18th Century BCE
translated by Albert T. Clay
1922
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NOTE |
The Atra-hasis Epic is the oldest account of the Near Eastern Flood myth. Portions of the text have been in print since 1875, but the most complete English translation of the text was published only in 1965, with many texts assembled in the preceding decades. The translation below, made by Albert T. Clay, represents the largest portion of Sumerian, Assyrian, and Babylonian Flood epics available in the public domain. The Atra-hasis epic would form the basis for the Flood passage in Tablet XI of the Epic of Gilgamesh, as well as the Flood narrative given by Berossus. However, the translation of Albert Clay came under criticism because Clay (wrongly) believed that the Babylonian text was a translation of a Hebrew original, and therefore he used Hebrew to understand Babylonian words. In 1923, D. D. Luckenbill provided an explanation of the errors Clay made and his own translation, which I append below that of Clay for comparison.
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Early Atrahasis Epic
(Albert Clay translation)
COLUMN I
I will bring (?) their clamor (?) …………
The land had become great; the people had multiplied.
The land like a bull had become satiated.
(In) their assemblage God was absent.
……... heard their clamor.
He said to the great gods (?)
Those observing the clamor of men in their assemblage he spoke of desolation.
Let the fig tree for the people be (cut off).
[10] (In) their (fields) let the plant become a weed (?)
………. the sheep let Adad destroy.
(The fountains of the deep) let not flow.
(That the flood rise at the source.)
Let the wind blow.
[15] Let it drive mightily.
Let the clouds be held back that (rain from the heavens) pour not forth.
Let the field withhold its fertility.
(Let a change come over) the bosom of Nisaba.
COLUMN II
Let …………….
Let …………….
Let him destroy …………….
[70] On the morrow let him cause it to rain mightily
Let him give in the night …………….
Let him cause it to rain a tempest ………
Let it come upon the field like a thief.
Let …………….
Which Adad had created in the city ……
[75] They cried out and became furious ………
They sent up a clamor …………………..
They feared not …………………
COLUMN VII
[385] ………………………………..
Ea …………
Ea his mouth [opened and]
Spake to ……………….
Why hast thou commanded ………….
[390] I will stretch out my hand to the pe[ople] ……….
The flood, which thou has ordered …………
Who is he? I …………….
I truly will bear …………….
His work he shall suppress …………….
[395] Let be restrained; …………….
His god will bear, and his goddess (?) ………
Let them go into the [ship]
The ship-mast …………….
Let them go …………….
[400] …………….
…………….
COLUMN VIII
[435] …………….
…………….
……………. for the people he made
Atram-hasis opened his mouth, and
Spoke to his lord.
[440] 37 (lines)
The second tablet (of the series) “When God, man.”
Its total is 439 (lines)
By the hand of the scribe Azag-d^Aya, the junior scribe.
Month Shebet, day 28th
[445] of the year when Ammi-zaduga, the king,
built the city Dûr-Ammi-zaduga
at the mouth
of the Euphrates (11th year).
I will bring (?) their clamor (?) …………
The land had become great; the people had multiplied.
The land like a bull had become satiated.
(In) their assemblage God was absent.
……... heard their clamor.
He said to the great gods (?)
Those observing the clamor of men in their assemblage he spoke of desolation.
Let the fig tree for the people be (cut off).
[10] (In) their (fields) let the plant become a weed (?)
………. the sheep let Adad destroy.
(The fountains of the deep) let not flow.
(That the flood rise at the source.)
Let the wind blow.
[15] Let it drive mightily.
Let the clouds be held back that (rain from the heavens) pour not forth.
Let the field withhold its fertility.
(Let a change come over) the bosom of Nisaba.
COLUMN II
Let …………….
Let …………….
Let him destroy …………….
[70] On the morrow let him cause it to rain mightily
Let him give in the night …………….
Let him cause it to rain a tempest ………
Let it come upon the field like a thief.
Let …………….
Which Adad had created in the city ……
[75] They cried out and became furious ………
They sent up a clamor …………………..
They feared not …………………
COLUMN VII
[385] ………………………………..
Ea …………
Ea his mouth [opened and]
Spake to ……………….
Why hast thou commanded ………….
[390] I will stretch out my hand to the pe[ople] ……….
The flood, which thou has ordered …………
Who is he? I …………….
I truly will bear …………….
His work he shall suppress …………….
[395] Let be restrained; …………….
His god will bear, and his goddess (?) ………
Let them go into the [ship]
The ship-mast …………….
Let them go …………….
[400] …………….
…………….
COLUMN VIII
[435] …………….
…………….
……………. for the people he made
Atram-hasis opened his mouth, and
Spoke to his lord.
[440] 37 (lines)
The second tablet (of the series) “When God, man.”
Its total is 439 (lines)
By the hand of the scribe Azag-d^Aya, the junior scribe.
Month Shebet, day 28th
[445] of the year when Ammi-zaduga, the king,
built the city Dûr-Ammi-zaduga
at the mouth
of the Euphrates (11th year).
“An Early Version of the Atra-Hasis Epic”
BY D. D. LUCKENBILL
University of Chicago
University of Chicago
In a much advertised volume Professor Clay has given us a new edition of a well-known text, from a thoroughly cleaned original. For this we are thankful. He has also given us excellent photographs of the tablet. For which we are grateful. He has furnished a translation and commentary. This we deplore. Over the translation, page 58, stands the title “An Early Version of the Atra-hasis Epic,” which adequately describes the text. On the title-page this becomes A Hebrew Deluge Story in Cuneiform, which is a misnomer.
We are to believe that this is a copy of an older version, dating from perhaps 4000 в.с. This is an excellent date for the “Empire of the Amorites.” If Amurru were to be located on the moon, it would be even more difficult for the doubting Thomases to pick flaws.
Is it a Hebrew story translated into Babylonian, or a Hebrew text in cuneiform characters? This point is not made quite clear. The scribe seems to have had a good Babylonian name, which does not necessarily prove that he was no “Amorite.” The language he uses seems to the writer to differ little from that of the contemporaneous Babylonian literature. It is Babylonian. And we know from the personal names brought into Babylonia in First Dynasty times that the language of Syria had already in those days developed the characteristic “western” forms which it displays in the Hebrew of the Old Testament. That the Hebrew lexicon has been and is useful in the decipherment of the cuneiform and in the reclaiming of the Babylonian tongue, everybody admits. So have those of the Arabic, Aramaic, and Syriac tongues. But from this we can draw hardly any conclusions of a historical nature. The grammatical structure of a language does permit one to draw some few historical inferences. Professor Clay tells us that this or that word “is not current in Akkadian.” Well, what of it? The Babylonian syllabaries are full of words which are not current in the language. How many times must a word be used to be rated as “current in Akkadian”? Do ἅπαξ λεγόμενα always indicate that the piece of literature containing them is a translation from a foreign tongue? Was the Book of Job translated from the Amorite?
If iqtabta ”seems to be from the root יעקב” (p. 58), and ișabata from “the well known Hebrew root עצב” (p. 65), why does not Professor Clay construe these forms for us? On page 24 we are informed that “sussullu, ’basket’ (E, 68) was not used in Akkadian but it is found in Hebrew, see Jer. 6:9.” We need not stop to decide whether סַלְסְלוֹת of Jer. 6:9, a ἅπαξ λεγόμενον, means “baskets” or “shoots,” or whether it is the same word as sussulu, but if Professor Clay had consulted Muss-Arnolt’s Dictionary, page 774b, or Delitzsch’s Sumerisches Glossar, page 70, he would have found this word decidedly more current in Akkadian than in Hebrew. In a footnote to page 78 we are told that “all translators” translate û-ma (var. ta-ma-ta) of E, 133, by “day.” Ungnad, Texte und Bilder, page 54, translates it “Wetter”; Rogers, Cuneiform Parallels, page 96, “sea.” Examples might be multiplied almost indefinitely; but those we have given will suffice to show the philological methods applied to good Babylonian texts to make them “Amorite.”
I here offer a translation of the text, assuming that it is good Babylonian. (The publication of an Amorite grammar and lexicon may cause me to change my opinion.) I have used the photographs in several doubtful passages, well aware that this is hazardous. Restorations are offered as such. From them I do not attempt to prove anything. There are many lacunae in the text, which fact makes the interpretation of what is left doubtful at many points.
COLUMN I
1. There came no [destroyer] of seed(?).
2. The land prospered, the people multiplied,
3. the land becoming sated (waxing fat) like cattle.
4. The god became disturbed by their (the people’s) numbers (size),
5. the god heard their clamor,
6. (and) said to the great gods:
7. “Great has become the clamor of men:
8. because of their numbers, I(?) will proclaim a dispersion(?).
9. Let the fig-tree be cut off for the people;
10. from their fields let them carry off the plants (let vegetation be
cut off).
11. Above let Adad withhold his rains.
12. Below, let not the waters (springs) flow;
13. let not the floods rise from the depth(s).
14. Let the wind come,
15. let it burst through the underworld.
16. Let the ________ and
17. ______ not gush forth.
18. Let the field diminish its products;
19. Let Nisaba (_____ vegetation) be restrained.
COLUMN II
1–3. . . . . . . . .
4. In the morning let him rain down pestilence,
5. at night let him make gifts of . . .
6. Let him rain . . .
7. The field, like a thief . . .
8. Of Adad, in the city they made his . . . .
9. They spoke and cried out (?) . . . .
10. They sent up a cry . . . .
11. They feared not . . . .
COLUMN III
1. Ea . . . .
2. Ea . . . .
3. Ea (opened) his mouth
4. (and) spoke to Enlil:
5. “Why hast thou commanded . . . . ?
6. I will stretch forth my hand to . . . .
7. The flood which thou art ordering . . . .
8. Whoever (whatever) it is, I will . . . .
9. yea, I will bring forth (beget) [a new race of men(?)]
10. His work he (it) . . . . .
11. Let them see(?) . . . . .
12. Shullat and . . . . .
13. Let them go in . . . . .
14. the masts(?) . . . . .
15. Let them go . . . . .
16. let them . . . . .
COLUMN IV
1–2. . . . .
3. . . . . for the people he made.
4. Atrahasis opened his mouth
5. and spoke to his lord.
We are to believe that this is a copy of an older version, dating from perhaps 4000 в.с. This is an excellent date for the “Empire of the Amorites.” If Amurru were to be located on the moon, it would be even more difficult for the doubting Thomases to pick flaws.
Is it a Hebrew story translated into Babylonian, or a Hebrew text in cuneiform characters? This point is not made quite clear. The scribe seems to have had a good Babylonian name, which does not necessarily prove that he was no “Amorite.” The language he uses seems to the writer to differ little from that of the contemporaneous Babylonian literature. It is Babylonian. And we know from the personal names brought into Babylonia in First Dynasty times that the language of Syria had already in those days developed the characteristic “western” forms which it displays in the Hebrew of the Old Testament. That the Hebrew lexicon has been and is useful in the decipherment of the cuneiform and in the reclaiming of the Babylonian tongue, everybody admits. So have those of the Arabic, Aramaic, and Syriac tongues. But from this we can draw hardly any conclusions of a historical nature. The grammatical structure of a language does permit one to draw some few historical inferences. Professor Clay tells us that this or that word “is not current in Akkadian.” Well, what of it? The Babylonian syllabaries are full of words which are not current in the language. How many times must a word be used to be rated as “current in Akkadian”? Do ἅπαξ λεγόμενα always indicate that the piece of literature containing them is a translation from a foreign tongue? Was the Book of Job translated from the Amorite?
If iqtabta ”seems to be from the root יעקב” (p. 58), and ișabata from “the well known Hebrew root עצב” (p. 65), why does not Professor Clay construe these forms for us? On page 24 we are informed that “sussullu, ’basket’ (E, 68) was not used in Akkadian but it is found in Hebrew, see Jer. 6:9.” We need not stop to decide whether סַלְסְלוֹת of Jer. 6:9, a ἅπαξ λεγόμενον, means “baskets” or “shoots,” or whether it is the same word as sussulu, but if Professor Clay had consulted Muss-Arnolt’s Dictionary, page 774b, or Delitzsch’s Sumerisches Glossar, page 70, he would have found this word decidedly more current in Akkadian than in Hebrew. In a footnote to page 78 we are told that “all translators” translate û-ma (var. ta-ma-ta) of E, 133, by “day.” Ungnad, Texte und Bilder, page 54, translates it “Wetter”; Rogers, Cuneiform Parallels, page 96, “sea.” Examples might be multiplied almost indefinitely; but those we have given will suffice to show the philological methods applied to good Babylonian texts to make them “Amorite.”
I here offer a translation of the text, assuming that it is good Babylonian. (The publication of an Amorite grammar and lexicon may cause me to change my opinion.) I have used the photographs in several doubtful passages, well aware that this is hazardous. Restorations are offered as such. From them I do not attempt to prove anything. There are many lacunae in the text, which fact makes the interpretation of what is left doubtful at many points.
COLUMN I
1. There came no [destroyer] of seed(?).
2. The land prospered, the people multiplied,
3. the land becoming sated (waxing fat) like cattle.
4. The god became disturbed by their (the people’s) numbers (size),
5. the god heard their clamor,
6. (and) said to the great gods:
7. “Great has become the clamor of men:
8. because of their numbers, I(?) will proclaim a dispersion(?).
9. Let the fig-tree be cut off for the people;
10. from their fields let them carry off the plants (let vegetation be
cut off).
11. Above let Adad withhold his rains.
12. Below, let not the waters (springs) flow;
13. let not the floods rise from the depth(s).
14. Let the wind come,
15. let it burst through the underworld.
16. Let the ________ and
17. ______ not gush forth.
18. Let the field diminish its products;
19. Let Nisaba (_____ vegetation) be restrained.
COLUMN II
1–3. . . . . . . . .
4. In the morning let him rain down pestilence,
5. at night let him make gifts of . . .
6. Let him rain . . .
7. The field, like a thief . . .
8. Of Adad, in the city they made his . . . .
9. They spoke and cried out (?) . . . .
10. They sent up a cry . . . .
11. They feared not . . . .
COLUMN III
1. Ea . . . .
2. Ea . . . .
3. Ea (opened) his mouth
4. (and) spoke to Enlil:
5. “Why hast thou commanded . . . . ?
6. I will stretch forth my hand to . . . .
7. The flood which thou art ordering . . . .
8. Whoever (whatever) it is, I will . . . .
9. yea, I will bring forth (beget) [a new race of men(?)]
10. His work he (it) . . . . .
11. Let them see(?) . . . . .
12. Shullat and . . . . .
13. Let them go in . . . . .
14. the masts(?) . . . . .
15. Let them go . . . . .
16. let them . . . . .
COLUMN IV
1–2. . . . .
3. . . . . for the people he made.
4. Atrahasis opened his mouth
5. and spoke to his lord.
ADDITIONAL VERSIONS
(Translated by Albert Clay)
Late Redaction of the Atra-Hasis Epic
COLUMN I
[25] [When] the second year [arrives] ……
[When] the third year [arrives] ……
The people in their ... become changed.
When the fourth year arrives, their position was miserable.
The wide ... their ... became oppressed.
[30] The people [wan]der in the streets with the head [bowed].
When the fifth year arrives, the daughter looks for the entering of the mother.
The mother opens not [her] door to the daughter.
The daughter [looks] upon the treasures of the mother.
[The mother] looks upon the treasures of the daughter.
[35] When the sixth year arrives, they prepare the [daughter] for a meal.
For morsels they prepare the child .... were full(?)
One house [devours] another.
[Like ghosts their faces] they cover.
[The people] live [in violence].
[40] They took a messenger …..
They entered, and ……..
An oracle ……….
And the lord of the land .... the return ……
COLUMN II
……….. bird …………
Above [Adad made scarce his rain].
[30] Be[low] (the fountain of the deep) was stopped, [that the flood rose not at the source].
The field diminished [its fertility]. [A change came over the bosom of]
Nisaba. [By night the fields became white].
[The wide plain] bore weeds (?).
[The plant came not] forth; the sheep [did not become pregnant].
[35] [Calamity was put upon the people]. [The womb was closed, and the child came not forth].
[………………….]
[When the second year arrives]....
[When the third year] arrives,
[40] [The people in their].. .became changed.
[When the fourth year arrives their position] is miserable.
[The wide .... their ....] became oppressed.
[The people wander] in the street [with head bowed down].
[When the fifth year arrives], the daughter looks for [the entering] of the mother.
[45] [The mother op]ens not her door [to the daughter].
[The daughter] looks upon [the treasures of the mother.]
The mother looks upon [the treasures of the daughter.]
[When the sixth year arrives, they prepare] the daughter for a meal.
[For morsels] they prepare [the child].
[50] [Full was ……… ] one house devours another.
[Like ghosts their faces] they cover.
[The people] live [in violence].
[The wise] Atra-hasis, the man,
To E[a his lord], his thought turns.
[55] [He speaks] with his god.
[His lord Ea] speaks with him.
……….. the door of his god.
By the river he places his bed.
………….. seek his rains.
COLUMN III
………………………..
[Concerning] their cry he became troubled.
[He spoke in] their assemblage to those untouched [by the desolations].
[Enl]il held [his] assembly.
[5] [He sa]id to the gods his children,
Those observing the clamor of men:
[Concerning] their clamor I am troubled.
[He said in] their assemblage to those untouched by the desolations.
………… let there be malaria.
[10] [Hast]ily let fate make an end to their clamor.
[Li]ke a storm, let it overwhelm them.
[Sic]kness, headache, malaria, calamity.
……. and they had malaria.
[Hast]ily fate made an end to their cry.
[15] [Like] a storm it overwhelmed them,
[Sick]ness, headache, malaria, calamity.
The wi[se lord] Atra-hasis, the man,
To Ea, his [lord], his thought turns.
[He sp]eaks with his god.
[20] His [lord] Ea speaks with him.
Atra-hasis opened his mouth, and speaks
To Ea, his lord.
O lord, mankind is in misery.
Your power consumes the land.
[25] [E]a, O lord, mankind is in misery.
[The anger] of the gods consumes the land.
…….. thou who hast created us
Let sickness, headache, malaria, calamity ce[ase].
[Ea opened his mouth], he speaks to Atar-hasis, and tells him:
[30] ……… in the land.
……….. pray to your goddess.
……….. god, his command.
[34-36 too fragmentary to translate]
[Enlil] held his assembly; he speaks to the gods his children.
……….. I will put them to death.
[The people] have not become less; they are more numerous than before.
[40] [Concerning] their cry I am troubled.
[He said in] their assemblage to those untouched by the desolations.
Let the fig tree for the people be [cut off].
[I]n their bellies let the plant be wanting.
Above, let Adad make his rain scarce.
[45] Below let (the fountain of the deep) be stopped, that the flood rise not at the source.
Let the field withhold its fertility.
Let a change come over the bosom of Nisaba; by night let the fields become white.
Let the wide field bear weeds (?).
Let her bosom revolt, that the plant come not forth, that the sheep become not pregnant.
[50] Let calamity be placed upon the people.
Let the [womb] be closed, that it bring forth no infant.
The fig tree was cut [off] for the people.
In their bellies, the plant was wanting.
Above, Adad made scarce his rain.
[55] Below (the fountains of the deep) was stopped, that the flood rose not at the source.
The field withheld its fertility.
A change came over the bosom of Nisaba; the fields by night became white,
The wide field bore weeds (?); her womb revolted.
The plant came not forth; the sheep did not become pregnant.
[60] Calamity was placed upon the people.
The womb was closed, and brought forth no baby.
COLUMN IV.
………. Ea said.
.... he shall cause her to recite.
.... [reci]ted an incantation. After she recited the incantation;
[She sp]at upon her clay.
[5] [Fourteen pieces] she pinched off; seven pieces she laid on the right.
[Seven] pieces she laid on the left; between them she placed a brick.
Offspring is delivered, the birth-stool (?).
She then called the wise ....
Seven and seven mothers, seven formed boys.
[10] Seven formed girls
The mother, the creator of destiny.
Them(?), they finished them.
Them( ?), they finished before her.
The figures of people, Mami formed.
In the house of the bearing one the midwife, shall let the brick for seven days lie.
Divinity (?) from the temple of Mah, the wise Mami,
They that are angry in the house of the midwife, let be happy.
When the bearing one is about to give birth,
Let the mother of the child conceive it like into herself.
[20] Male ………..
[25] [When] the second year [arrives] ……
[When] the third year [arrives] ……
The people in their ... become changed.
When the fourth year arrives, their position was miserable.
The wide ... their ... became oppressed.
[30] The people [wan]der in the streets with the head [bowed].
When the fifth year arrives, the daughter looks for the entering of the mother.
The mother opens not [her] door to the daughter.
The daughter [looks] upon the treasures of the mother.
[The mother] looks upon the treasures of the daughter.
[35] When the sixth year arrives, they prepare the [daughter] for a meal.
For morsels they prepare the child .... were full(?)
One house [devours] another.
[Like ghosts their faces] they cover.
[The people] live [in violence].
[40] They took a messenger …..
They entered, and ……..
An oracle ……….
And the lord of the land .... the return ……
COLUMN II
……….. bird …………
Above [Adad made scarce his rain].
[30] Be[low] (the fountain of the deep) was stopped, [that the flood rose not at the source].
The field diminished [its fertility]. [A change came over the bosom of]
Nisaba. [By night the fields became white].
[The wide plain] bore weeds (?).
[The plant came not] forth; the sheep [did not become pregnant].
[35] [Calamity was put upon the people]. [The womb was closed, and the child came not forth].
[………………….]
[When the second year arrives]....
[When the third year] arrives,
[40] [The people in their].. .became changed.
[When the fourth year arrives their position] is miserable.
[The wide .... their ....] became oppressed.
[The people wander] in the street [with head bowed down].
[When the fifth year arrives], the daughter looks for [the entering] of the mother.
[45] [The mother op]ens not her door [to the daughter].
[The daughter] looks upon [the treasures of the mother.]
The mother looks upon [the treasures of the daughter.]
[When the sixth year arrives, they prepare] the daughter for a meal.
[For morsels] they prepare [the child].
[50] [Full was ……… ] one house devours another.
[Like ghosts their faces] they cover.
[The people] live [in violence].
[The wise] Atra-hasis, the man,
To E[a his lord], his thought turns.
[55] [He speaks] with his god.
[His lord Ea] speaks with him.
……….. the door of his god.
By the river he places his bed.
………….. seek his rains.
COLUMN III
………………………..
[Concerning] their cry he became troubled.
[He spoke in] their assemblage to those untouched [by the desolations].
[Enl]il held [his] assembly.
[5] [He sa]id to the gods his children,
Those observing the clamor of men:
[Concerning] their clamor I am troubled.
[He said in] their assemblage to those untouched by the desolations.
………… let there be malaria.
[10] [Hast]ily let fate make an end to their clamor.
[Li]ke a storm, let it overwhelm them.
[Sic]kness, headache, malaria, calamity.
……. and they had malaria.
[Hast]ily fate made an end to their cry.
[15] [Like] a storm it overwhelmed them,
[Sick]ness, headache, malaria, calamity.
The wi[se lord] Atra-hasis, the man,
To Ea, his [lord], his thought turns.
[He sp]eaks with his god.
[20] His [lord] Ea speaks with him.
Atra-hasis opened his mouth, and speaks
To Ea, his lord.
O lord, mankind is in misery.
Your power consumes the land.
[25] [E]a, O lord, mankind is in misery.
[The anger] of the gods consumes the land.
…….. thou who hast created us
Let sickness, headache, malaria, calamity ce[ase].
[Ea opened his mouth], he speaks to Atar-hasis, and tells him:
[30] ……… in the land.
……….. pray to your goddess.
……….. god, his command.
[34-36 too fragmentary to translate]
[Enlil] held his assembly; he speaks to the gods his children.
……….. I will put them to death.
[The people] have not become less; they are more numerous than before.
[40] [Concerning] their cry I am troubled.
[He said in] their assemblage to those untouched by the desolations.
Let the fig tree for the people be [cut off].
[I]n their bellies let the plant be wanting.
Above, let Adad make his rain scarce.
[45] Below let (the fountain of the deep) be stopped, that the flood rise not at the source.
Let the field withhold its fertility.
Let a change come over the bosom of Nisaba; by night let the fields become white.
Let the wide field bear weeds (?).
Let her bosom revolt, that the plant come not forth, that the sheep become not pregnant.
[50] Let calamity be placed upon the people.
Let the [womb] be closed, that it bring forth no infant.
The fig tree was cut [off] for the people.
In their bellies, the plant was wanting.
Above, Adad made scarce his rain.
[55] Below (the fountains of the deep) was stopped, that the flood rose not at the source.
The field withheld its fertility.
A change came over the bosom of Nisaba; the fields by night became white,
The wide field bore weeds (?); her womb revolted.
The plant came not forth; the sheep did not become pregnant.
[60] Calamity was placed upon the people.
The womb was closed, and brought forth no baby.
COLUMN IV.
………. Ea said.
.... he shall cause her to recite.
.... [reci]ted an incantation. After she recited the incantation;
[She sp]at upon her clay.
[5] [Fourteen pieces] she pinched off; seven pieces she laid on the right.
[Seven] pieces she laid on the left; between them she placed a brick.
Offspring is delivered, the birth-stool (?).
She then called the wise ....
Seven and seven mothers, seven formed boys.
[10] Seven formed girls
The mother, the creator of destiny.
Them(?), they finished them.
Them( ?), they finished before her.
The figures of people, Mami formed.
In the house of the bearing one the midwife, shall let the brick for seven days lie.
Divinity (?) from the temple of Mah, the wise Mami,
They that are angry in the house of the midwife, let be happy.
When the bearing one is about to give birth,
Let the mother of the child conceive it like into herself.
[20] Male ………..
Assyrian Fragment
………………..
…. like the ends of heaven,
…. let it be strong above and below,
……… close ……….
[5] .... the time I will send thee.
….. enter and close the door of the ship.
….. in it thy grain, thy possessions, and thy property,
…… Thy [wife], thy family, thy relatives and the craftsmen,
The cattle of the field, the beasts of the field, as many as dev[our] grass,
[10] I will send thee, and they will guard thy door.
Atra-hasis opened his mouth, and spoke.
He said to Ea, his lord:
How long! I have not built a ship.
Upon the earth draw a plan!
[15] The plan let me see, and I will build the ship.
……. upon the ground he drew.
……. which thou hast commanded.
…. like the ends of heaven,
…. let it be strong above and below,
……… close ……….
[5] .... the time I will send thee.
….. enter and close the door of the ship.
….. in it thy grain, thy possessions, and thy property,
…… Thy [wife], thy family, thy relatives and the craftsmen,
The cattle of the field, the beasts of the field, as many as dev[our] grass,
[10] I will send thee, and they will guard thy door.
Atra-hasis opened his mouth, and spoke.
He said to Ea, his lord:
How long! I have not built a ship.
Upon the earth draw a plan!
[15] The plan let me see, and I will build the ship.
……. upon the ground he drew.
……. which thou hast commanded.
A Deluge Story in Sumerian
[Note: This is a different translation of the Eridu Genesis -- J.C.]
COLUMN III
The beginning of the column is wanting.
[10] The …. place …..
The people ....
The flood …..
……
…… the made, ……
[15] At that time Nintu [cried aloud] like [a woman in travail].
The holy Ishtar lamented for her people. …..
Ea in his own heart held counsel.
Anu, Enlil, Ea and Nin-Harsag…..
The gods of heaven and earth inv[oked] the name of Anu (and) Enlil.
[20] At that time Zi-u-sudda the king, the priest of ....
A great …… he made …….
In humility he prostrates himself, in reverence ....
Daily he stands in attendance …….
A dream, as had not been before, comes forth ………..
By the name of heaven and earth he conjures ……..
COLUMN IV
For ………. the gods ……
Zi-u-suddu standing at its side heard ...
At the wall on my left side stand
At the wall I will speak a word to thee.
[5] My holy one, give attention!
By our hand( ?) a flood will be sent;
To destroy the seed of mankind ……
Is the decision, the word of the assembly [of the gods]
The commands of Anu (and) En[lil] …..
[10] Its (their) kingdom, its (their) reign ……
To him (them) ……
…………
The rest of the column, or about three-fourths of the text, is missing.
COLUMN V
All the might windstorms together blew.
The flood …… raged.
[5] When for seven days, for seven nights
The flood overwhelmed the land.
When the storm drove out the great boat over the mighty waters.
Shamash (the sun-god) came forth shedding light over the heaven and earth.
Zi-u-suddu opened the [hatch] of the great boat.
The light of the hero Shamash enters into the interior (?) of the great boat.
Zi-u-suddu, the king,
[10] Prostrates himself before Shamash.
The king sacrifces an ox; a sheep he slaughters (?).
The rest of the column is missing.
COLUMN VI
By the soul of heaven, by the soul of earth ye shall conjure him,
That he may be ……… with you.
Anu (and) Enlil by the soul of heaven, by the soul of earth ye shall conjure;
He will be ….. with you.
[5] The niggilma of the ground rises in abundance.
Zi-u-suddu, the king,
Before Anu (and) Enlil prostrates himself
Life like (that of) a god he gives to him;
An eternal soul like (that of) a god he creates for him.
[10] At that time Zi-u-suddu, the king,
The name of the niggilma (he named)
“Presence of the seed of mankind”
In a ….. land, that of Dilmun, they caused him to dwell.
The rest of the column, about three-quarters of the text, is missing.
The beginning of the column is wanting.
[10] The …. place …..
The people ....
The flood …..
……
…… the made, ……
[15] At that time Nintu [cried aloud] like [a woman in travail].
The holy Ishtar lamented for her people. …..
Ea in his own heart held counsel.
Anu, Enlil, Ea and Nin-Harsag…..
The gods of heaven and earth inv[oked] the name of Anu (and) Enlil.
[20] At that time Zi-u-sudda the king, the priest of ....
A great …… he made …….
In humility he prostrates himself, in reverence ....
Daily he stands in attendance …….
A dream, as had not been before, comes forth ………..
By the name of heaven and earth he conjures ……..
COLUMN IV
For ………. the gods ……
Zi-u-suddu standing at its side heard ...
At the wall on my left side stand
At the wall I will speak a word to thee.
[5] My holy one, give attention!
By our hand( ?) a flood will be sent;
To destroy the seed of mankind ……
Is the decision, the word of the assembly [of the gods]
The commands of Anu (and) En[lil] …..
[10] Its (their) kingdom, its (their) reign ……
To him (them) ……
…………
The rest of the column, or about three-fourths of the text, is missing.
COLUMN V
All the might windstorms together blew.
The flood …… raged.
[5] When for seven days, for seven nights
The flood overwhelmed the land.
When the storm drove out the great boat over the mighty waters.
Shamash (the sun-god) came forth shedding light over the heaven and earth.
Zi-u-suddu opened the [hatch] of the great boat.
The light of the hero Shamash enters into the interior (?) of the great boat.
Zi-u-suddu, the king,
[10] Prostrates himself before Shamash.
The king sacrifces an ox; a sheep he slaughters (?).
The rest of the column is missing.
COLUMN VI
By the soul of heaven, by the soul of earth ye shall conjure him,
That he may be ……… with you.
Anu (and) Enlil by the soul of heaven, by the soul of earth ye shall conjure;
He will be ….. with you.
[5] The niggilma of the ground rises in abundance.
Zi-u-suddu, the king,
Before Anu (and) Enlil prostrates himself
Life like (that of) a god he gives to him;
An eternal soul like (that of) a god he creates for him.
[10] At that time Zi-u-suddu, the king,
The name of the niggilma (he named)
“Presence of the seed of mankind”
In a ….. land, that of Dilmun, they caused him to dwell.
The rest of the column, about three-quarters of the text, is missing.
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Source: Albert T. Clay, A Hebrew Deluge Story in Cuneiform and Other Epic Fragments in the Pierpont Morgan Library (Yale Oriental Series, Researches Vol. 3) (New Haven: Yale University Press, 1922); D. D. Luckenbill, “An Early Version of the Atra-Hasis Epic,” The American Journal of Semitic Languages and Literatures 39, no. 3 (April 1923): 153-160.
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