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- Herausgeber: Strelbytskyy Multimedia Publishing
- Kategorie: Poesie und Drama
- Sprache: Englisch
- Veröffentlichungsjahr: 2023
"The Big Book of Early Fantasy" is a magnificent literary compilation that offers readers a captivating journey into the world of ancient and timeless fantasy. This comprehensive anthology features classic tales and myths, including the "Epic of Gilgamesh," "Twenty-Two Goblins," "One Thousand and One Nights," "Myths and Legends of Troy," "King Arthur," and "The Story of the Volsungs." From the earliest recorded epic of "The Epic of Gilgamesh," a story of heroism and friendship, to the rich tapestry of "One Thousand and One Nights," where Scheherazade's tales mesmerize and entertain, this collection showcases the roots of fantasy storytelling. "Twenty-Two Goblins" offers a glimpse into the imaginative and often humorous narratives of ancient India, while "Myths and Legends of Troy" takes readers back to the heroic age of the Greeks and the legendary city of Troy. "King Arthur" explores the legendary British monarch and his knights of the Round Table, embodying the ideals of chivalry and honor, while "The Story of the Volsungs" brings Norse mythology to life with tales of gods, heroes, and epic adventures. This illustrated edition enhances the reading experience with visual elements that complement the timeless narratives, making these ancient fantasies even more captivating and immersive. "The Big Book of Early Fantasy" is a literary treasure trove for readers of all ages who appreciate the enchantment of early fantasy. These tales and myths have influenced generations of storytellers and continue to captivate with their timeless themes of heroism, magic, and adventure. Immerse yourself in this collection and journey back to the origins of fantasy storytelling, where the power of imagination knows no bounds. Contents: Epic of Gilgamesh Twenty-Two Goblins One Thousand and One Nights Myths and Legends of Troy King Arthur The Story of the Volsungs
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THE BIG BOOK OF EARLY FANTASY
Epic of Gilgamesh, TwentyTwo Goblins, One Thousand and One Nights, Myths and Legends of Troy, King Arthur, The Story of the Volsungs
Illustrated
"The Big Book of Early Fantasy" is a magnificent literary compilation that offers readers a captivating journey into the world of ancient and timeless fantasy. This comprehensive anthology features classic tales and myths, including the "Epic of Gilgamesh," "Twenty-Two Goblins," "One Thousand and One Nights," "Myths and Legends of Troy," "King Arthur," and "The Story of the Volsungs."
From the earliest recorded epic of "The Epic of Gilgamesh," a story of heroism and friendship, to the rich tapestry of "One Thousand and One Nights," where Scheherazade's tales mesmerize and entertain, this collection showcases the roots of fantasy storytelling. "Twenty-Two Goblins" offers a glimpse into the imaginative and often humorous narratives of ancient India, while "Myths and Legends of Troy" takes readers back to the heroic age of the Greeks and the legendary city of Troy.
"King Arthur" explores the legendary British monarch and his knights of the Round Table, embodying the ideals of chivalry and honor, while "The Story of the Volsungs" brings Norse mythology to life with tales of gods, heroes, and epic adventures.
This illustrated edition enhances the reading experience with visual elements that complement the timeless narratives, making these ancient fantasies even more captivating and immersive.
"The Big Book of Early Fantasy" is a literary treasure trove for readers of all ages who appreciate the enchantment of early fantasy. These tales and myths have influenced generations of storytellers and continue to captivate with their timeless themes of heroism, magic, and adventure. Immerse yourself in this collection and journey back to the origins of fantasy storytelling, where the power of imagination knows no bounds.
Epic of Gilgamesh
TwentyTwo Goblins
One Thousand and One Nights
Myths and Legends of Troy
King Arthur
The Story of the Volsungs
EPIC OF GILGAMESH
STANDARD VERSION
Translated by R. Campbell Thompson
TO COLONEL W. H. BEACH, C.B., C.M.G., D.S.O., R.E.,
UNDER WHOM I SERVED FOR THREE YEARS IN MESOPOTAMIA,
WHO BEST KNEW HOW TO ASSESS THE WORTH OF ORIENTAL STORIES.
PREFACE
THE Epic of Gilgamish, written in cuneiform on Assyrian and Babylonian clay tablets, is one of the most interesting poems in the world. It is of great antiquity, and, inasmuch as a fragment of a Sumerian Deluge text is extant, it would appear to have had its origin with the Sumerians at a remote period, perhaps the fourth millennium, or even earlier. Three tablets of it exist written in Semitic (Akkadian), which cannot be much later than 2,000 B.C.: half a millennium later come the remains of editions from Boghaz Keui, the Hittite capital in the heart of Asia Minor, written not only in Akkadian, but also in Hittite and another dialect. After these comes the tablet found at Ashur, the old Assyrian capital, which is anterior in date to the great editions now preserved in the British Museum, which were made in the seventh century B.C., for the Royal Library at Nineveh, one Sin-liqi-unni(n)ni being one of the editors. Finally there are small neo-Babylonian fragments representing still later editions.
In the seventh century edition, which forms the main base of our knowledge of the poem, it was divided into twelve tablets, each containing about three hundred lines in metre. Its subject was the Legend of Gilgamish, a composite story made up probably of different myths which had grown up at various times round the hero’s name. He was one of the earliest Kings of Erech in the South of Babylonia, and his name is found written on a tablet giving the rulers of Erech, following in order after that of Tammuz (the god of vegetation and one of the husbands of Ishtar) who in his turn follows Lugal-banda, the tutelary god of the House of Gilgamish. The mother of Gilgamish was Nin-sun. According to the Epic, long ago in the old days of Babylonia (perhaps 5,000 B.C.), when all the cities had their own kings, and each state rose and fell according to the ability of its ruler, Gilgamish is holding Erech in thrall, and the inhabitants appeal to the Gods to be relieved from his tyranny. To aid them the wild man Enkidu is created, and he, seduced by the wiles of one of the dancing girls of the Temple of Ishtar, is enticed into the great city, where at once (it would appear) by ancient right Gilgamish attempts to rob him of his love. A tremendous fight ensues, and mutual admiration of each other’s prowess follows, to so great an extent that the two heroes become firm friends, and determine to make an expedition together to the Forest of Cedars which is guarded by an Ogre, Humbaba, to carry off the cedar wood for the adornment of the city. They encounter Humbaba, and by the help of the Sun-god who sends the winds to their aid, capture him and cut off his head; and then, with this exploit, the goddess Ishtar, letting her eye rest on the handsome Gilgamish, falls in love with him. But he rebuffs her proposal to wed him with contumely, and she, indignant at the insult, begs her father Anu to make a divine bull to destroy the two heroes. This bull, capable of killing three hundred men at one blast of his fiery breath, is overcome by Enkidu, who thus incurs the punishment of hybris at the hands of the gods, who decide that, although Gilgamish may be spared, Enkidu must die. With the death of his friend, Gilgamish in horror at the thought of similar extinction goes in search of eternal life, and after much adventuring, meets first with Siduri, a goddess who makes wine, whose philosophy of life, as she gives it him, however sensible, is evidently intended to smack of the hedonism of the bacchante. Then he meets with Ur-Shanabi (the boatman of Uta-Napishtim) who may perhaps have been introduced as a second philosopher to give his advice to the hero, which is now lost; conceivably he has been brought into the story because of the sails(?) which would have carried them over the waters of Death (by means of the winds, the Breath of Life?), if Gilgamish had not previously destroyed them with his own hand. Finally comes the meeting with Uta-Napishtim (Noah) who tells Gilgamish the story of the Flood, and how the gods gave him, the one man saved, the gift of eternal life. But who can do this for Gilgamish, who is so human as to be overcome by sleep? No, all Uta-Napishtim can do is to tell him of a plant at the bottom of the sea which will make him young again, and to obtain this plant Gilgamish, tying stones on his feet in the manner of Bahrein pearl-divers, dives into the water. Successful, he sets off home with his plant, but, while he is washing at a chance pool, a snake snatches it from him, and he is again frustrated of his quest, and nothing now is left him save to seek a way of summoning Enkidu back from Hades, which he tries to do by transgressing every tabu known to those who mourn for the dead. Ultimately, at the bidding of the God of the Underworld Enkidu comes forth and pictures the sad fate of the dead in the Underworld to his friend: and on this sombre note the tragedy ends.
Of the poetic beauty of the Epic there is no need to speak. Expressed in a language which has perhaps the simplicity, not devoid of cumbrousness, of Hebrew rather than the flexibility of Greek, it can nevertheless describe the whole range of human emotions in the aptest language, from the love of a mother for her son to the fear of death in the primitive mind of one who has just seen his friend die; or from the anger of a woman scorned to the humour of an editor laughing in his sleeve at the ignorance of a savage. Whether there is justification for taking the risk of turning it into ponderous English hexameter metre is an open question, but in so doing I have done my utmost to preserve an absolutely literal translation, duly enclosing in a round bracket, (), every amplification of the original phrasing which either sense or metre or particularly an appreciation of unproven Assyrian particles has demanded. Restorations, either probable from the context or certain from parallels, have been enclosed in square brackets.
To George Smith, one of the greatest geniuses Assyriology has produced, science owes much for the first arrangement and translations of the text of this extraordinary poem: indeed, it was for this Epic that he sacrificed his life, for actually it was the discovery of the Deluge Tablet in the British Museum Collections which led the Daily Telegraph to subscribe so generously for the re-opening of the diggings in the hope of further finds at Kouyunjik (Nineveh), in conducting which he died all too early in 1876. Sir Henry Rawlinson and Professor Pinches played no small part in the reconstruction and publication of at least two of the tablets, and to their labours in this field must be added the ingenuity of Professor Sayce, and the solid acumen of Dr. L. W King. In America to Professor Haupt is owed the first complete edition of the texts, very accurately copied, and later on the editions of two early Babylonian texts were edited by Langdon, Clay and Jastrow: among German publications must be mentioned the translations of Jensen and Ungnad, with the edition of an Old Babylonian tablet by Meissner. The Boghaz Keui texts have been edited by Weidner, Friedrich, and Ungnad. It would be superfluous to say how much I am indebted to the labours of all these scholars.
The present version is based on a fresh collation of the original tablets in the British Museum, the results of which I propose to publish shortly in a critical edition of both text and translation. It will be seen that I have departed from the accepted order of several of the fragments of which the position in the Epic is problematical. An examination of numerous fragments of tablets of a religious nature has naturally led to the discovery of duplicates and joins, some of which will be apparent in the present text. For their great liberality in granting me facilities to copy and collate these valuable tablets I have to express my heartiest thanks to the Trustees of the British Museum, and the Director, Sir Frederick Kenyon. To my friends Dr. H. R. Hall, and Messrs. Sidney Smith and C. J. Gadd of the British Museum, I am greatly indebted for much help in forwarding the work: and to Sir John Miles, Fellow of Merton College, Oxford, I owe many shrewd suggestions.
R. CAMPBELL THOMPSON.
NINEVEH,
CHRISTMAS, 1927.
THE FIRST TABLET. OF THE TYRANNY OF GILGAMISH, AND THE CREATION OF ENKIDU
Column I.
(The Argument).
He who (the heart of) all matters hath proven let him [teach] the nation,
[He who all] knowledge possesseth, therein shall he [school] all the people,
[He shall his wisdom impart (?)] and (so) shall they]share it] together.
[Gilgamish(?)] — he was the [Master] of wisdom, with [knowledge of all things,
5 He ’twas discovered the secret concealed……
(Aye), handed down the tradition relating to (things) prediluvian,
Went on a journey afar, (all) aweary and [worn with his toiling(?)],
10 [Graved] on a table of stone all the travail.
Of Erech, the high-wall’d,
He (it was) built up the ramparts; (and) he (it was) clamp’d the foundation,
Like unto brass, of [E]-Anna, the sacred, the treasury hallow’d,
[Strengthen’d] its base to grant wayleave to no [one]…
….. the threshold which from [of old (?)]……
….. [E]-Anna……………
15….. to grant wayleave [to no one (?)]….
(About thirty lines wanting. The description of Gilgamish runs on to the beginning of the next Column).
Column II.
Two-thirds of him are divine, and [one-third of him human,]…
The form of his body…………….
He hath forced to take………………
(Gap of about three lines).
(The Plaint of Erech(?) to the gods against the tyrant Gilgamish)
7 “….. of Erech ’tis he who hath [taken],
…… (while) tow’reth [his] crest like an aurochs,
10 Ne’er hath the shock of [his] weapons (its) [peer]; are driven [his] fellows
Into the toils, while cow’d are the heroes of Erech un-…..
Gilgamish leaveth no son to [his] father, [his] arrogance swelling
(Each) day and [night]; [aye, he] is the shepherd of Erech, the high-[wall’d],
15 He is [our(?)] shepherd…. [masterful, dominant, subtle]…
[Gilgamish] leaveth no [maid to her mother, nor] daughter to [hero],
[(Nay), nor a spouse to a husband]”
(And so), to (th’ appeal of) their wailing
[Gave ear th’ Immortals]: the gods of high heaven address’d the god Anu],
20 (Him who was) Seigneur of Erech: “’Tis thou a son hast begotten,
(Aye, in sooth, all) tyrannous, [while tow’reth his crest like an aurochs],
Ne’er hath [the shock of his weapons] (its) peer; are driven [his fellows]
Into the toils, awhile cow’d are the heroes of Erech un-….].
Gilgamish leaveth no son to his father, [his arrogance swelling]
(Each) day and night; aye, he is the shepherd of Erech, [the high-wall’d],
25 He is their shepherd… masterful, dominant, subtle…
Gilgamish leaveth no maid to [her mother], nor daughter to hero,
(Nay), nor a spouse to a [husband].”
(And so), to (th’ appeal of) their wailing
30. [Anu] gave ear, call’d the lady Aruru: “’Twas thou, O Aruru,
Madest [(primeval seed of) mankind(?)]: do now make its fellow,
So that he [happen on Gilgamish], yea, on the day of his pleasure,
So that they strive with each other, and he unto Erech give [surcease].”
(The Creation of Enkidu).
So when the goddess Aruru heard this, in her mind she imagined
(Straightway, this) Concept of Anu, and, washing her hands, (then) Aruru
Finger’d some clay, on the desert she moulded (it): [(thus) on the desert]
35 Enkidu made she, a warrior, (as he were) born (and) begotten,
(Yea), of Ninurta the double, [and put forth] the whole of his body
Hair: in the way of a woman he snooded his locks (in a fillet);
Sprouted luxuriant growth of his hair-like (the awns of) the barley,
Nor knew he people nor land; he was clad in a garb like Sumuqan.
40 E’en with gazelles did he pasture on herbage, along with the cattle
Drank he his fill, with the beasts did his heart delight at the water.
(The Encounter of Enkidu with the Hunter).
(Then) did a hunter, a trapper, come face to face with this (fellow),
Came on him [one], two, three days, at the place where (the beasts) drank (their) water;
45 (Sooth), when the hunter espied him, his face o’ermantled with terror,
He and his cattle went unto his steading, [dismay’d] (and) affrighted,
Crying aloud, [distress’d in, his heart, and) his face overclouded,
…. woe in his belly…………
50 (Aye, and) his face was the same as of one [who hath gone] a far [journey].
Column III.
Open’d [his mouth (then)] the hunter, and spake, addressing [his father]:
“Father, there is [a] great fellow come [forth from out of the mountains],
(O, but) [his] strength is the greatest [(the length and breadth) of the country],
[Like to a double] of Anu’s own self [his strength] is enormous,
5 Ever (?) [he rangeth at large] o’er the mountains, [(and) ever] with cattle
[Grazeth on herbage (and) ever he setteth] his foot to the water,
[So that I fear] to approach him. The pits which I [myself] hollow’d
10 [(With mine own hands) hath he fill’d in (again)], (and) the traps of my [setting]
[Torn up, (and) out of my clutches hath holpen escape] (all) the cattle,
Beasts of the desert: to work at my fieldcraft [he will not allow] me.”
[Open’d his mouth (then) his father, and spake], addressing the hunter:
15 “Gilgamish [dwelleth] in Erech, [my son, whom no one] hath vanquish’d,
[(Nay, but) ’tis his strength is greatest (the length and breadth) of the country]
[Like to a double of Anu’s own self], his strength is [enormous],
[Go, set] thy face [towards Erech: and when he hears of] a monster,
[He will say ‘Go, O hunter, a courtesan-girl, a hetaera]
20 Take [with thee]…. like a strong one;
[When he the cattle shall gather again] to the place of (their) drinking,
[So shall she put off] her [mantle] (the charm of) her beauty [revealing];
[(Then) shall he spy her, and (sooth) will embrace her, (and thenceforth)
his cattle,
[Which in] his very own deserts [were rear’d], will (straightway) deny him.’”
(How Gilgamish first heard of Enkidu).
25 Unto the rede of his father the hunter [hath hearken’d, (and straightway)]
He will away [unto Gilgamish].
Taking the road towards Erech
Turn’d he [his steps, and to] Gilgamish [came, his speech thus addressing]:
(Saying): “There is a great fellow [come forth from out of the mountains],
30 [(O, but) his strength] is the greatest, (the length and breadth) of the country,
Like to a double of Anu’s own self [his strength] is enormous,
[Ever (?)] he rangeth at large o’er the mountains, (and) ever with cattle
[Grazeth on herbage, (and)] ever [he setteth] his foot to the water,
35 So that I fear to approach [him]. The pits which I [myself] hollow’d
(With mine own hands) hath he fill’d in (again, and) the traps of my [setting]
Torn up, (and) out of my clutches hath holpen escape (all) the cattle,
Beasts [of the desert]: to work at my fieldcraft he will not allow me.”
40 Gilgamish unto him, unto the hunter made answer (in this wise):
“Go, (good) my hunter, take with thee a courtesan-girl, a hetaera,
When he the cattle shall [gather] again to the place of (their) drinking,
So shall she put off her mantle, (the charm of her) beauty [revealing],
45 (Then) shall he spy her, and (sooth) will embrace her, (and thenceforth) his cattle
Which in his very own deserts were rear’d will (straightway) deny him.”
(The Seduction of Enkidu).
Forth went the hunter, took with him a courtesan-girl, a hetaera,
(So) did they start on their travels, went forth on their journey (together),
(Aye), at the term of three days arrived at the pleasaunce appointed.
Sate they down in their ambush (?), the hunter and the hetaera,
50 One day, two days they sat by the place where (the beasts) drank (their) water.
(Then) at last came the cattle to take their fill in their drinking.
Column IV.
Thither the animals came that their hearts might delight in the water,
(Aye), there was Enkidu also, he whom the mountains had gender’d,
E’en with gazelles did he pasture on herbage, along with the cattle
5 Drank he his fill, with the beasts did his heart delight at the water,
So beheld him the courtesan-girl, the lusty great fellow,
(O but) a monster (all) savage from out of the depths of the desert!
“’Tis he, O girl! O, discover thy beauty, thy comeliness shew (him),
10 So that thy loveliness he may possess — (O), in no wise be bashful,
Ravish the soul of him — (certes), as soon as his eye on thee falleth,
He, forsooth, will approach thee, and thou — O, loosen thy mantle,
So that he clasp thee, and (then) with the wiles of a woman shalt ply him;
(Wherefore) his animals, bred in his desert, will (straightway) deny him,
15 (Since) to his breast he hath held thee.”
The girl, displaying her bosom,
Shew’d him her comeliness, (yea) so that he of her beauty possess’d him,
Bashful she was not, (but) ravish’d the soul of him, loosing her mantle,
So that he clasp’d her, (and then) with the wiles of a woman she plied him,
20 Holding her unto his breast.
(’Twas thus that) Enkidu dallied
Six days, (aye) seven nights, with the courtesan-girl in his mating.
(How Enkidu was inveigled into Erech to fight with Gilgamish).
Sated at length with her charms, he turn’d his face to his cattle,
O the gazelles, (how) they scamper’d away, as soon as they saw him!
25 Him, yea, Enkidu, — fled from his presence the beasts of the desert!
Enkidu losing his innocence — so, when the cattle fled from him,
Failed his knees, and he slack’d in his running, (not) as aforetime:
Natheless he (thus) hath attain’d his full growth and hath broaden’d (his) wisdom.
30 Sat he again at the feet of the woman, the woman his features
Scanning, and, while she was speaking, his ears heard (the words) she was saying:
“Comely thou art, e’en like to a god, O Enkidu, shalt be,
35 Why with the beasts (of the field) dost thou (ever) range over the desert?
Up! for I’ll lead thee to Erech, the high-wall’d — (in sooth), to the Temple
Sacred, the dwelling of Anu and Ishtar, where, highest in power,
Gilgamish is, and prevaileth o’er men like an aurochs.”
40 Her counsel
E’en as she spake it found favour, (for) conscious he was of his longing
Some companion to seek; so unto the courtesan spake he:
“Up, then, O girl, to the Temple, the holy (and) sacred, invite me,
45. Me, to the dwelling of Anu and Ishtar, where, highest in power,
Gilgamish is, and prevaileth o’er men like an aurochs — for I, too,
Column V.
I, I will summon him, challenging boldly (and) crying through Erech,
‘I too, am mighty!’ Nay, I, forsooth [I], will (e’en) destiny alter —
(Truly), ’tis he who is born in the desert whose vigour [is greatest!]
……. I will [please] thee,
5……. [whatever] there be, that would I know.”
“Enkidu, come (then) to [Erech], the high-wall’d, [where] people [array] them
[Gorgeous] in festal attire, (and) each day the day is a revel,
10 [Eunuch]-priests [clashing] (their) cymbals, and [dancing]-girls…..
… flown with their wantoning, gleeful, and keeping the nobles
Out of their beds! (Nay), Enkidu, [joy] in thy life (to its fullest)
[Thou shalt] taste — (forsooth) will I shew thee a man who is happy,
15 Gilgamish! View him, O look on his face, (how) comely his manhood!
Dower’d with lustiness is he, the whole of his body with power
Brimming, [his] vigour is stronger than thine, (all) day and night restless!
20 Enkidu, temper thine arrogance — Gilgamish, loveth him Shamash,
Anu, (and) Enlil, and Ea have dower’d his wisdom with largesse.
(How Gilgamish dreamt of Enkidu).
(Sooth), or ever from out of thy mountains thou camest, in Erech
25. Gilgamish thee had beheld in a dream; so, Gilgamish coming
Spake to his mother, the dream to reveal.
‘O my mother, a vision
Which I beheld in my night-time. (Behold), there were stars of the heavens,
When something like unto Anu’s own self fell down on my shoulders,
30. (Ah, though) I heaved him, he was o’erstrong for me, (and though) his grapple
Loosed I, I was unable to shake him (from off me): (and now, all the meanwhile),
People from Erech were standing about [him, the] artisans [pressing].
35 On [him behind], (while) throng’d him [the heroes]; my (very) companions
Kissing [his] feet; [I, I to my breast] like a woman did hold him,
(Then) [I] presented him low at [thy] feet, [that] as mine own equal.
[Thou] might’st account him.’
[She] who knoweth all wisdom (thus) to her Seigneur she answer’d,
40 [She] who knoweth all wisdom, to Gilgamish (thus) did she answer:
‘(Lo), by the stars of the heavens are represented thy [comrades],
[That which was like unto] Anu’s [own self], which fell on thy shoulders,
[Which thou didst heave, but he was, o’erstrong for thee, [(aye), though his grapple
Thou didst unloose], but to shake him from off thee thou wert [un] able,
45 [So didst present] him low at my feet, [that] as thine own equal
[I might] account him — [and thou to thy breast like a woman] didst hold him:
Column VI.
[This is a stoutheart, a] friend, one ready to stand by [a comrade],
One whose strength [is the greatest, (the length and breadth) of the country],
[Like to a double of Anu’s own self his] strength is enormous.
[(Now), since thou] to thy breast didst hold him [the way of a woman],
5 [This is a sign that] thou art the one he will [never] abandon:
[This] of thy dream is the [meaning].’
[Again he spake] to his mother,
‘[Mother], a second dream [did I] see: [Into Erech, the high-wall’d],
10 Hurtled an axe, and they gather’d about it: [the meanwhile, from Erech]
[People] were standing about it, [the people] (all) thronging before it,
[Artisans pressing] behind it, [while] I at thy feet did present it,
15 [I], like a woman I held it to me [that] thou might’st account it,
As mine own equal.’
[She the [all]-wise, who knoweth all wisdom, (thus) answer’d her offspring,
[She the all-wise] who knoweth all wisdom, to Gilgamish answer’d:
‘(Lo, that) [Axe] thou didst see (is) a Man; like a woman didst hold him,
20 Unto thy breast, [that] as thine own equal I might account him,
[This] is a stoutheart, a friend, one ready to stand by a comrade,
One whose strength is the [greatest (the length and breadth) of the country],
(Like to a double of] Anu’s [own self], his strength is enormous.’
[Gilgamish open’d his mouth, and] addressing his mother, (thus spake he):
‘[Though] great [danger (?)] befall, [a friend (?)] shall I have… ‘“
(The Assyrian Edition of the seventh century has three more lines on the First Tablet, which correspond with Column II, l. 3 of the Second Tablet of the Old Babylonian Edition. This latter has already begun with the episode of the two dreams, approximately Column V, l. 24 of the Assyrian First Tablet, and the text is so similar in both that I have not repeated it here. The Old Babylonian Edition here takes up the story, repeating one or two details).
THE SECOND TABLET. OF THE MEETING OF GILGAMISH AND ENKIDU
Column II.
2 While Gilgamish (thus) is the vision revealing
Enkidu sitteth before the hetaera, and she [displaying her] bosom,
5 Shewing [her beauty (?)], the place of his birth he forgetteth.
(So) Enkidu dallied
(Thus) for six days, seven nights, with the courtesan-girl in his mating.
10 Broke into [speech] then, the nymph, and (thus) unto Enkidu spake she:
“(Yea, as) I view thee, (e’en) like a god, O Enkidu, shalt be,
Why with the beasts (of the field) dost thou (ever) range over the desert?
15 Up, for I’ll lead thee to [Erech] broad-marketed, (aye), to the Temple
Sacred, the dwelling of Anu — O Enkidu, come, that I guide thee,
Unto E-Anna, the dwelling of Anu, where [Gilgamish] (liveth),
20 (He), the supreme of creation; and thou, aye, thou wilt [embrace him]
Like [to a woman], (and e’en) [as] thyself thou shalt [love him].
O, rouse thee
Up from the ground— ’tis a shepherd’s bed (only).”
Her utterance heard he,
25 Welcomed her rede: the advice of the woman struck home in his bosom.
She one garment took off wherewith she might clothe him: the other
30 She herself wore, (and so) taking her hand like a brother she led him
(Thus) to the booths(?) of the shepherds, the place of the sheepfolds. The shepherds
35 Gather]d at sight of him
(Gap of four or five lines.)
Column III.
(How the Hetaera schooled Enkidu).
He (in the past) of the milk of the wild things to suck was accustom’d!
5 Bread which she set before him he broke, but he gazed and he stared:
Enkidu bread did not know how to eat, nor had he the knowledge
Mead how to quaff!
10. (Then) the woman made answer, to Enkidu speaking,
“Enkidu, taste of the bread, (for) of life ’tis; (forsooth), the essential,
Drink thou, (too), of the mead, ’tis the wonted use of the country.”
15 Enkidu ate of the bread, (aye, ate) until he was gorged,
Drank of the mead seven bumpers; his spirits rose, (and), exultant,
20 Glad was his heart, and cheerful his face: [himself(?)] was he rubbing,
25 Oil on the hair of his body anointed: and (thus) became human.
Donn’d he a garment to be like a man, (and) taking his weapon,
30 Hunted the lions, which harried the shepherds o’ nights: and the jackals
Caught he. (So) he, having mastered the lions, the shepherds slept soundly.
35 Enkidu — (he) was their warden — (becometh) a man of full vigour.
(Now) is one of the heroes speaking to [Gilgamish(?)]….
(About thirteen lines are missing, a gap in which a sinister figure has evidently appeared, sent evidently by Gilgamish to learn the meaning of the arrival of the strangers in Erech. Enkidu sees him and speaks).
Column IV.
10 (Then while) he pleasured, he lifted his eyes, (and), observing the fellow,
Spake he unto the woman: “O doxy, bring me (this) fellow,
15 Why hath he come? I would know his intention.”
The woman the fellow
Call’d that he come to him, that he might see him: “O, why art thou seeking,
Sir? (Pray), which is the way to thy rest-house?”
20 The man spake, addressing
Enkidu: “You to the House of Community [Gilgamish calleth],
(This is) the custom of men, and a homage (too) to the great ones:
25 Come, then, and heap up the offerings such as are due to the city,
Come, on behalf of the common weal bring in the food of the city.
(’Tis) for the king of broad-marketed Erech to look on thy greeting,
30 Gilgamish, king of broad-marketed Erech to look on thy greeting;
First doth he mate with the woman allotted by fate, and then after
Speak by the counsel of god, and so from the shape of the omens
(Utter the rede of) his destiny.”
(So) at the words of the fellow
Went they before him.
(Gap of about nine lines).
Column V.
(The Entry of Enkidu into Erech).
7 [Enkidu] going [in front], with the courtesan coming behind him,
10 Enter’d broad-marketed Erech; the populace gather’d behind him,
(Then), as he stopp’d in the street of broad-marketed Erech, the people
15 Thronging, behind him exclaim’d “Of a truth, like to Gilgamish is he,
Shorter in stature a trifle, [his] composition is stronger.
20…. [(once)] like a [weakling] baby he suck’d the milk of the wild things!
Ever the bread-cakes in Erech give glorious (climax) to manhood!
25 He a (mere) savage becometh a hero of proper appearance,
(Now) unto Gilgamish, god-like, his composition is equal.”
(How Enkidu fought with Gilgamish for the Hetaera).
30 Strewn is the couch for the love-rites, and Gilgamish (now) in the night-time
Cometh to sleep, to delight in the woman: (but) [Enkidu], coming
35 (There) in the highway, doth block up the passage to Gilgamish, [threat’ning]
He with his strength…..
(Gap of seven or eight lines).
Column VI.
6 Gilgamish… behind him…….
10 Burgeon’d [his rage], (and) he rush’d to [attack] him: they met in the highway.
Enkidu barr’d up the door with his foot, (and) to Gilgamish entry —
15 Would not concede: they grappled and snorted(?) like bulls, (and) the threshold
Shatter’d: the (very) wall quiver’d as Gilgamish, Enkidu grappled,
20 Snorting(?) like bulls, (and) the threshold they shatter’d, the (very) wall quiver’d.
(The Birth of Friendship).
25 Gilgamish bent his leg to the ground: (so) his fury abated,
(Aye, and) his ardour was quell’d: so soon as was quelled his ardour,
30 Enkidu (thus) unto Gilgamish spake: “(Of a truth), did thy mother
Bear thee as one, and one only: (that choicest) cow of the steer-folds,
35 Nin-sun exalted thy head above heroes, and Enlil hath dower’d
Thee with the kingship o’er men.”
THE THIRD TABLET. THE EXPEDITION TO THE FOREST OF CEDARS AGAINST HUMBABA
(About a column and a half of the beginning of the Old Babylonian version on the Yale tablet are so broken that almost all the text is lost. Gilgamish and Enkidu have now become devoted friends, thus strangely stultifying the purpose for which Enkidu was created, and now is set afoot the great expedition against the famous Cedar Forest guarded by the Ogre Humbaba. The courtesan has now for a brief space left the scene, having deserted Enkidu, much to his sorrow. The mutilated Assyrian Version gives a hint that the mother of Gilgamish is now describing the fight to one of her ladies(?) Rishat-Nin… and where her recital becomes connected the story runs thus).
Column II.
(The Tale of the Fight).
“He lifted up [his foot, to the door…..
21 (?) They raged furiously………
Enkidu hath not [his equal]… unkempt is the hair…
(Aye) he was born in the desert, and [no] one [his presence can equal].”
(Enkidu’s sorrow at the loss of his Love).
Enkidu (there) as he stood gave ear [to his utterance (?)], grieving
26 Sitting [in sorrow]: his eyes fill’d [with tears], and his arms lost their power,
[Slack’d was his bodily vigour]. Each clasp]d [the hand of] the other.
37 [Holding] like [brothers] their grip… [(and) to Gilgamish] Enkidu answer’d:
40 “Friend, ’tis my darling hath circled (her arms) round my neck (to farewell me),
(Wherefore) my arms lose their power, my bodily vigour is slacken ‘d.”
(The Ambition of Gilgamish).
45 Gilgamish open’d his mouth, and to Enkidu spake he (in this wise):
Column III.
(Gap of about two lines)
“[I, O my friend, am determined to go to the Forest of Cedars],
5 [(Aye) and] Humbaba the Fierce [will] o’ercome and destroy [what is evil]
10 [(Then) will I cut down] the Cedar…..”
Enkidu open’d his mouth, and to Gilgamish spake he (in this wise),
15 “Know, then, my friend, what time I was roaming with kine in the mountains
I for a distance of two hours’ march from the skirts of the Forest
Into its depths would go down. Humbaba — his roar was a whirlwind,
20 Flame (in) his jaws, and his very breath Death! O, why hast desired
This to accomplish? To meet(?) with Humbaba were conflict unequall’d.”
25 Gilgamish open’d his mouth and to Enkidu spake he (in this wise):
“[Tis that I need] the rich yield of its mountains [I go to the Forest]”….
(Seven mutilated lines continuing the speech of Gilgamish, and mentioning “the dwelling [of the gods?]” (of the beginning of the Fifth Tablet), and “the axe,” for cutting down the Cedars).
36 Enkidu open’d his mouth [and] to Gilgamish spake he (in this wise):
40 “(But) when we go to the Forest [of Cedars]… its guard is a [Fighter],
Strong, never [sleeping], O Gilgamish……
(Three mutilated lines, apparently explaining the powers which Shamash (?), the Sun-god, and Adad, the Storm-god, have bestow’d on Humbaba).
Column IV.
1 So that he safeguard the Forest of Cedars a terror to mortals
Him hath Enlil appointed — Humbaba, his roar is a whirlwind,
Flame (in) his jaws, and his very breath Death! (Aye), if he in the Forest.
Hear (but) a tread(?) on the road— ‘Who is this come down to his Forest?’
So that he safeguard the Forest of Cedars, a terror to mortals,
Him hath Enlil appointed, and fell hap will seize him who cometh
Down to his Forest.”
3 Gilgamish open’d his mouth and to Enkidu spake he (in this wise):
5 “Who, O my friend, is unconquer’d by [death]? A divinity, certes,
Liveth for aye in the daylight, but mortals — their days are (all) number’d,
All that they do is (but) wind — But to thee, now death thou art dreading,
10 Proffereth nothing of substance thy courage — I, I’ll be thy va ward!
’Tis thine own mouth shall tell thou didst fear the onslaught (of battle),
(I, forsooth), if I should fall, my name will have stablish’d (for ever).
15 Gilgamish ’twas, who fought with Humbaba, the Fierce!
(In the future),
After my children are born to my house, and climb up thee, (saying):
‘Tell to us all that thou knowest’……
(Four lines mutilated).
[(Yea), when thou] speakest [in this wise], thou grievest my heart (for) the Cedar
25 [I am] determined [to fell], that I may gain [fame] everlasting.
(The Weapons are cast for the Expedition).
(Now), O my friend, [my charge] to the craftsmen I fain would deliver,
So that they cast in our presence [our weapons].”
[The charge] they deliver’d
30 Unto the craftsmen: the mould (?) did the workmen prepare, and the axes
Monstrous they cast: (yea), the celts did they cast, each (weighing) three talents;
Glaives, (too,) monstrous they cast, with hilts each (weighing) two talents,
35 Blades, thirty manas to each, corresponding to fit them: [the inlay(?)],
Gold thirty manas (each) sword: (so) were Gilgamish, Enkidu laden
Each with ten talents.
(Gilgamish takes counsel with the Elders).
(And now) [in] the Seven Bolt [Portal of Erech]
Hearing [the bruit(?)] did the artisans gather, [assembled the people(?)],
40 (There) in the streets of broad-marketed Erech, [in] Gilgamish’ honour(?)],
[So did the Elders of Erech] broad-marketed take seat before him.
[Gilgamish] spake [thus: “O Elders of Erech] broad-marketed, [hear me!]
45 [I go against Humbaba, the Fierce, who shall say, when he heareth],
Column V.
‘(Ah), let me look on (this) Gilgamish, he of whom (people) are speaking,
He with whose fame the countries are fill’d’— ’Tis I will o’erwhelm him,
5 (There) in the Forest of Cedars — I’ll make the land hear (it)
(How) like a giant the Scion of Erech is — (yea, for) the Cedars
I am determined to fell, that I may gain fame everlasting.”
Gilgamish (thus) did the Elders of Erech broad-marketed answer:
10 “Gilgamish, ’tis thou art young, that thy valour (o’ermuch) doth uplift thee,
Nor dost thou know to the full what thou dost seek to accomplish.
Unto our ears hath it come of Humbaba, his likeness is twofold.
15 Who (of free will) then would [seek to] oppose [in encounter] his weapons?
Who for a distance of two hours’ march from the skirts of the Forest
Unto its depths would [go] down? Humbaba, his roar is a whirlwind,
Flame (in) his jaws, and his very breath Death! (O), why hast desired.
This to accomplish? To meet(?) with Humbaba were conflict unequall’d.”
20 Gilgamish unto the rede of his counsellors hearken’d and ponder’d,
Cried to [his] friend: “Now, indeed, O [my] fried, [will I] thus [voice opinion].
I (forsooth) dread him, and (yet) to [(the depths of the) Forest] I’ll take [me]..”
(About seven lines mutilated or missing in which the Elders bless Gilgamish in farewell).
“….. may thy god (so) [protect] thee,
Bringing thee back [(safe and)] sound to the walls of [broad-marketed] Erech.”
35 Gilgamish knelt [before Shamash] a word [in his presence] to utter:
“Here I present myself, Shamash, [to lift up] my hands (in entreaty),
O that hereafter my life may be spared, to the ramparts of [Erech]
40 Bring me again: spread thine aegis [upon me].”
And Shamash made answer,
[Speaking] his oracle….
(About six lines mutilated or missing).
Column VI.
Tears adown Gilgamish’ [cheeks were (now)] streaming: “A road I have never
Traversed [I go, on a passage(?)] I know not, (but if) I be spared
5 (So) in content [will I] come [and will pay thee(?)] due meed (?) of thy homage.”
(Two mutilated lines with the words “on seats” and “his equipment.”)
10 Monstrous [the axes they brought(?)], they deliver’d [the bow] and the quiver
[Into] (his) hand; (so) taking a celt, [he slung on (?)] his quiver,
15 [Grasping] another [celt(?) he fasten’d his glaive] to his baldrick.
[But, or ever the twain] had set forth on their journey, they offer’d
[Gifts] to the Sun-god, that home he might bring them to Erech (in safety).
(The Departure of the two Heroes).
20 (Now) do the [Elders] farewell him with blessings, to Gilgamish giving
Counsel [concerning] the road: “O Gilgamish, to thine own power
Trust not (alone); (but at least) let thy [road] be traversed [before] thee,
Guard thou thy person; let Enkidu go before thee (as vaward).
(Aye, for) ’twas he hath discover’d the [way], the road he hath travell’d.
25 (Sooth), of the Forest the passes are all under sway (?) [of] Humbaba,
[(Yea), he who goeth] as vaward is (able) to safeguard a comrade,
O that the Sun-god [may grant] thee [success to attain] thine [ambition],
30 0 that he grant that thine eyes see (consummate) the words of thy utt’rance
O that he level the path that is block’d, cleave a road for thy treading,
35 Cleave, too, the berg for thy foot! May the god Lugal-banda
Bring in thy night-time a message to thee, with which shalt be gladden’d,
So that it help thine ambition, (for), like a boy thine ambition
On the o’erthrow of Humbaba thou fixest, as thou hast settled.
40 Wash, (then), thy feet: when thou haltest, shalt hollow a pool, so that ever
Pure be the water within thy skin-bottle, (aye), cool be the water
Unto the Sun-god thou pourest, (and thus) shalt remind Lugal-banda.”
45 Enkidu open’d his mouth, and spake unto Gilgamish, (saying):
“[Gilgamish], art (?) thou (in truth) full equal to making (this) foray?
Let [not] thy heart be afraid; trust me.”
On (his) shoulder his mantle
50 [Drew] he, (and now) [on the road] to Humbaba they set forth (together).
(Five lines mutilated; the two heroes meet a man who sets them on their way).
56 “… they went with me… [tell] you.. in joy of heart.”
60 [So when he heard this his word, the man on his way did [direct him]:
“Gilgamish, go…. let thy brother (?) precede [thee]… [(and) in thine ambition].
[O that the Sun-god (?)] may shew [thee] success!”
(The Old Babylonian Version breaks off after three more fragmentary lines. The following is the Assyrian Version of Column VI, l. 21, and onwards of the preceding text. It marks the beginning of the Third Tablet in the Assyrian Version, opening with the episode of the conclave of the Elders).
“Gilgamish, put not thy faith in the strength of thine own person (solely),
Quench’d be thy wishes to trusting(? (o’ermuch) in thy (shrewdness in) smiting.
(Sooth), he who goeth as vaward is able to safeguard a comrade,
5 He who doth know how to guide hath guarded his friend; (so) before thee,
Do thou let Enkidu go, (for ’tis) he to the Forest of Cedars
Knoweth the road: ’tis he lusteth for battle, and threateneth combat.
Enkidu — he would watch over a friend, would safeguard a comrade,
10 (Aye, such an one) would deliver his person from out of the pitfalls.
We, O King, in our conclave have paid deep heed to thy welfare,
Thou, O King, in return with an (equal) heed shalt requite us.”
Gilgamish open’d his mouth, and spake unto Enkidu, saying:
15 “Unto the Palace of Splendour, O friend, come, let us betake us,
Unto the presence of Nin-sun, the glorious Queen, (aye) to Nin-sun,
Wisest of (all) clever women, all-knowing; a well-devised pathway
She will prescribe for our feet.”
2 °Clasp’d they their hands, each to each, and went to the Palace of Splendour,
Gilgamish, Enkidu. Unto the glorious Queen, (aye) to Nin-sun
Gilgamish came, and he enter’d in unto [the presence of Nin-sun]:
“Nin-sun, O fain would I tell thee [how] I a far journey [am going],
25 (Unto) the home [of Humbaba to counter a] warfare I know not,
[Follow a road] which I [know] not, [(aye) from the time of my starting],
[Till my return, until I arrive at the Forest of Cedars,]
[Till I o’erthrow Humbaba, the Fierce, and destroy from the country.]
[All that the Sun-god abhorreth of evil]”….
(The rest of the speech of Gilgamish is lost until the end of the Column, where we find him still addressing his mother, and apparently asking that she shall garb herself in festal attire to beg a favour of the Sun-god).
“… garb thyself;… in thy presence.
(So) to her offspring, to Gilgamish [Nin-sun] gave ear… — ly,
Column II.
Enter’d [her chamber]… [and deck’d herself] with the flowers of Tulal(?),
[Put on] the festal garb of her body………
5 [Put on] the festal garb of her bosom…, her head [with a circlet]
Crown’d, and… the ground ipirani.
Climb’d [she the stairway], ascended the roof, and [the parapet(?)] mounted,
Offer’d her incense to Shamash, (her) sacrifice offer’d [to Shamash],
(Then) towards Shamash her hands she uplifted (in orison saying):
10 “Why didst thou give (this) restlessness of spirit
With which didst dower Gilgamish, [my] son?
That now thou touchest him, and (straight) he starteth
A journey far to where Humbaba (dwelleth),
To counter warfare which he knoweth not,
Follow a pathway which he knoweth not,
15 (Aye), from the very day on which he starteth,
Till he return, till to the Cedar Forest
He reach; till he o’erthrow the fierce Humbaba,
And from the land destroy all evil things
Which thou abhor’st; the day which [thou hast set]
20 As term, of (that) strong man (who) feareth thee,
May Aa, (thy) bride, be [thy] remembrancer.
He the night-watches…..”
(Columns III, IV, and V are much mutilated. There is the remnant of a passage in Assyrian, corresponding to the Third Tablet of the Old Babylonian Version, Column III, 15, which gives Enkidu’s speech about “the mountains,” “the cattle of the field,” and how “he waited”: then follows another fragment with a mention of the “corpse” [of Humbaba] and of the Anunnaki (the Spirits of Heaven), and a repetition of the line “that strong man (who) feareth [thee].” Then a reference to “the journey” until [Gilgamish shall have overthrown the fierce Humbaba], be it after an interval of days, months, or years; and another fragment probably part of the previous text, where someone “heaps up incense” [to a god], and Enkidu again speaks with someone, but the mutilated text does not allow us much light on its connection, and although there is another fragment, the connection again is not obvious. The last column is a repetition of what the Elders said to Gilgamish):
“(Aye, such an one) [would deliver his person] from out of the pitfalls.
10 [We, O King], in our conclave [have paid deep heed to thy welfare],
(Now), O King, in thy turn with an (equal) heed] shalt requite us.”
Enkidu [open’d] his mouth [and spake unto Gilgamish, saying]:
“Turn, O my friend…. a road not….”
THE FOURTH TABLET. THE ARRIVAL AT THE GATE OF THE FOREST
(Of Column I about ll. 1-36 are mutilated or missing, there being actually the beginnings of only sixteen lines. When the text becomes connected the heroes have reached the Gate of the Forest).
Column I.
(Enkidu addresses the Gate).
36 Enkidu lifted [his eyes]… and spake with the Gate as [‘t were human(?)]:
“O thou Gate of the Forest without understanding(?…
Sentience which thou hast not…..
40 I for (full) forty leagues have admired thy [wonderful] timber,
(Aye), till I sighted the towering Cedar….
(O but) thy wood hath no peer (in the country)…
Six gar thy height, and two gar thy breadth…
45 (Sooth, but) thy stanchion (?), thy socket (?), thy pivot (?), thy lock (?), and thy shutter (?),
[(All of them) must have been fashion’d for thee] in the City of Nippur!
O, if I had but known, O Gate, that this was [thy grandeur],
This, too, the grace [of thy structure], then either an axe had I lifted
50 Or I had… or bound together….”
(Of the next Column remains a fragment, and that only presumed to belong to one of the above fragments from its appearance, which speaks of terror, a dream, and sorrow: “let me pray the gods…. may thy? god be… the father of the gods.” Again, of the third Column there is only a small portion left of the right half (this fragment, too, being also presumed to belong to the same tablet as that above-mentioned), speaking of Gilgamish, the Forest, and Enkidu. The fourth Column is entirely lost. Of Column V the latter part survives, in this case without any uncertainty. After a few broken lines it runs as follows, the first speaker being probably Enkidu, and the scene the Gate of the Forest):
6 “… [O, haste] thee, withstand him, he will not [pursue(?) thee],
[We will] go on down into the wood not daunted, together (?)].
… Thou shall put on seven garments..
… putting on, and six… (?)… “
10 He like a mighty wild bull…
Flung he the Portal afar, and [his] mouth was fill’d (with his challenge),
Cried to the Guard of the Forest: “Up (?)…!
[’Tis I will challenge] Humbaba like to a…”
(A small gap.)
Column VI.
(Enkidu is speaking)
“Trouble (?) [I foresee(?)] wherever I go….
5 O my friend, I have [seen] a dream which un-….”
The day of the dream he had seen fulfilled….
(Enkidu is stricken with fear at thought of the combat).
Enkidu lay for a day, [yea, a second] — for Enkidu [lying]
10 (Prone) on his couch, was a third and a fourth day…, a fifth, sixth and seventh,
Eighth, ninth, [and tenth]. While Enkidu [lay in his] sickness…, th’ eleventh,
(Aye, till) the twelfth… on [his] couch was Enkidu [lying].
15 Call’d he to Gilgamish…….
“(O but), my comrade…. hateth me.. because within Erech
I was afraid of the combat, and… My friend, who in battle…”
(A small gap in which Gilgamish has answered. Enkidu replies):
26 [Enkidu open’d] his [mouth] and spake [unto Gilgamish, saying]:
(“Nay, but), [my friend, let us no wise] go down [to the depths of the Forest],
(For) ’tis my hands [have grown weak], and [my arms] are stricken with palsy.”
Gilgamish open’d his mouth and spake [unto Enkidu], saying:
30 “Shall we, O friend, [play] the coward?……
…. thou shalt surpass them all(?)….
[Thou, O] my friend, art cunning in warfare, art [shrewd(?)] in the battle,
(So) shalt thou touch the… and of [death] have no terror,
(Two difficult and mutilated lines).
[So that] the palsy (now striking) thine arms [may] depart, and the weakness
Pass [from thy hands]! [Be brave(?)] and resist! O my comrade, together
We will go down — let the combat [in no wise diminish(?)] thy courage!
40 O forget death, and be fearful(?) of nothing(?).. (for he who is) [valiant(?)],
Cautious (and) careful, by leading [the way] hath his own body guarded,
(He ’tis) will safeguard a comrade.”
A name by their [valour(?)]..
They will establish. (And now) they together arrive at the barrier(?),
[Still’d into silence(?)] their speech, and they themselves (suddenly) stopping.
THE FIFTH TABLET. OF THE FIGHT WITH HUMBABA
Column I.
(The Wonders of the Forest).
Stood they and stared at the Forest, they gazed at the height of the Cedars,
Scanning the avenue into the Forest: (and there) where Humbaba
5 Stalk’d, was a path, (and) straight were his tracks, and good was the passage.
(Eke) they beheld the Mount of the Cedar, the home of th’ Immortals,
Shrine [of Irnini, the Cedar uplifting its pride ‘gainst the mountain,
Fair was its shade, (all) full of delight, with bushes (there) spreading,
Spread, too, the…. the Cedar the incense….
