. "CBS 14109" equals the obverse of CBS 14109C (= STVC End of M1 and M2:28 87C), but is listed as a separatejoin because this obverse is not in See Behrens' 43 n. 295 and smear ... with dirt. copied STVC. explanation(1998: 57) and the diagramon pp. 44-45. 31. With due reservationthe fragmentwas consideredas perhaps belonging to the Sumerian Flood Story by Civil 28. The line count of this final section is based on the (1969:138). colophon in M1:"total: 305 lines." 32. The join was kindly confirmedby Philip Jones. REVIEW ARTICLE 147
1" [.]AG...SAG[...] 4" gi6-ri-ta gi6 [sud-ra2-ri-ta] 2" an den-lil2-bi-da de[n-ki im-ma-ni-ib-gi4-gi4] 5" mu-ri-ta mu [sud-ra2-ri-ta] 3" ud-ri-ta ud [sud-ra2-ri-ta] 6" ud a-ma-ru x [...]
References
Alster, B. 1987 Studieson EarlyDynastic Lexicography III. 1991I Incantationto Utu. ASJ 13: 27-96. OrNS 56: 233-44. 19933 Photographsto Incantationto Utu. ASJ 15: Cohen, M. E. 265-85. 1977 AnotherUtu Hymn. ZA 67: 1-19. Attinger, P. Comrie, B. 19923 Ele'ments de linguistique sume'rienne.La 1989 Language Universals and LinguisticTypol- construction de dull/e/di <
The AmericanPhilosophical Society. Tinney, S. Shaffer,A. 1996 TheNippur Lament. Royal Rhetoricand Di- 1963 SumerianSources of TabletXII of the Epic vine Legitimationin the Reign of Ime-Da- ofGilgames.Ph.D. Diss., Universityof Penn- gan ofIsin. OPSNKF 16. Philadelphia:Uni- sylvania, Philadelphia. versity of PennsylvaniaMuseum. Sjoberg,A. W. Wasserman,N. 1993 CBS 11319+. An Old-BabylonianSchool- 1997 Another Fragmentof a Bilingual Hymn to text from Nippur.ZA 83: 1-21. Utu. ASJ 19: 261-66.