Adapa and the South Wind: Language Has the Power of Life and Death

Adapa A d a ~ aand the South Wind of Life Ufe and Death Death Language Has the Power of ME.SOP()lAMIAN C!yILll.ATIONS G...

Author: Shlomo Izre'el

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Adapa A d a ~ aand the South Wind of Life Ufe and Death Death Language Has the Power of

ME.SOP()lAMIAN C!yILll.ATIONS General Editor Jerrold S. Cooper, Johns Hopkins University Editorial Board Walter Farber, Farber, University University of of Chicago Chicago University Marvin Powell, Northern Illinois University Walter Jean-Pierre Gregoire, Gregoire, C.N.R.S C.N.R.S. Jack Sasson, Sasson, University University of of North Carolina Carorina Piotr Michalowski, University University of of Michigan Michigan University Piotr Steinkeller, Harvard University Simo Parpola, University Helsinki Marten Stol, Stol, Free University University of of Amsterdam Unic'ersity of of Helsinki Irene Winter, Harvard Universit)' University

I. I.

The Lamentation over Destruction of The lamentation over the the Destruction of Sumer Sumer and and Ur UT

2. 2.

Schlaf, Kindchen, Schlaf! Mesopotamische Baby-Beschwarungen Baby-Beschworungen und SchjnJl Kindchen, Schlufl Mesopotamische und -Rituale -Ritmle Walter Walter Farber Farber Adoption Adoption in in Old Old Babylonian Babyloniun Nippur Nippur and and the the Archive-ofMannum-mesu-Ii~~ur Archive of Mannum-meSu-li~~ur Elizabeth Elizabeth C. C. Stone Stone and and David David 1.I. Owen Owen Third-Millennium Third-Millennium legal Legal and and Administrative Administrative Texts Texrs in in the the Iraq Iraq Museum, Museum, Baghdad Baghdud Piotr Steinkeller and]. and J. N. Postgate Postgate House House Most Most High: High: The The Temples Temples of of Ancient Ancient Mesopotamia Mesapommia A. A. R. R. George George Textes Textes culinaires culinaires Mesopotamiens M6sopommiens I/ Mesopotamian Mesopommian Culinary Culinary Texts Texts ]Jean ean Bottero Bottero Legends Legen.& of of the the Kings Kings of of Akl
Shlomo Izre'el lzre'el

Piotr Michalowski Pion Michalowski

3. 3.

4. 4. -5. 5.

6. 6. 7. 7.

Joan Goodnick Westenholz Westenholz Joan Goodnick

8. 8. Mesopotamian Mesopommian Cosmic Cosmic Geography Geogiaphy Wayne Wayne Horowitz Horowitz

9. g. The The Writing Writing on on the the WaH: Wall: Studies Studies in in the the Architectural Architectural Context Context of of Late late Assyrian Assyrian Palace Palace Reliefs Reliefs John John M. M. Russell Russell 10. 10.

Ir LI.

Adapa Adapa and and the the South South Wind, Wind: Language Language Has Has the the Power Power of of Life Life and and Death Death Shlomo Shlomo Izre'd Izre'el Time Time at at Emar: E m r : The The Cultic Cultic Calendar Calendar and and the the Ritwlls Rinralr from from the the Diviner's Diviner's Archive Archive Daniel E. Fleming Fleming Daniel E.

Eisenbrauns Eisenbrauns Winona Lake, Lake, Indiana 2001 200I

Contents

Preface .......... . . . . . . . . ._.. .. .. ................. .. ... . .. .. .. .. .. .. .. .. .. .. .. .. .... .. .. .. .. .. .. .. ._...

.. .

I

.

. .. .

. . ._ ............. . . . . . . . . . . ._ .......... . . . . . . . . . ._............. . . . . . . . ._ .. Abbreviations ....

© Copyright Copyright zoo1 2001 by by Eisenbrauns. Eisenbrauns. O All rights rights reserved. reserved. All Printed in in the the United United States States of of America America. Printed

............................................ Introduction ..... _ ........... ___ ........... ____ ....... _ . Adapa the Sage I1 T h e Story 4 The Previous Studies and the Present Study 5

I

Library Library of of Congress Congress Cataloging-in-Publication Cataloging-in-Publication Data Data lzre!el, Izre'el, Shlomo Shlomo

Adapa Adapa and and the the south south wind: wind :language language has has the the power power of of life life and and death death /1 Shlomo lzre'e!. ~ h l o m oIzre'el. p. cm. (Mesopotamiancivilizations civilizations j;10) 10) p. cm. --(Mesopotamian Includes bibliographical references. Includes bibliographical references. ISBN 1-57506-048-5(cloth: (cloth :alk. alk. paper) paper) ISBN '-57506-048-5 LI. Adapa Assyro-Babylonian Adapa (Assyro-Babylonian (Assyro-Babylonianmythology) mythology) 2.2. Assyro-Babylonian poetry-History and criticism. I. Title. II. Series poetly-History and criticism. I. Title. 11. Series

BLI625.A35197 BL1625.Ajg I97 200' 2001 299~·21--dC21 zgg'.21dc21

00-067676 CIP

a n d Fragments C h a p t e r 1I Texts and Chapter Fragment A 9 FragmentA A, 15 15 Fragment AI 16 Fragment B 16 C 34 34 Fragment C D 38 38 Fragment D 44 Fragment EE 44 Fragment

. . . . . '.". . ................... . . . . . . . . . . . . . . . . . . ... .....

.

xi xi I1

99

..

Dating and a n d Compositional Compositional Factors Factors ..... . . . . -.... . . . _...... . . . _.. . 47 C h a p t e r 22 Dating 47 Chapter T h e Amama Amarna Fragment Fragment 47 47 The Dating 47 47 Dating T h e Origin of the the Amama Amarna Recension Recension 49 The Origin of 49 W h o Wrote the Adapa Tablet Found at at Amama? Amama? 51 Who Wrote the Adapa Tablet Found 51 Excursus: Chemical Chemical Analysis Analysis of of Amama Amama Literary Literary Excursus: Tablets EA EA 356, 356, EA EA 357, 357, and and EA E A 358 3 58 and and Implications Implications Tablets

by Joseph JosephYellin Yellin 55 55 by T h eNineveh Nineveh Fragments Fragments and andTheir Their Relationship Relationship The t o the theAmama Amama Fragment Fragment 59 59 to 60 Excursus: The T h eTMA T M A System System and and the the Narrative Narrative Sequence Sequence 60 Excursus: T h e Origins of the Myth The Origins of the Myth 67 67

... .

The Thepaper paperused used ininthis thispublication publicationmeets meetsthe theminimum minimumrequirements requirementsof ofthe the American AmericanNational National for Information Sciences~Permanence of Paper for Printed Library Materials, ANSI Standard Standard for lnfomation Sciences-Permanence af Paper for Printed Library Materials, ANSI 8 -'9 8 4· @= Z39·4 239.48-1984.63"

vii

.. .

TheMyth Mythasas Poetry Poetry.- -............ . . . . . . ._............. . . . . . . . . ._... . . 72 C h a p t e r 33 The 72 Chapter Introduction 72 Introduction 72 PoeticDevices Devices 72 72 Poetic Consonance 73 73 Consonance Repetition, Parallelism, Parallelism, Chiasm, Chiasm, and andWord WordOrder Order 77 77 Repetition, v

Contents

vi v1

Red Points and Meter 881I Verse Structure Structure 91 91 Who Applied the Red Points? Points? ro4 104 Language Has the t h e Power of Life and Death: Structure and Meaning .. . . . . . . . .. .. .. .. .. .. ............... .. .. . .. I07 Introduction ro7 107 The Myth and Its Variants ro8 108 I 10 Multidimensionality Multidimensionality of Language and Meaning IIO Unfolding the Narrative: The Linguistic Component and Meaningful Meaningful Structural Ties I I I Symbols, Symbols, Views, Views, and Concepts 120 120 Mythic Messages and Levels of Meaning: Human and Divine 120 120 Divine Nature 120 120 The Essence of Humanity I121 2I Wisdom and the Concept "Bad," and the Question of Life and Death 125 125 Language and Wisdom: The Essence Essence of 130 Humanity Again 130 The Plot: Transition and Maturation, Maturation, Initiation and Acquisition of Knowledge 13 7 137

Preface

Chapter 44

Bibliography ............................................ 151 ..................................... Plates .................................................. 173 ............................................. I. Photos, Photos, Fragments Fragments A A and A, 174 Plate 1. 174 Plate 2. 2. Copy, Copy, Fragments Fragments A and A, 175 175 Plate 3. Photo, Photo, Fragment B (obverse) (obverse) 176 176 Plate 4. Copy, Copy, Fragment B (obverse) (obverse) 177 177 Plate 5. Photo, Photo, Fragment B (reverse) (reverse) 178 178 Plate 6. Copy, (reverse) 179 Copy, Fragment B (reverse) 179 Plate 7. Photos, 180 Photos, Fragments C C and D 180 Plate 8. 181 8. Copy, Copy, Fragments C C and D 181 Plate 9. Photos and copies, copies, Fragment E 182 182 Plate ro. 10. Color enlargement enlargement of Fragment B:39'-4I', B:39'-41', showing showing three red points 183 183

My interest in the Adapa myth started as an extension of my studies studies of the Amarna archive, archive, which had consumed a great deal of my time for many years. years. The impetus to deal seriously with this text did not come, however, until Mariseriously come, however, Marianna Vogelzang Vogelzang had initiated a preliminary group group for textual studies studies during the Philadelphia RAI in 1988. 1988. This group, group, which had Adapa as one of its concerns concerns to start with, changed its goals and membership membership to become, become, eventually, eventually, The MeMesopotamian Literature Group (Groningen). In response to that first initiative, sopotamian (Groningen). response initiative, I came up with some suggestions suggestions concerning the Amarna Amama recension of Adapa and its possible contribution to the study of Akkadian metrics, metrics, which I presented at the Ghent RAI in 1989. 1991-92 I was privileged to 1989. During the academic year 1991-92 attend a course on Mesopotamian religion given by Piotr Steinkeller in the Decourse Mesopotamian DeUniversity, partment of Near Eastern Languages Languages and Civilization at Harvard University, aroused interest, not only where I spent my sabbatical. The result for me was an aroused in the linguistic linguistic and formal formal aspects aspects of the text, but also in its mythological mythological facets. facets. These were enhanced by a seminar on Adapa that I gave, at the invitation ofTzvi gave, of Tzvi Abusch, Abusch, at Brandeis University the same year. During these years, years, I read the Adapa myth on several several occ!,sions, occasions, either in classes and seminars in ~ c o l Biblique e seminars or in study meetings with colleagues colleagues at the Ecole Jerusalem. Each reading resulted in more understanding of the text and its formal Jerusalem. formal and substantial aspects. aspects. Since the first first presentation of my studies studies on the Adapa text at the RAI in Ghent in 1989, ideas both on the 1989, I have been given opportunities to present my ideas formal formal aspects aspects of the text (linguistic (linguistic and metrical) and on some of its mythologimythological aspects aspects on different occasions occasions before a variety of audiences: audiences: The MesopotaMesopotamian Literature Literature Group (Groningen); (Groningen); the group group for Hamito-Semitic Studies Studies at the School for Advanced Studies Studies at The Hebrew University in Jerusalem; Jerusalem; the Department of Near Eastern Languages University; Languages and Civilizations Civilizations at Harvard University; the Department of Near Eastern and Judaic University; the Judaic Studies at Brandeis Brandeis University; Department of Near Eastern UniverSity; Eastem Languages and Literatures Literatures at New York University; the Oriental Institute of the University of Oxford; Oxford; the Department of Hebrew at University College, College, London; London; the Archaologisches Archaologisches Institut at Universitat HamHamburg; the Altorientalisches Seminar of the Freie Universitat in Berlin; burg; Berlin; the SymSymposium on Linguistic and Ethno-Cultural History of Semitic Peoples in Moscow; Moscow; vii

viii

Preface

the Forum for Cultural Studies Studies at Tel-Aviv Tel-Aviv University; University; and the Prague RAI in 1996. 1996. I thank the participants in the discussions discussions that followed each of these talks for illuminating remarks regarding points that needed more clarification clarification as well as other insights. insigl~cs. The people, people, both scholars scholars and students, students, from from whom I have learned and whose insights orher aspects aspects are spread throughout pages insights on various textual and other of this book are too numerous to mention here, yet each of them is highly respected. With many colleagues colleagues I have discussed discussed various topics of interest, at times at considerable considerable length and With with much effort on their part. Especially helpful Galter, Wayne Horowitz, Horowitz, Peter Machinful were the contributions of Hannes D. GaIter, ist, ist, Stefan Maul, Maul, Marcel Sigrist, Sigrist, Kathryn Slanski, Slanski, Magda and Piotr Steinkeller, Steinkeller, Meir Sternberg, Westenholz, and more than anyone else Tzvi Sternberg, Joan Joan Goodnick Westenholz, Abusch, discussion. Brigitte Abusch, with whom I spent many good hours of illuminating discussion. Groneberg, Groneberg, Wayne Horowitz, Horowitz, and Piotr Michalowski Michaiowski read and commented on previous versions previous versions of the manuscript. manuscript. Tzvi Abusch commented on an earlier draft of chapter 4. Tamar Kamionkovsky read and commented on the edited texts and their commentaries. commentaries. Nehama Orda read chapter 4 with the eye of a psychologist. Jiirgen Jiirgen Osing discussed the question of red points with me and graciously shared relevant sections G. Lambert helped with good sections from from his forthcoming forthcoming book. W. G. advice on collating tablets at the British Museum. Museum. David Wasserstein helped in obtaining xeroxes publications from xeroxes of rare publications from abroad. abroad. The staff of the Pierpont Morgan Library in New York, C. B. F. F. Walker and the staff of the British Museum, Museum, York, C. Joachiin Marzahn and Evelyn Klengel Klengel of the Vorderasiatisches Vorderasiatisches Museum in and Joachim assisted in many ways during my visits to the respective respective museums. Berlin have assisted Special Special thanks are due to Joachim Marzahn, Marzahn, who has made it possible to conduct a neutron activation analysis on literary liceraq and other Amarna Amama tablets, and to Joseph Joseph Yellin of The Hebrew University in Jerusalem, Jerusalem, who took it upon himself to make the analysis analysis and to publish some of the results results here. Yuval Goren has kindly shared with me his latest results petrographic analyses Marresults of petrographic analyses of Amarna tablets. tablets. Marga lit Mendelson galit Mendelson helped in the technical editing of the manuscript. manuscript. Moshe Kislev Joshua Fox helped to improve the helped with the latest stage stage of prc>ofreading. proofreading. Joshua English of the text translation and to make it more idiomatic. Jerrold S. S. Cooper, Cooper, series, has shown interest in the project from from its initial the general editor of this series, stages and has made it possible to See see the light of day in spite of many difficulties. difficulties. The publisher, publisher, Jim Fields, inJim Eisenbraun, Eisenbraun, and especially especially my copy editor, editor, Beverly Fields, vested much effort and care in ensuring that my ideas were expressed clearly. ensuring ideas Michael O'Connor was kind enough to comment on some of the most difficult issues issues therein. administered The research was supported by The Israel Science Foundation, administered by The Israel Academy of Sciences Sciences and Humanities and by The Tel-Aviv Tel-Aviv University Basic Research Foundation. The tablets and their respective photographs respective photographs are published by permission of the Pierpont Morgan Library (Fragment (Fragment A), A), the

Preface

ix 1x

trustees of the British Museum (Fragments (Fragments AI, A I , C, C, D, E), E), and the VordeIasiaVorderasiatisches tisches Museum (Fragment (Fragment B). B). I thank all colleagues, colleagues, students, students, and friends friends for many insights, insights, for great willingness ingness and enthusiasm, enthusiasm, for much-needed support and encouragement, encouragement, for hard questions questions and rough criticism, criticism, and for the good time I enjoyed during the ten years I have spent with Adapa, Adapa, the greatest greatest of all sages. sages. Shlomo Izre'el Izre'el Tel-Aviv, Tel-Aviv, March 1996, 1996, February 2001 2001

Abbreviations

ABD ABD

AfO A P AHw AHw AS

BH BH BM BM

C C CAD CAD col(s). col(s). CT CT CV(C) CV(C) CVm CVm D D DN DN DT DT EA EA fig(s).

G GAG GAG GE

HKL HKL K LB

The Anchor Anchor Bible Bible Dictionary. Dictionary. 66 volumes. volumes. Edited Edited by by David David Noel Noel The Freedman. 1992. Freedman. New New York: York: Doubleday, Doubleday, r992. Archiv Archiu fur fur Orienrforschung Orientforschung Wolfram von von Soden. Soden. Akkadisches Akkadisches Handwiirterbuch. Handworterbuch. 33 volumes. volumes. Wolfram Wieshaden: Harrassowitz, Harrassowitz, 1965-198I. 1965-1981. Wiesbaden: Wolfram Wolfram von von Soden Soden and and Wolfgang Wolfgang R6llig. Rollig. Das Das akkadische akkadische Syllabar. Syllabar. zd edition. Analecta Orientalia 42. Rome: Pontificium Institutum 2d edition. Analecta Orientalia 42. Rome: Pontificium Institutum Biblicum, 1967. 1967. Biblicum, Biblical Hebrew Hebrew Biblical British Museum Museum British consonant consonant The Assyrian Assyrian Dictionary Dictionary of of the the Oriental Oriental Institute Institute of of Chicago. Chicago. Chicago: Chicago: The The Oriental Oriental Institute, Institute, 1952-. 1952-. The column(s) column(s) Cuneiform Cuneiform Tablets Tablets from from Babylonian BabylonianTexts Texts in in the the British British Museum Museum consonant-vowel (--consonant) consonant-vowel(-consonant) consonant-vowel-m consonant -vowel-m D stem Dstem divine name name divine Siglum Siglum for for British British Museum Museum tablet tablet Tablet el-Amama texts texts in in Knudtzon Knudtzon 1915 1915 and and Rainey Rainey 1978 1978 Tablet siglum siglumfor for el-Amarna figure(s) figurers) stem GG stem Wolfram Wolfram von von Soden. Soden.Grundriss Grundrissder derakkadischen akkadischenGrammatik. Grammatik. Analecta Analecta Orientalia 33/47. 33/47.Roma: Roma: Pontificium Pontificium lnstitutum Institutum Biblicum, Biblicum, 1969' 1969. Orientalia R. R. Campbell Campbell Thompson, Thompson, The The Epk Epicof of Gilgamesh: Gilgamesh: Text, Text, Transliteration, Transliteration, 1930. and Notes. Notes. Oxford: Oxford: Clarendon Clarendon Press, Press, 1930. and Rykle Borger,Handbuch Handbuchder derKeilschriftliteratur, Keilschriftliteratur,volume volume3.3. Berlin: Berlin: RykleBorger, Walter de de Gruyter, Gruyter, 1975. 1975. Walter Siglum Siglurnfor fortablets tabletsfrom fromthe the Kouyunjik Kouyunjik collection collectionof of the the British British Museum Museum Late Babylonian Babvlonian Late xi

xii xii

Abbreviations Abbreviations

Middle Assyrian Middle Babylonian Siglum Library Siglum for for tablets tablets from from the the Pierpont Morgan Library Mitteilungen der der Vorderasiatischen Gesellschaft Gesellschaft N N stem stem NAA neutron activation activation analysis analysis n. note n. note n.d. no no date date N eo Assyrian NA NA Neo OA Old 0A Old Assyrian Assyrian OB Old OB Old Babylonian Babylonian Peripheral PA PA Peripheral Akkadian Akkadian PBS Publications PBS Publications of of the the Babylonian Babylonian Section Section of of the the University University Museum, Museum, University of Pennsylvania pl(s). Plate(s) Plate(s) PN personal name Siglum Rm Siglum for for tablets tablets from from the the British British Museum Museum SB Standard Standard Babylonian Babylonian SO(A)V Subject-Object(-Adverb)-Verb Subject-Object(-Adverb)-Verbword word order order SIT I O. 0.R. R. Gurney Gurney and and J.J. J.J. Finkelstein, Finkelstein, The The Sultantepe SultantepeTablets,!. Tabkts, I. Occasional Occasional Publications Publications of of the the British British Institute Institute of of Archaeology Archaeology at at Ankara 3. London: The British Institute of Archaeology at Ankara, Ankara 3. London: The British Institute of Archaeology at Ankara, r957· 1957. TMA Tense-Mood-Aspect TMA Tense-Mood-Aspect SS S3 stem stem vowel V vowel Vorderasiatisches VAT VAT Vorderasiatisches Museum Museum tablet tablet prefix prefix VC vowel-consonant VC vowel-consonant Jean Emmanuel Laroche, Laroche, Charles Charles Virolleaud, Virolleaud, Claude Claude F.F. A. A. JeanNougayrol, Nougayrol, Emmanuel Ug·5 Schaeffer, Ugaritica V: Nouvaux textes accadiens, hourrites et Ugaritiques Schaeffer, Ugaritica V: Nouvaux textes accadiens, hourrites et Ugaritiques des des archives archiweset et bibliotheques bibliothiquesprivies privies d'Ugarit, d'Ugarit, commentaires commenrairesdes des textes textes historiques partie). Mission Mission de de Ras Ras Shamra Shamra I6. 16.Paris: Paris: historiques(premiere (premiere partie). Imprimerie 1968. Imprimerie Nationale, Nationale, I968. vowel-m Vm vowel-m VS Otto Thontafeln von won El-Amarna. El-Amuma. Vorderasiatische Vorderasiatische Otto Schroeder, Schroeder, Die Die Thontafeln Schriftdenkmaler Museen zu zu Berlin Berlin [= [= VS] VS] XI-XII. XI-XII. Schriftdenkmalerder der Koniglichen Koniglichen Museen Berlin. Berlin. Reprinted: Reprinted: Osnabruck: Osnabriick: Otto Otto Zeller, Zeller, I973. 1973. Siglum W Siglum for for tablets tablets from from Warka Warka W Siglum YBC Siglum for for tablets tablets from from the the Yale Yale Babylonian BabylonianCollection Collection YBC Zeitschrift ZA Zeitschrift fur fur Assyriologie Assyriologie ZA

MA MB MB MLC MLC MVAG MVAG N N

v

Introduction

Adapa Adupa the the Sage Adapa was was known in Ancient Mesopotamia as as The The Sage. Sage. The original etyetymology lists a term mology of the name Adapa may not have reached us. A lexical text lists adapu adapu as as meaning 'wise' (Igitub (Igituh I:I: I07), 107),an attribute that is is further attested in ananother late late text text (Lambert (Lambert I962: 1962: 74). 74). This This adjectival noun noun isis undoubtedly derived derived from V. adapu from the the name of the the mythological figure figure Adapa (CAD (CAD AI A/II I02 roz S.s.v. adapu B; B; AHw I542 1542 s.v. S.V. adapu adapu III). 111).This This lexical lexical text text has has u. &. tU.a. t u . a . aabo b . ba b a 'born in in the the sea' sea' as as the the Sumerian Sumerian equivalent equivalent of adapu, adapu, an an equation equation that that may may have have resulted from from folk folk etymology etymology (Lambert (Lambert I962: 1962: 73-74). 73-74). In In any any case, case, whether primary or or secondary, secondary, this this possible possible etymology etymology shows shows the the mythological mythological characteristics characteristics attributed to to Adapa Adapa by the the Mesopotamians, Mesopotamians, since since he, he, as as one one of the the first first antediluvian antediluvian sages, sages,was was thought thought to to have have emerged emerged from from the the sea. sea. At At some some point, point, the the name name Adapa Adapa was was ininterpreted as such such itit co-occurs co-occurs with with terpreted as as an an epithet epithet rather rather than than as as aa proper proper noun, noun, and and as the Uan(na) 'the 'the light light of of An' An' (see (see below). below). Whether Whether the the word word was was origiorigithe name name Uan(na) nally nally an an epithet epithet or or aa name name isis hard hard to to tell, tell, especially especially since since one one cannot cannot draw draw any any theme mytheme sound sound conclusions conclusions regarding regarding the the origin of aa myth or or of any any individual my from from the the chronology chronology of its its occasional occasional textual textual finds. finds. In In aa Sumero-Akkadian Sumero-Akkadian bilingual bilingual account account of the the first first sages, sages, aa priest priest of Eridu Eridu isis mentioned mentioned as as one one who who ascended ascended to to heaven: heaven: [... lii].isib NUN.'KI'. [gal

[...] i-sip-pu [eri4 -du w ] [...]lii an.se ba.an.'e I I '

[...] sd ana AN-e i-lu-[u] [ ~ u ~ . ~ ~ z a l isub]ur.ku6 sgu.kg~ a] u r . k ua.ab.ba a~. a b . b a imin.na.ne.ne imin.na.ne.ne [NuN.MEzaLig.ga tam-ti si-bit-ti si-bit-tisu-nu Sd-nu [ap-kal-lu n]am-ru-tu nlam-ru-tu,4 pu-rad pu-rad tam-ti [ap-kal-lu NUN.ME] id.da b[7 NUN.ME] id.da

mli.md.da gis.bur giS.hur an.b.a a n . k i . a si.sa.ne si.sh.ne mii.mii.da

[si-b]it ap-kal-lu up-kal-lu sd id ina i w na-a-ri w-a-ri ib-ba-nu-u ib-ba-nu-zi [si-blit mus.--te.--si'--Tu mui-te-ii-ru u.--~u.--rat zi-su-rat AN.-e AN-eitG KI.--tim KI-tim

I

Introduction Introduction

2 2

Introduction Introduction

[PN,J the the purification purification priest priest of of Eridu Eridu [PN,] [[.... J who ascended to heaven. . .] brilliant apkallus, apkaHus, purdu-fish puradu-fish of of the sea, They are the seven brilliant [sevJen apkallus apkaHus "grown" "grown" in the river, [sevlen who insure the correct functioning of of the ordinance of of heaven and earth. (K 55I9: I'-9' after Reiner I96I: 22,, 44)) 5519: "-9' 1961: earth. Reiner (1961: (I96I: 6-7) 6-7) suggested suggested that the subject here was Adapa. Adapa. However, taken taken in its context as part of of the bit bit mgseri meseri ritual, the name of of the apkallu apkaHu mentioned is ('born in the Apsu'), Apsu'), who comes seventh in a list of of apkallus apkaHus (Borger Utuabzu ('born I974: I92-94)· In another place in the same text, the last of seven sages is Utua1974: 192-94). of abba, mentioned as one who descended from heaven (Borger 1974: I974: 193-94; I93-94; see I994: 231 23I and p. 232 n. 37). T The Uan h e name U a n is listed as the first apalso Borger 1994: kaHu, who served during the time of of the king Ayyalu (van Dijk 1962: I962: 44). It is hhee kallu, who is is mentioned mentioned as as the the one one who who "completed "completed the the ordinance ordinance of of heaven heaven and and who earth.ll earth." The T h e Greek variant of the name Uan, namely Oannes, is known from the acBabyloniaca, where it is said that becount of Babylonian history by Berossus, The The Babyloniaca, fore civilization was introduced to the people of Mesopotamia, there was was a a great great crowd crowd of of men men in in Babylon Babylon and and they they lived lived without without laws laws as as wild wild there animals. In In the the first first year year (i.e., (i.e.) of of the the reign reign of of Alorus) Alorus} a a beast beast named named Oannes Oannes apap~ animals. Erythrean Sea in a place adjacent to Babylonia. Its entire body peared from the Erythrean was that of a fish, fish, but a human head had grown beneath the head of the fish and human feet feet likewise had grown from from the fish's tail. tail. It also also had a human voice. voice. A picture picture of it is still still preserved today. today. (Burstein (Burstein I978: 1978: I3) 1 3 ) [see [see fig. IJ I]

This This "beast,)) "beast," Oannes, Oannes, gave to the men the knowledge of letters letters and sciences sciences and crafts crafts of aU all types. It also also taught taught them them how how to to found found cities, cities, establish establish temples, temples, introduce introduce laws laws and and mea~ measure sure land. land. IItt also also revealed revealed to to them them seeds seeds and and the the gathering gathering of of fruits, fruits, and and in in gen~ general eral itit gave gave men men everything everythingwhich which isis connected connected with with civilized civilized life. life. From From the the time time of the beast nothing further further has has been discovered. discovered. (Burstein (Burstein 1978: 1978: 13-14) 13-14)

The T h e evidence in our possession thus seems seems to point to at least two different original traditions 53) that have become a single unified traditions (d. (cf. Wiggermann I986: 1986: I153) tradition in (cf. the remarks by Denningi n the most prominent remaining texts (cf. Bolle I992: 44-45). I believe that in the myth of Adapa and the South 1992: 44-45). I South Wind, as as it was interpreted in the traditions traditions that have reached us, us, there is is a strong strong case for for such such aa unified tradition. tradition. Variation, Variation, it must be noted, noted, isis aa part of the the very nature nature of mythological traditions (cf. pp. pp. lO8-lO 108-10 below). below). Moreover, Moreover, there there isis further further textextraditions (d. tual evidence for the identification of the two figures in the combined name tual evidence for the the two figures in the name u~4,-(d)an(-na) Of a-da,po. - ( ~ ) a n ( - n a-da-po. aa-da-ph ) or u4,ma,da-num ~,-mu-~a-num a-da-ph (Lambert (Lambert I962: 1962: 73-74; 73-74; van van Dijk I962: Bottero f969-70: 1969-70: lO6; 106; Borger f974: 1974: I86; 186; PicPic1962: 44-48; 44-48; Hallo Hallo I963: 1963: 176; 176; Bottero

Figure I. A Figure 1. A human-looking human-looking figure figure dressed dressed in the skin of a fish. Drawn bby JA. A. H. H. Layard from aa monumental monumental stone stone relief, relief, one one of of aa from flanking a doorway of the temple of pair flanking Ninurta at Kalhu. Used by permisson of the Trustees Trustees of of the the British British Museum. Museum. the chioni I9 1981: 97-101; Kvanvig Kvanvig I988: 1988: 202-4; 202-4; Denning-Bolle Denning-Bolle I992: 1992: 44-45; 44-45; d. cf. AlAl8 I: 97-lOI; chioni 1926). '' bright I926). I. The The form form with with m, m, possibly possibly the the result result of of nasalization nasalization of of aa glide glide (w---+m (w-m between between 1. vowels), seems seems to to be be aa late late etymologization etymologization of of the the name name as as umnu1nu urnminu 'craftsman'. 'craftsman'. Dalley Dalley vowels), (1989: 182) suggests suggests that that the the Sumerian Sumerian name name Uan Uan "also "also forms forms aa pun pun on on the the Sumero~ Sumero8 9: 182) (19 Akkadian word for for a craftsman."

3

Introduction Introduction

Introduction

4

Themythological mythologicalfigure figureAdapa Adapahas, has,thus, thus,two twovariants: variants:one oneisiscalled calledDan; Uan;ananThe otheris iscalled calledAdapa. Adapa.The Themyth mythofofthe theseven sevenprimordial primordialsages sagesshares shareswIth withthe the other mytheme emergencefrom fromwater. water.The. TheetymologIcal etymological Berossustradition traditionthe themy Berossus theme ofofemergence Adapaand andU.ijt.u. t ua. . a.a ab.bb.ba relatedtotoa aslmrlar similartradItIOn, tradition, equationbetween betweenAdapa equation a isisrelated ~erhaps recalledbybythe thename nameDan, Uan,whIch which whilehis hishaving havingascended ascendedtotoheaven heavenisisperhaps recalled while includes a direct reference to heaven (An). includes a direct reference to heaven (An). . Thus,ititwas wasOannes-Adapa Oannes-Adapawho whoinstructed instructedpeople peopleabout aboutthe theordmance ordinanceofof Thus mythofofAdapa Adapaand andthe theSouth SouthWind Wind theearth. earth.ItItisiswith withthis thistheme themethat thatthe themyth the opens. opens.

55

deadly and deadlyfood foodand andwater, water,hehewas wasoffered offeredthe thefood food andwater waterofoflife. life.Adapa Adaparefused refusedit,it, and thus-at least according to one recension, recorded in Fragment B-lost and thus-at least according to one recension, recorded in Fragment B-lost a a unique eternallife. life. uniqueand andirreversible irreversiblechance chanceforforeternal However, However,according accordingtotoanother anotherversion versionofofthe thestory, story,recorded recordedininFragment FragmentD,D, Anu Anuseems seemstotohave haveshown shownAdapa Adapathe theawesomeness awesomenessofofheaven heavenand andtotohave haveininAdapa in his own rather than in Ea's service. This fragment also adds to stalled stalled Adapa in his own rather than in Ea's service. This fragment also adds to the mytha ahealing healingincantation incantationthat thatisisbased basedon onthe thevery veryfact factthat thatAdapa, Adapa,"a"aseed seed themyth ofofhumankind," humankind,"succeeded succeededininbreaking breakingthe thewing wingofofthe theSouth SouthWind. Wind.

Previous PreviousStudies Studiesand andthe thePresent Present Study Study

T h eStory Story The The Themyth mythasaswe weknow knowititopens openswith withaadescription descriptionofofthe thebackground backgroundtotothe the mainnarrative. narrative.This Thisbackground backgroundhas hasreached reachedususthrough throughwhat whatISisnow nowcalled calledFragFragmain ment mentA, A,of ofwhich whichthe thevery veryfirst firstline lineor orlines linesare aremissing missing(for (forthe thefind findand andthe theexextant fragments, fragments,see seebelow). below).The The first firstlegible legiblelines linesrefer referto to the thepower powerof ofdlvme divine tant speech,and andititisissaid saidthat thatEa-known Ea-known to tous usasasthe theMesopotamian Mesopotamiangod godof offresh freshwawaspeech, ter and and wisdom-perfected wisdom-perfected Adapa Adapa "with "with great great mtelllgence, intelligence, to to gIve givemstruct1~n instruction ter aboutthe the ordinance ordinance of of the the earth. earth.To Tohim him he he gave gavewisdom, wisdom,he hedid didnot not gIve givehIm him about 3'-4'). Adapa Adapawas wasaaservant servantof ofEa. Ea.Respected Respected~nd andadored adoredby byhIs his eternallife" life"(lines (lines3'-4'). eternal community, he performed the chores necessary to the daily rituals, which incommunity, he performed the chores necessary to the dally ntuals, whIch mcluded,among amongothers, others,supplying supplyingfish fishfrom fromthe the nearby nearbysea. sea. . cluded, One day, day, Adapa's Adapa's journey journey to to the the wide wide sea sea ended ended unexpectedly unexpectedly m in aa sudden sudden One burst of of the the South South Wind. Wind. Adapa Adapa was was plunged plunged into into the the sea. sea. Here Here begIns begins the the narnarburst rative as we know it from Fragment B. This fragment has some close, albeit brorative as we know it from Fragment B. This fragment has some close, albeIt broand at atthe thebeginning beginningof of Fragment FragmentD. D. Adapa, Adapa,who whofor for ken,parallels parallels in inFragment FragmentCCand ken, the first firsttime time in in his hislife lifehad had met metwith with some somedifficulty, difficulty,could could do donothmg nothing other other than than the to threaten threaten the the blowing blowing wind wind that that he he would would break break its its wing. wing. As As soon soon as as he he uttered uttered to this threat, threat, the the wing wing of of the the South South Wind Wind broke. broke. this could be be done done against against Adapa's Adapa's spell, spell, and and Anu, Anu, the the sky sky god god and and the the Nothing could task. The The sItuatIon situation was was minthe Mesopotamian Mesopotamianpantheon, called called Adapa Adapa to to task. head of the deed unpleasant for for the the disciple disciple of Ea. Ea. Yet, Yet, aa god god such such as as Ea would would not nsk risk aa meetmeetdeed loyal servant and Anu without proper proper preparation. As As mIght might be ing between his loyal artful character, character, appropriate for for the god of wisdom, wisdom, Ea, Ea, well known also also for for his artful appropriate supplied Adapa with minute instructions instructions that were mtended intended to save save hl~ his hfe. life. supplied orders to avoid any food food or dnnk drink offered offered to hIm him m in Among these were strict orders heaven, heaven, any any of of which which Ea Ea said said would would bring bring death death on on Adapa. Adapa. However, However the situation turned out to be rather different from what Adapa anticipated. While in heaven, Anu's anger was appeased by two deities, Dumuzi and deiti~s, Dumu!1 Gizzida, Gizzida, who were standing at the gate of of heaven. Following Ea's Ea s instructions, mstructlons, Adapa had paid a tribute of of flattering words to them. Instead of of being bemg offered

The Thescholarly scholarlyworld worldfirst firstbecame becameaware awareofofthe themyth mythofofAdapa Adapaand andthe theSouth South Wind when its largest fragment was discovered among the scholarly tablets Wind when its largest fragment was discovered among the scholarly tabletsof ofthe the EI-Amarna 1891; d. El-Amarnaarchive archiveininr887 1887(Harper (Harperr89I; 1891;Scheil Scheil1891; cf.Zimmern Zimmem1892; 1892;Sayee Sayce 1892; Izre'el1997: 1997:1-13,43-50). 1-13, 43-50). AAfragment fragmentof ofthe themyth myth(now (nowknown knownasasFragFrag1892;Izre'el ment mentD) D)had, had,in infact, fact,already alreadybeen beenpublished publishedbefore beforethat thattime timeby byone oneof ofthe thepiopioneers of Mesopotamian studies, George Smith (Smith 1876: I2s-26). Smith, neers of Mesopotamian studies, George Smith (Smith 1876: 125-26). Smith, however, however,did didnot nothave haveat athis hisdisposal disposalenough enoughdata datato toidentify identifythis thisfragment fragmentasaspart part of of the the myth myth to to which which itit belonged belonged and and attributed attributed itit to to the the Erra Erra narrative narrative (for (for which 1977)' While whichsee seeCagni Cagni 1969, 1969,19~7). Whilediscussing discussingthe theBerossus Berossusaccount accountof ofOannes, Oannes, Smith Smith stated stated that that "it "it isis aa curious curiousfact fact the the legend legend of of Oannes, Oannes, which which must must have have been been one oneof ofthe the Babylonian Babylonianstories storiesof of the theCreation, Creation,has hasnot not yet yetbeen beendiscovered" discovered" (Smith 306). Sayce, Sayce,who who said said he he had had copied copied this this fragment, fragment,"related "related to to an an (Smith 1876: 1876:306). otherwise otherwise unknown unknown individual individual called called Adapa," Adapa," "many "many years years ago," ago," was was able able to to attribute this fragment to the Adapa myth only after the discovery of the Amarna attribute this fragment to the Adapa myth only after the discovery of the Amarna fragment 183-84; Bezold Bezold 1894a: 1894a: Il4 114 fragment (Sayee (Sayce 1892; 1892;cf. cf. Sayce Sayce in in Morgan Morgan 1893: 1893: 183-84; n. n. I, I , 1894b: 18y4b:405 405 n. n. I; I; Strong Strong 1894; 1894;r89S). 1895). We Jmg111~nts ofJh~ Wenow_h>l,veat nowhaveatQl!fcl\sposaJsix our disposal sixfragwnts.of the rnyth._The myth,..Thelargest largest and and most most important important fragment fragment isis the the one one discovered discovered at at Amarna Amama ("Fragrnentfl") ("FragmentB~)and and thus thus dated dated to to the the 14th 14thcentury century B.C.E. B.C.E. (see (seefurther further pp. pp. 47-49)' 47-49). Five Five other fragments fragments (A, (A, A" A,, C, C,D, D, andE) and E) were were part of the the Assurbanipal Assurbanipal library library and and are are representative representative of this this myth as as it was was known known in Assyria Assyria about about seven seven centuries centuries later. later. Only Only two two of the the extant fragments fragments (A and A,) are are variants of the same same text. Fragments Fragments C C and D D come another recenrecencome from from differe~t different sections sections of the text. Fragment Fragment E represents anoth~r sion sion of the myth, myth, which also also seems seems to be similar similar to the known versions. versions. The following is a list of the extant fragments edited in this volume, following fragments volume, with their museum numbers and main previous editions. -~~

r296 (Pierpont (PierpOnt Morgan Library, Library, New York); York); Scheil 1898: Fragment A: MLC 1296 124-33; Clay Clay 1922: 1922: 39-41. 39-41, PIS. pis. IV, VI (cf. (cf. Clay Clay 1923: 1923: 10-11); la-II); Picchioni Piechioni 1981: 1981: 124-33; 112-15,127-31,16, 1), tav. rav. I.1. 112-15, 127-31,161 (fig. I),

66

Introduction Introduction

tion lntroduc Introduction

-

Fragment A,: A,: K K 15072 '5072 (British (British Museum, Museum, London). London). Parallel Parallel to to the the last last extant extant Fragment section Fragment A. Schramm 1974; Picchioni 1981: II4-15, 131, tav. IV-V. : tav. IV-V. section Fragment A. Schramm 1974; Picchioni 1 ~ 8 1 114-15,131,

and and other other small small fragments fragments mentioning mentioning Adapa Adapa or or relating relating to to this this figure figure have have been been collected Picchioni (1981).' (19 81 ).2 collected by by Picchioni A Adapa from the OBperiod has been d~s.co.vere~at Tell A Sumerian Sumerian version version of ofAdapafrom the ,~,.. . . ..OB .. . period has been discovered at Tell Haddad -. (ancient been announced and al-Rawi _Hilddi'd (ancient MeGran) Meturan) and and has hasbeen arl;'~u;'~~d by by Cavigneaux Cavig;'e~~xand al.Ra~"i (1993: 92-93), T h e Sumerian version is reported to be similar to the Akkadian 2 (1993' 9 -93). The Sumerian version is reported to be similar to the Akkadian version. version. It It includes includes "an "an incantation-like incantation· like passage" passage" at at the the end, end, as as does does the the AkkaAkka. dian version represented by Fragment D. Furthermore, the myth is t h dian version represented by Fragment D. Furthermore, the myth is thee second second part part of of aa longer longer narrative, narrative, the the first first part part of of which which describes describes the the time time just just following following the the deluge deluge and and describes describes the the feeding feeding of of the the gods gods and and the the organization organization of of mankind. mankind. T h e discovery The discovery of of the the myth myth of of Adapa Adapa and and the the South South Wind Wind immediately immediately atat. tracted wide attention. Its ideology and its correspondence to tracted wide attention. Its ideology and its correspondence to the the intellectual intellectual heritage of of Western Western religions religions precipitated flourishing studies studies of of this this myth, myth, both heritage precipitated flourishing both appeared during the past and substantive. Many translations have phIlologIcal and substantive. Many translations have appeared during the past century, shedding light o n various aspects of the myth and its characters. Piccentury, shedding light on various aspects of the myth and its characters. Pic. chioni (1981) (1981) made made use use of of the the scholarly scholarly work that preceded following chioni work that preceded him, him, but but following his monograph further studies and new translations of the Adapa narrative aphIS monograph further studies and new translations of the Adapa narrative ap. Michatowski 1980; 1980; Muller Muller 1983-84; 1 9 8 3 4 4 ; Dalley Dalley 19 1989; peared {among (among which which were were Michalowski peared 8 9; Talon 1990; Dietrich 1991; Izre'el 1991a; Muller 1991; Dietrich 1993; Foster 0 Talon 199 ; Dietrich 1991; Izre'el 1991a; Muller 1991; Dietrich 1993; Foster 1993; Izre'el Izre'el 1993: 1993: 52-57; 52-57; 1997: 1997: 43-50; 43-50; Kamerer K5merer 1998: 1998: 254-59}.3 254-59).3 Picchioni's Picchioni's 1993; monograph marked a turning point in the Assyriological study of the myth and and monograph marked a turning point in the Assyriological study of the myth became the the standard standard edition edition of of the the myth. myth. There There are are several several reasons reasons for for this: this: first first, became it summarized the diverging views published in the secondary literature. Second, it summarized the diverging views published in the secondary literature. Second:

Fragment B: B: VAT VAT 348 348 (Vorderasiatisches (Vorderasiatisches Museum, Museum, Berlin); Berlin); Winckler Winckler and and Abel Abel Fragment 1889-90: 240; Schroeder 1915: #194; Harper 1894: 418-25; Jensen '900: 941889-90: 240; Schroeder 1915: #194; Harper 1894: 418-25; Jensen 1900: 9499, with comments on pp. 4II-I3; Knudtzon 1915: 964-69 (= EA 356); Pic. 99, with comments on pp. 411-13; Knudtzon 1915: 964-69 ( = EA 356); Picchioni 1981: I98r: III4-2I, 131-36, 16243 162-63 (figs. (figs. 2-3 2-3 == Schroeder Schroeder 1915: 1915: ##194), chioni 14-21, 131-36, 1 9 ~ ) tav. ,tav. II-Ill; Izre'el 1997: 43-50, copy (= Schroeder '9'5: #194 with collations 11-111; Izre'el 1997: 43-50, copy (= Schroeder 1915: #194 with collations == pp. r77, 177, 179 179 below), below), photographs. photographs. pp. Fragment C: C: K K 8743 8743 (British (British Museum, Museum, London). London). Expanded Expanded parallel parallel to to part part of of Fragment Fragment B. Langdon 1915: pI. IV, #3, and p. 42 n. 2; Thompson '930: pI. 31; Fragment B. Langdon 1915: pl. IV, #3, and p. 42 n. 2; Thompson 1930: pl. 31; Jensen Jensen 1900: 1900: xvii-xviii; xvii-xviii; Picchioni Picchioni 1981: 1981: 120-21, ~zo-21,136-37, 136-37, 164 164 (fig. (fig. 4), 4), tav. tav. IVIVy. Photograph also in Bohl 1959: Taf. 12. V Photograph also in BohI 1959: Taf. 12.

-

Fragment parallel to Fragment D: D: K K 8214 8214 (British (British Museum, Museum, London). London). Virtual Virtual parallel to the the end end of of Fragment B with additions. Strong 1894; Furlani '929: 132; Picchioni 1981: Fragment B with additions. Strong 1894; Furlani 1929: 132; Picchioni I98r: 122-23, 122-23, '37-4', 137-41, 165 1 6 (fig. ~ 5), (fig. 5), tav. tav. VI. VI. Photograph Photograph also also in in Bohl Bohl 1959: 1959: Taf. Taf. 12. 12. Fragment Fragment E: E: K K 9994 9994 (British (BritishMuseum, Museum, London). London). A A small small fragment fragment probably probably rep· representing a different recension of the myth. Von Soden 1976: 429-30; Picchioni resenting a different recension of the myth. Von Soden 1976: 429-30; Picchioni I98r: 1981: 95-6, 95-6, tav. tav. IV-V. IV-V. A A cuneiform cuneiform copy copy isis published published here here for for the the first first time, time, courtesy of the Trustees of the British Museum. The notation "Fragment E" is in~ courtesy of the Trustees of the British Museum. The notation "Fragment E is intraduced troduced here. here.

In In addition addition to to these these fragments, fragments, one one may may note note aa possible possible title titleto t o the the myth. myth. The The catalog of literary texts Rm 618 (Bezold 1889-99: 4.1627) lists a title of a work catalog of literary texts R m 618 (Bezold 1889-~9: 4 . 1 6 2 ~ )lists a title of a work on on Adapa Adapa (line (line 3): 3):

a·da·pil a-&-pa a·na a-naqe·reb qd-reb AN[·e] AN[-^] Adapa .... .) ) Adapa into into heaven heaven ((.

Picchioni Picchioni (1981: (1981: 87 87 n. n. 244) q 4 ) suggested suggested that that this this might might be be an a n incipit incipit of of the the first first verse of the myth; Talon (1990: 44, 54) agrees (see further Hallo 1963: 176; cf. verse of the myth; Talon (1990: 44, 54) agrees (see further Hallo 1963: 176;d. Lambert Lambert 1962: 1962: 73-74). 73-74). It It isis difficult difficult to to see see how how this this line line could could have have been been the the opening and opening verse verse of of any any of of the the versions versionsknown known to to us, us, since sinceboth both Fragment Fragment AA and Fragment B seem to have opened differently (d., for Fragment B, p. 108, and, Fragment B seem to have opened differently (cf., for Fragment B, p. 108, and,for for aaliterary I 2-13). It may perhaps be suggested that A,pp. pp. I 112-13). It may perhaps be suggested that literaryanalysis analysisof ofFragment FragmentA, this this was was aa title title rather rather than than an a n incipit incipit (thus (thusalso also Rollig Rollig 1987: 1987: 50), 50), because because we we know that Adapa's ascent to heaven is also referred to elsewhere (p. 4). know that Adapah ascent to heaven is also referred to elsewhere (p. 4). Von VonSoden, Soden,while whilesuggesting suggestingthe theattribution attributionofK of K9994 9994(= (=Fragment FragmentE) E)totothis this myth (cf. also Borger 1975: 62, following Lambert), also made some observations myth (cf. also Borger 1975: 62, following Lambert), also made some observations concerning 10147,saying sayingthat thatalthough althoughthe theattribution attributionof ofthis thisfragment fragmenttotothe the concerningKKI0147, myth is doubtful, it may have formed part of the beginning of the text, myth is doubtful, it may have formed part of the beginning of t h e text,before beforethe the extant Fragment A (von Soden 1976: 431; already Bezold 1894b: 405 n. I). This extant Fragment A (von Soden 1976: 431; already Bezold 1894b: 405 n. 1).This

7

7

~

~

Borger (1975: (1975:62) 62)suggested suggested aapossible possibleattribution attributionof of the the BM BM fragment fragmentDT DT 227 227 to to 2.2. Borger literary text, which bears upon its surface the Adapa myth. This is a small fragment of a the ~dapa myth. This is a small fragment of a literary text) which bears upon its surface andSIde sidethree threeholes. holes.The The remains remainsare: are: and ( I ) l'ku' Irku' (2) (2)1lrir!'.di (3)1I KIMIN KIMIN (4) (4)lre4-ai.su ]le4-~i-Yu (5)lx·mu.su ]x-mu-fu(6) (6)lx ]xsum.su.nu Sum-:&nu (I) 'ir!l.di (3) (5) (7) Iri'-fa[-lu ( 8 ) ] u kar-ri (9) Ix-a-lu-fd (?) l'i'·sal.lu (8) 1ukar.ri (9) lx·a·lu·su ( I )1]... .(2) (2)lhe ]hedrove(?) drove(?)(3) (3)1I ditto ditto (4) (4)lhis ]hisapproaching approaching(5) (5)lthey ]they.. him (?) (?) (I) ... .him (6) I . . their name (7) Jthey submerge themselves (8) J and the harbor (9) Jtheg 6 ( ) 1.. their name ( 7) jthey submerge themselves (8) 1and the harbor (9) j they . . .him him(I) (?) ...

On the the reverse reverse there there are areremains remainsof of the therespective respectivelast last signs signsof of three three lines) lines,perhaps perhapsof of C?n

Bezold's Catalogue Catalogue (Bezold (Bezold 1889-99: lines 2-4 2-4 oror 3-5· 3-5. This This fragment fragmentwas was listed listed inin Bezold's Imes 1889-99: 4.1561) as "part of a religious text"; it is published here courtesy of the Trustees ofthe the 4.~~6I) as "part of a religious text"i it is published here courtesy of the Trustees of British Museum. It does not seem to be related in any way to the myth of Adapa and the Bntish Museum. It does not seem to be related in any way to the myth of Adapa and the South Wind,nor nordoes doesititseem seemtotohave haveanything anythingtotodo dowith withthe thepersona personaofofAdapa. Adapa. SouthWind, Kinnier Wilson has published a "fragment in poor condition belonging anun~ un. ~mnler Wtlson has published a "fragment in poor condition belonging totoan identified composition" (K 4476). about which he mentions that "Adapa has been conldentIfied composition" (K 4476), about which he mentions that "Adapa has been con. sidered"(Kinnier (KinnierWilson Wilson1990: 1990:88, 88,#4). #4). sidered" 3. Unfortunately, I could not make useKamerees Kamerer'sstudy) study,which whichwas waspublished publishedafter after . 3· Unfortunately) I could not make use this study had gone to the publisher. thtS study had gone to the publisher.

88

Introduction lntroduction

Picchioni's critical critical edition edition of of the the text text was was solid solid and and up up to to date. date. Third, Third, his his study study Picchioni's 0 established (although not without precedent; see Bohl 1953: 149-5 ; 1959; established (although not without precedent; see Bohl 1953: 149-50; 1959; Hecker 1974: 1974: in in passing, passing, index: index: p. p. 214; 214; cf. d. already already Zimmem Zimmem in in Gunkel Gunkel 1895: 1895: Hecker 420-21 n. n. 2) 2) that that the the structure structure of of the the text text (more (more specifically, specifically, the the Amama Amama fragfrag420-21 4 This enhanced our understanding of the text as ment) must be viewed as verse. ment) must be viewed as verse.4 This enhanced our understanding of the text as piece of of literature literature (cf. (d. von von Soden Soden 1984: 1984: 227-30; 227-30; Izre'el Izre'el 19gra). 199ra). However, However, in in aa piece spite of comprehensive treatment of the personae and symbols of the myth, Picspite of comprehensive treatment of the personae and symbols of the myth, Picchioni's treatment treatment of of the the narrative narrative itself itself was was remarkably remarkably brief brief (cf. (cf. Xella Xella 1983). 1983). It It chioni's is precisely with this in mind that I am publishing the present study: I am unveilis precisely with this in mind that I am publishing the present study: I am unveiling the the myth myth of of Adapa Adapa and and the the South South Wind Wind as as mythos, mythos, as as story. story. To To do do this, this, II will will ing analyze the the underlying underlying concepts concepts through through extensive extensive treatment treatment of of form. form. analyze First II offer offer an an edition edition of of the the extant extant fragments fragments of of the the myth, myth, including including the the First transliterated Akkadian text, a translation, and a philological commentary. As transliterated Akkadian text, a translation, and a philological commentary. As the reader will see, I consider language the salient and crucial part of any textual the reader will see, I consider language the salient and crucial part of any textual treatment, especially especially one one that that analyzes analyzes the the overt overt and and covert covert meanings meanings of of aa myth. myth. treatment, cannot overemphasize overemphasize the the need need for for thorough thorough philological philological and and linguistic linguistic analysis analysis II cannot before discussing discussing meaning, meaning, even even though though some some interpretations interpretations are are merely merely the the rerebefore sult of context-realizations. The analysis of poetic form that follows will then sult of context-realizations. The analysis of poetic form that follows will then lead to to analyzing analyzing the the myth myth as as aa piece piece of of literature literature and and to to uncovering uncovering its its meanmeanlead ing---or rather, rather, meanings. meanings. ing---or This study study therefore therefore marks marks another another phase phase in in the the long, long, extensive, extensive, and and neverneverThis s ceasing research into this abysmal Mesopotamian myth. Being just one of many ceasing research into this abysmal Mesopotamian myth.5 Being just one of many human beings beings allured allured to to and and intrigued intrigued by by this this tale tale told told in in ancient ancient times times to to aa more more human understanding wish to to share share with with my my own own audience audience both both understanding audience audience than than ours, ours, II wish my interpretation and my impression of this particular myth, as well as the methmy interpretation and my impression of this particular myth, as well as the methodology have adopted adopted for for my my inquiry. inquiry. Within Within these these confines, confines, II hope hope that that odology that that II have this study will will have have something something to to offer offer to to the the more more general general study study of of the the MesopoMesopothis study tamian, tamian, especially especially the the Akkadian, Akkadian, mythological mythological texts. texts. 4. 4. Cf. Cf. Bohl Bohl 1959: 1959: 421: 421: "Die "Die Widerherstellung Widerherstellung der der metrischen metrischen Enteilung Enteilung auch auch beim beim (als (als Prosa Prosa Geschriebenen) Geschriebenen) Amama-Fragment Amama-Fragment (B) (B) ist ist eine eine interessante interessante Aufgabe." Aufgabe." 5. 5. In In this this study study II also also hope hope to to determine, determine, recapitulate, recapitulate, and and update update our our knowledge knowledge of of the the Akkadian Akkadian recensions recensions of of this this myth, myth, which which might might also also serve serve us us well well in in the the study study of of its its relationship relationship to to the the recently recently found found Sumerian Sumerian recension recension (see (see p. p. 7)' 7).

Chapter II

Texts and Fragments Fragment A Obverse Column i 1'. I'. [X [x (x) (x) Slim-turn slim-tum xX xX [[ 2' . [qli-bit-su 'lu?'n 'dl 'ma?' x x [x] 2'. [q]r-bit-su ki-ma ki-rna qi-bit qr-bit d[anu(r)] d[anu(r)] 'lu 'u' 'mail [x] m 3'. 'u 'ulz-na i l t(KUR) i ( ~ u kul!(~u)-lu-mu ~ ) '(MU )-lu-mu 'z_na rap&ta(o~c~~-tu"') rapal'ta(DAGAL-tu ) d-Sak-lil-Sd u-sak-lil-su 6-su-rat u-iu-rat m mati kul 4' . ana Szi-a-td n6-me-qa iddiKu(su~-$6) napiSta(z1-tam) da-ri-tam m 4· ana su-a-tu ne-me-qa iddissu(SUM-SU) napista(zI-ta ) da-rr-tam ul ul iddiSSu(su~-id) iddissu( SUM-SU) , 5'. ina ina u u4-me-iu-ma ina fa-na-a-ti Si-nu-a-ti ap-kal-Iu up-kal-lum r m i i r ' ( r ~ u ~ )u eri-du[ eri-du[,,] ') m 'mar'('DuMU 5· sa-na-a-ti l'i-na-a-ti ] 4-me-su-rna ina ' 6'. d d6-a a-me-lu-ti ib-ni-su ib-ni-Su e_a ki-ma rid-di ina a-me-Iu-ti 6'. W mqr-bit-su 7'. ap-kal-Iu up-kal-lum qi-bit-su ma-am-man ma-am-man ul ul u-sam-sak d-fam-sak l· 8' . le-6-um at-m ha-si-sa Sd da-nun-na-ki 8'. le-e-urn at-ra /}a-si-sa sa da-nun-na-ki Su-ma su-ma rn qa-ti el-lam qa-ti pa-Si-Sd muf-te-'-d par-si par-si 9'. 'e'b-bu 'elb-bu el_la 9'· pa-si-su mus-te-'-u 10'. Wt-ti [ilt-ti nu-iJa-tim-me nu-ha-tim-me nu-/}a-tim-mu-ta nu-b-tim-mu-ta ip-pu-~ ip-pu-ui IO'. I 1'. [ilt-ti [ilt-ti nu-lJa-tim-me nu-ha-tim-me sa fd eri-du,o eri-du,, KIMIN KIMIN 11'. "a'kala 'd 12'. u me;e me-e sa Sd en eri-du,, u4-mi-Sam-ma ip-pu-US 12 . 'a1-ka-la ; ~ u . . u 10 u ..-mr..-sam..-ma lP~PU~us 4 13'. [inla qd-ti-Su el-le-ti pa-dS-Su-ra i-rak-kas 13'· [in]a qa-ti-su el-Ie-ti pa-ds-su-ra i-rak-kas 14'. [in]a [inla ba-lu-uS-su ba-lu-G-Su pa-as-su-ra pa-dS-Su-m ul ip-pat-t ip-pay-tar 14'· ar S U . K U ~ . U D . D A - ~ U - ~sa Sd U eri-du ~eri-du,, ip-pu-us ip-pu-ui 15'. ekppa([~l]S.~A) d-ma-har 15'· eleppa([GI]s.MA) u-rna-har SU.KU6.UD.DA-ku-tam 6' "1 ' " da _ ( w 16'. 'il-nu-mi-SG a-&-pa m i i r ( o u ~ u eri-du,, ) I . l ~nu~ml~SU a~ ~pa mar DUMU) eri~duIO I 7'. nadi(suB) nadi(Su~)de_a d6-a ina ma-a-a-li ma-a-a-li ina ina sa-da-di Sd-da-di 17'· [uJ4-mi-Cam-masi-ga-ar Ci-ga-ar eri-du eri-du,,,o is-sa-ar if-fd-dr 18'. [u]4-mi-sam-ma 19'. [ina kla-a-ri el-li ~ ~ ( K A U R S ) ~ ~ ( U ~ . Ssa/)lJita( fahhita(GlS.MA.SA.~~) A K A RGIS.MA.SA.HA) ) ir-kab-ma 19'· [ina k]a-a-ri el-li kar(KAR) uskari( u~4.SAKAR) ir-kab-ma 20'. [ba-lu c~S.s]i-kan-ni-ma eleppa(GlS.MA)-Sd iq-q6-lep-pu 20'. [ba-Iu GIs.s]r-kan-ni-ma eleppa(GIs.MA)-su iq-qe-Iep-pu ~ 21'. [ba-lu GIs.gi-lmus-si-rna crS.gi-1muS-Si-ma eleppa(GIs.MA)-su eleppa(~~S.~A)-Sd d-mah-bar 21'. fba-Iu u-mah-har 22'. [X [XXx Xx Xx ina ina ta]'m'Jti taIrm'-'ti' ' ra-pa-as-ti ra-pa-&-ti 22'. ~ ll [ 23'. [xxxxxxxxxx] 'dl1[ [XX X X X X X X X X]'u 23'.

3:.

V'

'V

9

,

10

Column iiii Column , ana! [[ I1'.. ana' , a-[ 2'. a-[ 2. , a-[ 3'. a-[ 3· , a-d[a' 4'. 4·, a-d[a! 5'. ana ana k[a' k[a! 5· . [ , 6' . ina m[a! 6'. mama' , 7'. a-nu[ 7' a-na[ 8'. man[ man[ 8'. , A[S' 9'. 9· A[S! Reverse broken broken Reverse Translation Translation Column ii Column 1'. [[ .. . . d]estiny' d]estinyT... . . .[[ r'. 2'. 2'. Let' Let! his his [s]peech [sIpeech be' be! ... . . . [[ ... . ]like I like the the speech speech of [Anu.] [Anu.l . 3', He perfected him with great intelligence, to give ?'. He perfected great intelligence, to give instruction instruction about about the the ordinance of the the earth. earth. ordinance 4'. 4'. To To him he he gave gave wisdom, wisdom, he he did did not give give him eternal life. life. 5'. In those those days, days, in in those those years, years, the the sage, sage, aa native of Eridu, Eridu, 6'. Ea made people. made him (his) (his) follower follower among among people. 7'. .. 7'. The sage's speech-no speech-no one repudiates; repudiates; 8'. 8'. Skilled, Skilled, foremost foremost in understanding, understanding, of the Anunnah Anunnaki [s is he: 9'. 9'. Pure, Pure, clean handed, handed, anointed, anointed, solicitous solicitous after rites: rites: 10'. [W]ith tW]ith the cooks cooks he performs performs the duties duties of a cook, cook, 1'. [W]ith [Wlith the cooks cooks of Eridu ditto: ditto: II I'. 12'. 12'. He daily prepares prepares the food food and drink of Eridu; Eridu; 13'. 13'. [Wi]th lWi]th his clean hands he sets sets the table, table, 14'. [Wilthout him the table is not cleared; cleared; 15'. He steers the [bloat, [bloat, he does the fishing fishing for Eridu. Eridu. 16'. At that time, time, Adapa, a native of Eridu, Eridu, 17'. bedI ' -Ea -Ea lying, lying, lingering in bed18'. Would [dalily [da]ily attend to the (gate-)bolt (gate-)bolt of of Eridu. 19'. [At the] holy [h]arbor, the Crescent Harbor, sailboat. I~'. [hlarbor, Harbor, he embarked on a sailboat. 20'. [Without a rludder his boat drifts along, along, 20'. 21'. [Without a pulnting pu]nting pole he steers the boat. 21'. 22'. . ...... in the] wide [slea 22'. [[ .. . [s]ea 23'. 23" . . . . . Column ii I, 1 - 9 ,., ...... .. 1-9·

Texts Texts and and Fragments Fragments

Chapter I I Chapter

II

Comments Comments References I) in poemetto di di Adapa Adapa (198 (1981) in the the comcomReferences to to Picchioni Picchioni are are to to his his IiIl poemetto mentary to Fragment A (pp. I27-30). mentary to Fragment A (pp. 127-30). Column Column ii m, which I'. 1'. Although Although [ta-sjim-tu [ta-Slim-turn, which isis the the accepted accepted restoration, restoration, remains remains aa possipossibility, I ' (rim-tam) (Sim-tarn)may may bility, the the mentioning mentioning of of sfmtu Simtu 'decree' 'decree' in in Fragment Fragment D: D: I11' suggest A suggest aa similar similar understanding understanding of of the the string string here. here. Note Note that that Fragments Fragments A and with Fragment and D D have have some some similar similar elements elements (cf. (cf. Fragment Fragment A: A: 2' z'with Fragment D: D: 6', 6', and and see see the the literary literary analysis analysis on on p. p. rr6). 116). Cf. Cf. further further the the comment comment on on u,urat usurat mati (line 3') 3') below. below. mnti (line 2'. 2'. Restored Restored after after Fragment Fragment D: D: 6'. 6'. Picchioni suggested restoring Picchioni suggested restoring a-nu a-nu in in aa syllabic syllabic spelling. spelling. However, However, the the smooth smooth surface surface surtounding surrounding the the break break perhaps perhaps better better supports supports the the restorarestorationof DIS sign. sign.For For Anu Anu as as d I rather rather than than d60, d60,see see Parpola Parpola 1993: 1993: 182--8+ 18244. tion of the the DIS Picchioni, Picchioni, following following Lambert, Lambert, suggests suggests reading reading 'lu" 'lu'? "_ma_Dl'.'dr" ti-ma-"'!-'h1! 'puo 'puh governare' at the end of the line. Kienast (1978: 188) follows the parallel govemare' at the the line. Kienast 188) follows the parallel in 6' (,,-at-tar (ti-at-tar 'make 'make greater') greater') more more closely closely and and suggests suggests ',,_at_ 'ti-atin Fragment Fragment D: D: 6' ti'_fir]; ti1-[irl;Talon Talon ('990: (1990: 54) 54) suggests suggests ',,-at-tar 'ti-at-tar'' [x [x x]. XI. My own own collation is is not certain: seems certain: lu lu is is possible; possible; u zi probable; probable; ma possible. However, However, -'-'seems to to me me impossible; ta or at would be preferable. The following sign has been very impossible; ta or at preferable. The following sign has hard to to restore. restore. It should should be noted, noted, moreover, moreover, that there there is is still still room room for for another sign at the end of the line. m 3'. The phonetic complement may represent a case complement in DAGAL-tu DAGAL-turn case of dissonance dissonance (cf. Kinnier Wilson '968), but I would rather interpret this spelling (cf. Kinnier 1968), this spelling as as a logographic, rapdta. Note that, unlike unlike other cases cases logographic, dictionary-like dictionary-like form form for for rapal'ta. of dissonance, dissonance, the final final consonant of the two nouns nouns (n (n in uzna, u r n , tin t in rapal'ta) rap&ta) are are not identical. identical. Fragment Fragment D D (line 20') 20') probably attests attests to to /-tu/ 1-tu/ for for the acacm nUG-tum 'good sleep'. cusative in sit;tu cusative {it-turn~ i 3 c - t ~ ~sleep'. For the finalis finalis construction of kullumu (infinitive (infinitive absolute absolute with a localocative-adverbial tive-adverbial ending), ending), cf. cf. Aro '961: 1961: chap. chap. + 4. The meaning of this form, form, alalthough apparently ambiguous, 522), which ambiguous, must be transitive (cf. (cf. CAD K 522), may recall the fact that Adapa was known as the instructor of humanity (cf. (cf. If so, so, usurnt u,urat mati would imply laws of of the earth or cultural order, order, simisimip. 22). ) . If larto Sumeriangis-hur (Farber-Flugge 1973: '973: r,83-9')' 83-9 I). lar to Sumerian g iS b u r (Farber-Flugge 5'. umisu is common as a temporal adverbial phrase (AHw 14'95 '. While ina umis'u 141920), the use of the sign me here may indicate that the form is plural (ina of zo), umesuma), thus corresponding to the following following i'anati saniiti 'years' (cf. (cf. the apparappariim~Suma), l--nu,mi--su, line 16'). 16'). ent variant i-nu-mi-Su, 5'4'. 5'-6'. The nominative case in apkallu can indicate either that it is the subject of a nominal clause (apkallu mar miir eridu 'the apkallu was a native of of Eridu'), as of

-

12

Chapter II taken by Labat 1970: 1970: 290 290 and Dalley 1989: 1989: 184 184 or, or, preferably, preferably, a casus casus pendens, dem, an extraposed object of the following following sentence. Another possibility is is that both apkallu and mar eridu are extraposed to the sentence in line 5', s', with apkallu apkallu being the agent and mar d r eridu the patient of the verb ibnfsu ibniSu in line 6', where the patient is is resumed by the pronominal suffix suffix -suo -fu. Thus parparallelism allelism exists exists between Ea the apkallu apkallu and Adapa the 'native of Etidu'. Eridu'.

6'. 6'. Literally: 'as a follower'. The string MES-DI has been interpreted as either sed-di '(protective) fed-di '(protective) demon' or rid-di. rid-di. The latter reading has been adopted here for two reasons: (I) doubk consonant is less ( I ) a spelling that reflects a double expected in the first first case than in the second second (cf. (cf. CAD CAD S/2 S/z 256; 2 56; AHw 981, 981, 1208); 1208); (2) (2) the meaning sedu S~ducan hardly fit fit this context: Adapa is is not formed formed or made into into a protective spirit (or (or an evil evil one) one) or a "spirit or demon representing the individual's vital force" force" (CAD (CAD s.v.). As indicated in Fragment D: 12', Adapa is conceived in this myth as rz', is as a "seed of humankind" (Jensen (Jensen 1928: 1928: 33), 33), and this human is is a 'native of Eridu' in Fragment A: 5'. Speiser's sense of "something to be followed" followed" (Speiser (Speiser 1950: S~eiser's"model" in the sense 101 I O I n. la) l a ) does does not seem seem to me to fit. fit. With von Soden (AHw (AHw 981 981 S.V. s.v. rfdu ridu 3) 3 ) and Talon ('990: (1990: 44), 44), II understand riddi as as 'follower'. This interpretation interpretation fits fits the context, context, in which Adapa is is as as wise as as Ea, Ea, and it fits fits the description of Adapa's chores as as a priest of Ea. Ea. It also also is is consistent with the immediate context, context, namely, namely, ina ameluti am~liiti'among people'. A follower follower is is not, not, in my mind, mind, necessarily a human replacement to the god in his tasks, Soden tasks, as as von Soden (1976: (1976: 428) 428) visualizes visualizes (this (this hypothesis has also also been considered by other scholars, scholars, e.g., e.g., Talon 1990: 1990: 44-45). 44-45). Was Was Ea indeed indeed performing performing the cooks' duduties ties together with and and as as one one of Eridu's Eridu's cooks? cooks! We We must must remember remember that people people already already existed existed when Adapa was was chosen as as Ea's 'follower' (~ (= devotee, devotee, disciple) among a m ~ l ~'(from) '(from) ti among people'. The The verb verb banu banii does does not necesdisciple) ina ameluti sarily sarily imply imply that Ea created created Adapa from from scratch. It may mean that he he made him what he he became, became, that is, is, 'created' in in the metaphorical metaphorical sense sense (cf. (cf. CAD CAD B 87-88 S.V. banu A 3a2'). s.v. banii A 3azf). 8'. This This verse verse has has eluded eluded sound, sound, conclusive interpretation. The The character dedescribed must be either Ea or Adapa. Adapa. Both characters fit fit the attributes attributes of the scribed must first first colon but neither fits fits the second second colon of this this verse. verse. Heidel ('951: (1951: 148 148 with n. 2) takes takes Adapa as as the one one being referred to to and and translates: translates: The 'The skilskiln. 2) ful, ful, the exceedingly exceedingly wise among among the Anunnaki was he'. Kienast (e.g., (e.g., 1965: 1965: 154) 154) takes takes Ea as as the referent. Talon (1990: 44), 44), who also also holds this view, view, translates: 'Ie est lui'. However, 'le savant, savant, Ie le plus intelligent des des Anunnaki, Anunnaki, c' c'est However, the metrical structure structure of this this verse verse suggests suggests aa caesura caesura just before before sa: fa: /.e'u k'ii atraatrai;asfsa ?a-anunnaki suma ftrma (cf. (cf. p. p. 92). 92). Consequently, Consequently, II am am reluctant to to accept fysisa II sa-anunnakf the common interpretation of the string string sa fa anunnak! anunnaki suma SGma as as an an attribute attribute of !;asfsa b i s a only. only. Picchioni's Picchioni's tempting interpretation interpretation of the particle sa Sa as as "geni"genitivo di eccellenza" is based on a suggestion by Gordon for U garitic that can tivo di eccellenza" is on a suggestion for Ugaritic can

Texts Texts and Fragments Fragments

13 '3

hardly be applied to Akkadian. It seems seems to me very unlikely that there was a need to mention that Ea was part of the Anunnaki or even to emphasize emphasize that Ea was the wisest of them. I have already objected to the view that Ea them. already is is the referent here, here, for for extralinguistic reasons (cf. (cf. the comment to line 6'). Furthermore, if Adapa were wiser than the Anunnaki, the statement in line 3' would be contradicted, contradicted, namely, namely, that Adapa was given knowledge knowledge of only the earth and not knowledge of both heaven and earth (for knowledge (for the signifsignificance of this distinction, see pp. I115-17). I 5- '7 ). Only the Anunnaki, who are 6 gods, Thus, it is also hard for heaven."hus, gods, possess knowledge knowledge of both earth and heaven. me to accept the attractive suggestion by Denning-Bolle (1992: (1992: 46): 46): "with broad understanding (of what belongs) to the Anunnaki" (cf. also Foster belongs) (cf. '993: 1993: 430). Moreover, Moreover, the epithet atm atra !;asfs &is is is so so clearly clearly required required here that the division of the epithet into into its its two components components is is unlikely. unlikely. (The (The -a endending of i;asfsa fysisa should should be regarded merely as as attraction to the first first component of the expression his expression or conflation between two doublets doublets of the term: atm atra !;asfs and the later atar i;asfsa; fysisa; cf. cf. von Soden 1960: 1960: 166; 166; Reiner 1984: 1984: 178.) II sugsuggest that the second colon of this verse be regarded as as an independent nominal clause, clause, taking the phrase sa Sa anunnakf anunnaki as as an independent possessive possessive phrase. phrase. This might be rendered either as as Adapa's being part of the Anunnaki (cf. (cf. Dalley 1989: 1989: 184) 184) or as as his being their servant. servant. Since Since Adapa is is human and the Anunnaki are are gods, gods, he can hardly be referred to as as one of them. Thus, preferred. Note that his tasks tasks as as a Thus, the latter suggestion is is to be preferred. cultic cultic servant appear appear immediately immediately following. following. 9'. As As noted by Picchioni, Picchioni, the two two cola cola include include words words that are are synonyms synonyms of each qati II paSfSu pari!. Thus, ellaqati paSiSu ~= muste"u mufte"upar$. Thus, pasfsu paSiSu implies implies the the each other: other: ebbu ebbu ~= ella 'anointed' priest (cf. (cf. Renger Renger 1969: 1969: '43-44, 143-44, 160-72). 16e72). , 12'. Literally: 12. , Literally: 'food and water'. paSsura seems I ~ The accusative accusative form form of ofpaSS~ra seems to to have have resulted from from attraction to to the the '4· ' .The form form in the preceding line, line, where where the same same word forms forms aa complement to to the the verb verb (von (von Soden Soden 1976: 1976: 428). 428). IS" Picchioni's 15'. For the reading of the sign sign sequence SU.KU6.UD.DA-ku-tam, S U . K U ~ U D . D A - ~see see U-~ Picchioni's ~'", discussion; discussion; AHw 1260 1260 S.V. s.v. sulJaddaku Su!yd&ku and sulJaddakutu; Su!gdhkiitu; also also Salonen Salonen 1970: 1970: 6-4 8 . 446-48. For umalJlJar urnahbar see see the comment to to line line 21'. z 1'. 17'. All previous previous suggestions suggestions rely on the assumption that there was one broken sign sign preceding the first first visible sign sign (cf. (cf. Picchioni). Although the beginning of the sign (pace CAD CAD sign is is slightly slightly broken, broken, it can hardly be any other than RU (pace 6. 6. It isis very very unlikely unlikely that the the Anunnaki Anunnaki mentioned mentioned here here are are gods gods of of the the nether~ netherworld as as opposed opposed to to the the gods gods of heaven world heaven (the (the Igigi; Igigi; d. cf. Kienast Kienast 1965: 1965: 145-46). 145-46). Adapa-or Adapa--or Ea-would Ea-would not be be connected connected to to the the chthonic chthonicworld, world, at at least least not before before the the incident incident that that brought about his celestial visit. brought about his celestial visit.

Chapter

Texts and Fragments

II

M/l II 18, IS, cited by Foster 1993: 434) and, in any case, case, it is definitely the first M/I 1993: 434) sign of this line. suggest, in accordance accordance with the second second part of the line. Hence I suggest, line, SUB for nadi with the meaning meaning 'lying (in bed)' (cf. (cf. CAD N/l N/I line, reading SUB 92). For a very similar, though not identical, context, cf. nadfma enkidu isten 92). similar, identical, context, cf. nadima iCtZn um enkidu ina mayyiilisu mayyhlifu [[.... . .]] 'Enkidu lies a day, day, [a [a second second day] day] urn [sanii [Canii uma] iim] sa ia enkidu that Enkidu [[.... . .I] in his bed" (Gilgames (GilgameS VII vi: 7, 7, cited also also in CAD N/l N/I 92). The two cola of this verse consequently form semantic parallelism 92). within the syntactical frame of circumstantiality: circumstantiality: the first colon is in the form form of a sentence; sentence; the second second is in the form form of an infinitival infinitival construction (cf. 251). (cf. Aro 1961: 1961: 251). IS'. 18'. The reading of the first first sign is confirmed by the corresponding corresponding line (line (line 3') in Fragment A,. Fragment For sigaru Sigaru 'bolt, gate-bolt', gate-bolt', see POtts Potts 1990. Here it may stand for 'gate', in a synecdochic synecdochic use (cf. (cf. CAD S/2 S/z 409-410). 409-410). The exact meaning meaning of issar iSSar here, commonly translated by 'attend to' (which (which can have aa wide wide range range of senses), senses), is is unclear. unclear. Because Because sigar Cigar eridu eridu is is its its object object and because because the immediately immediately following following context refers refers to to going going out to to the sea, sea, it may mean something something like like 'loosen 'loosen the bolt' or 'open the gate' gate' ('head toward the gate' would imply iiiir rather than issar). iffar). Picchioni folfolimply iSSir lows Bohl in translating 'il santuario di Eridu provvedeva di cibo' (cf. CAD lows Bohl translating santuario di Eridu di cibo' (cf. CAD A/2 A/z S.V. s.v. aSiiru d a r u A; A; for for the rendering rendering of sigaru, Sigaru, see see Picchioni's commentary commentary to to this line). 184), with aa similar similar understanding understanding of the the verb, verb, line). Dalley (1989: (1989: IS4), translates translates 'used to to "feed" "feed" the the bolt of Eridu', Eridu', interpreting interpreting this this as as aa ritual (p. 188 n. 4). (p. 188 n. 4). 19'. 4.SAKAR are The precise precise meaning meaning and and connotations of (the (the term?) term!) KAR KAR U U~.SAKAR are still still 19'. The unknown 1974: 163) 163) suggested suggested unknown to to us us (cf. (cf. Picchioni). Picchioni). Borger (in (in Schramm Schramm 1974: the kar tam-Gir, tam-hir, but no no plausible plausible translation translation has has been offered; offered; furfurthe reading reading kar thermore, the -0 ending implied in Borger's reading is unwarranted. thermore, the -0 ending implied in Borger's reading is unwarranted. 21'. 21'. According According to to CAD CAD Mjl M/I 67-6S, 67-68, mUGGuru muhhuru implies implies that the the boat boat sails sails upupstream, (p. 6S). 68). stream, the the context context here here and and in in line line IS' 15' being being taken as as exceptional exceptional (p. Yet, Yet, there there isis no no reason reason to to separate separate the the relevant relevant occurrences occurrences of of this this verb verb into into two categories of submeanings since, according to the evidence of the citatwo categories of submeanings since, according to the evidence of the citations mukbru implies implies just the the sailing sailing or or steering steering of of aa tions given given in in the the CAD, CAD, mUGiJuru boat, boat, the the direction direction being being implied implied only only from from geographical geographical indications indications or or knowledge neqelpiL 'drift' (line (line 20') knowledge of the the world. world. Even Even the the parallelism parallelism with neqelpu does does not necessarily necessarily imply imply sailing sailing upstream upstream for for umaG/}ar umahbr here, here, since since neqelpu neqelpiL may may mean mean just drifting, drifting, downstream downstream being being only only an an implication. implication. Moreover, Moreover, the to transitive transitive may may be be the the only only reason reason to to change change the change change from from intransitive intransitive to lexemes. lexemes. Note Note further further that that Eridu Eridu isis depicted depicted as as being being located located directly directly at at the the seashore (p. 140 n. 43). Hence, I cannot accept Foster's suggestion that here seashore (p. 140 n. 43). Hence, I cannot accept Foster's suggestion that here (in uma&.zrimplies implies an an upstream upstream didi(in contrast contrast to to its its employment employment in in line line IS') 15') umaG/}ar rection 1993: 430 430 n. n. 2). 2). rection and and isis used used as as "signs "signs of of superior superior ability" ability" (Foster (Foster 1993:

15 IS

Column ii -9' of this column are parSchramm suggested that the traces on lines 3' Schramm 3'-9' allel to Fragment B: B: 22'-25'. 22'-25'. He restored, restored, accordingly: accordingly: (3') a-[na a-rna (4') a-d[~a-d[a(6') inam[a-a-ti-ni (7') a-na[-ku (8') man[-nu (9') rdl[dumu-g. pa (5') x (x) (x) ina m[a-a-n-ni 'dl[dumu_Z;.

Fragment A, Obverse II'.. r'eleppa'('MJi. eleppa1('~~') 'u'''ma'''/}ar'l S[U! s[u? ' ) rG'-rm'-rhr!l 2'. 2'. i,nu,mi-C6 t-nu-mi-su a-d[a-pa 3'. sri 3'· u4-mi-Cam-ma u4-mi-sam-ma C[i 4'. 4'· ina ka-a-ri e[Cli e[l-Ii 5'. ~lS.s[i-knn-ni-ma 5'· ba-[u ba-lu GIs.s[{-kan-ni-ma 6'. ba-lu[ GI!i.gi-muS-si-ma GI$.@-mucs'i-ma 6'. 7' . ina ti [-a-am-ti(?) 7'. n[-a-am-ti(?) 8'. i-n[a! i-n[a? 8'. A[ 9'· 9'. 1:l HA[ Reverse Reverse broken f

Translation

r'. He steers steers the boat, boat, [he [he does the] the] f[ishing f[ishing for Eridu.] r'. Ad[apa, a native of Eridu,] Eridu,] 2'. At that time, time, Ad[apa, 2'. 3'. [Would] [Would] daily [attend to the (gate(gate-)]b[olt 3'· )]b[olt of Eridu.] h[olyl harbor, [the Crescent Harbor, he he embarked embarked on on aa sailboat.] sailboat.] 4'. At the 4'· At the h[oly] harbor, [the Ctescent Harbor, r[udder his boat drifts along,] 5' . Without a 5'· a drifts along,] 6'. Without [a [a punting pole he steers steers the boat.] boat.] 6'. s[ear 7'. In the the [wide1 [wide'] s[ea? 7'. 8' 8'.. .... ([ .... 9'. fish?[ fish?[ 9'· Comments Comments

This fragment fragment isis aa duplicate duplicate of Fragment Fragment A: A: IS'ff. 15'ff. The The follOWing following comparicompariThis son shows shows the the differences differences between the the two two fragments: fragments: son

,

A, r1'.. A A 15'· 15'.

,

releppa'(r~A') rG'-rma'-rhar!' s[u? S[u' 'eleppa'('MJi. ' ) 'u'''ma'_'/}ar'' eri-du,, ip-pu-uC eleppa([~l]S.~A) 6-ma-&?' SU.Ku6.UD.DA-ku-tam ~ u . ~ u ~ . u o . ~ ~ -sd Cdkeri-du u - t a ~ip-pu-us eleppa([GI]s.MJi.) u-ma-/}ar ro

A, 2. A 16',

l-nu-mi-su a-d[a-pa ',l-nu-mi-su a-da-pa miir(DuMu) eri-duro

A, '41 , A A 17· 17'.

nadi(Sus) dde'-a ina ma-a-a-/i ma-a-a-li ina ina sd-da-di Sri-&-di nadi(SUB) e_a ina

A, 3· 3'. A A 18'. 18'.

uu4-mi-Cam-ma -mi-sam-ma sf; i[i 4 [u],-mi-Sam-ma Cii-ga-areri-du eri-du,, iS-id-dr [u]4-mi-sam-ma si-ga-ar ro is-sd-dr

,

-

ChaPter Chapter Ir

16

ina ka-a-ri e[l-li e[l-li [ina saGGfta( [ina k]a-a-ri k]a-a-ri el-li kar(KAR) ~ ~ ( K A uskari( u R~ ) k a ru i4.SAKAR) (u~s~K Sahhita(cIS.~A.SA.g~) A ~ ) GIS.MA.SA.!j:A) ir-kab-ma

,

5·,

ba-Iu GIs.s[f-kan-ni-ma [ba-Iu GIs.s]i-kan-ni-ma eleppa( GIS.MA)-SU iq-qe-Iep-pu

6'.

21 .

ba-Iu[ GIs.gi-mu.s-si-ma [ba-Iu GIs.gi-]mus-si-ma eleppa(GIs.MA)-SU u-maG-Gar

22.

ina titi[-a-am-ti(?) [-a-am-ti(?) inu ta]'m'-'ti' taIrm1-'ti1 ra-pa-til-ti ra-pa-&-ti [x [x x x x ina

A, A

20.

A, A A, A A, A A, A

, , 7·,

7'. 7·

8'.

9·

!j:A[ [

9'. 9·

[x x x x x x x x x x] 'u il [

,

A,. Schramm ('974: (1974: 162) 162) sugsugFragment A: 17' from the text of Fragment A" gests that it may have been inscribed inscribed togethet together with the previous verse on line 2'. 2'. However, However, one might also consider the possibility that the missing verse is additional to an alleged text, the latter preserved in Fragalleged original text, ment AI' so, this may explain the unusual word order manifest in this A,. If so, verse (p. 70). (p. 70). si (ZI) probable; si not excluded. sf (21) probable; excluded. My collation (p. 175) 175) confirms confirms Schramm's reading. reading. This form of TI occurs also also in Fragment E: 11. I I. The restoration is according according to Fragment A: 22' 22' (al(a[ready J). ready Picchioni '98,: 1981: '30, 130, who restores restores ti-[a-ma-ti .... . .]). If the second sign is indeed NA, NA, the string string i-na may have been the beginning of a longer word. The preposition preposition ina is always always written with the AS sign in any of the late fragments form). fragments (but cf. a-na, a-na, Fragment D: 14', similar form). Schramm Schramm ('974: (1974: 162) 162) suggests suggests ,jA.[MES(?)] HA.[MES(!)]for 'fish'. 'fish'.

Translation Translation Obverse

Obverse

e-'p'u[-us' e-'plu[-US! su-u-tu e xX[[ fu-6-tu. 3'. a-na pi-i t[u? 'u'-'sa'-am-~i ii x[ t[u! x i]a rtil-rSa'-am-~i 4'. su-u-tu' [sa?-a?-]ra-ni. 4'. Su-ti-tu* [fa!-a!-Ira-ni* a/}-be-e-ki. ah-he-e-ki* ma-la H i-[ 5'. 5'. ka-a-[ap-pa-]ki ka-a-[up-pa-]ki lu-u-se-bi-ir. lu-6-Se-hi-ir* ki-ma. ki-ma. i-na pi-i-S[u i]q-bu-'u' i]q-bu-'ti' 6'.
2'. 2'.

6

,

,

5'. 5· ,

r.. . n [' a"

, 23· ,

17 17

2'. 2'. The most significant significant difference difference between the two fragments fragments is the absence absence of of

8'.

Fragment B

P

Texts Fragments Texts and Fragments

--

.

., ka -ae dd'/ e-a sa sa. . me-e 1e- lil-pu-us-[sti'l-m[a] -PU-US'- [.,] SUo -m [] a 14'. an-nt·.... an-ni!-ka-a. de'-a Sa Sa-me-e i-de* 14· i i r i r i Ia........ da pat . ')]• 'mail v , -te-eS-SI-SU. v v ka us -a-ar-r 'a, • 15'. [['a-&-pa(?)]. 'ma. .-. 'Ilaa' . . "a. a ''dl-te-e~-~i-iu* ka-a-ar-rral* 15" 16', e-] ,e'-ma. i-sa-ak-ka-an-su· 16'. [ul-ta-al-bi-is-su [ul-ta-al-hi-is-stitye-Ire'-ma* i-jh-ak-ka-an-iu* v

v

.

-

V'

[Ia-da_pa ['a-&-pa a-na pa-ni da_ni da-ni Slar-ri Slur-riao aHa at-ta ta-la-ak· ta-la-ak* o sa-me-e te-el-li-m]a(1). 18'. 18'. [a-na [a-na Sa-me-e te-el-li-m]a(?)*a-na l'[a-me-]e S[a-me-]e* il [i-na ]' e '-li-k[a a-na ba-ab da_ni i-na te -]'hi ?'-'ka 19'. [i-na Ire1-li-k[a ha-ab da-ni te4-]'hi!'-'ka!' 19'· . 4 17" 17'.

v

" ... I di[d (1) (?) 2'. 2'. 0' 0' South Wind .. ..[ 3'. 3'. I' ..... . . . . . according to [m]y [mly .. . . [ ... . . . Call,l Call,? 4'. brothers! As much as they[ 4'. O? 0' South Wind, Wind, [the [the (other) (other) win]ds, winjds, your brothers! they[ 5'. I shall shall break your wi[ng]." As soon as he spoke, spoke, I'. 1'.

6'. 6'. 7'. 7' 8'. 9'. 9'. ro'. 10'.

,

I. I ' 1 .

, 12. 12'. , I 13·

14'. IS'. 15'.

16". 16'. 17'. 18'. 19'.

the South Wind's wing broke. Seven days [the [the South Wi]nd Wilnd did not blow toward the land. Anu cried to his minister, minister, !labrat: Ilabrat: ["W]hy hasn't the South Wind blown for seven days toward the land?" land!" His [mhnister, [mlinister, !labrat, Ilabrat, answered him: "My lo[rd], lo[rd], Adapa, Adapa, Ea's son, son, broke the South Wind's wing.)J wing." Anu, Anu, upon hearing this, this, cried, b]ring cried, "Help!" (and) (and) got up from from his throne. "Se[nd' (someone) (someone) to blring him here!" Ea, Ea, who knows heaven, heaven, touched [Adapal, [Adapal, made him wear (his) (his) hair unkempt, [dressed [dressed him] him] in a mourning garment, garment, and gave him instructions: instructions: ["Adapa,] ['(Adapa,]you are going [to [to K]ing Kling [Anu], [Anu], [you [you will ascend to heaven. When y]ou ylou have ascended to heaven, [when [when you have app]roached applroached [Anu's [Anu's gate]' gate],

IS 18

Chapter II Chapter

[i-n]a ba-a-bu. ba-a-buo da-n[i da-n[i ddumu-zi ddumu-zi &it dgiz-zi-]rd'a* dgiz-zi_l'd'a o [i-n]a o iz-za-az-zu im-ma-ru-ka il-t[a'-n]a-a-flu?l-ka fet'[_lu] iz-?a-ax-zu. im-ma-ru-ka il-$a!-n]a-a-'lu?'-ka 'etl[-lu] 22'. a-na a-na ma-a-ni* ma-a-ni. ka-a ka-a e-ma-ta. e-ma-ta' 'a[-da-p]a. la[-da-p}a. a-na a-na ma-an-ni ma-an-ni 22'. o 23'. ka-ar-ra· la-ab-sa-ta i-na ma-a-ti-nio i-lu si-na lJa-al-[q]u-ma. 23'. ka-ar-m. la-ab-fa-tag i-nu ma-a-ti-ni. i-lu s'i-moo &-al-[qlzi-ma* 20'. 20'.

220'. 0'.

2I'. 21'.

21'. 21'.

24'. 24'. 25'. 25'. 26', 26'. 27'. 27'. 2S'. 28'. 29', 29'. 30'. 30'. 3 I', 31'. 32'. 32'. 33'. 33'. 34'. 34'. 35'. 35'. 36'. 36'.

a-na,ku e a-ka-na. a;ka. .na e ep-Se-e-ku. ep.-se.-e.--ku. ma-an-nu. ma. . an-nu. i-lue i.-lu e Se-me se-na e fsaa i-nao i. . nao ma,a-ti* ma--a--ti. a-na-ku* o ip-pa-Ia-su-ma. lJa-al-qu o ddumu-Zi* ddumu-zi o &it dgipzi-da. dgiz_zi_da o Su-nu. a-lJa-mi-is ip-pa-la-sd-ma* su-nu o a-&-mi-if. &-al-qd. e e i$'-$e.-ne-eh--hue su.-nu a . . ma .. ta da . . mi . . iq--ta is-se-n6-eh-hue Su-nu* a-ma-ta da-mi-iq-tag a. .na dda . . ni e 'i'-'qdl-ab-bu-d. fi'Jqci' ...ab . . bu.-a e pa*-ni* pa ....ni. ba-nu-ti* ba-nu.-ti e fsa da_nie a-na a-ni. a da-ni* o su-nu' d-ka-la-mu-ka* u-ka-la-mu-ka. a-na a-na pa-ni. pa-ni da-ni da-ni i-nu i-na 6-zu-zi-ka* u-zu-zi-ka· fu-nu. a. . ka-la. Sa sa mu-ti* mu. . tie 6-ka-lu-ni-ik-ku-ma* u-ka",lu.-ni . .ik·-ku.-ma e a-ka-la* la-ao ta-ka-ale ta-ka-al. me-e me-e mu-$-ti. mu-u-ti. 6-ka-lu-ni-ik-ku-ma' u-ka-Iu-ni-ik-ku-ma. la-ao e 14 ta.-sa.-at-tie lu.-u . . ba.-ra u-ka . . lu.--ni.-ik-ku--ma e la ta-fa-at-ti. lu-d-ba-ra* 6-ka-lu-ni-ik-ku-ma* e fli' .. it . . ba--as. Sa-am-na. sa-am--na 6-ka-lu-ni-ku-ma. u. . ka. . lu--ni . . ku--mae pi-it-Sa-US* pf. .is.,.sa.-as. 'li1,it-ba-a?. te-e-ma. Sb sa cis'-ku-nu-ka* as-ku-nu-ka. la te-me'-ek-ki. te-me-ek-kio a-mu-tag a-ma-ta· te-e-ma* aq-ba-ku. lu lu Za-ab-ta-ta. ~a-ab-ta-ta. ma-ar ma-ar fi-ipri* si-ip-ri o fsaa aq-ba-ku. sa da_nio ik-ta-al-da. la-da_pa sa su-u-ti· f a da-ni* ik-ta-al-da* 'a-&-pa f a fu-&ti* [k]a-ap-pa-sa' if-bi-ir* is-bi-iro a-na mu-hi-ia. mU-Gi-ia o fu-bi-la-df-Su* su-bi-la-as-su· [kla-appa-Sa.

Reverse 37'. [&r-r]a-an [lJar-r]a-an 'Fa1-me-eo fsa'_me_eo 6-Se-es-bi-is-s&-mao u-se-e~-bi-is-su-mao 'a1[-n]a fa'[_n]a Sa-me-e sa-me-e i-t[e-li-m]a!* i-tle-li-m]a" 37'. 38', a-na a..na fa-me-e. sa..-me-e. ii-na e. . li·-Ju. a-na a. . na ba-ab ba--ab ddaa-ni. .. ni. i-na i.. na te,-hi-fu te 4""hi.-su 38' - m e-li-Su. 39'. i-na ba-a-bu. ba-a-bu. da-ni* da-ni' ddumu-zi* ddumu-zi· dgiz-zi-&* dgiz-zi-da. iz-za-az-zu* iz-za-az-zu o 39'. e 40'. i-mu-ru.-su.-mae Ia.-da.-pa il-su.-u na ... ra-ru. 40'. i-mu-ru-Su-ma. 'a-da-pa* il-su-6 nu-ra-ru* 41'. . .nie ka . . a e-ma . .a. . ta e aa-&-pa* . .da",pa e 41'. q.-lue et-lu* a-na a-na ma..-an ma-an-ni. ka-a e-ma-a-ta* 42'. . .an.-nie ka .. ar..-rae la . .ab . . sa-a-ta. 42'. a-na a-na ma ma-an-ni. ka-ar-ra. la-ab-Sa-a-ta* 43'. i-na ma-tie i-Iu se-e-na' lJa-al-qu-ma 43'. i-nu ma-ti. i-lu Se-e-na* &-al-qd-mu. o a-na-ku a-nu-ku ka-ar-ra· ka-ar-ra* o 44'. la-ab-sa-ku· ma-an-nu i-'lu fsi'_na sa 44'. fa-ab-Sa-ku. ma-an-nu i-'lu' ' 'Sil-nao Sa i-na i-na ma-a-tio ma-a-ti0 lJa-al-qu. ha-al-qti*

nl!-~I,' :

\"

n

k··.·i;.,,, - c

Texts Texts and and Fragments Fragments

giz'-zi-da a_Ga_mi_fis 45'. ddumu-zio ddumu-zi. fdlf rd'rgiz'-zi-da a-ha-mi-'if'.' • ip-pa-al-su-ma ippa-al-su-ma0o 46', is---se---ne;eh;hu. is-~e-ne'-eh-hu. Ia;da-pa_ 'a-&-pa. a---na a-na pa---ni. pa-ni. da;ni da-ni -sar---ri. .far-ria o i:~a q€---re~bi~su. i;mu-ur . . su . . ma da;nu . .ma 47'. i-na qe'-re-bi-Sue i-mu-ur-fu-ma0 da-nu il;si il-si-ma 47· 48'. 48'. al-ka. al-ka. Ia-da-pa 'a-&-pa. o am-mi-ni. am-mi-ni. sa Sa su-u-ti Su-d-ti ka-ap-pa-sa. ka-appa-Sa* a-na ip-pa-al 49'· 49'. te-e-eS-bi-iro te-e-ef-bi-ir* la-da_pa. la-&-pa. dda-na ippa-al be-Ii. be-li* 50'. 50'. a-na a-na bi-it. bi-it. be-li-ia. be-li-ia* i-na i-na qa-a-ab-la-at qd-a-ab-la-at ta-am-ti ta-am-ti nu;ni. a . . ba~aro ta;am-ta 51'. 51'. nu-ni. a-ba-aro ta-am-ta i;l1a i-na me-se~li m6-Se-li in-si-il-main-Si-il-ma* . .qd:am-ma. ia ...a... si. ut . . te~eb . . ba;an;ni. 52'. 52'. su~uAU Su-d
22'. 22'. 23'. 23'· 24'. 24'· 25'. 25'· 26'. 26'. 27'. 27'· 28'. 28'. 29'. 29'· 30'. 30'. 31'. 31'. 32'. 32'. 33'. 33'· 34'. 34'· 35'. 35'· 36'. 36'

19

[a]t [a]t An[u]'s An[ul's gate gate [Dumuzi [Dumuzi and and Gizzilda Gizzi]da will will be be standing. standing. They will see you; they will que[st]ion you: 'You They will see you; they will que[st]ion you: 'You there, there, for whom whom are you you changed this this way? way? Aldapla, A[dap]a, for whom whom are are you you dressed dressed in in aa mourning mourning garment?' garment?' 'From 'From our our land land two two gods gods are are missing, missing, and so II have have done this.' this.' 'Who are the the two two gods that that are missing missing from the land!' land?' 'Dumuzi and Gizzida.' They will will look at each other and smile; they will will say something good to Anu; Anu; they they will will show you you the the favorable face of of Anu. When you stand before Anu, you will be offered food of of death; do not eat! You will wil[ be offered water of of death; do not drink! You will be offered a garment; garment; dress! You will be offered oil; anoint! Do not neglect the order I gave you; you must keep to what I said to you." The messenger of of Anu arrived: arrived: "Adapa broke the South Wind's wing. Send him to me!"

Reverse 37'. 37'· He put him on the [rolad [ro]ad to heaven, and he ascended to heaven. 38'. When he ascended to heaven, when he approached approached Anu's gate, 39. 39· at Anu's gate Dumuzi and Gizzida were standing. 40'. They saw Adapa and cried: "Help! 40'. way? Adapa, Adapa, 1 '. You there, for whom are you changed this way? 441'. 42'. for whom are you dressed in a mourning mourning garment?" garment?" 42'. 43'. "From "From the the land land two two gods gods are are missing, and so so II am am dressed dressed 43'· missing, and 44'. in a mourning garment." "Who are the two gods that are missing missing from from the the 44'· in a mourning garment." "Who are the two gods that are land?" land?" 45'. "Dumuzi and Gizzida." Gizzida." They looked at each other and 45'· 6 '. smiled. smiled. When Adapa approached approached the presence of King King Anu, Anu, 446'. 47'. Anu saw saw him and cried: cried: 47'. 8 '. "Come! "Come! Adapa, Adapa, why did you break the wing 448'. 49'. of the South Wind?" Wind?" Adapa answered Anu: "My lord! lord! 49'· lord's household household I was catching fish fish 50'. For my lord's 51'. in the middle ofthe of the sea. sea. He cut the sea in half, half, 51'. 52'. the South Wind blew, blew, and me-she me-she drowned. drowned. 52'. 53'. II was was plunged plunged into into the the lord's lord's house. house. In In the the rage rage of of my my heart heart 53'· 54'. I cursed [heir!." [Du]m[uzi] [and] Gizzida answered (standing) at his his sides, sides, 54'· I cursed [he]r'." [Du]m[uzi] [and] Gizzida answered (standing) at 55'. they they recited his his good good speech speech 55'· 56' to to Anu. Anu. His His heart calmed, calmed, he he became became silent. silent. 56'. did Ea expose expose to to aa human what what isis bad 57'. "Why did

Chapter Chapter II

20 20

o u-ki-il-li-in-sio o 5S'. 58' u d eqe-e-ti er-se-e-ti* ti-ki-il-li-in-Si*li-ib-ba li-ib-bao 59". ka~ab~ra. is,ku-un-su suJu1-ma e i-te-pu-us-su 59'. ka-ab-rag ii-ku-un-Suee Su-'ti1-ma. i-te-pu-us-suee o a-ka-al 60'. 60'. ni-nu ni-nu.o mi-na-a mi-nu-a.o ni-ip-pu-u[s-slu ni-ip-pu-u[s-slue a-ka-a1 ba-la-tio ba-la-ri. o 61'. Ii-kula[ a-kla-al 61'. le-qa-ni-su-um-ma le-qd-ni-Xu-urn-ma. li-kul*[ a-k]a-a1 ba-la-ti ba-la-fi o u-ul 62'. [ill-qu-ni-su-um-ma [ill-qd-niJu-urn-ma* ti-ul i-k[u-lul i-k[u-]ul.o me-e ba-la-ti o u-ul 63" 63'. [i]l-qu-ni-su-um-ma [ill-qd-ni-s'u-urn-ma0 ti-ul il[-tilolu-ba-ra il[-ti]. lu-ba-rago o 64'. [il-qlu-ni-su-um-ma sa-am-na o [il-qjd-ni-iu-um-ma*it-ta-al-'ba"-as it-ta-al-rba''-ai fa-am-nu* 65'· -qu-ni-su-um-ma o iHa-ap-si-is· 65'. [ill [ill-qd-ni-Su-urn-ma. it-ta-apSi-is'. 66'. id-gu-ul-su-ma a_nuo i,-,i-i/} id-gu-ul-Su-ma.o dda-nu* is,$i-ih i-na i-nu mu-/}i-su mu-hi-Sueo 67'. al-kao ia-da-pa* Ia_da_pa o am-mi-nio am-mi-ni* la ta-ku-ul ta-ku-ul*o la ta-al-ti-ma ta-al-ti-ma.o '. lab 1 " . Y'da '1[" l' d6S a-a -ta-ta 'a1-a a -a m-Sl --a-:- a::-t re ;d&-a. e- I'Ie 68'. la ba-al-!a-ta ni-Si du-a-l[2:c]i: !::e-a,., .b be-lie 69'. iq-ba-a;la ta-lTa-alt~d~"" iq-ba-a* la ta-'ka'-alolao ta-'kal-ale lao ta-$&a]t-n. . -'. 70~. rlli rlii+rqd?i r xuv 71 rma!'.[ te?-e]r?-ra-sue te?-e]r!-ra-Su. a_rna a - ' ~1 qa-qa qd-qd-ri-fu ' 70'. . . .i.Jq6?l_fsu?1.Jma?l.[ . .ri.,Ju

. .

71'. 71'. [X [x X xX x Xx Xx Xx Xx Xx Xx Xx Xx Xx (x) (x) lx-ul-x[ ]x-ul-x[

Texts and Fragments Fragments

21

58'. in heaven and earth? earth? (Why (Why did he) he) establish establish a 'fat 59'. 59'. heart' {in} (in) him? him? He is the one who has done this; this; 60'. (and) (and) we, we, what can we do (for) (for) him? him? Bring him the food of life, life, 61'. that he may eat." He was brought the [folod [folod of life; life; 62'. e[a]t. [Hle [Hle was brought the water of life; life; 62'. he did not e[ah. 63'. dr[ink]. [He [He was brlought a garment; garment; 63'. he did not dr[inkl. 64'. oil; 64'. he dressed. dressed. [He [He was blrought oil; 65'. he anointed. 66'. 66'. Anu looked at him; him; he laughed at him: him: 67'. 67'. "Come, "Come, Adapa, why did you not eat or drink? drink? Hence 6S'. 68'. you shall shall not live! live! Alas for inferior humanity!" "Ea my lord 69'. 69'. told me: 'Do not eat, eat, do not dr[ilnk!'" dr[i]nk!'" 70'. 70'. "Take' him? him' and [retulrn? [retulrn?him to )his(' )his(! earth." 1 '. [[ . . .... .... Il .... . .[ 771'.

Comments References References to Picchioni are to his II I1 poemetto poemetw di Adupa Adapa (19S1) (1981) in the comcommentary to Fragment B (pp. (pp. 131-36). 131-36). References to Knudtzon are to his edition of the text in Die el-Amarna-Tafeln el-Amama-Tafeln (1915: 964-69). 964-69). References References to Schroeder Schroeder are to his cuneiform copy in VS XII XI1 (1915: (1915: #194; ~ 1 9 4reproduced ; below, pp, 177, 179). low, pP. 177, 179). Except for a few lines at the beginning of the obverse (and at the end of of the reverse), reverse), there was a gap in the middle of the obverse obverse at the time of the find. An unsuccessful unsuccessful later restoration attempt resulted in deformation and parts, especially especially on the obverse. obverse. Judging Judging from from its the loss of many readable parts, proportions, proportions, the size size of the tablet at the time of discovery seems seems to have original size size in antiquity (cf. (cf. Kienast 1973: been close to its original 1973: 236; 236; 1975: 1978: lSI 181 with n. 4 on p. 196). 196). Its color, color, however, however, has probably changed, changed, and it is now dark red. Because of the changes changes in the shape shape of the tablet, tablet, conditions for collation are very poor at present. Fortunately, Fortunately, Knudtzon, Knudtzon, in a collated transliteration (IS99: 2S-30), and-following (1899: I128-30), and-following Knudtzon's masterly ediedition of the Amama tablets ~ 1915, tablets (1907 = 1915, vol. 1}-Schroeder, I)-Schroeder, in a good hand copy, copy, had recorded the original original shape shape of the tablet and its cuneiform text, text. Hence, Hence, much, much, although not all, of the transliteration presented in this edition follows predecessors and my own former follows my predecessors former treatments of the text 2 ; 1993; (Izre'el 1991a; 1g91a; 199 1992; 1993; 1997: 1997: 43-50)' 43-50). (lzre'el Amarna fragment of the Adapa myth has red-tinted points applied The Amama significance of these points, see on the tablet at specific intervals. (For the significance points, I have mainly followed pp. SI-106,) 81-106.) With regard to the red points, followed the obobservations servations of Knudtzon. Knudtzon. I have also inserted points that were observed by

Schroeder Schroeder but unnoticed by Knudtzon into my transliteration and have drawn attention to each case in the commentary below. In spite spite of the present poor condition of the tablet and the disappearance of many of the publications, I have discovpoints that appear in Knudtzon's Knudtzon's or Schroeder's publications, discovsome points that had not been seen by either of them. These These also are ered some commented commented on in each case. No reconstructed reconstructed points, points, even on broken or damaged damaged surfaces, surfaces, have been indicated here. (Reconstruction of the system according according to which the points were applied is implied by the metrical strucstructure of the text, presented on pp. 92-99.) In the cuneiform copy (by text, 92-99.) cuneiform (by Schroeder), Schroeder), the points are marked as though fully fully present in each case, even where only traces have been preserved. Notation: • marks marks an unambiguous unambiguous point

o0 marks a point that is probable yet uncertain Tinted points are found above the final final sign of a word in the middle of a line or mostly at ends oflines, of lines, following following the final final sign (see (see photograph and drawdrawing, ing, p. IS3 183 below). I'. 1'. This seems seems to be the only possible restoration. restoration. The initial e-, e-, being the I1 sg. sg. verbal prefix, suggests suggests that this line is part of Adapa's speech, speech, which ends in the middle of line 5. Restoring the common direct speech formula fortnula (d., (cf., e.g., e.g., Foster 1993: I) does not fit the style 1993: 43 431) style of this text (d. (cf. Vogelzang Vogelzang 1990). 1990). FurFurthermore, thermore, an initial e- cannot mark the 3 sg. sg. in this dialect. dialect. 2', For suggested 2'. suggested reconstructions reconstructions of this line, see Picchioni. Picchioni. According According to Schroeder's copy, Schroeder's su-u-tu can neither be i (e.g., copy, the sign that follows follows Su-C-tu (e.g., Jensen Jensen

22

Texts Textsand and Fragments Fragments

ChapterI r Chapter

19 1900: 94;aa possibility possibilitythat that was was already alreadyrejected rejected by by Knudtzon Knudtzon 1899: 1899:128 128n.; n.; 00 : 94; 19 ta(Kienast (Kienast1978: 1978:184). 184).IfIf itit isisindeed indeedpart partof of Adapa's Adapa's 1915: noteb) b) nor norta 15: 9964 6 4 note speech, then thensutu Sutuhere hereshould shouldbe be aavocative. vocative. speech, According According to toSchroeder's Schroeder'scopy, copy,there therewas was aadear cleartinted tinted point pointfollowing following futu.Knudtzon Knudtzonhad had aa restored restoredpoint. point. the word word sutu. the 3'. 3'. This This line line has has been been subject subject to to many many attempts attempts at at restoration restoration and and interpretainterpretation, tion, none none of of which which isissufficiently sufficientlyconvincing. convincing. One Onecommon common restoration restorationfolfollows Knudtzon's Knudtzon's a-na lows a-nabi-i-t[u bi-i-t[ube-li-i]a be-li-i]a'to 'to the the house house of of my my lord'. lord'. However, However, in in contrast EreSkigal (EA (EA357; 357;e.g., e.g.,line line 62), 62), contrast to to the theAmarna Amarna text text ofNergal of Nergal and and Ereskigal the the Amarna Amarna recension recension of of Adapa Adapa manifests manifests the the locative-adverbial locative-adverbial case case endending i w , never never after after ana; ana; e.g., e.g., i-na i-na ba-a-bu ba-a-bu da_ni da-ni ing only only after after the the preposition preposition ina, (line (line 39), 39))but but a-na a-na ba-ab ba-ab da_ni %.ni (line (line 38). 38). Also, Also, the the space space at at the the break break bebetween tu and and ia ia seems seems too too small small for for two two signs. signs. As As will will be be seen seen later later (p. (p. 44), 44), tween tu Fragment Fragment EE has has the the string string 'a 'a1-'nla x[ 'to 'to the the house house .. . ..'.'(line (line6') 6') in in approxiapproxi' _' n'a Efi x[ mately use Knudtzon's Knudtzon's reading, reading, II mately the the same same location. location. As As tempting tempting as as it it isis to to use am am still still reluctant reluctant to to do do so. so. "The "The house house of of my my (or (or the) the) lord" lord" may may yet yet find find its its proper proper place place in in missing missing parts parts of of Fragment Fragment B, B, similar similar to to its its location location in in the the didirect speech speech of of Adapa Adapa in in line line 53' 53' of of this this tablet. tablet. rect Another common restoration of this this line line relies relies on on an an alleged alleged parallelparallelism reads a-na a - w bi-i-t[u bi-i-t[unu-ne-]'e nu-ne'-Ire'' 'to the the house house of the fish' fish' ism with line line 53', and reads (thus (thus already already Harper 1894: 1894: 418; 418; Jensen Jensen 1900: 1900: 94; 94; and and more more recently, recently, e.g., e.g., Dalley 1989: 184; 184; Talon Talon 1990: 1990: 46). 46). We We shall shall see, see, however, however, that in line line 53' Dalley 1989: one should should read read be-Ii be-li rather nu-ni. nu-ni. Moreover, Moreover, regarding regarding the the sign sign at at the the end one of this string, -ia "ist sehr wahrscheinlich, wahrscheinlich, e ((.... . .)) dagedagestring, Knudtzon says says that -ia gen unmoglich" (Knudtzon 1915: 1915: 964 note c). c). Other restorations (Dietrich (Dietrich 1993: 43; 43; Picchioni: see see p. 132; 132; lzre'el Izre'el 1993: 1993: 55-56) 55-56) have similar similar or differdiffer1993: ent difficulties. difficulties. The sign sign just before the break does does indeed seem seem to be tu, tu, so in Winckler and Abel's copy than in Schroeder's. Schroeder's. more so At preterite) verb in (= preterite) A t the end of this line, what must be a perfective (= the 3 S stem still resists resists sound interpretation. The apparent parallel in line 53' ([a-n]a ul-ta-am-~i-il 'I ([a-n]abi-it be-li be-liul-ta-am-si-il '1 was plunged into the lord's lord's house'), upon which most students of this text have relied, seems seems to be only a coincidence (or, perhaps, phonetic similarity resulting from poetic requisites). KnudtKnudt(or, suggestion, ti-fa-am-si-i-l[u], u-sa-am-~i-d[u], is probably based on the fact that the viszon's suggestion, ible traces of of the sign do not fit il (Knudtzon 1899: 128 128 n.). n.). This suggestion, however, cannot be maintained maintained on grounds of of grammar (a subjunctive end-ia is indeed to he be read in this line, one ing is unwarranted). Moreover, if -ia would expect to to have have a verb verb in II sg. For For suggestions suggestions based based on the the root root -\lmsV, ;fm~V; would see Picchioni; Picchioni; Izre'el 1993: 56; Foster Foster 1993: 431. 431. A Att the the very very end of of this this line, my my tentative tentative suggestion is to to restore restore a 22 sg. f. imperative imperative denoting 'call' 'call' or the the like and thus thus also governing the the nouns nouns the oblique case in the the following follOWing line. According According to to Knudtzon, Knudtzon, there there is in the

4'. 4'·

5'. 5'.

, ,

12. 12'.

13'. 13 .

I15'· '

23 23

enough enoughspace spacefor forfive fivemore more signs, signs,so soitit isispossible possible that that one oneor or two twowords wordsfolfollow ufamsi.The The noun noun sutu Stctuatat the the beginning beginning of of line line 4' 4' would would thus thus low the the verb verb usam~i. be be aavocative) vocative,similar similarto to the the situation situation in inline line 2', 2'. Bohl'ssound soundemendation emendation of ofuH}e-e-ki ub-be-e-li(Jensen (Jensen1900: 1900:94; 94;Furlani Furlani1926: 1926:125) 125) Bohl's to to alJ-lJe-e-ki ah-be-e-ki'brothers' 'brothers' (Bohl (Bohl 1959: 1959:423 423 n. n. 3) 3 ) has has generally generally been been accepted, accepted, and and recent recent interpreters interpreters have have explained explained the the reference reference to to 'brothers' 'brothers' as as conconnoting 133).The The preceding preceding word word was was noting the the other other winds winds (see (see Picchioni Picchioni '98,: 1981:133). previously almost almost always always restored restored as asaa verb verb (Bohl (Bohl1959: 423 n. n. 3; 3;von von Soden Soden previously 1959: 423 1976: 1976:430; 430; Kienast Kienast 1978: 1978: 184; 184;Dalley Dalley 1989: 1989:185; 185;Foster Foster 1993: 1993:43'; 431; Dietrich Dietrich 1993: 1993:43)· 43). Yet, Yet, what what would would be be simpler simplerthan than to to have have the the 'winds' 'winds' overtly overtly menmentioned tioned before before their their appositional appositional attribute attribute 'your 'your brothers'? brothers'?The The restoration restoration of of the the sign sign sa fa here here also also conforms conforms to to Knudtzon's Knudtzon's observation observation concerning concerning the the traces tu traces on on the the fragment fragment better better than than any any other other recent recent suggestion: suggestion: "Hinter "Hinter tu sind sind oben oben in in der der Zeile Zeile zwei zwei Kopfe Kopfe von von wagerechten wagerechten Keilen, Keilen, det der eine eine nach nach dem (p. 964 964 n. n. e). e). However, However, there there seems seems to to be be room room for for dem anderen, anderen, zu zu sehen" sehen" (p. no ra, according according to to Schroeder's Schroeder's copy. copy. For For this this no more more than than two two signs signs before before ra, plural plural of of saru faru 'wind', 'wind', see see AHw AHw 1192. I 192. While While we we would would expect expect the the plural-anI plural -ancni to to be be written written -Ca-ni, -Ca-ni, the the II sg. sg. pronominal pronominal suffix suffix most most likely likely would would have have been spelled spelled with the string string -an-ni -an-ni (cf. (cf. upe-eb-ba-an-ni, ut-te-eb-ha-an-ni,line line 56'). At the end of this this line, line, sevetal several restorations may be suggested: suggested: ibal'su ibais'ir 'are' (Bohl (Bohl 1959: 1959: 423 423 n. n. 3); 3); idanninu idanninu 'they will will become become strong' (Izre'el (Izre'el 1993: 1993: 56); 56); illakuni illakuni 'they will come' (for (for the collocation collocation with alliku, aLiku, see see AHw AHw II92); I 192);iziqquni iziqqiini 'they will will blow here'; etc. etc. All active active occurrences occurrences of seberu Sebau are in the G G stem in this text: i,-te-bi-ir is'-te-hi-ir (line (line 12'); 12'); is-bi-ir if-bi-ir (line (line 36'); 36'); te-e-es-bi-ir te-e-ef-bi-ir (line (line 49'). The form form iHe-d-bi-ir it-te-ef-bi-ir (line (line 6') is is in the N stem, stem, which is is the passive passive counterpart of G. G. ConseConsequently, G form form here as as well. well. Rendering this string as as a quently, we might expect a G G G 3 sg. sg. m. stative following following the precative particle (lu-u (lu-d se-bi-ir) fe-bi-ir) has been suggested by Dietrich ('993: (1993: 45 n. 23; 23; cf. Kienast 1973: 1973: 237 n. 5; 5; PicPicchioni). However, kappu 'wing' is feminine in Akkadian, so a 3 m. form forin However, must be excluded. What we have here therefore is indeed a D form, form, which is attested elsewhere 512 249-50) 249-50) and must elsewhere in Akkadian literature (CAD (CAD 3/2 have been employed in this case in order to put special emphasis on the ac(see p. 131 "3' for an explanation of of the term speech act). act). tion in this speech act (seep. Literally: 'upon hearing this utterance'. supur(ma) (as against Jensen 1900: '900: Picchioni has suggested the imperative Supur(ma) 94; Knudtzon: p. 964 with note f; cf. von Soden 1976: 430). For the verbal string see, similarly, similatly, ?u-6-up-ri-im-ma su-u-up-ri-im-ma li-il-qu-ti li-il-qu-u ku-ru-um-ma-at-ki ku-ru-um-ma-at-ki 'Send 'Send here here that your your food portion portion be be taken' taken' (EA 357:6; Nergal Nergal and EreSkigal). Ereskigal). that The restoration restoration [a;da-pal [aida-pal here here (already suggested by by Labat Labat 1970: 291) 291) is based on parallel parallel syntactical constructions where where the the direct object object of of the the based vetb appears following an enclitic -ma attached to to the the governing verb; verb; e.g., verb

24

Chapter Chapter

II

i-mu-ru-su-ma Ia_da_pa 'they saw Adapa' (line 40'). It seems i-mu-ru-Xu-ma 'a-da-pa seems that this construction is possible only if the subject is explicitly explicitly mentioned immediately preceding, rna preceding, as in our case. case. A more common construction is the enclitic ..-ma a_nu 'Anu between a verbal predicate and the subject subject (e.g., (e.g., i-mu-ur-su-ma i-mu-ur-Xu-ma dda-nu saw him', line 47'). 47'). 16'. Jensen (1900: (1900: 94 with n. 3) 3) saw that a verbal form form from from !abasu labafu should be restored (cf. lines 23' and 42'). Von Soden (1976: (1976: 431) emended to the stored here (cf.lines form form restored here, to correspond with the grammatical grammatical sequence. sequence. '7'-26'. I 7'-26'. Cf.lines Cf. lines 37'-46'. 37'-46'. '7'. 17'. Restored after line 46'. 46'. 18'-19'. 18'19'. Restored after lines 37'-38'. 37'-38'. 21'. Literally: 21'. Literally: 'man'. 25'. p. 102, 25'. For the parsing, parsing, see seep. 102, comment to lines 26'-28'. 26'28'. Both Winckler and Abel's (1890: (1890: #24°) #240) and Schroeder's Schroeder's copies copies of the tablet, tablet, as well as Knudtzon's collation (1899; (1899; 1915), rgrg), show inconsistency inconsistency in . I the use of the signs su and su for the third-person pronominal suffixes (note ! the use of the signs su and su for the third-person pronominal suffixes (note . ": ip-pa-la-su-ma ip-pa-la-sd-ma here versus versus ip-pa-al-su-rna ip-pa-al-su-ma in line 45'). 45'). The tablet has since since ' ' become too mutilated to allow further collation of the pertinent data. 26'. jil.lJu here (and in line 45') 26'. The verb ;ahu 45') has been interpreted 'laugh' (Lands(Landsberger 1931: 1931: 297-98), 297-98), 'smile' (e.g., (e.g., Picchioni; Hirsch 1982: 1982: II9), I I ~ ) 'ex, changed amused glances' (CAD:;; 5 ) , 'lachen dich aus' (Bohl 1959: 1959: 424), 424), (CAD S 665), 'serront tout sourires' sourires' (Labat (Labat 1970: 1970: 292), 292), 'lachten gar sehr' (Hecker 1974: 1974: 45), (Dalley 1989: 1989: 186), 186), 'laugh and laugh' (Foster (Foster 1993: 1993: 432), 4321, 45)) 'laugh a lot' (Dalley and 'laugh heartily' (Dietrich 1993: 46) 46) --allall trying to account for the iteriterative verb form form (Dietrich claims claims that "as well as iteration, the Gtn stem frefrequently expresses expresses the intensive"; intensive"; 1993: 1993: 46 n. 26). 26). The extant occurrences occurrences of accounts of similar gestures (for parallel, see CAD:;; GilgameS parallel, CADS 65) 65) are too (for a Gilgames few for us to decide between an exchange exchange of smiles smiles or a good laugh on this occasion culture. occasion in that remote culture. Buccellati (1973' (1973: 62 n. 3) 3 ) suggests suggests that the phrase amata damiqta damiqta "appears as the ideological ideological transposition, transposition, within a mythical context, context, of a topos recurrent in the actual practice of the Amarna scribes." Indeed, Indeed, amatu banitu 'good message, bad') is message, eloquent words' (or amatu la Li banitu 'something bad') attested in the Amarna Letters Letters from from Jerusalem Jerusalem (cf. (cf. Oppenheim 1965: 1965: 255), Amurru, however, in letters sent to Egypt Amurru, and Mittanni. It is also attested, attested, however, from (e.g., EA 7:37, 7:37, implying good relations). In all of these from Babylonia (e.g., cases, cases, the Amarna Amama Letters Letters use a later adjectivallexeme adjectival lexeme in this collocation, viz., banitu (cf. (cf. line 55'). The use of the adjective damiqtu, damiqtu, recurrent in OB OB (cf. (cf. AHw I02 102 s.v. banu bana 5; 5; CAD B 83), 83), in the phrase arnatu amatu damiqtu suggests suggests that the term originated in the linguistic linguistic usage of Mesopotamia Mesopotamia proper rather than in a peripheral region (cf. AHw 157; 157; CAD A/2 A12 31). 31). While my translation 'something good' uses the most neutral interpretation of this

Texts Texts and Fragments

25

collocation, its employment employment may well have implied recommendation (cf. (cf. the examples I) and perhaps even had a connotation of diexamples in CAD A/2 A/z 331) divine benefaction for the human being involved (cf. Landsberger 1928-29: 1928-29: 309-10). 10 ). 3°927'. 27'. Literally: 'the beautiful face' or 'the good face', face'. For similar usages in MB and Peripheral I. Peripheral Akkadian (PA), (PA), cf. CAD B 881. According to Schroeder's copy, copy, there is a tinted point on the sign pa of pa-ni; Knudtzon did not see this point. pa-ni; 29'-32'. 29'-32'. Cf.lines Cf. lines 60'-65'. 60'-65'. 29'. sa muti samuti 29'. Dalley (1989: (1989: 188) 188) suggested suggested a pun here: here: Sa miiti 'of 'of death' - Xamiiti 'heaven'. However, samuti is not attested as a variant of Xama sarna 'heaven'However, shmuti 'heaven'only of Sama samu 'rain' (CAD (CAD S/I $11 339,348). 339,348). 30'. For the red point on la-a, la-a, see p. 85 85 n. 25. 30'. 35'-36'. 35'-36'. Some Some recent translators translators of the myth, myth, Dalley (1989: (1989: 186), 186), Talon (1990: (1990: 47), and Foster (1993: 432), sa Xuti suti kappaSa isbir to be a clause 432), take the string string% kappajaiXbir clause attributive to 'Adapa'. This is impossible, suhimpossible, however, however, since there is no subjunctive morpheme morpheme attached to the verb. The inverse inverse genitive construction sa Xiiti suti kappasa Sa kappafa 'the South Wind's wing' is, is, of course, course, well attested in this text. This is evidently a citation of Anu's very words, words, reiterated by the mesmessenger in Ea's presence, presence, rather than Anu's address to the messenger (cf. PicPicchioni; otherwise: otherwise: the translations of Heidel 1951: 150; 150; Labat 1970: 1970: 292; 292; 1993: 46). 46). Dietrich 1993: 36'. 36'. The horizontal line drawn in Knudtzan's Knudtzon's edition has no significance significance for the interpretation of the text, text, since since it is only the last of a series series of guide lines for inscribing. 37'. form of the verb is preferable (from (from a gramgram37'. At the end of this line, line, the -t- form matical point of view) illi(ma), since since this verb view) to the previously accepted illi(rna), follows pp. 62-64). follows a perfective (= (= preterite) form form with an enclitic -ma (cf. pp. 62-64). This reading is further confirmed by collation (see 179). (see drawing, drawing, p. '79). Traces Traces of an enclitic -rna -ma followed followed by a red point unnoticed by my predecessors decessors can be seen at the end of this line. 41'. Literally: I Literally: 'man'. At the end of this line there is a red point, unnoticed by my predecessors. 46'. sar, which 46'. There is another previously unnoticed red point above above the sign Car, must have been meant to mark the word da_ni. da-ni. 48'. 48' Dietrich (1993: 47 n. 28) suggests suggests deriving deriving alka from from *
-

26

Chapter Chapter I I

The second second part part of of this this line line has has mostly mostly been been translated: translated: 'The 'The sea sea was was 551'. r', The (smooth) (smooth)like likeaamirror'. mirror'. Besides Besidesthe thedifficult difficultmorphology morphologyof ofthe theform formmi-se-li mi-Se-li (for (forstandard standardmuS'ali muidi'mirror', 'mirror',CAD CADM/2 M/z256-57) 256-57) and andthe theusage usageof ofina inainstead instead of of the the expected expectedana a m (cf. (cf. AHw AWw 623), 623), this this interpretation interpretationdoes doesnot not take take into into account tamta.Further~ Furtheraccount the the accusative accusativecase caseending endingof of the theword wordfor for(sea', 'sea', viz., viz., tdmta. more, more,had had the the verb verb meant meant to to denote denote 'was 'wassimilar', similar',we weshould shouldhave have expected expected 6 ). aa stative perfective (~ (= preterite) preterite) verb verb (ef. (cf.CAD CAD M/l M/I 355-5 355-56). stative rather rather than than aa perfective Dalley I on Dalley ('989: (I&: 187 187with with n. n. I11 onp. p. 188), 188),who who also alsosaw saw the the difficulties difficultiesof of the the accepted inrerpretation, interpretation, tentatively tentatively suggested suggested deriving deriving both both the the verb verb and and accepred the eselu 'to 'to be be stopped stopped up, up, constipated' constipated' and and translated: translated: 'But 'But he he the noun noun from from eselu (Ea) (Ea) inflated inflated the the sea sea into into aa storm' storm' (McCall (McCall 1990: 1990: 66 66 followed). followed). Dietrich Dietrich ('993: (1993: 47) 47) derived derived them them from from meSeIu meSelu 'to 'to be be similar, similar, equal, equal, half' half' and and transtranslated: lated: 'Both 'Both halves halves of of the the sea sea were were completely completely the the same', same', saying saying that that this this isis aa "figura "figuraetymologica etymologicain in the the construction construction with with the the inf[initivel inf[initive] abs[o-lutel abs[o-lute]after after the ina, 'in, 'in, through'" through'" (n. (n. 29)' 29). II take take the the verb verb insd inSil (<(+ imSil) imSil) as as the preposition preposition ina, denoting denoting 'cut 'cut in in halves', halves', the the subject subject being being Ea, Ea, mentioned mentioned (as (as 'my 'my lord') lord') in in the already Knudtzon: Knudtzon: 1603). 1603).In In 1993 1993 (p. (p. 57) 57) II sugsug the preceding preceding sentence sentence (ef. (cf. already gested gested that that the the subject subject of of the the verb verb was was the the South South Wind, Wind, mentioned mentioned in in the the next next line line following following an an enclitic enclitic -rna, -ma, the the function function of which II regarded regarded as as aa separation separation marker mal-kerbetween between the the verb verb and and aa following following subject. subject. This, This, however, however, would would be be exceptional exceptional because because all all other other similar similar constructions constructions occur occur within aa single single sentence. sentence. If one one separates separates the the two two sentences, sentences, the the subject subject of the the verb verb would not be the South South Wind but Ea, Ea, the last-mentioned character. character.The The enenclitic ~ma -ma serves serves here as as a discourse discourse conjunction, conjunction, marking marking a close close relation relation-. . ship ship between the two two sentences sentences on each side. side. A A similar similar enclitic is is attested at the end of the next verb, izjqam11Ul, with the same function. Since same function. Since aa (di(diverb, iziqamma, rect) this sentence, sentence, this this form form of the G G verb verb must be taken rect) object is is present in this as as transitive. The commOn common inflectional inflectional pattern of this verb, verb, viz., imSul, imjul, is intransitive and denotes (AHw 623; 623; CAD M/l M/I 355355denotes 'to be equal, equal, to be half' (AHw 56). 56). The change in pattern to inSil infil may mark a change to transitivity (AHw (AHw 3 suggests 623 suggests that the change in inflectional inflectional pattern is diachronic). The 62 phrase phrase ina meseli meEli is best interpreted as as an emphasizing emphasizing tautological tautological infinitive infinitive (ef. the suggestion suggestion by Dietrich, cited above). above). This form of the infinitive is (cf. MB (see below, below, p. 48). Another possible, though less likely, likely, interpretation of mi-se-li would be to take it as a form of of miSlu misiu 'half'. The rendering offered mi-Se-li of problems, since 1 I am not aware of of a similar conhere is not entirely free of of a tautological infinitive using the preposition ina struction in Akkadian of rather than the locative adverbial ending on the infinitive form. Nevertheless, I find this suggestion more attractive than anything previously suggested, not only in regard to the linguistic domain, but also in regard to its contents and its mythic connotations, which will be dealt with on p. 144. '44· , At the beginning of the line, [a-nla is the only possible restoration, the space 53'. 53· At the beginning of the line, [a-n]a is the only possible restoration, the space being too too narrow narrow for for i.i. For For the the directional directional adverbial adverbial phrase, phrase, II have have returned returned being

Texts Textsand and Fragments Fragments

27

to Knudtzon's Knudtzon's bft bit beli bsli instead insteadof of the the accepted acceptedbft bitnun! nitni'home 'home of of the the fish'. fish'. The The to reading bit nUn! nuni was alassuggested suggested by by the the early early interpreters interpreters of of this this text, text, Hmper Harper readingbit ( 1 8 ~419) 419) ~ : and and Jensen Jensen ('900: (1900:96 96 with with n. n. 3), 3),who who expected expected be-lf-ia be-li-ia rather rather (1894: than be-li here. here. Support Supportfor for this this suggestion suggestionwas was produced producedby by Picchioni, Picchioni, who who than be-If referred referred to to the the metaphor metaphor for for aa net, net, 'a'a house house for for fish', fish', in in Sumerian Sumerian (Civil (Civil 6r ; Thomsen 1961; Thomsen '975; 1975;cf. cf. also also Salonen Salonen 1970: 1970: '37-42; 137-42; Vanstiphout Vanstiphout 1982). 1982). r9 However, However, the the signs signs do do not not support support this this reading, reading, since since in in this this text text the the signs signs be be and and nu nu are are distinct distinct from from each each other. other. This This can can be be seen seen easily easily in in SchroeSchroeder's der's copy copy (below, (below, p. p. 179) 179) and and even even in in the the first-published first-publishedcuneiform cuneiform copy copy of of the 130; 1915: 1915: 966 966 the text text by by Winckler Winckler and and Abe! Abel (see (see also also Knudtzon Knudtzon 1899: 1899: 130; note note b). b). II have have confirmed confirmed itit by by collation. collation. Furthermore, Furthermore, the the metaphor metaphor bit bit nUn! niini for for aa net net seems seems to to me me too too far far fetched fetched for for the the context context here. here. In In contrast, contrast, the the sea sea as as the the home home of of Ea, Ea, Adapa's Adapa's lord, lord,can can be be substantiated substantiated by by parallels parallels in in Mesopotamian Mesopotamian mythology mythology(p. (p. 139). 1 ~ 9 )An . erratic erratic omission omission of the the sign sign ia ia at at the the end end isis possible, possible, though not necessarily necessarily required. required. Interpretation of the verb ultamiil is restricted restricted because because of its its complecomplethe verb ultamsil is mentation by aa directional directional adverbial adverbial phrase. phrase. Any interpretation such such as as 'to 'to spend spend the the day, day, to to take take aa siesta, siesta, to to take take residence' residence' that that would would require require aa localocative adverbial Wiladverbial complementation seems, seems, therefore, therefore, to be excluded excluded (d. (cf. Wileke cke '970: 1970: 85 85 n. n. 3; 3; pace pace AHw 1274; 1274; cf. cf. Wilcke Wilcke 1980; 1980; further further Dalley 1989: 1989: 18 1990: 48; 48; Foster 1993: 1993: 433). 433). The translation 'plunged' is is sugsug187; 7; Talon 1990: gested gested by the context (similarly (similarly Knudtzon; Knudtzon; Heide! Heidel 1951: 1951: 151; 151; Labat 1970: 1970: 47). For the etymology of this verb, verb, Arabic ..Jmil dm51'drip'drip293; Dietrich 1993: 1993: 47). 293; ping (of water)' and Hebrew miu/.d 'depth (of the sea)' are possibilities. msuk possibilities. The accepted restoration at the beginning beginning of this line is 'the South Wind'. Wind'. seems to be no room for for two signs signs there, there, von Soden ('976: (1976: 43 43 I) I) Since there seems suggested suggested restoring restoring [su-tla. [Su-tla. This is hardly possible, possible, since since sutu Siitu is always always writwritsuggested :]a at the break suggested ten plene in this text. Making use of the reading [[sla 4'9; Knudtzon 1899: 54> 1915: '9'5: 1899: 54, by early students of the text (Harper 1894: 1894: 419; 966; Jensen 1900: 96), Dietrich restored the anaphoric singular feminine 966; 1900: 96), [sa-a-s]a. (I retract the problematic restoration that I suggested suggested in pronoun [fa-a-Sla. 1993: 57, viz., Sipta 1993: 57, sipta 'spell'.) point following following the sign after the break was seen by Knudtzon The red point Schroeder. but was not seen by Schroeder. first verb, Knudtzon suggested at-ta-sa-ar at-ta-w-ar 'achtete 'achtete ich auf'. For the first 123) 'maledetto' (evidently reading at-ta-za-ar; at-ta-za-ar; cf. ef. Furlani (('929: 1 ~ 2 9 123) : suggested 'maledetto' vOn Soden 1976: 1976: 431), a reading that was appropriated by by Speiser (1950: ('950: von I02) and and has has been been accepted accepted since since then. then. Von Von Soden Soden (1984: ('984: 230 230 n. n. 60) 60) saw saw 102) in this this aa Gtn Gtn form, form, suggesting suggesting that that Adapa Adapa cursed cursed the the wind wind more more than than once. once. in It is is evident, evident, however, however, that that this this is is not not the the case: case: as as soon soon as as Adapa Adapa uttered uttered his his It curse, the the wing wing of of the the South South Wind Wind broke broke (lines (lines 5'-6'). 5'-6'). A A simple simple inflectional inflectional curse, -t-1- form form of of the the verb verb thus thus makes makes very very good good sense; sense; it it also also fits fits the the TMA TMA system system better (pp. (pp. 64-65). 64-65). better

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As already already understood understood by by Ebeling Ebeling (in (in Gressmann Gressmann 1926: 1926: 145; '45; cf. cf. KnudtKnudtAs zan 1915: 1915: 1421 1421 S.V. S.V. idu), idu) , what what follows follows means, means, literally, literally, 'answered 'answered at at his his zon sides', where where the the a-vowel a-vowel in in i-da-iu i-da-'iu must must be be interpreted interpreted as as the the case case and and dual dual sides', number denotation denotation of of the the so-called so-called adverbial adverbial accusative; accusative; thus: thus: i&u idaSu (CAD (CAD number II) 14 S.v. idu A 2.b5'b'; GAG §66g). This has also been the understanding I/J 14 S.V.idu A z.bg'b'; GAG 566g). This has also been the understanding of other other scholars scholars (e.g., (e.g., Furlani Furlani 1929: 1929: 123; 123; Speiser Speiser 1950: 1950: 102; 102; Heidel Heidel 1951: 1951: of 151; Dalley 1989: 186; Talon 1990: 48; Dietrich 1993: 47; cf. also van Buren 151; Dalley 1989: 186; Talon 1990: 48; Dietrich 1993: 47; cf. also van Buren 1934: 67). 67). Still Still others others have have tried tried to to interpret interpret this this expression expression as as an an idiom idiom 1934: with aa meaning meaning 'speak 'speak on on his his behalf' behalf' or or the the like like (e.g., (e.g., Labat Labat 1970: 1970: 293; 293; PicPicwith cf. Bohl 1959: 425). AS As I see it, the setting dechioni; Foster 1993: 433; cf. scribed is is suggestive suggestive of of legal legal proceedings, proceedings, with with the the two two deities deities standing standing one one scribed on each side of the defendant (cf. Roux 1961: 26). fAnu, the judge, calls on each side of the defendant (cf. Roux 1961: 26).,bnu, the judge, calls Adapa to to plead. plead. Adapa Adapa makes makes his his plea, plea, and and the the two two deities deities also also respond respond Adapa while standing standing on on each each side side of of him. him. while , Collation of the fragment has confirmed the possibility of restoring ii at the 55'. of the fragment has confirmed the possibility of restoring tl at the 55· Collation beginning of of this this line line (pace (pace Picchioni). Picchioni). The The reading reading of of the the following following signs signs beginning as fa'-'ma'-'su fba'-'ni,,_rta, was confirmed in part by von Soden (1976: as ra'-rnta'-rsLi' ' 'bal-'niT1-'ta' was confirmed in part by von Soden (1976: 431); see see Schroeder's Schroeder's drawing drawing (p. (p. 179 179 below) below) and and cf. cf. Knudtzon's Knudtzon's drawing, drawing, 431); no. 184 on p. 1007 (copied on p. 179 below), where traces ofthe sign interno. 184 on p. roo7 (copied on p. 179 below), where traces of the sign interpreted as ni are visible. Jensen (1900: 98) suggested: [a]-m[a]-t[a da-mi-i~-t]a preted as ni are visible. Jensen (1900: 98) suggested: [a]-m[a]-t[a &-mi-ik-t]a (cf. line line 26'); 26'); the the reading reading ba-ni-ta ba-ni-ta was was proposed proposed by by von von Soden Soden (1976: (1976: 431). 431). (cf. believe that that there there is is strong strong support support in in the the poetic poetic section section of of this this passage passage for for II believe the reading banita here (pp. 119, 126, and 130-3 I). the reading banita here (pp. I 19, 126, and 130-31). Note the broken spelling between two 56'. the broken spelling is-sa-ku-at, is-sa-ku-at, which which reflects reflects vacillation vacillation between two 56'. Note inflectional patterns: issakut, pattern for inflectional patterns: issakut, which which is is the the normal normal pattern for this this verb, verb, and and issakat, used pattern pattern for issakat, which which is is the the more more widely widely used for Akkadian Akkadian verbs verbs (cf. (cf. HeiHeidel 1951: 1951: 151 151 n. 28; 28; von Soden 1976: 1976: 431; Picchioni). The accepted interpretation of Iii be re57'. The accepted interpretation of l~ banrta banita as as an an attribute attribute of of amfluta amiluta must must be rejected both both on jected on semantic semantic and and on on grammatical grammatical grounds. grounds. For For fhe the meaning, meaning, cf. cf. CAD CAD B B 80: 80: 'unseemly 'unseemly or or detrimental detrimental words words and and acts'; acts'; banil ban$ can can hardly hardly mean mean 'pure' 'pure' or or connote connote the the idea idea of of something something spiritually spiritually well well formed, formed, as as is is genergenerally accepted here (cf. CAD B 81ff. s.v. banil; B: 83 s.v. Iii banil). 3 b a d ) . As As for for ally accepted here (cf. CAD B 81ff. s.v. ban& B: 83 s.v. L grammar, grammar, note note that that am/luta, amiluta, although although feminine feminine in in form, form, underlies underlies the the masmasculine culine entity entity that that this this word word signifies, signifies, namely, namely, Adapa, Adapa, and and therefore therefore is is reresumed by the masculine pronoun -su in the verb iSkunsu (line 59'; cf. sumed by the masculine pronoun -Su in the verb ifkunSu (line 59'; cf. already Jensen 1900: 1900: 413). In contrast, contrast, the phrase Iii ki banrta banita is is resumed by the feminine -Si in in the the verbal verbal phrase phrase ukillimi ukilliXi (line (line 58'). 58'). In In aa single single disdisfeminine pronoun pronoun -si course, prono~ninalsuffixes suffixes that that vary vary in in gender gender as as course, it it is is necessary necessary to to regard regard pronOlhinal resumptive of different objects. Consequently, I have returned to Knudtzon, resumprive of different objects. Consequently, I have returned to Knudtzon, who who translated translated Iii ki banrta banita as as an an independent independent noun noun phrase phrase with with the the meaning meaning '(what '(what is) is) bad' bad' (similarly (similarly Kienast Kienast 1978: 1978: 187; 187; cf. cf. CAD CAD K K 525), 525), of of which which the the following ia same Same uu erJeri er~etiis is an an attribute. attribute. This This noun noun phrase phrase following nominal nominal phrase phrase sa

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29

is is feminine feminine in in gender gender because because it it is is govenled governed by by its its head, head, the the substantivized substantivized (cf. GAG §60a; AHw 102 s.v. ban$ qa; CAD B adjective banita banita AHw 102 banil 4a; B 80). AddiAdditionally, tionally, it it may may represent represent amatu amata 'speech, 'speech 1 matter'. matter'. Bing's Bing's interesting interesting suggessugges, tion tion to to read read la fa ba-li-ta ba-lf-ta (for balitta) baiitta) 'not 'not living forever', 'mortal' 'mortal' (Bing 1986) 1986 ) cannot be maintained, since the sign NI can be rendered li only in derivacannot be maintained, since the sign NI can be rendered Ii only in derivatives tives of of belu. belu. Related Related forms forms in in the the Arnarna Amarna Letters, Letters, adduced adduced in in support support of of this this spelling spelling (cf. (cf. Bing Bing 1986: 1986: z2 n. n. 71, 7), are are irrelevant irrelevant to to the the pure pure MB MB (rather (rather than than PA) PAl ductus, ductus, syllabary, syllabary, and and language language of of the the Adapa Adapa tablet tablet (pp. (pp. 49-51). 49-51). Furthermore, as demonstrated ahove, this phrase cannot stand as an atFurthermore, demonstrated above, tribute of of amiltttu amfluta because of of lack of of gender agreement. 58'-59'. 58'-59'. Scholars Scholars have have struggled struggled with with the the correct COrrect interpretation interpretation of of the the phrase phrase libba libba kabra, kabra, which which literally literally means means 'fat 'fat heart'. heart'. Zimmem Zimmem (1892: (1892: 387a) 387a) sepaseparated libba from kabra. He took libba as though implying 'the innermost rated libba from kabra. He took libba as though implying 'the innermost parts pans (of (of heaven heaven and and earth)' earth)' and and understood understood (still (still in in the the comparativecomparativeetymological spirit) spirit} kabra kabra as 'big', 'big', translating: 'he 'he made him great'. great'. Harper (1894: 419, @I), transliterating ka-up-ra, translated: 'eine Becher 18 1 ( 94: 4 9, 421), transliterating ka-ap-ra, translated: 'eine Becher hot bot er er (cf. his comment, 1894: 423). Jensen (1900: 99) accepted this ihm an' ihm an' (cf. his comment, 1894: 423). Jensen (1900: 99) accepted this parsparsing, ing, translating translating 'ihn 'ihn ansehnlich ansehnlich gemacht' gemacht' as as an an implication implication of of kabru, kabru, meanmeaning ing 'massiv' 'massiv' and and hence hence 'schwer' 'schwer' and and 'ansehnlich' 'ansehnlich' (1900: (1900: 412-13; 412-13; thus thus also also Zimmem in Schrader 1902: 521). Knudtzon was the first to see that Zimmem in Schrader "902: 521). Knudtzon was the first to see that the the context context and and the the syntactical syntactical environment environment requires requires collocating collocating libba libba with with labra, kabra, in spite of of their location on two different lines. Yet he could not find aa meaningful again meaningful translation translation for for the the adjective, adjective, which which he he transliterated, transliterated, again ka-up-ra. Nevertheless, some scholars still adhered to the old parsing, interka-ap-ra. Nevertheless, some scholars still adhered to the old parsing, interpreting kabra kabra as 'strong\ 'strong', 'courageous', or the like, like, relying on a semantic ex, expansion of the root dkbr 'fat' to 'strong' (cf. CAD K 4ff. s.v. kabaru); e.g., pansion of the root -Vkbr 'fat' to 'strong' (cf. CAD K 4ff. s.v. kabiiru); e.g., Ebeling in in Gressmann Gressmann 1926: 1926: 145; 145; Speiser Speiser 1950: 1950: 102; 102; Heidel Heidel 1951: 1951: 151; 151; Ebeling 1959: 425 (who took kabra to connote arrogance); Roux 1961: 32 Bohl 2 Bohl 1959: 4 5 (who took kabra to connote arrogance); Roux 1961: 32 ('noble'). Others, Others, taking up Knudtzon's parsing, translated more or less litparsing, literally, still still struggling struggling with with the the precise meaning of of both the substantive substantive and and erally, precise meaning both the its attribute attribute in in this this context; context; e.g., e.g., Rogers Rogers 1912: 1912: 75; 75; Furlani Furlani 1929: 1929: 124; 124; Labat Labat its Picchioni; Bing 1984: 55; Dalley 1989: 187; Talon 1990: 48; Die1970: 293; 197°: 293; Picchioni; Bing 1984: 55; Dalley 1989: 187; Talon 1990: 48; Dietrich 1993: 47. Note that the Akkadian idiom libba Sakinu does mean 'to trich 1993: 47· Note that the Akkadian idiom libba sakanu does mean 'to encourage', 'to give give confidence' (CAD (CAD 13/ 3111 138). 138).The CAD (K (K 23) suggests suggests encourage', gamra here, here, thus thus being being translated translated 'a 'a devout devout heart' heart' that kabra kabra stands stands for for gamra that (Xella [1973: 2621 followed); von Soden (1976: 4 3 ~ ) following , Bohl, but (Xella [1973: 262] followed); von Soden (1976: 431), following Bohl, but parsing, suggested a connotation of arrogance still retaining Knudtzon's still retaining Knudtzon's parsing, suggested a connotation of arrogance (also Muller Miiller 1983-84: 1983-84: 84); 84); Foster Foster (1993: (1993: 433) 433) also also understood understood the the collocacolloca(also (1931: 181) 181) translated translated 'a 'a mind mind tion as as implying implying 'a 'a violent violent temper'. temper'. Langdon Langdon (1931: tion Kienast (1978: (1978: 187) 187) translated 'tiefe Einsicht'. cunning'; Kienast To sum sum up, up, three three main main connotations connotations are are possible: possible: (1) ( I ) strength strength or or couracouraTo (2) arrogance; arrogance; (3) (3) wisdom. wisdom. Although the the exact nuance nuance and and the geousness; (2) geousness;

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significance of of this this phrase phrase still still eludes eludes us, us, II wonder wonder whether whether the the three three pospossignificance interpretations are indeed mutually exclusive. The first one needs no sible sible interpretations are indeed mutually exclusive. The first one needs no special clarification; clarification; cf., d., e.g., e.g., the the opposition opposition between between 'my 'my fat fat heart' heart' (lib-bi (lib-bi special kab-ba-ra-a) and and fear fear or or terror terror (pi-rit-ti) (pi-rit-ti) in in Ludlul Ludlul I:I: 74 74 (= Lambert Lambert 1960: 1960: kab-ba-ra-a) 34). The second, and especially the third, connotation may still need some 3 4 ) The second, and especially the third, connotation may still need some In regard to arrogance, scholars who suggested this interpretaclarification. clarification. In regard to arrogance, scholars who suggested this interpretation relied relied mainly mainly on on the the semantic semantic shift shift in in their their own own mother mother tongues. tongues. tion Akkadian supplies no solid proof of such an expansion of meaning. Note, Akkadian supplies no solid proof of such an expansion of meaning. Note, however, that the derivatives mukabbiru and muktabbiru, attested in lexical however, that the derivatives mukabbiru and muktabbiru, attested in lexical texts, mean mean 'boaster, 'boaster, braggart' braggart' (CAD (CAD K K 181 181 and and 188, 188, respectively). respectively). One One texts, may also also draw draw attention attention to to Fragment Fragment D, D, where where Adapa Adapa is is described described as as having having may broken the wing of the South Wind 'in a lordlike manner' (line l3'), using broken the wing of the South Wind 'in a lordlike manner' (line 13'), using an adverb (saltiS) that may also connote arrogance (cf. the commentary to an adverb (ialti?) that may also connote arrogance (cf. the commentary to Fragment D: 13', p. 42). Furthermore, attention may be drawn to a parallel Fragment D: 13', p. 42). Furthermore, attention may be drawn to a parallel simile from from the the Hebrew Hebrew Bible. Bible. In In Isaiah Isaiah 66:10, God orders orders Isaiah: Isaiah: haSmen has-men leb le/z 1 0 , God simile hJ.'am haZZ!£ ... p!£n ... lQaQo yaQin 'dull that people's mind (literally: G'am h a z m . . . pan . . . lbibo yibin 'dull that people's mind (literally: fatten its its heart) heart) .... lest ... also grasp grasp with with its its mind mind (literally: (literally: its its heart heart ununfatten . . lest. . . itit also derstand),. In other words, 'heart' signifies 'mind' j 'fat heart' connotes, derstand)'. In other words, 'heart' signifies 'mind'; 'fat heart' connotes blockage from from understanding. understanding. However, However, fattening fattening the the heart heart does does not not mean mean blockage stupidity but arrogance, as is clear from the following verse, taken from the stupidity but arrogance, as is clear from the following verse, taken from the poem in Deuteronomy 32 (verse IS): wayyisman ysuyun wayyi/z'at samanta poem in Deuteronomy 32 (verse 15): wayyifman ySurun wayyi@?t?amanti 'abita kMita wayyittoS wayyinos ''''loah )ur yfu'ago ysu'il,o 'So 'So Jeshurun Jeshurun grew grew a&. Ufi@ '=loah 'Milhu '%iihu waynabbel sur fat ;nd kicked-you grew fat and and gross and coarse-he coarse-he forsook forsook the the God God fat and kicked-you grew fat gross and who made him and spumed the Rock of his support'. As for the connotation who made him and spumed the Rock of his support'. As for the connotation with with wisdom, wisdom, one one should should note note that that Kienast's Kienast's interpretation interpretation derives derives from from the the suggestion gamru with kabru as as gamru with the the implicaimplicasuggestion in in the the CAD CAD for for understandig understandig kabru tion tion of of 'devoted 'devoted heart' heart' (see (see above). above). Although Although this this suggestion suggestion seems seems to to me me far fetched and unlikely, I do accept Kienast's defense of this interpretation far fetched and unlikely, I do accept Kienast's defense of this interpretation of by comparing parallel in preceding verse, ki of the the collocation collocation by comparing it it to to its its parallel in the the preceding verse, la baneta, bad. This be discussed baitita, which which implies implies that that having having knowledge knowledge is is had. This will will be discussed in p. 126. 126. The The philological philological basis basis for for such such an an interpretation interpretation of of this this in detail detail on on p. collocation must still be sought, however. While libbu may well refer to collocation must still be sought, however. While libbu may well refer to the the mind L 169, 169, under under f), f), the the collocation collocation with with kabru kabru isis still still unique unique in in the the mind (CAD (CAD L extant ro@ le/z leb 'width 'width of of heart' heart' with with extant Akkadian Akkadian literature literature (BH (BH conjoins conjoins ro/:ta/z tbunil thud 'wisdom' in II Kings Kings 5:9)' 5:9). , One prevailing rendering of 59'. One prevailing rendering of this this verse verse takes takes su-u-ma Su-&ma as as aa noun noun in in the the accuaccu59· sative case, meaning 'name\ i.e., reputation Of honor, translating: sative case, meaning 'name', i.e., reputation or honor, translating: 'he 'he (Ea) (Ea) made made him him (Adapa) (Adapa) aa name' name' or or the the like. like. However, However, siima S ~ m should ashould be be taken taken as as denoting denoting the the independent independent nominative nominative 33 m. m. sg. sg. personal personal pronoun pronoun with with an an enclitic - m a marking marking the the topic topic (cf. (cf. Rainey Rainey 1976), 1976),as as already already argued argued by by von von enclitic -ma Soden (1976: 431). While (pace Picchioni) plene writing is not necessarily Soden (1976: 4 3 1 ) While (pace Picchioni) plene writing is not necessarily the the best best argument argument in in the the context context of of this this text text (ef. (cf. below, below, pp. pp. 83-88), 83-88), the the 'S

0

~

~

311 3

parallelism parallelism between between Z sii and and ninu nenu should should especially especially be be taken taken into into consideraconsideration in the interpretation of this passage. Note further that the collocation tion in the interpretation of this passage. Note further that the collocation of of iumu sumu 'name' with with ep~Su eperu is not not attested in Akkadian; Akkadian; 'to establish a repurepu4 ) . If tation tation for someone' someone' is expressed by by ilma suma Sa.hnu sakanu (CAD 311 Sir 1144). If one nevertheless nevertheless wishes wishes to to follow the the line of of thinking thinking that that led scholars to to this this interpretation, perhaps one could translate: 'he is the one who has made interpretation, perhaps translate: 'he the who has made him'. him'. For For this this rendering, rendering, cf. the the beginning beginning of of Fragment Fragment A, A, where where the the "making" of of Adapa Adapa by by Ea Ea is described (although the the verb verb epeSu eperu is not not employed in in the the extant extant verses). verses). In In spite spite of of these these arguments, arguments, one one is is still still tempted tempted to to Su-li-ma denotes 'name' and that its collocation hold the view that hold the view that su-u-ma denotes 'name' and that its collocation with with epziu eperu may may still still be be acceptable. acceptable. Compare Compare the the cognate cognate collocation collocation found found in in the the biblical story of of the Tower of of Babel, where humanity is said to have initiated the building of of the tower in a desire to establish their name (WIU"& (wna,asa: lE11u llanu Sem 'and we shall make a name for ourselves', Genesis r 1:4). sem 11:4). 60'. 60'. Dietrich (1993: (I993: 47 n. 30) says that the I1 pl. pI. form can refer either to Anu alone (as a plural of of majesty) or to him and his royal household. Note that immediately immediately following following is is his his order order (in (in the the plural plural imperative!) imperative!) that that the the food food (r963: 58) suggests that Anu here adof life be brought for Adapa. Hooke oflife (1963: suggests dresses the divine assembly. 61'. 61'. The red point before the break was seen by Knudtzon, not by Schroeder. 61'ff. 6 I 'if. Picchioni expected Anu's order to be repeated before each of of the items brought and suggested a simplification of the text for didactic reasons. This, of however, however, contradicts the poetic pattern, which must have followed-and followed-and 29'-32'). indeed-the parallel verses in the speech of Ea above (lines (lines 29'-3 did indeed-the 2 '). 1'-3'. Cf. also Fragment D: 1'-3'. 66'. The verb sabu 'to laugh' is usually complemented either by ana a m or by the 66'. )iiGu 'to ampan Here, the complementacomplementaprepositional phrase ana pan 'toward', 'in front of'. Here, mubbi?u seems seems to denote 'laugh at', 'laugh at the expense of'. In tion by ina mu!J!Jisu Fragment D: 4', 4', Anu ana ep-set ep-Set ddi-a fh-qii i-si-ib-m[al e_a ra-qir Hi-i!J-m[a] 'laughed loudly at the 19. deed of Ea'. For both passages, see Hirsch 1982: passages, 1982: II I9. k baltata baltata isis linguistically linguistically ambiguous. ambiguous. First, First, balatu bakcu 'to live' may 68'. The phrase la meanings from from 'be well', 'be healthy', and 'obtain food food for for have a range of meanings keeping alive' to 'stay alive' and 'live long' (CAD (CAD B B 52if.). 52ff.). Second, Second, since this negated phrase comes comes following following a question, question, yet after two predicates predicates and an -ma, it isis unclear whether it should should be regarded regarded as as part of the quesquesenclitic -ma, enclitic as an exclamatory exclamatory sentence. sentence. While the negation la ki might tion or be taken as suggest that it comes comes in an interrogative clause clause (otherwise (otherwise the negation ul suggest would, prima facie, be expected; cf. GAG §122), its occurrence occurrence with aa statstatwould, facie, expected; cf. GAG §l22), its ive form form might imply, imply, in in aapoetic register, an an emphasized emphasized exclamation rather ive poetic register, $ 1 5 1 ~ )For . the the use use of aa negated stative stative as as aa comcom(GAG §I5lC). than aa question (GAG ki pal pal[@ta] '[You] mand and hence with modal modal and and future future implication, implication, cf. cf. la [/)atal '[You] featr]' (EA (EA 357:45; Nergal Nergal and and Ereskigal). Ereskigal). Because Because this this line line should not have have fea[r]' should

32

Chapter

II

bears so much importance for the mythological meaning of this text, scholscholars have diverged greatly in their interpretation of this phrase, phrase, ranging from from extreme prudence (e.g., (e.g., Picchioni) ro to overt implications implications of immortality immortality (e.g., (e.g., Dalley I989: 1989: 187). 187). As in other cases, cases, here I suggest that there is more than one apprehension of Anu's speech and that it may have two or more levels: (I) ( I ) one immediate immediate and superfical: superfical: "Why don't you feed yourself in order to be well?"; ( 2 ) or: "Since you have not drunk or eaten, eaten, you cannot be well!"; (2) sustained or recover"; (3) (3) or: or: "Since you have not eaten or drunk, drunk, you shall rather, return to life" (see below, pp. 141-42). 141-42). (4) (4) Yet not maintain life or, or, rather, (see below, another rendering, rendering, reaching into deeper layers of the meaning of the myth, might well refer to Adapa's Adapak refusal to accept the food and water of life and hence loss of a chance to gain immortality. immortality. The rest of Anu's speech ('Alas for inferior humanity') suggests suggests that this is indeed what should should be understood (at least at this level). level). My translation tries to catch both levels. Unfortunately, fortunately, the intonation with which this part of the speech of Anu would have been uttered has not reached us through the written medium. For ra'-'a 'a1-'a1' ni-si ni-Si da-a-l[a'-t]i da-a-l[a?-t]i'Alas for inferior humanity!' humanity!' (similarly (similarly DaIDalley 1989: 1989: 187; 187; Vogelzang 1990: 60), 60), d. cf. the opening of the so-called so-called "Sagesse syrienne," ni-Si da-la-l[a-ti] da-la-l[a-ti] syrienne," where it is said that wisdom is spoken spoken in favor favor of ni-si 'Ies pauv[res] hommes' (Ugaritica ~ Arnaud 'les pauv[res] (Ugaritica V, V,p. 277, 277, line 6; 6; d. cf. Emar VI/4 = 1987: sa cldd~-ra er_ra a-guAi-na-ti-ma Cf. further iJ'-a d'-a UN.MES-a UN.MES-a Sa a-gu-fi-na-ti-ma 'Woe 1987: 377, 377, line 5). 5). Cf. to my people with whom Erra is angry' (Erra III 111 c 30 == Cagni 1969: 1969: 96; 96; 1977: 44). For dallati, dalliiti, plural of dallu 'small, 'small, inferior', inferior', translation from from Cagni 1977: see CAD 0 D 52. 52. AHw 154 154 translates 'kiimmerlich' (d. (cf. Vogelzang's [r990: [~ggo: 60] 601 and Dalley's [1989: [1989: 187] 1871 translations). The interjection a-a usually forms u'a aya (AHw 23; 23; CAD A/I 220-21; 220-21; AHw forms part of the expression u'a cites one LB instance in which aya occurs occurs by itself). itself). Some scholars scholars have thus tried to give a different 1959: 426 different interpretation to this string (Bohl 1959: I ; Labat 1970: 1970: 293 293 n. I; I; Foster 1993: 1993: 433). 433). The reading l[a] l[a] in da-a-l[a'da-a-l[aTn. I; t]i Minckler tli is Knudtzon's; there is no trace of this sign in either the copy by Winckler and Abel (1890: (1890: #240) or the copy by Schroeder. Schroeder. Previous suggestions suggestions rerelied on restorations restorations of the broken sign that did not match Knudtzon's obserobservations (e.g., (e.g., von Soden 1976: 1976: 431). The parallels from from Ugarit and Emar make Knudtzon's restoration valid with regard to the signs involved and their rendering. rendering. There still remains the problem of the oblique case in which the noun and its attribute are inflected. inflected. Can we accept the occuraya! (The (The interjection u'a u'a is rence of an oblique oblique case after the interjection aya? followed by the nominative; d. 1398.) cf. AHw 1398.) 70'. 70'. The reading of the fragmentary fragmentary part of this line was first proposed by KnudtKnudtzan zon (r915: (1915: 968 968 n. d). d). Unfortunately, Unfortunately, although this reading of the line seems logical, philological basis must remain uncertain, uncertain, since four of the signs logical, its philological that form form the two predicates Still, predicates are wholly or partially reconstructed. Still,

Texts Texts and Fragments

33 33

Knudtzon's Knudtzon's interpretation of this line has been generally generally accepted. accepted. A simisimilar spelling spelling of the imperative imperative form form of lequ kqir occurs in the Amarna Amama recension of Nergal and Ereskigal: a-na e-ri-iS-ki-gal EreSkigal: li-i-qf li-i-qia-na e-ri-if-ki-gal 'Take (it) (it) to Ereskigal!' EreSkigal!' (EA (EA 357:43; see lzre'el Izre'el 1997: 1997: 58). 58). In this case, case, both imperative forms forms are plural, plural, 357:43; since since they are general commands, commands, as is the case with the form form le-qd-ni-suk-qd-ni-fuum-ma urn-ma 'bring (for) (for) him' in line 61'. Alternatively, Alternatively, these forms forms could be dual, dual, addressees. Another possibility is that they are in which case there were two addressees. singular forms forms with ventive (as (as I translated in 1991a: 1991a: 766; 766; 1992: 1992: 216; 216; 1993: 1993: singular 54), in which case the addressee of the command would be the messenger addressee 54), who had brought Adapa to heaven (lines l). (lines 34'-3 34'-3-37' ). However, However, since since the venventive is less likely likely to occur in these forms, forms, which are uttered in heaven (rather than on earth, where Adapa is to be taken), taken), the first option seems seems preferable. (Note preferable. (Note that there is no as & sign in the second form, form, as was mistakmistak~. enly given in lzre'el Izre'el 1993.) 1993.) The pronominal suffix that is annexed to qaqqari qaqqan has been difficult to understand. Depending Depending on the target language language of the translator, translator, solutions solutions have varied. varied. While French 'sa terre' (Labat (Labat 1970: 293) 293) poses no problem to nevertheless translated 'sa glebe'. glsbe'. English 'his the reader, reader, Talon (1990: 49) nevertheless earth', employed by some translators (e.g., Speiser Speiser 1950: 102), 1o2), is quite awkawkward. Interpretive solutions (e.g., solutions have thus been sought. sought. I myself translated (e.g., 199Ia: 767) 'his territory'; territory'; Dietrich (1993: (1993: 47) 47) had 'his place', 'seinen Ort' On' 1g91a: 767) in his German translation (Dietrich 1991: 132); 132); Bohl (1959: (1~59:426) tried 'sein irdisch' bereich'. I now take qaqqarisu qaqqarifu to be a (misinterpreted?) (misinterpreted!) form form of adverb qaqqarsu(m) the adverb qaqqarSu(m) 'to the earth' (d. (cf. CAD Q 122-23; 122-23; d. cf. Q 124; 124; Groneberg Groneberg 1978-79: 1978-79: 17, 17, 29). Because the correct ending is -su -Su 'toward', a tautology with agreement of case ending, ending, eventually the form form ana qaqqarisu qaqqarifu appeared, appeared, perhaps mistaken for 'his earth' or 'his terrain' by a contemporary contemporary scribe or at some some point during during the transmission of the text. text. Note, interestinterestingly, prepoingly, that a literary text from from Ugarit attests, in contrast, the locative prepo. sition ina in a similar context (CAD Q 122). 122). The red point on the first verb was seen by Knudtzon but not by Schroeder. Schroeder. 71'. 71'. Knudtzon suggested suggested restoring restoring (probably (probably due to line 66'): [id'-g]u'-ul-[sul [id?-g]u?-ul-[ful '[betlr[achltete '[bet]r[ach]tete i[hnl'. i[hn]'.

Fragment C I. I.

2. 2.

3. 3. 4. 4. 5. 5. 6. 6. 7. 7.

8. 8. 9. 9. ro. 10. I. 12. 12. 13. 13. 14. 14. IS. 15. 16. 16. 17. 17. I

[x [x x x xx x x x x x x -t}i -t]i ina ina se-mi-su Se-mi-% [x [x xx Xx xx xx xx xx xx ina ug-lgat ug-]gat lib-bi-su lib-hi-Su [x [x xx xx xx xx xx xx xx xx xx mlilr(DuMu) ~ ] Z T ( D U Msip-ri s'p-ri U ) i-sap-par i-fap-par [x x d,,_a rap-sa uz-ni mlu-du-u lib-bi [x x d6-a rap-Sa UZ-nim]u-du-d lib-bi ilanr(DINGlR.MES) ~ ~ ~ ~ ( D I N G rabilti(GAL.MES) T ~ ~R~. ~M~E~ ~( G ) AL.MES) [x [x xx xx xx xx xx xx xx xx xx ijlani'(DlNGIR?MES) ~ ] ~ ~ ~ ' ( D I N G I R ! .i-bar-ru-u i-bar-rti-~ MEs) [x [x xx xx xx xx xx xx xx xx xx lana? ]am! sar-ri far-ri ka-sa-di ka-fd-di [x x x x x x x x x lx-ma a-ma-ti [x x x x x x x x x ]x-ma a-ma-ti us-ta-bil US-ta-bil [x [x xx xx xx xx xx xx xx xx lx ]x ana ana sar-ri far-ri de_a de'-a [x -r]i iI-tap-ra il-tap-ra [x xx xx xx xx xx xx xx xx -rli [x [x xx xx xx de_a d6-arap-sa rap-ia ulz-ni u]Z-ni mu-du-u mu-du-u lib-bi lib-bi ilanr(DINGlR.MES) ~ ~ ~ ~ ( D I N G I Rrr[abati](G~~.MES) .[abilti](GAL.MES) MES) [x X X X X X X X x lx same (AN-e) u-kan-su [x [x xx xx xx xx xx xx xx 1 ] ma-la-a ul-tas-si-su ul-taS-Si-S6 [x '"l_ba_lil_ma kar-ra ]'ti1-ba-lil-ma kar-ra ul-tap-pi[(-x)j ul-tap-pi[(-x)] [x xx xx xx xx xx xx xx 1 [x [x xx xx xx xx xx a-mla-ta a-mla-ta i-qab-bi-su i-qab-hi-slli [a-da-pa [a-&-pa ana ana pa-ni pa-ni da-ni da-nilsar-ri ]Car-ri aHa at-ta ta-lak-ma ta-lak-ma [x x x x x x x -bjil-ma a-ma-ti la-bat [x x x x x x x -b]il-ma a-ma-ti ;a-bat e4 -/}i-ka [ana (AN-e) ina 'ana' ba-'ab [ana same Same^(n~-e) ina e-li-ka e-li-ka 1 ]'anal ha-'ah'' da_ni da-ni ina ina tte,-hi-ka

18. [ddumu-zi(u) (u) dnin-giz-zi-da dnin-giz-?i-& ina ina ba-ab ha-ab dl'a'_ni d]'al-ni 'iz'-za-az[-zul 'izl-za-az[-zu] 18. [ddumu-zi 19. 19. [x [ xxxxx xx xx x x xx xxxxxxx xx xx x ]x(](x) x ) xx[ ([(x)l x)] Other Other side side broken broken

Comments Comments References References to to Picchioni Picchioni are are to to his his IlI1 poemetto poemetto di di Adapa Adapa (198 ( 1 ~ 8I)1 in )in the the comcommentary C (pp. (pp. 136-37). 136-37). mentary to to Fragment Fragment C This This fragment fragment parallels parallels Fragment Fragment B: B: 12'-2 12'-2 I. '1'. The The following following comparison comparison shows the differences between the two fragments: shows the differences between the two fragments:

C C BB C C C C C C C C

Texts and Fragments Fragments Texts

Chapter Chapter II

34 34

I.I. [x [x X x Xx X x Xx Xx Xx Xx Xx xx -tji -t]i ina ina se-mi-su Se-mi-Su 12'. 12'.

(.(. .. a_nu a-ma-ta . .)) dda-nu a-ma-ta.o an-ni-tao an-ni-ta* i-na i-na se-e-mi-[Sju Se-e-mi-[flu

[x ina ug-lgat ug-]gat lib-bi-su lib-hi-Su [x Xx xx xx xx xx xx xx ina [x x x x x x x x x x mlilr(DuMu) sip-ri [x x x x x x x x x x ~ ] L ~ ( D U M fip-ri U )i-sap-par i-@-par [x [x xx d"_a d6-arap-sa rap-ia uz-ni uz-ni mlu-du-u m]u-du-d lib-bi lib-bi ilanr(DlNGlR.MES) ~ ~ ~ ~ ( D D I N G rabilti(GAL.MES) Irabiiti R . M(GAL.MES) ES) 5. [x [xxx xx xx xx xx xx xx xx xx illanr'(DINGlR?MEs) ~ ] ~ ~ ~ ~ ( D I N G I Ri-bar-ru-u i-bar-rk-u !.MES) 6. [x ka-sa-di [xxx xx xx xx xx xx xx xx xx lana? Iana! sar-ri far-~i ka-Sd-di 7. [x [xxx xx xx xx xx xx xx xx lx-ma ]x-ma a-ma-ti a-ma-ti uS-ta-bil w'-ta-bil 8. [x ]x ana ana sar-ri Sar-ride_a d6-a [x xx xx xx xx xx xx xx xx lx 9. [x [x xx xx xx xx xx xx xx xx -rli -r]i ii-tap-ra il-tap-ra

2.

3. 4-

35

Translation Translation I . When [Anul [Anu] heard [ I. . .. ...... in the the ralge of his heart [[ . . . . . .1 ] he sent [a [a melss@nger melssenger 3· 3. [ ..... 4. [ ... . . . Ea, Ea, broad of understanding, who klnows the hearts hearts of the great gods, gods, 4· 5· 5. [ ..... . . . . .1 ] observes [the [the golds, golds, 6. [..... [ . . . . . lto ]to reach the the king 6. 7· . . . . .1] ... . and' and! he discussed discussed the the matters 7. [ ..... 8. [[ ..... . . . . .1] ... .to t o the the king, king, Ea Ea 8. 9· 9. [[ ..... . . .. .1 I .... he he sent sent 10. [ . . Ea, broad of undlerstanding, who who knows knows the the hearts hearts of the the g[rear] g[reat] gods, gods, ro. [ .. Ea, undlerstanding, I I. establish(es?) establish(es?) for for him? him? [[ ..... . . . . .1] ... . heaven heaven II. 12. [ ..... . . . . .1 ] he made him wear (his) (his) hair unkempt, 12. 13· 13. he smeared [ ..... . . . . .1] and ..... . . . . . a mourning garment. garment. 14· 14. [[ ..... . . . . .1] he spoke spoke to him: IS· 15. ["Adapa,l ["Adapa,] you are are going going [tol [to] King King [Anu], [Anu], 16. [[ ..... . . . . . 11..... . keep keep my my order: 16. 17. [When [When you you have ascended to to heaven,l heaven,] when you you have approached Anu's 17· gate, gate, 18. [Dumuzi [Dumuzi and and Gizzidal Gizzida] will be be stan[ding stan[ding atl at] Anu's [gatel [gate] 18. 19. [[ ..... . . . . . I1.... [[ 19· 2. 2.

C ro. 10. [x [Xxx de_a rap-sa rap-fa ulz-ni ~]Z-ni mu-du-u lib-bi lib-biilanr(DlNGIR.MES) ~ ~ ~ ~ ( D I N G I Rr[abilti]( r[abati](G~~.MES) . M E S GAL.MES) ) C mu-du-u ., ka ) dde e B B 14'· 14'. ((an-nil-ka-a*) fa sa-me-e fa-me-e r.i-de* an-nL"- -a d6-a e-a sa .. • v

C

II.

v

.

[x x x x x x x x x lx same (AN-e) u-kan-su

C C 12. 12. [x [x xx xx xx xx xx xx xx 1 ] ma-la-a ma-la-a ul-taS-si-su ul-&SI-S~ B B 14'· 14' ild-pu-us-[s6']-m[a] I 5' [a-da-pa(?)]. [a-&-pa( ?)]* 'ma'l.'la'.'a rma"-'lal-ral' •a'. 'us'-te-d-si-sue 'u~'-te-e~-si-iu. pu-us-[su1-m[al IS' v

C C 13· 13. B B 15'· 15'.

[x xx xx xx xx xx xx xx l'u'-ba-lil-ma 1'6'-ha-hl-ma kar-ra kar-ra ui-tap-pi[(-x)l ul-tap-PI[(-x)] [x ka-a-ar-rra'.r6'[ul-ta-al-bz-IS-sd ka-a-ar-r'a'. 16' [ul-ta-al-bi-is-su

C C 14· 14. [x [x xx xx xx xx xx a-mla-ta a-mla-ta i-qab-bi-su I-qab-b~-S6 o i-Sa-ak-ka-an-su o B B 16'. 16'. te-l'e'-ma te-Ire1-ma* I-fa-ak-ka-an-Su* C C IS· 15. [a-da-pa [a-da-paana ana pa-ni pa-ni da_ni da-nilsar-ri ]far-ri at-ta at-ta ta-lak-ma ta-lak-ma BB 17" 17'. [la-da-pa ['a-&-pa a-na a-na pa-ni pa-ni da_ni da-nislar-rio Slur-rioat-ta at-ta ta-la-ak. ta-la-ak. C C 16. 16. [x [x xx xx xx xx xx xx -bjil-ma -b]il-ma a-ma-ti a-ma-ti la-bat sa-bat o BB 33'· 33'. te-e-ma "-e-ma* sa Sa iij'-ku-nu-kaola &-ku-nu-ka* la te-me-ek-kie te-me'-ek-ki. a-ma-tao a-ma-tag B B 34'· 34'. sa Sa aq-ba-ku. aq-ha-ku* lu lu la-ab-ta-tae :a-ab-ta-ta.

6 336

ChapterI I Chapter

[amsame f a m(AN-e) @ ( ~ ina ~ina - ee-li-ka e-li-ka ) Irana' ba-'abl' da_ni da-niina inareye,-hi-ka ]'ana ' ba-'ab I 7. [ana 4-/}i-ka CC 17· . . . a-nu f[a-me-]e* 19' [i-na Ire1-li-k[a a-nu ba-ab da-ni i-nu o B 18'. ... a-na S[a-me-]e 19' [i-na ]'e '_li_k[a a-na ba-ab da-ni i-na B r8', ll ye4
r.I .

4. 4. 5. 5.

7.

The The text text of of Fragment Fragment CCseems seemsto to have have been been an an expansion, expansion,based based on on comparison with Fragment B (cf. p. 60). Length of text is the most promicomparison with Fragment B (d. p. 60). Length of text is the most promimost notable notable expansion expansionisis nent difference differencebetween between the the two two versions. versions.The The most nent the addition addition of of lines lines 2-9, 2-9, which which probably probably narrated narrated the the events events between between the Anu's anger anger upon upon hearing hearingof of Adapa's Adapa's deed deed and and the the encounter encounter between between Ea Ea Anu's 10) is more elaborate than and Adapa. Further, the epithet of Ea (lines 4, and Adapa. Further, the epithet of Ea (lines 4, 10) is more elaborate than the theepithet epithetused usedin inFragment FragmentB, B,asasisisthe thedescription descriptionof ofAdapa's Adapa'spreparations preparations beforeEa Eabegan began his his instructions, instructions,preparations preparationsthat that included includedsmearing smearingin in adadbefore dition to to making making his his hair hair unkempt unkempt and and dressing dressing in in aa mourning mourning garment garment dition 1 1 - I ~ )In In . spite spite of of this, this, itit may may be be that that the the two two versions versionsstem stem from from aa (lines II-I3). (lines common primitive primitive narrative, narrative, since since they they lise use similar similarwording. wording. This This isis espe~ especommon ciallyevident evident in in lines lines I,I , 12, 12,and and "5, 15,but but also also in in line line2, 2, where where the the expression expression dally uggat uggat libbi libbi 'rage 'rage of of heart' heart' isis employed employedin in reference reference to to Anu's Anu's anger, anger, as as itit isis in in Adapa's speech to Anu in Fragment B: 53'. Adapa's speech to Anu in Fragment B: 53'· Between [tli [tli and and ina i m there there isis an an empty empty space space (pace (pace Picchioni). Picchioni). Perhaps Perhaps rereBetween store: [d[daa-nu a-ma-ti an-na-tli an-nu-t]iina ina se-mi-su fe-mi-fu'Anu, 'Anu, when when he he heard heard this this speech' speech' store: -nu a-ma-ti plural; cf. cf. a-rna-ti, a-ma-ti, line line 7'); 7'); d. cf. Jensen Jensen 1900: 1900: xvii; xvii; Langdon Langdon (literally in in the the plural; (literally 1 1915: 42 n. 2; Furlani 1929: 130; Heidel 1951: 151; Talon 1990: 55. 19 1 5: 42 n. 2; Furlani 1929: 130; Heidel 1951: 15 ; Talon 1990: 55· 10. Restored according according to to line line 10. Restored Instead of of i-bar-ru-u, i-bar-ric-u,one one might might suspect suspect aa reading reading such such as as i-bar i-bar ina i w x, x, where where Instead Winkelhacken (von (von Soden Soden 1976: 1976: 431). 431). However, However, the the acacopens with with aa Winkelhacken xx opens cepted interpretation of this verb seems to me quite likely, especially if one cepted verb seems to me quite likely, especially one DINGIR.ME~.The The gods gods could either accepts Picchioni's Picchioni's suggested suggested restoration restoration D1NGIR.MES. accepts the subject subject of the the verb verb or, or, preferably, preferably, the object, object, Ea being the subject, subject, be the with the verb verb in rhe the subjunctive. subjunctive. Ea would thus be described described as as the the one one who who wirh observed the gods, or the like. For similar plene spellings, cf. mu-du-u (line observed the gods, the like. similar spellings, cf. rnu-du-u (line 10'); ba-su-u ba-fG-u (Fragment (Fragment 0: D: 5). 5). A A final final string string with the sign rum (AS), namely, namely, 10'); -riL-h, is attested elsewhere elsewhere in this period, period, though it is rare (CT (CT 28 #28: $28: 6, -rtt-u, cited in AS I #I). cited in AS 1#1). At the beginning, beginning, perhaps perhaps restore re4]'e'-ma, te4-Ire'-ma, to form form a parallel to the folfollowing a-ma-ri. a-ma-ti. lowing For amuta amata fuk?bulu, suwbulu, see CAD A/I All 27-28. 27-28. Here a-ina-ti a-ma-ti must be in the plural. I believe that this interpretation interpretation of the string would make better sense sense for the presumed context here, where there seems to be a discussion of of the matter by the gods present. present. Perhaps Ea was summoned by a messenger to Anu to discuss the situation after Anu was told of of Adapa's mischief.

Texts Textsand andFragments Fragments

37 37

8.8. Sam Sarri'king' 'king'can canhardly hardlybe bean anattribute attributefor forEa Eahere. here.In Inline line6,6,Anu Anumay maybe bethe the referent referentof ofthis thisattribute. attribute.In Inline line15 15ititisisdefinitely definitelyAnu Anuwho whoisisbeing beingreferred referred to B.Note Note that that elsewhere elsewhere toasas'king', 'king', asasin inthe therespective respectiveverses versesin inFragment FragmentB. the theattribute attributealways alwaysfollows followsthe theON. DN. Ar At the the break, break, perhaps perhaps restore restore [milr(DuMu) [ ~ ~ ~ ( D u sip-r]i M SiprIi L J 'messenger'; )'messenger'; Talon Talon (1990: (rg90: 55) 55)suggests suggests]-su. I-;&. 9.9. Perhaps [ ~ ~ ( D u Sip-r]; M Siprli u ) 'messenger' 'messenger'(already (alreadyJensen Jensen1900: 1900:xviii). xviii). Perhapsrestore restore[mar(DuMu) Talon Talon adds adds another another sign sign at at the the end: end: il-tap-ra-[as}, il-tap-ra-[as],probably probably complying complying with ro isisexceptionally exceptionallylong. long. withthe thelength lengthof ofthe thefollowing followingline. line.However, However,line line10 13. The verb bullulu may imply either 'mixing' or 'smearing'. The context seems 13. The verb bullulu may imply either 'mixing' or 'smearing'. The context seems more morefavorable favorableto tothe thelatter, latter,since sinceAdapa Adapaisispreparing preparingto tolook looklike likeaamourner, mourner, hence hence smeared, smeared,possibly possibly with with ashes ashes (Bahl (Bohl 1959: 1959:424; 424; cf. cf. von von Soden Soden 1976: 1976: 1 43 ). 431)The The second second verb verb probably probably reads reads ul-tap-pi, ul-tappi, and and itit isis unclear unclear whether whether one one should 9). should restore restore still still another another sign sign at at the the end end (cf. (cf. the the commentary commentary to to line line 9). Ul-tap-pi-[it] U1-tap-pi-[it]'he 'he rubbed', rubbed',as asparallel parallel to touballil(ma), uballil (ma),may may well wellbe be in in place place here. here. However, However, this this verb verb seems seems to to come come in in collocation collocation with with karra karra 'mourning 'mourninggar~ garment'. 8:23', 23', 43', 43', we we find find karra karra appearing appearingwith with aa derivative derivativeof of ment'. In In Fragment Fragment B: labasu hbZu 'clothe, 'clothe, dress'. dress'. Yet, Yet, the the sign sign PI PI can can hardly hardly be be given given the the value value bi bi in in this this period (cf. AS AS 43 43 #223). #223). Moreover, Moreover, aa D D stem stem from from labasu hbiifu isis hitherto hitherto ununperiod (d. attested attested in in Akkadian. Akkadian. None None of of the the proposed proposed readings readings seems seems adequate adequate (d. (cf. Furlani Furlani 1929: 1929: 128; 128; Picchioni; Picchioni; Talon Talon 1990: 1990: 55). 55). An An alternative alternative reading reading of of the the cuneiform cuneiform string, string,such such as as ul-bi-me, ul-bi-me, also also eludes eludes us. us. 1+ 14. Literally: Literally: 'he 'he spoke spoke [an [an utterlance utterlance to to him'. him'. 16. 16. The The sign sign at at the the break break isis not te te (Picchioni; (Picchioni; Talon Talon 1990: 1990:56) 56) but the the right side side OfNE (thus already already Langdon Langdon 1915: 1915:pI. pl. IV; IV; Thompson Thompson 1930: 1930:p. p. 31). 31). Probably Probably of NE (thus restore (1915: 42 42 n. n. 2) 2 ) suggested suggested [re-masu[fe-mafurestore aa verb verb there; there; d.line cf. line 7. 7. Langdon Langdon (1915: ta-]bil-rna ta-Ibil-ma 'my advice advice think on'.

8

Chapter I 1 Chapter

3 38

Fragment D D Fragment Reverse Reverse I'. [x x X x (x) i]'q'-'bi'-[sum-ma] su-u x (x)[ I . [x x x x (x) i]rql-rbil-[fum-ma]fu-6 x (x)[ [sa-am-na ijq-hi-rum-'ma' ilq-bi-sum-'ma' fu-6 su-u ip-pa[-fir] ip-pa[-sis] 2'2'. . [k-am-na 3'. [~u-b]a-ta! iq-bi-sum-ma su-u iI-la-bi[s] 3'. [;u-b]a-ta! iq-hi-Sum-ma SU-6 il-la-bi[S] 4'. [d]ral-nu [d]'a'_nu ana ep-set de_a sa-qis i-,i-i!)-m[a] 4'. ana ep-Set de'-a Sd-qif i-si-ih-m[a] m ma-Ia ba-su-u 5'. [ina il]anf([DINGIR.]MES) sa same(AN-e) er,eti(KHi 5'. [im ~ ~ ] ~ ~ ~ ( [ D I N Gfd I Rfame* ] M (AN+) E ~ ) uu er~eti ( ~ r - t i)~ma-la ) ha-S6-u man-nu ki-a-am kiva-am ipp6[-US] ip-pU[-us] man-nu 6'. [qi]-bit-su [q(]-bit-su fa sa ki-ma ki-ma qibit qi-bit da-nu da-nu man-nu man-nu 6-at-tar u-aHar 6'. 7'. [x x (x)] 'a'_'da'-'pa ultu(TA) i-sid same e-lat fsame 7'. [x x (x)] ra'-rda'-rpal ' U ~ ~ U ( Ti-?id A ) S h m (AN-e) t ( ~ ~ -aana em ) e-lat a m E(AN-e) (~~-e) l ip-]pa-lis-ma 8'. [gabba pu-lulJ-'ta'_'sU i-mur ' 8'. [gabba! ip-]pa-lis-ma pu-i~h-'ta~-~fti' i-mur 9'. (l-nu-m]i-S6 [l-nu-m]i-su da-nu da-nu fd sa a-&-pa a-da-pa e-li-56 e-li-su ma-rsar'-rt'a ma-'~ar'_'t'a if-k[unl is-k[un] 9'. ro'. [x (x)] ki sa de_a su-ba-ra-su is-kun 10'. [x (x)] ki fd de'-a fu-ha-ra-f6 if-kun I I'. [da_n]u EN-US-SU ana ar-kat u -me ana su-pi-i sim-ta m i-Him] 4 I 1'. [ d a - n ] EN-W-su ~ ana clr-kht u,-me ana Su-pi-i Sim-tami-i[im] I2'. [x (x) ]x-mi a-da-pa ze-er a-mi-lu-ti 12'. [x (x) ]x-mi a-&-pa ze-er a-mi-lu-ti 13'. [x x (x) ]'ni' $6 su $al-!if sal-tis kap-pi kap-pi fu-6-ti su-u-ti if-hi-ru is-bi-ru I ' [x x (x) Irni1 14'. [x x (x) ]x a-na AN-e e-lu-u si-i lu-u kiva-am r4'. [x x (x) ]x a-nu Awe e-lu-6 fi-i lu-u ki-a-am IS'. [su-u_tum S]a zaq-sa !em-nis ana nisf(UN.MES) is-tak-nu 15'. [fu-6-turn i]d zaq-id [em-nif ana n i $ i ( u ~ . ~ E S if-tak-nu ) 16'. [si-im-mu ]muqu sa ina zumur(su) niSf(uN.MES) is-tak-nu 16'. [si-im-mu Imur-su fii mina zumur ( s u ) n i f i ( u ~ . ~ if-tak-nu ~S) Ii. [x d"in-kar-ra-ak u-na-alJ-lJu ) dnin-kar-ra-ak I 7'. [x xx x] x] enetU([K]U-tu elletu([~]ii-turn) 6-nu-ah-bu 18'. si-im-mu muqu 18'. [x [x xx xx l]itl-bi-ma l]it?-hi-ma si-im-mu mur-su lis-lJur lis-bur m lJur-ba-su 19'. [x x x s]u-a-tu lim-qut-ma 19'. [x x x S]u-a-turnbur-ha-s'6 lim-qut-ma 20'. [x 20'. [x xx xx ]X ]x sit-tum fit-turn tabtU(DUG-tUm) ~&tu(ob~-tu"') Ia la i-~al-lal i-;al-la1 2/'. [x X X x]x Bu-u-du nu-ug lib-bi nisf(UN.MES) 21'. [x x x x ]x BU-6-dunu-ug lib-bi n i f i ( u N . ~ ~ S ) 22'. [x X X X X X X X X ]x x bi 22'. [x x x x x x x x x ]x x hi 23'. 23'. [X [ xxxXxXx Xx Xx Xx xx xX xX xX]X ] x Xx Obverse Obverse broken broken

Texts Texts and andFragments Fragments Translation Translation

Reverse Reverse 1'. . . . . . for I'. [He [He ]ordered ]ordered [.[...... for him;] him;] he he .... [[ 2'. [He] ordered [oil] for him; he ano[inted.] 2'. [He] ordered [oil] for him; he anofinted.] 3'. 3'. He He ordered ordered aa [garmelnt [garme]nt for for him; him; he he dres[sed.] dres[sed.] 4'4'. . [Alnu at the the deed deed of ofEa: Ea: [A]nu laughed laughed loudlv loudly at 5'. YAmong the godls of heaven and earth, 5'· ["Among the god]s of heaven and earth, as as many many as as there there are-who are-who could could do[ne] this? have have do[ne] this? 6'. Who could could have have made made his his speech speech greater greater than than the the speech speech of of Anu?" Anu?" 6'. Who 7'. [. . . . .I Adapa, from the horizon to the top part of the sky, i· [.....] Adapa, from the horizon to the top part of the sky, 8'. 8'. [wlatched [w]atched [(it) [(it) all? a1l1 and and saw saw his his awesomeness. awesomeness. 9'. [At] that [timle, Anu se[t] Adapa 9'. [At] that [tim]e, Anu se[t] Adapa at at his his service, service, 10'. . .I] .... he he established established his his freedom freedom from from Ea. Ea. 10'. [.[... II 1'. I'. [Anlu [An]u se[tl se[t] aa decree decree to to make make his his lordship lordship be be seen seen forever: forever: 12'. "[. . .I . . Adapa, a seed of humankind, I2'. "[. . . ] .. Adapa, a seed of humankind, 13'. . .I] .... broke 13'· [. [... broke the the South South Wind's Wind's wing wing in in aa lordlike lordlike manner, manner, 14'. . . . .I] ascended ascended to to heaven; heaven; so so be be it." it." 14'· [. [..... 15'. IS'· [The [The South South Wind(!), Wind(?), whlo wh]o wickedly wickedly set set her her blowing blowing upon upon the the people, people, 16'. [the simmu] disease, which she set upon people's bodies, 16'. [the S!mmu] disease, which she set upon people's bodies, 17'. . . . . H]oly Ninkarrak allays, 17'· [. [..... allays, 18'. [[...... . . . .I]let let it it rise, rise, so so that that the the simmu simmu disease disease will will return return, 18'. 19'. [t]his [tlhis [[...... . . . ] the the shivering shivering will will attack, attack, and and r9'· ' 20'. [. . . . .I . . he shall not sleep a good sleep; 20'. [.....]., he shall not sleep a good sleep; 21'. . . . . . ,joy , joy of of people's people's heart heart 21'. [I.. ........IJ ..... . . . .I] ... . 22'. [[...... 23'. [[...... . . . .]I .. .. 23'·

.I

Comments Comments References I) in poemetto di di Adapa A&pa (198 (1981) in the the comcomReferences to to Picchioni Picchioni are are to to his his IlI1poemetto mentary to Fragment D (pp. 137-41). Lines 1'-4' of this fragment cormentary to Fragment D (pp. 13~-41). Lines 1'-4' of this fragment correspond B: 62'-66'. 62'-66'. The T h e following following comparison comparison shows shows the the respond to to Fragment Fragment B: differences differencesbetween between the the two two fragments: fragments:

D 2'. D 2. 63'-64'. BB 63'-64'.

[fa-am-naiJq-bi-sum-' i]q-bi-rum-'ma1 fu-6ip-pa[-sis] ip-pa[-fir] [sa-am-na ma1 su-u lu-ba-ra* [il-q]ir-ni-ill-um-ma. it-ta-al-'ha"-& o lu-ba-ra [il-qJil-ni-su-um-ma o it-ta-al-'ba"-ci

3'. DD 3'. 64-65,. BB 64'-65'.

[;u-b]a-ta! iq-bi-sum-ma iq-hi-rum-ma su-u fu-6il-la-bi[s] il-la-hi[<] [~u-b]a-ta!

DD BB 61'-62'. 61'-62'.

DD BB

missing missing o o u-ul [a-kla-al [a-kla-a1ba-la-Ii ha-la+ [ill-qil-ni-su-um-ma [ill-qir-ni-Su-um-ma* 6-uli-k[u-]ul i-k[u-]ul* [X [xXxXxxx (x) (x)i]'q'_'bi'_[sum_ma] i]rql.rbi'-[furn-ma] su-u fu-6xx (x)[ (x)[

I' D me-e ha-la-@[ill-qil-ni-su-um-ma [ i l l - q i r - n i - u m moau-ul 6-ulill-til. il[-ti]* B 6 ~ ~ 4 me-e ~ ' .ba-la-Ii

39

,

4'. 4'. 66'. 66'.

Sa-am-nag [ill-qir-ni-fu-um-ma* it-ta-ap-fi-if. o [il]-qil-ni-su-um-ma o it-ta-ap-si-is. sa-am-na [d]ral-nu anaeep-iet fd-qifI~$l;l", i-si-ih-m[a] [d]'a p;se td-di-a -"h -m [] e~a sa~qls a ' ;nu ana v

'V'

id-gu-ul-h-ma* da-nu*i~-~i-ilJ i;-si-ih i-na i-namu-!Ji-suo mu-hi-fu. o da-nuo id-gu-ul-su-ma

Thisfragment fragmentopens openswith withthe theoffering offeringof of[food, [food,water,] water,]oil, oil,and and aagarment garment to to This Adapa in heaven. T h e wording and the metrical disposition are different Adapa in heaven. The wording and the metrical disposition are different

Texts and Fragments Fragnents Textsand

Chapter I I Chapter from the the wording wording and and meter meter of of Fragment Fragment BB (see (see pp. pp. 77, 77, 85-87)· 85~8~ Further, ). from Further, these two twofragments fragmentsdiffer differin in the the order orderof of the the anointing anointingand and dressing. dressing.From From these other occurrences occurrencesof of these these items items in in Akkadian Akkadian literature, Literature, we we [earn learnthat that the the other order of of anointing anointing and and dressing dressingreflected reflected in in Fragment Fragment DD isis more more common. common. order Thisorder, order,where where anointing anointingisismentioned mentioned before beforedressing, dressing,seems seemsto tobe be more more This everyday practice practice (ef. (cf. below, below, logical, since since itit follows follows the the order order of of actual actual everyday logical, pp. 121-zz). Judging Judgingfrom from the the fact fact that that in in the the two two repetitive repetitive occurrences occurrencesof of pp. I2I-22). this the same sameorder order isismanifest, manifest,we we can can say say that that this this isis this passage passage in in Fragment Fragment BBthe not just just aa scribal scribal mistake mistake and and that that the the source sourceof of this this change change must must be be sought sought not elsewhere. It It isis interesting interesting to to compare comparebiblical biblical accounts accounts of of mourning, mourning,where where elsewhere. donning sackcloth sackclothprecedes precedes anointing anointing with with oil. oil. For For example, example, donning

hic'abbli rul m? wli/zsi wlibSi nil nd /zig<je big& 'dzaol 'ebzel w'al w'al Wsuki &uki saomaon fzemzen whiiyi! wh2yif hit'abbli k'iffd zao za2 ydmim ydmim rabbim rabbimmi!'abbao/ae! rnig'abbzltey 'al 'a1me! me5 k'issil -

Pretend you you are are in in mourning; mourning; put put on on mourning mourning clothes clothes and and Pretend do not anoint yourself with oil; and act like a woman who do not anoint yourself with oil; and act like a woman who 2) (2 Samuel Samuel 14: 14:z) has grieved grieved aa long long time time over over aa departed departed one. one. (2 has

1'. I'.

z'. 2'. 3'. 3'.

4'. 4' .

5'. 5' .

6'. 6'.

In what what follows follows in in Fragment Fragment D, D, Anu Anu actually actually knows knows who who has has plotted plotted In this this and and asks asks aa rhetorical rhetorical question question concerning concerning Ea's deed. deed. In contrast, contrast, in he addresses addresses Adapa and and responds responds only only after after having having learned Fragment Fragment B he from him, him, aa human being, being, the the reason reason for for his his refusal refusal to to accept the the food food and from offered to to him in heaven-namely, heaven-namely, that by doing doing so so he he was was obeying obeying water offered command of Ea. In addition, addition, the the two two fragments fragments differ differ in their treatment the command story; see see the commentary commentary to line 14' below. of the end of the story; 63: of course, course, we expect ul u1 ilti. ilti. The visible visible traces do do not After Fragment B: 63', permit such a reading. reading. The broken part at the beginning of the line is is too wide for for Talon's 1t (Talon (Talon 57; perhaps for ?.GI$) instead of the accepted Sa-am-na. 1990: 57; perhaps even forl.GIs) sa-am-na. The restoration is based on Strong's (,894: (1894: 274) 274) cuneiform copy. At A t the collation, Strong seems to have seen the whole signs ba and w, ta, time of his collation, su. My collation has not enabled as well as the right component of the sign iU. 2] 29: 13 ta (Picchioni (Picchioni the same; same; Furlani [I9 [19z9: r3z] me to ascertain even the reading w saw three horizontals, horizontals, Strong four). four). saqtS isibma, iifl]ma, Komor6czy (1964: ('964: 32) translates: translates: 'Erhabenen lachend'; cf. For SaqS also Kienast 1978: 186: 'lachelte iiberlegen'. 'Iachelte DINGIR still exists in Strong's copy. At the end of of the line, I folfolThe sign for DINGIR low Lambert's reading ipptl[-ui] ip-pU[-uS] (in Picchioni), which best fits the visible traces traces (rather than than ip-pdS, ip-pus, as suggested by by von von Soden [1976: ['976: 43z] 432] and fol[~ggo: 571). lowed by Talon lowed by Talon ['990: 57])· For For the the form fotrU of of fa here, here, cf. ef. Fragment Fragment A: 5'. 5', Note, Note, however, however, that that the the nominominalizing a is elsewhere written N ~ G ) .The refernalizing particle Ssa written with with the the sign SLi sa ((NIG). refer18 7). ence ence here, here, as as in in the the previous previous line, must must be be to to Ea Ea (pace Kienast Kienast 1978: 1978 : 187).

sa

41

7'-8'. 7'-8'.

At At the the beginning beginningofline of line 7', 7', aa presentational presentational adverb adverbisis the the most most plausible plausible restoration; restoration;in inline line8' 8' IIhave havefollowed followedKienast Kienast(1978: (1978:185) 185)in inrestoring restoringgabba gabba 'all, everything'. 'all, everything'. The Thephraseology phraseologyused usedisissimilar similarin insome somerespects respectsto tothe thephraseology phraseologyused used in lam sarrutiya tim lu1il in the the Royal Royal inscriptions; inscriptions;e.g., e.g., pulul]ti pulubti me melam fawiltiyapat pa; same Sam$uu erie ersetim iktum iktum'the 'the awesome awesome radiance radianceof of my my kingship kingshipdid did cover cover the the range range of of heaven heaven and earth' (Samsuiluna A: 79-83). I have accordingly translated the proand earth' (Samsuiluna A: 79-83). I have accordingly translated the pronominal nominal suffix suffix-su -Su (in (in pulul]taSu) pulubtas"~)as as referring referring to to Anu Anu rather rather than than to to the the sky sky (see Labat 1970: 1970: 293; 293; cf. cf. Bohl Bohl 1959: 1959: 427). 427). Another Another possibility possibility isis to to (seealready already Labat take 7'4' as as part part of of the the direct direct speech speech of of Anu. Anu. In In this this case, case, Adapa Adapa sees sees take lines lines 7'-8' the the awesomeness awesomeness of of the the sky sky rather rather than than that that of of Anu Anu (as (as translated, translated, e.g., e.g., by by Heidel Heidel 1951: 1951: I52 152and and others). others). Note Note that that Anu Anu is, is, in in essence, essence, the the sky sky itself. itself. 9'. 9'. For For the the restoration restoration at at the the beginning beginning of of the the line, line, ef. cf. Fragment Fragment A: A: 16' 16' == FragFragment 2' (ef. (cf. von von Soden Soden 1976: 1976: 432). 432). Picchioni, Picchioni, following following others, others, rerement A,: A,: 2' stored [ina u -m]i-su (ef. Fragment A: 5'). stored [inau,-mli-Stl (cf. Fragment A: 5'). 4 Note fa adapa adapa Note the the inverse inverse genitive genitive construction construction with with aa preposition preposition in in sa elfSu 'on Adapa', Adapa', literally: literally: 'of 'of Adapa Adapa on on him'. him'. elifu'on II take mysartu, which which basically basically means means 'guard, 'guard, watch', watch', to to connote connote here here take m~~artu, the service of Anu. For Thaiiartu 'service (in a temple)', see CAD MIl 339mqsartu 'service (in a temple)', see CAD M/I 339the service Anu. 40. 40. Picchioni, Picchioni, following following von Soden Soden (1976: (1976: 432), 432), translates translates 'custodia'. 'custodia'. AnAnother possibility is massartu as as 'watch', 'watch', implying implying protection is to to interpret m~iartu against against Adapa's again again misusing misusing his his powers powers against against the the South South Wind. Wind. 10'. I: 152; 10'. For suggested suggested restorations restorations see see Heidel Heidel 195 1951: 152;Picchioni. Picchioni. The The pronominal pronominal I suffix suffix -su -Su s;an_only ~an.only refer refer to Ad,,!,8,. Ad.apa. The subject subject of the verb verb is, is, evidently, evidently, 0y? 7 Anu. Von Soden's [ar]-ki-sa, [&I-ki-Sa,from from which it follows follows that Ea would be the subsub- i.-, r/. ,,. ,, <. :: ject (thus t.+./" (thus also also Foster 1993: 1993: 434), 434), is is difficult because because of the feminine feminine propro* nominal suffix. This verse possibly conveys the release of Adapa from the suffix. This conveys from service service ofEa of Ea (cf. (cf. the preceding line). line). 11'. it is 11'. Since rhe the antecedent of the pronominal suffix of belilssu b ~ l ~ is~ambiguous, ambiguous, su unclear whether Anu is establishing his own authority, authority, which has been challenged by Ea (for related material zoz) or establishing establishing his material d. cf. CAD B 202) own authority over Adapa by proposing a new destiny destiny for him. Foster suggests that the decree pronounced by Anu establishes establishes (1993: 434 n. 2) suggests of Adapa's name, since he is unable to possess eternal life. A the eternality of different interpretation of of the circumstances circumstances will be proposed in the com14'. mentary to line 14'. 12'-13'. 12', mi, could either be a direct-speech 12' -13'. The first legible sign on line IZ', marker or the the final syllable of of a word word (see Picchioni Picchioni for suggestions). One marker must restore a subordinating particle either here or at the the beginning beginning of of line must restore particle either here 13', taking taking into consideration the the subjunctive in ifbiru isbiru 'broke' 'broke' (line 13'). II 13', hesitate to to follow von von Soden's suggestion (1976: 432) 432) to to use use the the verb verb hesitate 'er begnadigte', begnadigte', since this this would would be be the the only case in the the narrative narrative urammi 'er

d:,, fi

42

Texts Textsand andFragments Fragments

Chapter I I Chapter

sectionsof of the the later later fragments fragmentswhere where aaverb verbdid didnot not come comein infinal finalposition. position. sections Inline line 13', 13',Kienast Kienast (1978: ( 1 9 ~ 8185 :185with withn. n. 14 14on onpp. pp. 197-98) 197-98) suggests suggestsrestoring restoring In [?ai-v]-ir-su i-$1-ir-id (cf. (cf.Fragment FragmentB: B: 54')· 54'). [sa 13'. 13'. For ForsaItiS Sal@'in 'in aalordlike lordlikemanner', manner', 'domineeringly', 'domineeringly',see seeAHw AHw IIISO 150('herrisch'); ('herrisch'); cf. CAD CAD SII 51127" 271 S.v. s.v. saIru; Salfu;Speiser Speiser 1950: 1950: 103 103('lord-li~e'). ('lord-like'). This This adverb adverbmay may cf. also I 269-70). (CAD SI 511 ~ 6 ~ - 7 0Cf. )Cf. . the the also imply imply triumphant triumphant or or haughty haughty behavior behavior (CAD 0. 58'-59', pp. pp. 29-3 29-30. commentary to to Fragment Fragment B: B: 58'-59', commentary 14'. Note the the syllabic syllabicspelling spellingof of ana, a m , which which isis unique unique in in the the later later fragments. fragments. 14'. Note II interpret interpret eIu ela as as aa stative stativeform form rather rather than than an anAssyrianized Assyrianized 33 sg. sg. perfecperfective ((= preterite), since since there there are are no no other other instances instances of of an an initial initial ee vowel vowel for for tive = preterite), 33 sg. sg. prefix prefix conjugation conjugation forms forms attested. attested. (A ( A less less likely likely possibility possibility isis to to see see the of this this form form as as aa sandhi sandhi assimilation assimilation resulting resulting from from proximity proximity to to the initial initial ee of the The the preceding preceding ee of of same.) Sam@.) The stative stative indicates indicates that that Adapa Adapa isis perceived perceived here here as being being present present in in heaven heaven and and apparently apparently not not having having returned returned to to earth, earth, as as as isis probably probably also also the the case case in in Fragment Fragment B B (line (line 70'). 70'). In In any any case, case, Foster's Foster's sugsug( 1 9 9 ~434 434 : n. n. 2) 2) that that Adapa Adapa also also does does not not receive receive etemallife eternal life in in this this gestion (1993: gestion fragment Si Ia lu kiam, kiam, which which follows, follows, is is addiaddifragment seems seems unlikely. unlikely. The The formula formula 5i tional tional evidence evidence against against Foster's Foster's view. view. Rather Rather than than opening opening the the incantation incantation 28 , 1970: 294; 294; also also Bbhl Bohl 1959: 1959: 4428, follows (d. (cf. Picchioni, Picchioni, following following Labat 1970: that follows others), this this formula formula asserts asserts the fact fact that Adapa has has ascended ascended to to and others), heaven and should should remain there from from now now on on (the (the same same interpretation interpretation is is given by von Soden Soden 1976: 1976: 433). 433). This This is is further further confirmed confirmed by aa few few occuroccurgiven rences is integral to to the the sentence in rences of this this formula formula in contexts contexts where where it is which it appears; appears; e.g., belu rabu raba DN Iyulg WiS ippalissima umma si-i ii-i Iu lu ki-a-am 'the great lord Marduk looked kindly upon her and said as as follows: follows: So So be it!' (ZA I, line II I); (ZA 42 551, I); ddMIN~ dMA.LAl:i4 d ~ r . ~ ~ ina ~ sani H Sant4 imbu imba si-i 5 - i Iu lu ki-a-am ki-a-am 'they called him with a second name: Sirsir, Sirsir, the sailor, sailor, sO so be it" (Enuma (Enuma EM Eli5 VII 76); 76); si Si tztemppui 'you keep doing (this) (this) in the same day (until he gets lu-u ki-a-am tetenappuS (AfO 1649, 16 49, line rev. 10; 10; CAD K 327 s.v. kiam roa4'b'). ~oaq'b'). Further supwell)' (AIO port can be adduced from from the reference to Adapa as the one who has asascended to heaven, both in the alleged alleged title to the myth (see (see p. 6 above) above) and in other occurrences in Akkadian literature, as for example in the myth of 1974).7 Moreover, if 1-2 above; see also Borger 1 9 7 ~ + )Moreover, .~ if the seven sages (see pp. 1-2 Oannes and Adapa are indeed identical, then it is the name Oannes that of Adapa or his being the light of of informs us about the heavenly character of Anu (seep. (see p. 4 above), the etiology of of which is precisely what is given in this fragment of of the myth. I5'ff. The gaps at the rg'ff. the beginnings beginnings of of the the lines and the the break break at the the end of of this this fragment make make the the restoration restoration of of the the incantation incantation and its its interpretation interpretation I99 1

7. 7. For For references to to kings' ascension to to heaven see, e.g., Horowitz Horowitz and Watson Watson 1991 and and Steinkeller Steinkeller 1992, 1992, both both with with other other bibliographical bibliographical references. references.

43 43

extremely extremely difficult. difficult. Different, Different, sometimes sometimes even even opposing, opposing, interpretations interpretations have e.g., Bbhl Bohl '959: 1959:428; 428;Kramer Kramer 1961: 1961: 126; 126;Oppenheim Oppenheim have been been given given (d., (cf.,e.g., 6 4: 267; 19 1964: 33; Kirk 1970: 123-25, 130; Foster 1964: 267; Komor6czy Komor6czy 1964: 33; Kirk 1970: 123-25, 130; Foster 1974: 1974:349 349 with 20;von vonSoden Soden 1976: 1976:433 433with with n. n. 12; 12;Picchioni). Picchioni).In Inits itsessence, essence,IIbebewith n. n. 20; lieve lievethat thatthe the incantation incantation isismeant meant to toprotect protect against againstmaladies maladiescaused causedby bythe the striking as interpreted interpreted by by Bottero Bottero (1969-70: (1969-70: 110) 110)and and striking of of the the South South Wind, Wind, as Labat ('970: 294). In his translation of the myth, Labat restored 'Ie VentLabat (1970: 294). In his translation of the myth, Labat restored 'le Ventdu-Sud' du-Sud' at at the the beginning beginning ofIine of line 15', rg', which which II follow follow here. here. It It thus thus fits fits the the folfollowing lowing ziiqsa zcqjn'its 'its blowing' blowing' (d. (cf. Picchioni). Picchioni). The The term term simmu simmu (restored (restored at at the the beginning 16' according according to to line line IS'), 18'), although although itit can can be be used used as as aa gengenbeginning of of line line 16' eral eral term term for for iUnesses, illnesses, may may denote denote here here aa specific specific disease, disease, aa carbuncle carbuncle or or aa similar similarskin skin disease diseaseof of the the sort sort (d. (cf.CAD CAD s.v.), s.v.), since since itit comes comes in in apposition apposition to to muriu'disease, mursu 'disease, illness'. illness'. In In both both line line IS' 15' and and line line 16' 16' the the subject subject of of the the verb verb (istaknu) (iitaknu) is is the the South South Wind Wind (pace (pace CAD CAD SII $11 r52, 152, which which takes takes the the verb verb to to be be plural and suggests the gods as its subject). plural and suggests the gods as its subject). 17'. As As isis the the case case in in the the preceding preceding two two lines, lines, the the verb verb here here has has aa subjunctive subjunctive 17'. morpheme morpheme annexed, annexed, so so that that here here too too we we are are faced faced with with an an embedded embedded clause. clause. Consequently, Consequently, the the verb verb can can hardly hardly be be interpreted interpreted as as aa future future tense tense or or as as havhaving Soden (1976: (1976: 433) 433) suggests, suggests, with hesitation, ing aa modal modal implication. implication. Von Soden restoring follou~ingone. one. If the restoring e-nu-ma 'when', connecting this this line line to to the following verse {2+2}(see (see below, below, p. p. 104), I O ~ then ) , elletu elletu cannot cannot be an an attribute attribute verse structure structure is is (2+2) of Ninkarrak. Note that the accusative accusative is is not excluded excluded in the the rendering rendering of KiHu ~ i i - tmu r(cf. (cf. n line line 20', zo', as as well well as as Fragment Fragment A: 3' with the commentary to to that line, 11). line, above, above, p. ll). IS'. 18'. Suggestions Suggestions for for restoring the beginning of this line mostly include mursu 'disease, illness' (see (see Picchioni}, Picchioni), yet tebu teba would imply getting cured only in collocations collocations with the sick person rather with the disease disease (see (see Picchioni and d. cf. AHw 1342). The verbs that follow follow do not favor an interpretation of the removal of sickness: sa@ru salylru implies implies 'returning' or 'resuming' (the (the cicitations in CAD S 40 are inconclusive for the meaning 'to turn away'; S for moreover, sug~ mursu, as is sugmoreover, the parallelism cannot be between simmu and mur?u, gested there); maqatu implies attacking in collocations with diseases diseases or symptoms (CAD M/I Mil ~ 248); ~ 8and ) sick ; people do not enjoy a good sleep (line symptoms 20'; the subject there is possibly the sick person; Talon [sggo: [1990: 571 57] suggests 20'; [mar-i]u). Some interpreters, who saw these difficulties, difficulties, tried to restoring [mar-slu). 19', overcome them by assuming that, starting at line ~ g ' the , text suggests the of the return of of or the lack of of cure of of the malady. A good example is threat of Talon's interpretation: maladie xl x] dont le Ie souffle frappe mkchament mechament les gens, [La maladie maladie [simmu] [simmu] qui s'installe dans le Ie corps des gens, la maladie luilla pure Ninkarrak Ninkarrak (les) apaise! apaiser [qu'avec lui] la pure

44

Chapter Chapter

II

Que s'en s'en aille aille le Ie simnw, simmu, que que s'en s'en retoume retoume la la maladie! maladiel Que [Sansl lui, que survienne la fievre, [Sans] lui, que survienne la fievre, ret [et que que la la maladie(?)] maladie(?)]ne ne puisse puisse trouver trouver Ie le sommeil sommeil reparateur! rkparateur! (Talon 1990: 49; text on p. 57; note, moreover, that (Talon 1990: 49; text on p. 57; note, moreover, that the the beginnings beginnings of of the the lines lines are are missing missing more more than than two two signs, signs, which which are are what what Talon Talon restores restores in in lines lines 19'-20'.) 1~'-2o'.) Talon's Talon's interpretation, interpretation, like like others', others', takes takes Adapa Adapa as as the the power power to to be be invoked invoked for curing. I believe this is so. The mentioning of Adapa's breaking the wing wing for curing. I believe this is so. The mentioning of Adapa's breaking the of of the the South South Wind Wind just just before before this this passage passage supports supports this. this. Yet, Yet, II take take this this paspassage, not as implying the healing capacity that may be invoked in this part sage, not as implying the healing capacity that may be invoked in this part of of the the text text (it (it may may have have been been found found later later in in the the broken broken part part of of the the tablet), tablet), but rather as a description of a disease that may result from the rising but rather as a description of a disease that may result from the rising of of the the South 15'ff.). If If the the reading reading of of the the first first South Wind Wind (see (see the the commentary commentary to to lines lines I5'ff.). word word as as litb,ma litbima 'let 'let itit rise' rise' isis correct, correct, perhaps perhaps one one can can suggest suggest that that the the South South Wind (restored in line IS') is its subject (ef. the parallelism in lines Wind (restored in line 15') is its subject (cf. the parallelism in lines 15'-16'; 15'-16'; for for the the rising rising of of winds, winds, see see AHw AHw 1342 1342s.v. S.V. teba. teba 5; 5; 1343 1343rop). top). The The embedded embedded clause 17'; see see above) above) clause in in which which the the goddess goddess Ninkarrak Ninkarrak isis mentioned mentioned (line (line 17'; also supports this assumption. My interpretation, though it lacks comprealso supports this assumption. My interpretation, though it lacks comprehensiveness hensiveness and and isis inconclusive, inconclusive,isis that that the the precative precative litb,ma litbima constrains constrainsthe the use of the following precative forms, which by implication are use of the following precative forms, which by implication are resultative resultative (ef. (cf.GAG GAG §I58f). 5158f). 21'. At the beginning 21'. At the beginning of of the the line, line, ME ME (Picchioni) (Picchioni) or or [11GI [I]GI isis preferable peferable to to LAL LAL (Talon 1990: 57). I cannot see what bu-u-du 'shoulder' could mean in (Talon 1990: 57). 1 cannot see what bu-6-du 'shoulder' could mean in this this context 1959: 428; Bohl1959: 428;cf. cf.Komoroczy Komor6czy1964: 1964:33; 33;von vonSoden Soden1976: 1976:433). 433). context (see (seeBohl 22'. 22'. The The sign signbefore beforebibi may maybe beda da(see (seePicchioni Picchionifor for reading readingsuggestions). suggestions).

Fragment Fragment EE ObveIse Obverse , x x[ I1'. ,. x x[ a-na[ 2. 2'. , a-na[ 3· 3', . i-na i-nax[x[ 'a'_mat 4· 4'. 'almat AS AS x[x[

,

l,u,tu[m 5· 5'. fSU 'Sul-6-tu['" 1Jn 1a E x[ 6'. fa 6', . 'a1-'n'a fi x[ 7f. ina insrpCl,rill~su 'pi!'-'i!'-:~ x[x[ 7· fsu1Ju1,tu m ina? x[ 8'. 8'. , 'fu1.'6'-turn ina! x[ -mi x[x[ 9· 9'. i-nu-u,-mi 4 , i-nu-u a-ma-tum si-i[ ro . 10'. , a-ma-turnFi-i[ I II 1'.. ina qf-bi-ti-su kif , i w qibi-ti-:ti ki[ 12. se-bet 12'. se-betur-ri ur-riu[u[

Texts Texts and and Fragments Fragments ,

fv 1 ,

m

i ' ~'U'tu ~ - z i -a-n[a tt~~ 13'. 13· ' SU a-n a

tor to[ ini n... .[[ the .. .[ [ thespeech speechof of. the South Win[d the South Win[d totothe thehouse house... .[ [ from .. .[ [ fromhis hismouth mouth. the theSouth SouthWind Windin? in!... .[ [ At that timer At that time[ this speech[ thisspeech[ atathis hisspeech speech... .[ [ seven sevendays daysand[ and[

45

the the South South Wind Wind toui[ard! tow[ard'

Reverse 1'. lril-rlik!l I'. l'i'-'lik?l fd sa x[ 2'. si-kar fi-kar A[N 2'. m? 3'. su-u-t[u fu-6-t[P! 3', 4' . &-pi[ 4'· be-pi [ 5'. 'su rful1 x[ x[ 5'. 6'. 'fu!l-'61[ 6', fSU?lJU1[ SU-P[I! 7'. su-p[r? 8'. ii[[ 9'. sa fd x[ x[ 9'. 10'. 10' x[ x[

let . . . [[ let him him go! go? he he who(?) who(?) ... beer of hea[venT beer of hea[ven? the South South Win[d? Win[d? the broken broken [[

· .. [ · .. [ . . [[ ·. .. ·. .. [

of!.... [[ of'

·. .. [[

Comments Comments Although very very fragmentary, fragmentary, what what has has remained remained of of this this tablet tablet suggests suggests that that itit Although may well be part of a version of the Adapa myth. This possibility was first may well be part of a version of the Adapa myth. This possibility was first suggested by von Soden ("Ein neues Stiick!" von Soden 1976: 429-30; heresuggested by von Soden ("Ein neues StUck?" von Soden 1976: 429-30; herevan Soden). Soden). Von Von Soden Soden also also proVided provided aa transliteration transliteration and and aa transtransafter: von atter: lation of of the the obverse. obverse. Picchioni, Picchioni, although although mentioning mentioning the the possibility possibility that that lation this fragment represents a different version of the Adapa myth, published thIS fragment represents a different version of the Adapa myth, published itit letseparately from from the the other other fragments fragments of of the the myth myth under under the the title title "Testo "Testo letseparately terario" (Picchioni 1981: 95-96; hereafter: Picchioni). Von Soden, who read terario" (Picchioni 1981: 95-96; hereafter: Picchioni). Von Soden, who read a-bu-buin inline line4' 4' of ofthe theobverse, obverse,also alsomentioned mentionedthe thepossibility possibilitythat thatthis thisfragfraga-bu-bu I have above, the possibility ment is a flood myth. When line 4' is restored as ment IS a flood myth. When line 4' is restored as I have above, the possibility that this thisfragment fragmentisis aa version version of of the the Adapa Adapa myth myth seems seems very very likely likely indeed. indeed. that Note the following comparison between Fragment E and Fragment B: Note the following comparison between Fragment E and Fragment B: El'.

... . . .[[

[

E 2'. E 3'. E 4'. E 5'. B 2'. E 6'. B 3'. B 53'. E 7'. B 5'. E 8'. ?B 6'.

xx[ x x[ a-na[ a-nat i-na i-na x[x[ 'a1-matAS ASx[ x[ 'a'_mat 'ru'-6-tu[" 'su '_u_tu[m Su-6-tu. x[ o x[ su-u-tu 'a1-'nla i x[ fa1Jn1aEx[ a-nu pi-it[u? t[u?xxila ila'u'-'sa'_am_,i '6'-rfa1-am-sii ix[x[ a-napf-i [a-nlabi-ito bi-it*be-If. be-lie ul-ta-am-si-ilo ul-ta-am-si-ilo [a-nla insfp(lJi?l.-SU 'J,i!l.'i?l.:u ina x[ . i-na pi-i-f [u i]q-bu-'6l ki-ma* o ki-ma i-na pf-i-S[u ilq-bu-'u' fv 1 r /1 m' ins? I [ x[ rfu1-r61-tum SU '" U --tu rna' x fa[su-ul-ti fu-ti]-tika-ap-pa-sa ka-up-pa-Sa* it-te-eS-bi-ire o it-te-eS-bi-iro sal i-nu-K,-mi i-nu-u -mi x[x[ 4

ChapterI I Chapter Ero'. EIO'. EII'. 1'. Er E12'. EI2'.

B 6'-7'. B6'-7'· E13'. EI3'·

a-mu-turn Si-i[ a-rna_tum si-i[ ina qi-bi-ti-izi ki[ ina qi-bi-ti-Si, kit se-bet ur-ri u[ se-bet uY-ri u[ o u-ul zi-rmi'. [Su-zi-t]ua-na a-nurna-a-ti mu-a-tie zi-uli-zi-iq-qa. i-n-iy-qri. 77u-'mi ' • [su-u-tju

Chapter Chapter 22

riu'-zi-tum fSU l~u...-tum aa-n[a . . .n[a

This fragment fragment seems seems to to be be the the section section where where the the breaking breaking of of the the South South This Wind's wing wingisisdescribed; described;cf. cf.Fragment FragmentE: E:6' 6' with withboth both line line3' 3' and andline line53' 53' of of Wind's the Amarna Amarna Fragment, Fragment,where where the the incident incident isis told told by by Adapa. Adapa. the The preserved preserved portions portions of of the the reverse reverse need need further further research research regarding regarding The 2'. their proper place in the text. Cf., however, the commentary to line rev. 2'. their proper place in the text. Cf., however, the commentary to line rev. .'1 Von Von Soden Sodensuggested suggestedeither eitherza zaor or irir for for the thefirst firstsign. sign.Although Although iyir isispossible, possible, r'. ru or zi cannot be excluded. ru or u cannot be excluded. Soden misinterpreted misinterpretedthe t h ena w signs signsin in this this fragment fragment (lines (lines 2', z', 3', 3', 6') 6') and and 2'. Von Von Soden 2'. read them as Su (not at line I ~ ' ) The . sign iu clearly has four horizontals read them as su (not at line 13'). The sign su clearly has four horizontals (e.g., lines lines i, 7', rev. rev. 3'). 3'). For For this this form form of of na, nu, cf. cf. Fragment Fragment AI: A,: 8' 8' and and K K 995r: 9951: (e.g., passim (copy (copy by by Lambert Lambert in in Picchioni, Picchioni, p. p. 166). 166). Picchioni Picchioni noted noted that that the the passim script of of Fragment Fragment EE isis similar similar to to that that of of Fragment Fragment AI A, and and to to fragment fragment script K9951. K 995I. The sign sign following following a is is KUR KUR rather than OlE SE (d. (cf. line line rev. rev. 2' for for the the first first comcom4'. The kar), so so that the the reading reading bu (together (together with with the the horizontal horizontal wedge wedge ponent of karl, that follows), follows), propounded propounded by von von Soden, Soden, is is unlikely. unlikely. E[N6'. At the break, the beginning of a horizontal wedge can can be be seen; seen; restore restore E[N6'. break, the a horizontal wedge SU]or or b[e-li-su]? b[e-li-iu]? suj the difficulties difficulties involved in the the comparison comparison with Fragment Fragment B, B, cf. cf. the For the above, p. 22. Fragment Fragment B: B: 3' may also also be commentary to to Fragment Fragment B: B: 3' above, commentary 7'. compared to to Fragment Fragment E: E: i· compared 9'. Cf. Cf. i-nu-mi-sti i-nu-mi-% (Fragment A: A: 16'; Fragment Fragment AI: A,: 2'; 2'; perhaps also also Fragment D: 9'. 9'). , 9')· 12'. Picchioni suggests suggests restoring: [se-bet [se-bet mU-5d-a-ti] mu-Sri-a-ti] 'sette notti'. f2 . I ' Picchioni suggests restoring: a-n[a ma-a-ti suggests restoring: rna-a-ti zi-ul ti-ul i-g-iq-qd] i-zi-iq-qdj 'lsul 'suI paese non spird'. spirol. rev. 2'. If fii-kar 2'. Or: Or: Si-te-a si-te-a 'search (all over)'? over)'? If si-kay is indeed to be read here, this line may parallel either the instructions of of Ea to Adapa for not accepting food and drink or the scene where Adapa is offered the items of of hospitality in heaven. Though in Fragment B (lines 30', 30', 62') 62') Adapa is being offered water to drink, here it is beer that is offered offered to him. Should we read, then, either the the beer beer of of the the god(s) god(s) (filar (sikar i[kini]) i[lanf]) or or heavenly heavenly beer beer (Sikur (sikar Sa[m&])? sa[me])? IfIf so, so, NINDA 'bread' instead of Sh. perhaps in the preceding line one should read perhaps in the preceding line one should read NINDA 'bread' instead of sa. rev. rev. 4'. 4'. The The word word b-pi he-Pi isis written written in in smaller smaller characters. characters. The The scant scant data data on on this this hagment fragment prevents prevents us us from from knowing knowing how how much much was was missing missing of of the the original original tablet tablet from from which which this this text text was was copied. copied.

Dating Dating and and Compositional Compositional Factors Factors

The The Amarna Amarnu Fragment Fragment Dating Dating

The ductus of Fragment Fragment B isis similar similar to to that of the the contemporary contemporary (14th (14th cencenThe ductus tury tury B.C.E.) B.c.E.) Babylonian Babylonian letters letters found found at at Tell Tell el-Amarna, el-Amarna, aa feature feature shared shared also also by EA EA 357 357 (the (the myth myth of Nergal and and Ereskigal), Ereskigal), EA EA 358, 358, and and EA EA 372 372 (see (see lzre'el Izre'el 1997: 82; d. cf. also also the the discussion discussion of the the relationship relationship between between these these tablets tablets below). below). 1997: 82; The has characteristic characteristic MB MB features, features, and it may safely safely be The language language of Fragment Fragment B has assumed assumed that this this recension recension was was composed composed not much earlier than the 14th 14th cencentury B.C.E. B.C.E. (by (by "composition" "composition" I do do not mean the the initial conception of the myth myth 8 but the formation formation of this speCific specific recension). recension).* The following following are are the most salient MB features features of this text (some (some of these features alreadybeen noted by von van Soden 1984: 1984: 227 227 n. n. 52; 52; cf. cf. Izre'el Izre'el 1991a: 1991a: features have already 8 747-4 747-48):): (Aro 1955: ((1) I ) Lack of mimation (Aro 1955: 32)

su-u-tu 'South Wind' (lines (lines z', 2', 4', 4', and passim); passim); ma-a-ti rna-a-ti 'land' (line (line 7'); i); a-ma-ta a-rna-ta Su-zi-tu 69'). There are no CVm signs 'speech, matter' (line 12'); iq-ba-a 'he told me' (line 69'). in word-final word-final position, position, nor are there any spellings with additional Vm signs at of words. words. ends of

s -+-+ 11before dentals and andsibilants 37-38) (2) S sibilants (Aro 1955: 37-38) ii-si 'he 'he cried' cried' (line (line 13'); 13'); il-t[a?-nja-a-'lu!'-ka il-t(a?-nja-a-'lu?l-ka 'they 'they will will question question you' you' (line (line 21'); 2r'); iGsi ik-ta-al-da 'he 'he arrived' arrived' (line (line 35'); 35'); il-su-zi il-su-u 'they 'they cried' cried' (line (line 40'); 40'); il-si-ma il-si-ma 'he 'he cried' cried' ik-ta-al-da 8. McCall McCall (1990. (1990: 19) 19) glves gives aa 15th-century 15th-century date date for for the the composltlon composition of of the the Amarna Amarna 8. fragment) but but aa 14th-century 14th~century date, date, just just before before its its being being used used as as aa school-text school~text at at Amarna, Amarna, fragment, seems preferable. preferable. II see see no no reason reason to to postulate postulate aa date date any any earher earlier than than almost almost synchronous synchronous seems with the the tlme time of of the the archlve archive (cf. (ef. McCall's McCall's datlng dating of ofthe the Nergal Nergal and and EreSk~gal Erdkigal tablet, tablet, EA EA wltb 357: 15th 15th or or ~14th~century century 357. t h BB.C.E.). c.E.).

47

-"t

Chapter Chapter 22

Dating Dating and Compositional Compos~nonalFactors Factors

(line 447'); 7'); ul-ta-am-~i-il ul-ta-am-ji-il 'I was plunged' plunged' (line 53'); il[-tiJ il[-ti] 'he drank' (line (line 63'); ta-al-ti-ma 'you drank' (line 67'). Note, however: is-te-bi-ir 'he broke' (line drank' (line however: if-te-bi-ir (line 12'); 'ur'-te-eS-si-su 'usv1-te-eX-Xi-ju 'he made him wear' (line (line 15'). As in SB SB texts, texts, MB MB texts also also flucfluc-

good' good' (Hne (line 26'; see see the commentaty commentary to this line above, above, pp. 24-25); 24-25); iema c?ma sakanu Ca!uinu with the meaning meaning 'give an order/instructions' order@nstructions'(lines (lines 16',33') 16', 33') is is only attested from from the MB S/I 145)· 145). MB and MA period (CAD (CAD S/1

48

49

tuale forms. turite between newer and older forms.

(Aro '955: 1955: 40) 40) (3) (3) Contraction of i+a (Aro

an-ni'-ka-a an-ni?-ka-a'here' (line 14'); ka-a 'this way' (line (line 22'); 22'); qa-a-ab-la-at q&a-ab-la-at 'middle' (line (line 50'; t qabliat); qablim); ta-am-ti ta-am-ti 'sea' (line (line 50'); iq-ba-a 'he told me' (line (line 69'). 69'). 50'; +(4) + {e, {e, i}i) before CCi {Aro (Aro 1955: 40-49)9 (4) a --+

D perfective (~ (= preterite): u-ki-il-li-in-si 6-ki-il-li-in-Xi 'he exposed it' (line 58'). SS perfective: perfective: D u-se-e~-bi-is-su-ma 6-Xe-ej-bi-is-sli-ma '(literally:) '(literally:) he made him seize' (line (line 37'); but: 'u'-'sa'-am-si rG1il-rSa'-am-si (i(i x) x) 'I' '?'(line (line 3'). SS perfect: perfect: 'ur'-te-es-si-su 'd-te-eS-&Xu 'he made him wear' (line 15'); bu~: but: ul-ta-am-~i-il ul-ta-am-ji-il 'I was plunged' plunged' (line (line 53'). MB MB also also vacillates vacillates between forms forms with e and forms forms with a. (5) (5) ms mS --+ + nS nS (Aro (Aro 1955: 39) 39)

in-si-il'he in-Ci-il 'he cutin cut in half' (line (line 51'); 51'); u-ki-il-li-in-si 6-ki-il-li-in-Si 'he exposed it' (line 58'). (6) (6) yfiSi yEi for for the accusative accusative (Aro (Aro 1955: 51) 51)

ia-a-si ia-a-Xi ut-te-eb-ba-an-ni uk@-eb-ba-an-ni'me-she 'me-she drowned me' (line (line 52'). 52') (7) 624) (Aro 1955: 169; 169; AHw623, AHw 623,624) (7) Formofmeselu Form of meSZlu (Aro

me-se-li m'-Xe-li (mereli, (meSZli, line line 51') 51') is is the the MB MB formation formation (in (in the the genitive genitive case) case) of the the older older infinitive mdiilu 'to cut in half'. infinitive form form maSalu (8) (8) TMA TMA system system The The TMA TMA system system is is in full full congruence congruence with the the MB MB dialect dialect (see (see below, below, pp. 626267)· 67). (9) (9) Some Some lexical lexical items items and phrases phrases typical typical ofMB of MB

alJamiS akmis 'at each other' other' (lines (lines 25', 45'; CAD CAD A/I A/I 164); 164); akanna akanna 'thus' (line (line 24'; CAD pani 'in/to 259); ana/ina analina mulJIJi m&hi 'to' (lines (lines 36', 66'; CAD CAD M/2 M/z 175); 175); ana anapiini CAD A/I 259); the the presence of; of; before' (lines (lines 28', 46'; 46'; AHw 821); 821); amata amata damiqta damiqta 'something 'something y. While this shift is is genelally generally desclibed described as as the the change change from from a to e, e, I prefer to retain 9. Bloch's representation representation of the the terms and leave leave the the question question of the the timbre of the high vowel unsettled unsettled (cf. (cf. Bloch '940: 1940: 31G-II). 31-11). I believe believe that that there there were were constraints constraints that that dedevowel termined termined either either the the effectuation effectuation of the the change change or or the the timbre timbre of the the high high vowel vowel and and that that have have yet to to be be defined, defined, either either in in linguistic linguistic or or in in sociolinguistic sociolinguisticterms terms (Le., (i.e., synchronic synchronicor or diachronic dialects dialects or or the the like). like). I have diachronic have transliterated transliterated and and transcribed transcribed the the relevant relevant forms fonns with with care care to to conform conform to to the the accepted accepted primary sign sign denotation. denotation.

Thus, Thus, rile the language language of rile the Amarna Amama recension recension of Adapa gives gives evidence of its its being an MB MB composition. composition. \\

The Origin of the Amalna Amarna Recension As already already noted above, above, Adapa is is not the only only literaty literary cuneiform cuneiform text found found at Amarna. Amama. The literaty literary tablets found found at Amarna Amama besides besides Adapa are: Nergal and Ereskigal EreSkigal (EA 357), 357), Sar Tambari Tamhari (EA 359; 359; d. cf. EA 375; 375; EA 376?); 376?); the Kissi KiSSi leglegend (EA 341); one unparalleled unparalleled narrative (EA 358); 358); and one unidentified unidentified literliter(EA 34r); aty 1997). ary fragment fragment (EA (EA 372) 372) (for (for all of rIlese these tablets, tablets, see see lzre'el Izre'el 1997). The copies copies of both Sar Tambari T a d a r i and the Kissi KiSSi legend legend show show salient HittitoHittitoAkkadian features. features. The other texts have usually been regarded regarded as as belonging belonging to the same (1915: 25), 25), relying relying on features features of the ductus ductus and clay same school. school. Knudtzon ('9'5: characteristics, suggested that three tablets, EA 356 (Adapa), EA 357 characteristics, suggested tablets, (Adapa), 357 (Nergal (Nergal and Ereskigal), EreSkigal), and EA 358, 358, had originated originated in Babylonia Babylonia proper. However, However, this accepted. Both EA 356 356 and EA 357 357 show show a vety very specific specific theoty theory has not been accepted. Egyptian 81-106). This This feafeaEgyptian feature: feature: red points points on their surfaces surfaces (see (see below, below, pp. 8,-,06). ture, characteristics (Knudtzon (Knudtzon ture, together with uncertainties concerning clay characteristics 1915: 1915: 25), 25), led some some scholars scholars to suggest suggest that these texts had been inscribed inscribed in Egypt (for (for Adapa, Adapa, see see Picchioni 1981: 1981: 131). 131). Artzi Artzi (1982) (1982) and Edzard Edzard (1988) (1988) prepresented sented arguments arguments for for suggesting suggesting aa common common origin origin for for what riley they called called aa "triad" "triad" (in Trias),i.e., i.e., EA EA 356, 356, EA EA 357, 357, and and EA 358 358 (add (add now EA EA 372; 372; lzre'el Izre'el (in German, German, Trias), 1997: 8, II 1,82). I , 82). Artzi Artzi suggested suggested rIlat that these these texts texts were were written in Egypt Empt because, because, 1997: 8, he he claims, claims, the the clay clay of these these tablets tablets was was actually actually taken from from Egyptian Egyptian soil soil (Artzi (Artzi 1982; 1982; cf. cf. Artzi Artzi 1985; 1985; 1986). 1986). The The possibility possibility rIlat that the the scribe scribe was was local, local, i.e., EgypEgyptian, tian, has has been rejected by Artzi, Artzi, however; however; he he believes believes that that the the scribe scribe of these these three three tablets tablets was was Babylonian. Babylonian. In this this he he follows follows the the observations observations of Knudtzon Knudtzon and and Kiihne Kiihne (1973: 138-39) 138-39) on on the the ductus. ductus. Edzard Edzard (1988: 30-31) suggests suggests that these these texts texts represent represent the the Mittanni Mittanni tradition, even even if they were were inscribed inscribed at at Amarna Amama ititself (cf. 7; Moran 1992: 1992: xvi xvi n. n. 19)' 19). (cf. Hutter 1985: 1985: 7; We have, have, then, then, two separate separate issues issues to consider consider regarding regarding Adapa: Adapa: the originatoriginating locality first adadlocality of the recension recension and the origin of rile the written tablet. tablet. I will first dress dress the question question of rile the recension, recension, then the question of rile the written tablet and its to hold the the view view that the the extant text has has aa Babylonian Babylonian origin, origin, for for its scribe. scribe. I tend to the the following following reasons. reasons. (I) ( I ) Its Its syllabaty syllabary is is very similar similar to to the the MB MB syllabaty syllabary of Mesopotamia Mesopotamia proper (the (the core). core). The The use use of signs signs for for stops stops is is nearly nearly identical identical to to that of MB MB (pace (pace Edzard 30), except, except, apparently, apparently, for for two two values: values: qu qiL (lines (lines 13', 13', 62'-65') 62'-65') is is Edzard 1988: 1988: 30),

Chapter 22 Chapter

Danng Dating and Compos~tionul Compositional Factors

qu (lines 25', 25', 43', 43', 44'); 44'); re, (line 38'; 38'; cf. line 19') I9') is used alongisde used alongside q6 ti (lines 33', 33', 52', 52', 60'-62'; 60'-62'; cf. line 16'). I6'). As for qd, qil, it occurs solely in forms of of leqfi lequ h 'to take', where it is this specific lexeme that probably constrains this spelling. The same phenomenon is also attested in genuine Mesopotamian MB texts, as in liL-qil-ni-is-su-nu-rl (PBS 112 1/2 53: 14, 14, cited in inAro I9; cf. Aro 1957: 52). Fluclil-qd-ni-iS-Su-nu-& Aro 1955: 19; of signs for /h/ ltil or /@/ lrel is attested in Mesopotamian MB texts tuation in the usage of (Am 1955: I955: 20). 20). Neither of of these irregularities, irregularities, therefore, therefore, should necessaras well (Aro ily be regarded as typical only of ofPA. A positive clue ro of to a Mesopotamian origin of PA. of the syllabic value kul of of the sign this text may be found in the occurrence of NUMUN in li-kul 'that he may eat' (line 61'). 6I'). Syllabic Syllabic values for the sign NUMUN NUMUN NUMUN (AS 9 #45; Jucquois Jucquois 1966: I966: 64#72; 64 #72; Huehnergard 1989: are unattested in PA texts (AS 1989: #772 ;'" 1976: d. Del Monte 1986: 1986: 67). ~ ; Durham '~ 1976: 238 with n. 166 166 on p. 299; cf. 359 # that this is one of of the few CVC signs attested in this text. To conclude, Note chat of Adapa to prove a PA scribal tradition, and the there is nothing in the syllabary of of the sign kul, unattested elsewhere in PA, may actually be a clue to occurrence of the Babylonian origin of of this text. of plene writing in the Amama recension of of Adapa differs differs ((2) 2 ) The system of EreSkigal. H The one used in the Adapa tablet confrom the system in Nergal and EreSkigal." of plene writing used for genuine Babylonian literary texts. It forms to the system of differs, however, from the system found in the Amama Mittanni letters, as well of Hurrian, Hittite, or Hittitoas from spelling habits practiced in the writing of (d. Artzi 1985; 254-55 and 1988: 1988: 30, for which see Akkadian (cf. 1985; pace Edzard 1985: 1985: 254-55 of plene writing used in the Hurro-Akkadian Mittanni above). The principles of letters are not essentially different from from those governing governing the use of plene writing in core Babylonian Akkadian (Adler 1976: I; Knudsen 1953; Aro 197 1971; 1976: I3-I6; 13-16; Aro '953; 1980; 1980; for MA, MA, d. cf. Kaplan r965). 1965). The principles of plene writing in Hurrian texts are supposedly supposedly different, different, but they have not been carried over into the writing syssystem of Hurro-Akkadian texts (Speiser '94" 1941: '5-'9; 15-19; Bush 1964: 42-44; 42-44; Thiel n.d.: 99-103; 99-103; d. cf. Adler 1976: 1976: 13). 13). In contrast to the relatively conservative spellspelling practice manjfest manifest in the Amama Amarna recension of Adapa, Adapa, the Amama Amarna recension of Nergal and Ereskigal exhibits some some unusual plene spellings, spellings, which seem to be foreign. Although similar spellings may occur occasionally in genuine Babyloforeign. spellings Babylonian texts (cf. (cf. Aro 1971), 1971), the overall overall system exhibited in EA 357 reminds us strongly of similar spellings spellings that are amply found in Hurrian, Hittite, and HittitoAkkadian texts (for (for plene spelling in Hittite, see Hart I980; 1980; Carruba C a m b a I98I; 1981; Melchert I992). 1992).

(3) (3) The language of of Adapa shows absolutely absolutely no evidence of of a non-Babylonian scribal tradition." tradition. D This is not the case with Nergal and EreSkigal (see n. 11 II above). There we do have some key features that disclose the non-Babylonian Izre'el 1997: origin of of its scribe (see Izre'el 1992: I992: 199 I99 n. 57; cf. cf.lzre'e\ I997: 55-61). 55-6,). (4) We shall see later (pp. 72-81) 72-8I) +hat that this recension of of Adapa Adapaabounds (4) abounds in of language in the poetic devices. The rich consonance and sophisticated use of features analyzed Amama recension together with the obvious MB linguistic features poet who had an intimate knowledge of of above prove that it was composed by a poet contemporary Babylonian language. If If we also take into consideration the stylistic similarities similarities between this recension and later recensions (notably Fragment C) of a closely related Sumerian version of of Adapa (from the OB and the existence of period; Cavigneaux and al-Rawi 1993: I993: 91; 9I; cf. p. 7 above), above), it seems clear that the period; of the Amama recension knew the form of of the myth told in contempocomposer of rary Mesopotamia.

50

10. ro. When the the NUMUN sign sign does does occur occur (rarely) (rarely) at Ugarit, Ugarit, it occurs occurs in aa lexical lexical list (van (van Soldt Soldt I991: 1991: 268), 268), which does does not affect affect the the conclusions conclusions dtawn drawn here, here, since since lexical lexical lists lists do do not reflect reflect the the local syllabary. syllabary. II I. EA 358 358 and EA372 EA 372 are are too too fragmentary fragmentaryfor for any any conclusions conclusionsregarding regarding this matter. matter.

I 51

Who Wrote the Adapa Tablet Found at Amama?

of Adapa (i.e., the recension used in ancient Akhetaton) While the text of Babylonia, we We still do not have any direct eviseems indeed to have originated in Babylonia, dence for determining where this very tablet was inscribed. The ductus is almost identical to that of of the MB letters sent from Babylonia to Amama and significantly significantly different from that of of any other scholarly tradition (cf. Kiihne KUhne 1973: I973: 138-39). I38-39). attested in the Amama archive, including Mittanni (cf. differs from the ductus of of the Egyptian letters. Of Of more Note especially that it differs than 30 indicator signs-signs ductus between signs-signs that may show a difference in ductus Babylonia and the other locations whose cuneiform cuneiform schools schools are attested in the Amama archive--only archive-nly 3 signs signs (EN, (EN,AL, and SA) SA) show significant differences differences in Amarna. Of form from from the corresponding corresponding signs in letters sent from from Babylonia to Amama. form these three signs, signs, the form form of the sign AL is not attested in the Amama texts of the Berlin Museum at all (Schroeder I9I5: 1915: I2.85 12.85 #I 17; 17; according according to Labat [I976: [1976: #298], similar forins forms of AL are attested only in OB). OB). While identity in ductus may support a thesis proper, it does not prove thesis that this tablet originated in Babylonia proper, it, it, and a case for a peripheral origin could also be supported. supported. The ductus of the Amama tablet of Adapa is similar to that of Nergal and EreSkigal, scribe. The poor restoration process Ereskigal, the latter actually the copy of a PA scribe. that the tablet has suffered 20) may have changed the outer shape shape suffered (see (see above, above, p. 20) of the cuneiform cuneiform signs. signs. Consequently, Consequently, the one-hand theory advanced advanced by Artzi (I982: (1982: 320 n. 8) 8) cannot be endorsed by observation observation of either the clay or the shape shape of the signs. signs. If one can rely on hand copies copies made made by a single single scholar scholar 12. The The phrases phrases amatu a m t u banitu banitu 'good speech' speech' (cf. (cf. line line 55') and amatu amutu damiqtu damiqtu 'some'someI2. good' (cf. (cf. line line 26') thing good' 261) have been a topic topic of some some discussion, discussion, suggesting suggesting a PA (more (more precisely, Egyptian~Akkadian) Egyptian-Akkadian)origin (see (see my commentary commentary to line line 26', precisely, 261, p. 24). 24).

1

52

'I

Dating Dating and and Compositional Compositional Factors Factors

Chapter Chapter 22

(Schroeder (Schroeder r915), 1915),the the ductus ductus of of the the two two tablets tablets may may even even be be regarded regarded as as identiidentical. If so, the Adapa tablet may have originated in the same place as the Nergal cal. If so, the Adapa tablet may have originated in the same place as the Nergal and and EreSlcigal EreSkigal tablet tablet or, or, if if not not coming coming from from the the same same place, place, may may have have been been ininscribed scribed by by the the same same person. person. One One of of the the arguments arguments raised raised against against the the theory theory of of aa Babylonian Babylonian origin origin for for the the so-called "triad" is that the texts lack logographic signs and were written mainly so-called "triad" is that the texts lack logographic signs and were written mainly with CV CV and and VC VC signs. signs. While While this this may well well point ro to the the nature of of the the text text as as aa school school text (i.e., (i.e., aa text used for for teaching purposes), purposes), it should should by no no means means serve serve as foreign school school text. text. OB OB writing writing practice makes makes little little use use of as proof for for its its being being aaforeign CVC signs and values, and we do have genuine Akkadian texts that evidence CVC signs values, we do genuine evidence the the 8 7: ", same same practice manifest manifest in the the Amarna Adapa Adapa tablet (e.g., Westenholz Westenholz 19 1987: 416). 416). This This tablet is is aa school school text indeed, indeed, yet it may well well have been imported imported from from Babylonia Babylonia proper. proper. On On the the other hand, hand, there there are are two two arguments arguments against against the the theory that this this spespecific cific tablet was was imported imported from from Babylonia: (I) ( I ) The The text is is written with very very little little consideration; consideration for for agreement agreement between line line ends ends and and verse verse boundaries boundaries (Edzard (Edzard 1988: 1988: 30-3'; 30-31; cf. also also Hecker 1974: 1974: 201; 201; Moran 1992: xvi n. 19; Dietrich 1993: 42). '3 To the best of my knowledge, Moran 1992: xvi n. 19; 1993: 42).'3 To the knowledge, this this was was not aa Babylonian Babylonian practice. practice. However, However, this this subject subject needs needs further research. research. (2) (2) A A neutron activation analysis analysis of the the clay clay of the the litetary literary Amarna tablets has the Nergal and Ereskigal EreSkigal tablets originate has suggested suggested that both the the Adapa and the from from the the same same site site (see (see the the excursus excursus below, below, pp. pp. 55-58). 55-58). Together with the the pospossible sible one-hand one-hand theory, theory, this this may support support the the view view that the the Adapa tablet found found at Amarna Amama was was not inscribed inscribed in Babylonia Babyloniaproper but is is aa copy copy of an an original original BabyBabylonian tablet, '4 This periphery.'4 This observation may have tablet, made made somewhere somewhere on on the the periphery. bearings bearings on on the the study study of scribal scribal education in Egypt. Egypt. Who, Who, then, then, wrote wrote the the Adapa tablet found found at at Amarna? Amama?Was Was he he aa Babylonian? Babylonian! I would would say say that the the composer composer of the the text as as it has has reached us us was was indeed indeed aa Babylonian Babylonian poet. I would would also also like like to to speculate speculate that it was was aa Babylonian Babylonian scribe, scribe, whether the the composer composer himself or aa student student in aa contemporary contemporary Babylonian Babylonian school, school, who who put this this recension recension into into writing writing in the the first first place. $ace. However, However, who who the the actual actual

iI

13. 13. Dietrich Dietrich suggests suggests that, that, because because the the scribes scribes and and their their students students were were not con~ concerned cerned with with the the verse verse structure structure while while writing writing but with with filling filling up up the the lines, lines, any any coinci~ coincidence dence between line line and and verse endings endings is is mere mere chance. chance. Note, Note, however, however, that while while this this

may seem seem to be so so in the the A~apa Adapa tablet, tablet, the text of Nergal and EreSkigal Ereaigal shows shows many cases cases of deliberate deliberate agreement agreement between between line line and verse structure. structure. This This is is especially notice~ noticeable able in the opening opening lines, lines, which are are left left short short in order to make make the the poetic poetic structure structure perspicuous. perspicuous. "4, 14.Recent Recent petrographic and ICP (~ (= Inductively Inductively Coupled Coupled Plasma) Plasma) analysis analysis have come come up with different different results, results, suggesting suggesting that the the Nergal Nergal and Ereskigal EreSkigal tablet tablet originated originated

in Egypt, Egypt, while the Adapa Adapa tablet may have come from from somewhere somewhere along along the Euphrates Euphrates (see postscript on pp. 58-59)' River (see 58-59).

53 53

scribe scribe was was who who wrote wrote the the tablet tablet that that eventually eventually found found its its way way to to the the Amarna Amama archive archive is is aa different different question. question. Further Further observations observationsare are in in order order before before we we speculate speculateon on this this question. question. There There are are three three ways ways for for aa text text to to be be inscribed inscribed on on clay. clay. The The on-the-spot on-the-spotwriting writing of of aa text text previously previously known known to to the the scribe scribe or or being being composed composed by by him him as as he he writes. writes. 2. z. Copying Copying from from an an original original clay clay tablet at at hand. 3. Taking Taking dictation from from aa person who who is is either (a) (a) reading reading aa written docudocument aloud, (b) reciting reciting an an oral oral text by heart. heart. aloud, or (b) I. I.

Any combination of the the above above is is also also conceivable: conceivable: copying copying aa pre-dictated text; text; dictating aa copied copied text; text; copying copying or or dictating aa text composed composed on on the the spot; spot; and and so so forth. forth. The The only only evidence evidence that would help help us us to to settle settle on on one one of the the three possipossibilities bilities would be an an explicit explicit indication in aa colophon; colophon; however, however, colophons colophons do do not appear appear in the the Amarna Amama literary literary tablets. tablets. In the the first first and and third possibilities, possibilities, sandhi sandhi phenomena might might occur, occur, unless unless aa student student was was copying copying from from aa text that included included (i.e., aa possible possible combination of the the above). above). Indeed, Indeed, EA 357 357 occurrencesof sandhi sandhi (i.e., occurrences (Nergal (Nergal and Ereskigal) EreSkigal) was was probably put on on clay clay through through dictation, dictation, as as one one can can writing employed employed (Izre'el (Izre'el tell tell from from one one sandhi sandhi occurrence occurrence and and from from the the PA plene writing 1992: 196-97; 196-97; Izre'el Izre'el 1997: 1997: 55-56; 55-56; cf. cf. p. 50 50 above). above). The The plene plene writing writing used in the the '992: text of Adapa (which 8 3 4 8 ) may also also point to to (which will will be dealt with in detail detail on on pp. pp. 83-88) the the fact fact that it was was inscribed inscribed through through dictation, dictation, but the the evidence evidence is is less less concluconclusive ergal and Ereskigal sive than in in the the case case of the the N Nergal EreSkigal text. text. Who Who wrote wrote this this text in the the first first place, place, then, then, wherever wherever it may may have have been writwritten? ten?Artzi ('982; (1982; 1985; 1985; 1986) 1986) has has suggested suggested that the the "triad" "triad" was was inscribed inscribed by aa Babylonian (1992: xvi xvi Babylonian scribe scribe located located in Egypt. Egypt. This This can hardly be true. Moran Moran (1992: n. 19) 19) has has already already stated his his argument argument against against this, this, referring referring to to the the PA features features attested attested in the the texts texts and to to the the absence absence of poetic poetic line line divisions. divisions. Though Though we we have have seen seen that PA features features are are characteristic only only of Nergal and and Ereskigal EreSkigal and are are ababsent from Ereskigal can nevertheless nevertheless be from Adapa, Adapa, their occurrence occurrence in Nergal Nergal and and Ereskigal used to to support support aa PA PA origin origin for for the the Adapa tablet by analogy, analogy, if we we adhere adhere to to Artzi's one-hand one-hand theory theory of these these texts. texts. Moreover, Moreover, Artzi's arguments arguments for for aa BabyloBabylonian teacher and and scribe scribe contradict his his one-hand theory, theory, when we we take take into into acaccount the features encountered in Nergal Nergal and and Ereskigal. EreSkigal. Objections Objections to to Artzi's the PA features postulate of Babylonian Babylonian scribes scribes and teachers teachers in Egypt can also also be raised for for the following following reasons: reasons: (1) ( I ) The scholarly scholarly tradition of Egyptian Egyptian Akkadian writing exexhibited in the Akkadian letters sent from from Egypt is is different different from from the contemporary Babylonian tradition. (2) ( 2 ) The ductus ductus of the respective respective groups groups of tablets is is significantly different. different. (3) (3) The language language of the Egyptian Egyptian letters differs differs from from gengensignificantly uine MB MB and conforms conforms in general to standard PA. Furthermore, Furthermore, if the text was dictation, the scribe scribe would have had to have been educated in inscribed through dictation, Babylonian script; script; yet, yet, as as stated above, above, this could hardly have been the case. case. An

54 54

Dating Datingand andCompositional CompositionalFacwrs Factors

Chapter Chapter2 2

illustrativecase casethat thatsupports supportsthe theview viewthat thataalocal localscribe scribedid didnot notinscribe inscribethis this illustrative izzazzu'they 'theystand' stand'(Fragment (FragmentB:B:21', ar',39'), 39'). specifictext textisisthe thespelling spellingofofthe theverb verbizzazzu specific EgyptianAkkadian Akkadianlengthened lengthenedthe thepenultimate penultimatevowel vowelinstead insteadofofdoublmg doublingthe the Egyptian 88 : 56, i-za-a-zu(EA (EA1:27; 1:27;cf. cf.Cochavi CochaviRainey Rainey19 1988: 56,60). consonantininthis thissyllable: syllable:i-za-a-zu consonant 60). Wemay maynever neverreach reachaasolid solidconclusion conclusionregarding regardingthe thequestion questionof ofwho whothe the We scribe(or (orscribes) scribes)was was(were) (were)who whoactually actuallyput putthe theAmarna Amarnarecensions recensionsofofAdapa Adapa scribe EreSkigalon onclay. clay.The Thefollowing followingobservations observationsshould shouldnevertheless nevertheless andNergal Nergaland andEreSkigal and SarTamnari T a h a r iand andthe theKiSsi KiSSilegend legendtell tellususthat that betaken takeninto intoconsideration. consideration.While WhileSar be knowledgewas was imported importedtoto Egypt Egyptfrom fromtlatti Hatti (Riemschneider (Riemschneider1976; 1976;Beckman Beckman knowledge 1983: 112-13; Izre'el 1997: 1-11, 17-19, 66-75), the other literary texts found 19 3: II2Izre'el 1997: ID-rr, I7-I9, 66-75), the other literary texts found 3; I 8 Amama may may suggest suggestthat that there there was was also also influence influencefrom fromother other sItes sitesbeSIdes besides atat Amarna Hatti.Because Becausethe the language languageof of these thesetexts texts shows showsprominent prominentMB MBtraits, traits,though though HattL withsome somePA PAinterference interference(in (inthe thecase caseof ofNergal Nergaland andEreSkigal), EreSkigal),one onemay mayconcon;ith cludethat thatcontemporary contemporaryimportation importationof oftexts textsinto intoEgypt Egypt(even (evenififnot notnecessarily necessarily clude ofactual actualtablets) tablets)from fromsomewhere somewhereoutside outsideof ofMesopotamia Mesopotamiathat thathad haddIrect director orminof possible indeed. indeed. As As we we shall shall see see later later ' direct access access to to Babylonia Babylonia proper proper seems seemspossible direct (p. lO5), I O ~ there )there , some slight slight evidence evidence that that the the site site from from which which the the (original) (original) (p. isis some tabletswere were imported importedinto intoEgypt Egyptwas wassomewhere somewherein inSyria. Syria.Further Further research research mto into tablets ductus in in sites sites outside outside of of Mesopotamia Mesopotamia may may bring bring us us the usage usage of of Babylonian Babylonian ductus the closer to a conclusion in this matter. closer to a conclusion in this matter. Thisbrings brings us us to to the thesubject subjectof of the thespread spread of of Mesopotamian Mesopotamianliterature literature in in the the This Adapamyth myth in inthe the context context of ofcultural c u l ~ r adiffusion. diffusion. l Weofofwestand andthe theplace place of ofthe theAdapa west We tenread read that that the the myth mythof of Adapa Adapaseems seemsto to have have been been popular popular outside outsideof of MesopoMesopoten (e.g., Hooke Hooke 1963: 1963: 55). 55). However, However, its its existence existence at at Amarna Amama may may also also be be tamia (e.g., tamia interpreted as as only only one one instance instance of of importing importing aa school school tablet, tablet, which which doe~ does not not interpreted contrast, the the epIC epic of of GIlgames GilgameShas has necessarily indicate indicate popularity popularity of of the the text. text. In In contrast, necessarily been found found in in widely-dispersed widely-dispersednon-Mesopotamian non-Mesopotamian schools. schools. been . A related related question question isis the the raison raisond'etre d'&treof of the the Amarna Amama literary literary texts, texts, aa questIOn question A doubt if if there there isis any any propitioUS propitious strategy strategy that has has resulted resulted in in much much speculation. speculation. II doubt that problem, since since the the actual actual findings findings may may be be just aa fragment fragment of of the the for tackling tackling this this problem, for kept in in the the Amarna Amama archives. archives. The The question, question, original literary literary corpus corpus that that was was kept original therefore, of of whether whether these these specific specific literary, literary, and and particularly particularly the the mythologICal, mythological, therefore, texts that that have have reached reached us us were were especially especiallyattractive attractive to to the the Egyptians Egyptians seems seems to to me me texts to be be premature. premature. One One observation observation can can nevertheless nevertheless be be made made by looking looking at at the the difdifto ductus of the so-called so-called "triad" "triad and the ductus ductus used by EgypEgypferences between the ductus ferences tian scribes scribes for for their letter writing, writing, which resembles resembles the the one one used in "HittitoAkkadian" literary literary texts texts (the (the Kissi KiSSi legend and the Sar Tami}ari Tambari epic). epic). It thus thus Akkadian" stands to reason that the texts of this literary subcorpus subcorpus were used not, or not stands only, for the sake sake oflanguage of language instruction but (also) (also) for the sake sake of getting the loloonly, 13). Izre'el 1997: 99-13). cal scribes scribes acquainted with Mesopotamian Mesopotamian cultural lore (see (see Izre'e\ v

55

Excursus: Excursus: Chemical ChemicalAnalysis Analysisof ofAmarna AmarnaLiterary LiteraryTablets TabletsEA EA356, 356, EA EA357, 357,and andEA EA358 358and andImplications Implications bybyJoseph -~/ JosephYellin Yellin -f The Themost mostobjective objectivecriteria criteriafor fordetermining determiningthe theorigin originof ofceramic ceramicware wareisis based basedon onaachemical chemicalanalysis analysisof ofthe theceramic ceramicand andits itsrelationship relationshiptotothe thecomposicomposition tionof ofceramic ceramicknown knowntotobe beindigenous indigenoustotoaaparticular particularplace. place.Among Amongthe thevarious various methods methodsof ofchemical chemicalanalysis, analysis,the theone onethat thathas hasproved provedmost mostreliable reliableisisneutron neutron activation activationanalysis analysis(NAA). (NAA).This Thisisisaavery veryaccurate, accurate,precise precisemethod methodof ofdetermindetermining e.g., Perlman Perlman and and ing the the concentration concentration of of aa large large number number of of elements elements (see, (see, e.g., Asaro Asaro1969; 1969;Yellin Yellinet. et.al. al.1978; 1978;Maeir Maeiret. et.al. al.1992; 1992;Yellin Yellinand andMaeir Maeir1992). 1992).NAA NAA has hasbeen beenapplied appliedto totablets tabletsVAT VAT348 348(~EA (= EA356; 356;Adapa), Adapa),VAT VAT16,1 1611(the (theBerlin Berlin Fragment FragmentofEA of EA357; 357;Nergal Nergaland andEreskigal), EreSkigal),and andVAT VAT1612 1612(~EA (= EA358) 358)to toanaanalyze lyzethem themchemically, chemically,or orin inother otherwords, words,to tochemically chemically"fingerprint" "fingerprint"them themas asaafirst first step in fixing their origin. Origin is determined when the composition of a tablet step in fixing their origin. Origin is determined when the composition of a tablet matches matchesthe thecomposition compositionof of clay clayor orpottery potteryknown known to tobe befrom fromaaparticular particularplace. place. The Theimmediate immediateobject, object,however, however,isisnot not to to determine determineorigin, origin,for forthis thiswould wouldrequire require the the analysis analysisof ofaagreat greatnumber numberof ofceramic ceramicpieces piecesfrom fromthe themany manyplaces placesfrom fromwhich which the tablets may have come. The object, rather, is to see if there is any relationship the tablets may have come. The object, rather, is to see if there is any relationship between betweenthe the tablets: tablets:for forexample, example,do doany anyof of them them share shareaacommon commonorigin? origin?The Thereresults andfigure figure I.I . Only Onlyaafew fewof of the the sultsof of the the chemical chemicalanalyses analysesare areshown shownin in table table II and measured measured elements elements are are shown, shown, for for the the sake sake of of brevity. brevity. The The elements elements shown shown are are calcium (Ca),cobalt cobalt (Co), (Co),europium europium (Eu), (Eu),iron iron (Fe), (Fe),lanthanum lanthanum (La), (La),and and scanscancalcium (Ca), dium (Sc).Errors Errorsof of measurement measurementare arealso alsonot not shown shownfor forthe the sake sakeof of space spacebut but are are dium (Sc). much much smaller smallerthan than the the differences differencesin in composition compositionbetween between the the various variousVAT VAT tabtablets. lets.The The errors errorsof of measurement, measurement,expressed expressed as as aa percentage percentage of of the the measured measured values values for for Ca, Ca, Co, Co, Eu, Eu, Fe, Fe, La, La, and and Sc, Sc, are are respectivly respectivly+0%, 4.o%, 0.5%,1.5%,0.5%,0.1% 0.5%~1.5%, 0.5%, 0.1% and and 0.1%. Thus, Thus, for for example, example, the the value value of of Co Co for for VAT VAT 348 348 in in Table Table II isis 20.4 20.4 ppm ppm 0.1%. ±0.5% 20.5% or or 20.4 ppm ±O.I +o.r ppm. ppm. Table Table 1. 1. Partial Composition Composition of the the VAT VAT Tablets' Tabletsa VAT 348 Ca% Co

VAT

16"

VAT

1612

+8

14. 2

7·2

20·4

18.8

9·93

Eu

1.138

0.990

0.677

Fe%

4.0 4

3.70

2.16

La

26.8

24·9

18.8

Sc

14. 2

12·3

7. 1

a. Values are in parts per million except calcium and iron, iron, which are percentages. which

Dating Datingand andCompositional CompositionalFactors Factors

Chapter Chapter2 z

56 56

Table Table2.2. Comparison Comparisonof ofthe theC~mposition Compositionof ofVAT VAT348 348after afterAdjustment Adjustmentfor for Dilution 348 [adj]) [adjl)with withthe theComposition Compositionof ofVAT VATr6rr 1 6 1a1 ~ Dilution(VAT (VAT348

30

.

57 57

I V A T ~ ~ ( / ~ JVAT1611 ) /

25

r--

VAT)348 (adj)

~ 0

~VAT348

20 o 15 ::! 10

Co Co

--VAT 1611 --VAT 1612

8:

5

--~

VAT r6rr

Mean Mean

RMSD(%) RMSD (%)

18.2 18.2

18.8 18.8

18,5 18.5

Eu

1.02

0·99

1.00

2·3 2.3 2.1

Fe%

3.6 1

3.7 0

3. 6 6

1.7

La

24.0

24-9

24-4

2.6

Sc

12·7

12·3

12·5

2·3

0

a.a. Values Valuesare areininpans pansper permillion millionexcept exceptfor foriron, iron,which whichisisaapercentage. percentage.

Ca% Co Co Eu Eu Fe% Fe% La La Ca%

Sc Sc

Element Element

.-",

30 30

Figure2.2. A APlot Plotof of the theData Datain inTable Table1.I .Note Notethat that the thelines linesfrom fromCo Coto toSc Scfor forVAT VAT Figure 348 and 1611 are nearly 348 and 16ll are nearly parallel.

25+---------------~~----

-~

25 '#.20-t--;---------+-~--20 o 15 15 +-_~--------_I_---~-- rc-:-:==cc::! 5 ~

An examination examination of of the the composition composition of of VAT VAT 348 348 and and VAT VAT 16II 1611 shows shows that that An the Ca levels in VAT 348 are much smaller than the Ca levels in VAT 1611. the Ca levels in VAT 348 are much smaller than the Ca levels in VAT ,6,l. However, all all of of the the other other elements elements in in VAT VAT 348 348 have have higher higher levels levels than than the the corcorHowever, responding levels levels in in VAT VAT ,6, 161I. I. This This may may be be evidence evidence of of dilution, dilution, meaning meaning that that responding VAT 16 1611 were depressed depressed by by the the presence presence of of aa the concentration concentration of of elements elements in in VAT the II were major component, component, such such as as calcium. calcium. If this this was was true, true, then then we we should should see see aa constant major all of the other elements elements in VAT VAT 348 348 and VAT 16II. 161I. It can proportion between all shown that, that, in fact, fact, there there is is such such aa constant, constant, and its its value is is approximately approximately0·9· 0.9. be shown The significance of this relationship is that VAT 348 and VAT 161 I are made of The significance this is VAT 348 VAT 16II are the same same clay clay and therefore share a common origin. origin. VAT r6II 161I is diluted by calcal1611 to temper it for structutal structural reasons, reasons, cium. Perhaps Perhaps calcite was added to VAT 16II cium. figure 2 we can see see the such as to make it more resilient to heat. In table 22 and figure former was adcomposition of 1611 after the data from from the former of VAT 348 and VAT 16II justed for dilution. The mean value and root-mean-square root-mean-square deviation (RMSD) (expressed (expressed in a percentage) of the pair are also given. The smallness smallness of of the RMSD for all elements is convincing evidence that we are dealing with identical compositions. If If the compositions compositions were not the same, we would expect wild flucfluctuations tuations in in the the RMSD. RMSD. I turn tum attention now to the composition of of VAT 1612 (EA 358). Its composition is different from that of of VAT 348 (EA 356) and VAT 1611 16II (EA 357) and cannot cannot be be related related to to them them by by invoking invoking aa dilution dilution factor. factor. VAT VAT 1612 has has an an origin origin

8:

10+--~.-----~~------

5+----~----~~---------

5 O+----,~~,_--,_--~---0 Fe% Co Eu La Sc Co Eu Fe% La Sc Element Element

Figure 3. A plot of the data in Table 2. 2. Note that after adjustment for dilution, dilution, ,6" I are nearly coincident. VAT 348 and 161

of VAT 348 and VAT 161 ,6,1. of this writing, writing, different from the origin of I. At the time of we have not found a compositional compositional match for any of of the VAT tablets and therenothing about their their origins except that VAT 348 and VAT 1611 r6l! fore can say nothing share a common origin. point out that the NAA results reported here were carried It is worthwhile to point 20 mg. mg. While While typical NAA samples samples are are 10-zoo 100-200 mg., mg., out on samples as small as 20 this is is not not aa fundamental fundamental limitation. limitation. This This is is the the first first study study in in which which non-standard non-standard this

L

Dating Dating and and Compositional CompositionalFactors Factors

Chapter Chapter 22

58 58

59 59

We We have have no no explanation explanation for for the the different different results results obtained obtained by by petrographic/ petrographic/

sample sample sizes sizes were were used, used, and and the the results results are are most most satisfying. satisfying. Since Since this this study study was was undertaken (1994), other other projects projects involving involving precious precious pottery pottery requiring requiring delicate delicate undertaken sampling sampling procedures procedures have have been been successfully successfully carried carried our out with with micro-sampling micro-sampliilg techniques techniques and and involving involving aa small smallsample sample size size (Yellin, (Yellin,Broshi, Broshi, and and Eshel Eshel forthcomforthcoming; Cahill Cahill and and Yellin Yellin forthcoming). forthcoming). ing;

rcp ICP and and NAA, NAA, since since both both methods methods should should yield yield comparable comparable results. results. The T h e only only way to to resolve resolve the the problem/is problem is to to sample sample each each of of the the tablets-EA tablets-EA 356, 356, EA way EA 357, 357, ,%< and EA 358-again and/~de each sample into two splits, one for NAA and and EA 358-again and'dlvlde each sample into two splits, one for NAA and the the other ICP. This This will will rule rule out out the the remote remote possibility possibility that that samples samples were were mismisother for for rcp. labeled up.'5'5 labeled or or otherwise otherwise mixed mixed up.

References References

I., and and J.J. Yellin Yellin Cahill,J., Cahill, Forthcoming Origin Origin of the the Rosette Rosette Stamped Stamped Storage StorageJars. Jars. Forthcoming Maeir, A. A. M., M., J.J. Yellin, Yellin, and and Y. Goren Goren Maeir, A Re-evaluation Re-evaluation of the the Red and and Black Bowl Bowl from fromParker's Excavations Excavationsin in A 2 1992 199 Jerusalem: Jerusalem:A A Multidisciplinary Multidisciplinary Approach. Approach. Oxfordlournal Olford Journal of Archaeology Archaeology 1 1 : 39-53. 39-53. II: Perlman. I. .and and E F. Asaro Asaro ~-~ Perlman, ,L, 2. 19 Pottery Pottery Analysis Analysis by Neutron Activation. Activation. Archaeometry Archaeomeny II: 11: 21-5 21-52. 69 1969 Yellin, J., M. Broshi, and H. Eshel Yellin, J., Broshi, and H. Eshel Pottery of Qumran Qumran and and Ein Ein Ghuweir: Ghuweir: The The First First Chemical Chemical Exploration Exploration of Forthcoming Forthcoming Pottery Bulktin of the American American Schools Schoolsof Research. Research. Provenience. Bulletin Provenience. Yellin, J., et aL al. Yellin, Comparison of Neutron Neutron Activation Activation Analysis Analysis from from the the Lawrence Lawrence Berke~ Berke197 Comparison 8 1978 100. and the the Hebrew Hebrew University. University. Archaeometry Archaeometry 20: zo: 9595-100. levLaboratory Laboratow' and ley Yellin, J., and and A. A. M. M. Maeir Maeir Yellin, Origin of the the Pictorial Pictorial Krater from from the the "Mycenaean" "Mycenaean" Tomb Tomb at at Tel Tel Dan. Dan. 199 Origin 2 1992 Archaeometry 34: 34: 331-36. 1-3 6. ~

*

*

*

*

*

The The Nineveh Nineveh Fragments Fragments and Their Their Relationship Relationship to to the the Amarna Fragment Fragment

~

The The NA ductus ductus of the Nineveh fragments fragments conforms conforms with their location location in in the the library library of AssurbanipaL Assurbanipal. As As can be deduced from from the the existence existence of Fragments Fragments A A and and A" A,, there there was was more more than than one one copy copy of of the the text text in in the the Assurbanipallibrary. Assurbanipal library. Furthermore, alFurthermore, Fragment E E probably comes comes from from aa diffetent different variant of the myth altogether (see above, pp. 45-46). Fragment C seems to represent a variant differtogether (see above, pp. 45-46). Fragment C seems to represent a variant differfrom the the other other Nineveh fragments, fragments, judging from from the the difference difference in TMA ent from structure p. 62). [1915: 42 42 n. 22 cited by structure in in the the respective texts texts (see (seep. 62). (Yet (Yet Langdon [1915: Heidel I95I: 1951: 147-48] 147-481 suggested suggested that Fragments Fragments C C and and D D belonged to to the the same same Heidel tablet.) Judging Judging from from the similarities between Fragments Band B and C C (see (see pp. 34-36 34-36 above), one may conclude that they basically shared a similar primitive narrative above), (cf. Komoroczy Komor6czy I964: 1964: 38). Fragment A, A, constituting the introduction to the myth, manifests 111-14), and its comcommanifests a sophisticated literary structure (see (see pp. II1-14), position must be regarded as as essentially distinct from from the composition of the other fragments. I, 116) fragments. Nevertheless, its similarity to Fragment 0 D (see (see pp. I11, 116) sugsuggests gests that the two fragments fragments belong to a single single tradition, tradition, possibly also also to the same same or a similar recension. While there are are some some linguistic linguistic differences differences between the Amama fragment and the Nineveh fragments, fragments, the present state of our knowledge knowledge of the linguistic structure(s) structure(s) of Akkadian mythological texts in the first first millennium does does not enable enable me to draw draw any substantial conclusions conclusions regarding regarding the dedevelopment of the myth from the linguistic point of view. Nevertheless, I have drawn attention above to the overt MB features observable in the Amama version; a comparison of the Amama Amarna version with the Nineveh fragments fragments shows up

Postscript Since Since this analysis analysis was prepared, pepared, petrographic and rcp ICP (= (= Inductively CouCoupled Plasma) analyses analyses on these tablets and other Amama tablets have been conducted by Yuval Goren. Goren's results results are ate different from from Yellin's. Whereas Yellin's analysis analysis suggests suggests a similar origin for for EA 356 (Adapa) (Adapa) and EA 357 (Nergal (Nergal and Ereskigal) Ereskigal) and a different different origin for EA 358, 358, Goren's analysis analysis suggests suggests a simisimilar origin for for EA 357 and EA 358 358 and a different origin for for EA 356 (Adapa) (Adapa) (in a forthcoming study by Goren, Goren, Finkelstein, and Na'aman). Because this analysis analysis was also conducted on other Amama tablets, both scholarly tablets and letters, also some some further further conclusions can be drawn regarding the provenance of some some of these tablets. According to this latter study, study, EA 357 and EA 358 358 are related to clay that originated in Esna formations formations in Egypt, Egypt, while the Adapa tablet (EA ) 35 is a loner, its clay being distinct from that of either the Mittanian or the 356) 6 Babylonian tablets found in Egypt. Nevertheless, Goren and his colleagues colleagues have seen some similarities to Euphrates sediments (from either the lower or upper Syria) in EA 356's clay regions, therefore originating from either Babylonia or Syria) characteristics. Further study of the differences between NAA and the petrocharacteristics. of graphic analyses and implications therein is, therefore, desirable.

-

"

-~

15. Jack Sasson has privately suggested to me that clay suitable for shaping into tab15. likely carried along in jars by scribes accompanying accompanying Mari diplomats diplomats who were nene~ lets was likely (consult Faivre 1995). 1995). Dispatches could gotiating sensitive matters with foreign powers (consult then be sent unobtrusively, unobtrusively, without alerting the Mari Mati diplomats' hosts. Whether or not the scribes of of the Amama period operated in a similar manner cannot now be ascertained. ascertained;

60 60

Dating Datingand andCompositional CompositionalFactors Factors

Chapter Chapter22

the thedifferences differencesin inthe thelinguistic linguisticstructures structuresemployed employedin inthe therespective respectivecomposicompositions. tions.Notably, Notably,the theTMA TMAsystems systemsof of the the Amarna Amarna recension recensionvis-iI-vis vis-a-visthe the recenrecension sionreflected reflectedin inFragments FragmentsAAand andDDfrom fromNineveh Ninevehshow showtypical typicaldivergences divergencesthat that one excursusbelow). below).The The onewould wouldexpect expectfrom fromthe thecorresponding correspondingperiods periods(see (seethe theexcursus TMA TMAsystem systemof ofFragment FragmentCCmay mayperhaps perhapsbe beevidence evidenceof ofan anearlier earlierdate dateof of comcompositionfor forthis thisrecension, recension,which whichhas hasreached reachedus usin inaalate latecopy. copy.ItItwould wouldbe behighly highly position premature,however, however, to to make make this thisassessment. assessment. premature, Onesubject subjectthat thatdeserves deservesattention attention at at this thispoint point isisthe theapparent apparent tendency tendency of of One texts texts to to expand expand in intime, time, aatendency tendency that that can canbe be observed observedfrom fromthe thedifferences differencesbebetween Fragments Fragments Band tween B and CC (see (see pp. pp. 34-36; 34-36; for for this this tendency tendency in in other other Akkadian Akkadian e.g., Cooper Cooper "977; 1977;Ttgay Tigay 1982: 1982:61, 61, 107, 107,125, 125, 128,222-24; 128, 222-24; Vogelzang Vogelzang myths see, see, e.g., myths 19 : 202Unfortunately, the data are too scanty for us ro make a substantial 4). 1988: 202-z4). Unfortunately, the data are too scanty for us to make a substantial 2 88 claim claim regarding regarding the the development development of of the the Adapa Adapa myth. myth. Moreover, Moreover, in in spite spite of of the the eloquence with with which which the the narrative narrative of of the the Amarna Amarna recension recension isis told told and and the the eloquence ample 72-31), the the Amarna Amarna recension recension uses uses ample poetic poetic devices devicesemployed employed in in itit (see (see pp. pp. 72-81), relatively relatively simple simple language, language, and and it it does does not not employ employ elaborate elaborate amounts amounts of of poetic poetic formulas formulas (ef. (cf. p. p. 73). 73). This This might might be be explained explained as as aa characteristiC characteristic feature feature of of scholscholarly arly composition composition that that was was deliberately deliberatelysimplified. simplified. It It has has even even been been suggested suggested that that this specific specificrecension recension was was the the written written version version of of aa show-like show-likeproduction production aimed aimed at at this 1992). However, However, because because the the Sumerian Sumerian recenrecenfacilitating learning learning (Vogelzang (Vogelzang 1992). facilitating sion of Adapa "is "is very very near to to the the Akkadian version version as as far far as as the the Adapa story story sion proper is concerned" (Cavigneaux and al-Rawi 1993: 92), it seems more likely proper is concerned" (Cavigneaux and al-Rawi 1993: 92), it seems more likely that the Amarna recension of Adapa reflects reflects an an original, original, complete complete version version of the the myth. myth.

The TMA System and the Narrative Sequence Excursus: The In what follows, follows, I shall present a brief account of the TMA (tense-mood(tense-moodaspect) aspect) systems systems of of the respective respective texts, which is essential essential for understanding the narrative sequence. sequence. This account is based on the following hypotheses and premises: premises: Babylonian, in all its extant linguistic forms, forms, displays a dichot((,) I ) Literary Babylonian, categories. The perfective omy between perfective and imperfective aspectual categories. category marks the situation as seen from the outside, as a single whole; the imperfective category marks the situation as ifif seen from the point point of of view of of the situation situation itself, itself, thus thus having an an internal internal structure or a temporal sequence (cf. (ef. Dahl Dahl 1985: 19 8 5: 69-89). 69-89). According According to to Dahl Dahl (p. (p. 78), 78), perfective perfective verbs verbs "will "will typically typically denote denote aa single single event, event, seen seen as as an an unanalyzed unanalyzed whole, whole, with with aa well-defined well-defined result result or or pnctual, end-state, located in the past. More often than not, the event will be end-state, located in the past. More often than not, the event will be punctual, or or at at least, least, itit will will be be seen seen as as aa single single transition transition from from one one state state to to its its opposite, opposite, the the duration duration of ofwhich which can can be be disregarded." disregarded."

6, 61

(2) (2)The Thelanguage languageof ofaamythological mythologicaltale, tale,like likeany anynarrative, narrative, tends tendsto to distindistinguish guishbetween betweenaanarrative narrativeand andnonnarrative nonnarrative discourse. discourse.In Innarrative narrativediscourse discourse,the the speaker speaker relates relates aa series seriesof of e,vet{ts e,v+qs in in the the order order they they are aresupposed supposed to to have have t~ken taken place. place.Additionally, Additionally,narrative narrative discourse discourseserves, serves,in inthe thelinguistic linguisticdomain, domain,to to mark mark aa change 1947: 287-'98; 287-98; Reinhart Reinhart change forward forward in in reference reference time time (ef. (cf. Reichenbach Reichenbach '947: 1984;Comrie Comrie 1985: 1985:chap. chap. 6;6; Dahl Dahl 1985: 1985: 29-31). 29-31). In In agreement agreement with with what what has has 1984; been said said above above about about the the functions functions of of the the perfective perfective verb, verb, narrative narrative forms forms in in been Akkadian I 12-17), Akkadian are are the the forms forms that that mark markperfectivity perfectivity(cf. (cf. Dahl Dahl 1985: 1985: 1l2-q). In In Nineveh Nineveh Fragments Fragments A A and and D, D, narrative narrative isis expressed expressed by by the the inflectional inflectional form iprus, form '6 which iprus,16 which isis the the pattern pattern marking marking perfectivity. perfectivity. The The perfective perfective isis used used to to indicate indicate single single past past events, events, whether whether within within narrative narrative discourse discourseor or elsewhere. elsewhere. For For instances instances in in which which aa dynamic dynamic situation situation isis to to be be conveyed, conveyed,the the iparras i p a m inflectional inflectional form form isis used, used, which which isis the the form form that that marks marks imperfectivity. imperfectivity. Examples: Examples: m ina 'mar ') ueri-du[IO] ina uu4-me-iu-ma ina sa-na-a-ti fa-na-a-ti si-na-a-ti ii-na-a-ti ap-kal-lu ap-kadlum r m a' r('' DUMU (r~u~ en-du[,,] l) 4-me-su-ma ina dd6-a e_a ki-ma ki-ma rid-di rid-di ina ina a-me-lu-ti a-me-lu-ti ib-ni-su ib-ni-Su m ap-kal-lu q(-bit-su ap-kal-lum qtbit-su ma-am-man ma-am-man ul u-sam-sak u-Sam-sak

In In those those days, days, in in those those years, years, the the sage, sage, aa native native of Eridu, Eridu, Ea Ea made made him (his) (his) follower follower among among people. people. The sage's speech-no speech-no one one repudiates. repudiates. (Fragment A: 5'-]') 517') (Fragment A: In the first first sentence, sentence, aa single single action in the past is is conveyed by the perfective perfective

ibnisu; ibnifu; in the second, second, a dynamic dynamic extended situation is conveyed by the imperfecimpedective uSamsak. Likewise, ~"amak. Likewise, habitual events events are are conveyed by imperfective imperfective verbs, verbs, as as in the following following example: example: 'i'-nu-mi-su mar(DuMu) eri-du 'il-nu-mi-% a-da-pa a-&-pa ~ ~ ~ ( D ueri-du,, M u ,o ) nadi(suB) di-a de-a ina ma-a-a-li ina Sh-&-di sa-da-di nadi(gu~) [u]4-mi-sam-ma ii-ga-ar si-ga-ar en-du,, eri-du ,o iS-Sa-ar is·sa·ar [u],-mi-Sam-ma At that time, Adapa, a native of Eridu, -Ea lying, lying, lingering in bedbed-Ea [da]ily attend to the (gate-)bolt (gate- )bolt of of Eridu. Would [dalily (Fragment A: 16'-18') 16'-18') (Fragment A: r6. The The use use of of semantic semantic terminology terminology to to denote denote forms forms rather rather than than meaning meaning is is inconincon~ 16. venient and and confusing. confusing. Consequently, Consequently, II avoid avoid it. it. When When II speak speak about about the the form, form, II confine coniine venient myself to to purely purely morphological morphological terminology. terminology. Thus: Thus: iprur, iprus, ipawas, iparras, iptaras iptaras (or (or -t-1- form) form) for for myself preterite, present-future, present~future, and and perfect, perfect, respectively. respectively. II am am well well aware aware of of the the varlous various disadvandisadvan~ preterite, rages of of this this terminology. terminology. It It isis not not only only restricted restricted in in form form to to the the G G stem stem (in (in fact, fact, to to only only tages one of of its its patterns), patterns), but but itit also also includes includes the the verbal verbal prefix prefix of of the the 33 singular singular masculine, masculine, one which which might might better better be be excluded excluded when when using using formal formal terms terms for for stem stem patterns. patterns. NevertheNevertheless, less, II find find itit preferable preferable because because itit avoids avoids such such locutions locutions as as "preterite "preterite forms forms are are used used to to inindicate modality," modality," or or "present-future "present-future forms forms are are used used to to indicate indicate past." past." dicate

Chapter2 z Chapter

Dating CompositiondFactors Factors Datingand andCompositional

Followingthe the temporal temporaladverb adverbiimisamma iimifamma'daily,' 'daily,' the the imperfective imperfectiveissar iSSar isis ememFollowing ployed.When Whentwo twosuccessive successiveactions actionsare areconveyed conveyedininaacontext contextof ofhabitual habitualpast, past, ployed. -ma;the theothers otherswill will thefirst firstone onewill willbe beaaperfective perfectiveverb verbfollowed followedby byan anenclitic enclitic-ma; the beimperfective. imperfective.This Thisoccurs occursin inthe thepassage passagethat thatimmediately immediatelyfollows followsthe theone onejust just be quoted: quoted:

which whichaa-(-t- form formoccurs occursindependently independently(as (asin inthe thepreceding precedingexample), example),Dietrich's Dietrich's suggestion suggestioncan canhardly hardlybe betrue. true.Note Notethe therespective respectiveenvironments environmentsof ofthe theiprus iprusand and iptaras iptarasforms formsin inthe thefollowing followingexample: example:

62

[inakla-a-ri kla-a-riel-li eLlikar(KAR) ~ ~ ( K uskari(u A U SR~ ~) T ~ .sAKAR) ( U ~ . S A Ksa/!lJlta(GIS.MA.SA.ljA) S&&~(GIS.MA.~A.I~A) AR) ir-W-ma [ina ir-kab-ma 4 [ba-luGIs.sli-kan-ni-ma ~1S.sIi'-kan-nim ekppa(crS.~A)-S!i iq-qk-lep-pu [ba-lu eleppa(GIs.MA)-SU iq-qe-lep-pu [ba-luGIs.gi-lmus-si-ma c~S.gi-]mu:-Si-ma eleppa(GIs.Mfi.)-su ekppa(c~S.d)-S!i ti-mah-kr [ba-lu u-ma~-~r [Atthel the]holy holy[hlarbor, [hlarbor,the theCrescent CrescentHarbor, Harbor,he heembarked embarkedon onaasailboat. sailboat. [At without aarludder rludderhis hisboat boatdrifts driftsalong, along, [Without plntingpole polehe hesteers steersthe theboat. boat. [Withoutaapulnting [Without (FragmentA: A: 19'-21') r9'-21') (Fragment Fragment Fragment C, C,which which isis very very fragmentary, fragmentary,seems seems to to show show aa different differentsystem: system:itit ipus in in the the narrative narrative sequence sequence(cf. (cf. lines lines seemsto to employ employiptaras iptarasforms formsinstead instead of of iprus seems 7,9, 12, 13). This is similar to the system in Fragment B, as a comparison of the 7,9, 12, 13). This is similar to the system in Fragment B, as a comparison of the pp. 34-35) shows. two fragments (above, two fragments (above, pp. 34-35) shows. Amarnarecension, recension,there there are are two twoforms formsin in complementary complementarydistribution distribution In the theAmarna In -t- form formof of the the verb verb that function function in in the the narrative narrative sequence: sequence:iprus iprusand and iptaras. iptarar.The The -(that (iptarar)isis the the independent independentform. form.As As such, such,itit isis used used wherever wherever aa single singlepast past action action (iptaras) in the the narrative narrative sequence sequence isis conveyed conveyed and and where where no no other other constraints constraints are are in -ma. This This additional additional particle particle isis always always atatpresent, such such as as aa connective connective enclitic enclitic -mao present, -t- form form isis inintached to to an an iprus iprus verbal verbalform, form, and and from from this this we we may may deduce deduce that that aa -(tached -ma. In In other other words, words, whenever whenever an an hibited by by the the attachment attachment of of an an enclitic enclitic -mao hibited enclitic -rna -ma isis encountered, encountered, the the narrative narrative form form will will be be iprus iprus rather rather than than iptaras. iptaras. enclitic The -t- form form of of the the verb verb in in aa simple simple indepenindepenThe following following example example shows shows the the -(dent clause: clause: dent

ma-ar si-ip-ri fi-ip-ri sa Sa da-ni da-niik-ta-al-da ik-tad-da ma-ar The messenger messenger of Anu arrived. arrived. The (Fragment B: 34'-35') 34'-35') (Fragment B: form of the narrative verb verb exist. exist. Similarly, Similarly,both verbs verbs Here no constraints on the form example are independent and free free of any constraints on their following example of the following form: form: it-tu-urh'1 it-tu-u'~

li-ib-ba-Su is-sa-ku-at is-sa-ku-at li-ib-ba-su

His heart calmed, calmed, he became silent. (Fragment (Fragment B: 56') 56') Both ittiih ittiiG and issakat are synchronous. synchronous. Thus, even when both have the same inflectional patterns, there may be only one of them that moves the reference time forward. fotward. Dietrich (1991: ('99': 45 n. 24) suggests suggests that the -t-(- form of of the verb is used to denote simultaneity. simultaneity. Yet, judging judging from all other contexts, especially those in

63

ki-rna pti-f[u ilq-bu-'u ilq-bu-'u'' sal Sa[su-ul-ti fu-&ti ka-ap-pa-sa ka-appa-Sait-te-d-bi-ir it-te-eS-bi-ir ki-mai-na i-napf-i-s[u

As Assoon soonas ashe hespoke, spoke,the theSouth SouthWind's Wind'swing wingbroke. broke. (Fragment (FragmentB: B: 5'5--{j') '4)

b,'

In Jtk{ -(Inthis thiscase, case,&e -t- form formittesbir ittecbirisisthe theunconstrained unconstrainednarrative narrativeform form,while whileiprus ipusisis i ' constrained by its constrainediby itssyntactic syntacticenvironment, environment,being beingplaced placedin inan anembedded embeddedclause. clause.In In the {iprus-maiptaras}, iptaras),the the first first verb verb dedethe following followingexample, example,exhibiting exhibiting the the sequel sequel{iprus-rna notes notes an an event eventthat that precedes precedesthe the event eventdescribed describedby by the thesecond secondverb: verb:

id-gu-ul-Su-mada-nu da-nui~-~i-i~ is-si-ihi-na i-namu-!Ji-Su mu-hi-fu id-gu-ul-su-ma Anu Anu looked looked at at him; him; he he laughed laughed at at him. him. (Fragment (Fragment B: B: 66') 66') In In the the para!lel parallel verse verse in in Fragment Fragment D: D: 4', 4', the the verb verb §il!Ju ~ 8 h appears uappears with with iprus ipnu inflecinflection. ipus forms forms are are concontion. Another Another example example isis the the following following passage, passage, in in which which iprus strained -ma or or by by aa negative negativecontext. context. Note Note that that in in strained either either by by the the enclitic enclitic particle particle -rna the -t- forms forms replace replace the the negated negated iprus iprus forms forms in in similar similar construcconstructhe last last two two verses, verses, -(tions, tions, but but in in indicative indicative clauses: clauses:

[a-kla-al [a-k]a-a1ba-la-ti ba-la-h [ill-qu-ni-su-um-ma [ill-qu-ni-Su-urn-mau-ul ti-ul i-k[u-jul i-k[u-]ul me-e me-e ba-la-ti ba-la-h [ill-qu-ni-su-um-ma [ill-qu-ni-Su-urn-mau-ul !i-ul ill-til il[-ti] lu-ba-ra lu-ba-ra [il-qju-ni-su-um-ma [iI.qju-ni-Su-urn-ma ir-ra-al-'ba"-aS it-ta-al-'ba?'-aS sa-am-na Sa-am-na [ilj-qu-ni-su-um-ma [ill-qu-ni-Su-urn-mait-ta-ap-si-iS it-ta-ap-Xi-ii

-

He He was was brought the the [fojod [folod of of life; life; he he did did not e[a]r. e[a]t. [H]e was brought brought the the water water of life; life; he he did did not drUnk]. dr[ink]. [Hle was [He [He was brlought a garment; garment; he dressed. dressed. [He oil; he anointed. [He was blrought oil; (Fragment (Fragment B: B: 61'-65') 61'-65') Negative events are excluded from from narrative sequences sequences by their very nature: nature: a nonevent cannot move reference reference time forward. forward. The two iptaras iptaras forms forms in this passage (for (for which, cf. cf. Streck 1995: synchronous, so that, as in the 1995: 229) may be synchronous, issakat, only one of them changes the reference time and the sect t 4 and issakat, case of iittuG analogous. ond is analogous. Iprus forms forms occur instead of iptaras in the MB recension in the following following Iprw situations:

-rna, which implies that the preceding verb is located previwith enclitic -ma, -(- form verb that follows; follows; ously in time to the independent -tclauses; 2. in negative clauses; 3- in interrogative clauses; 3. 4- in in embedded embedded clauses; clauses; 4. 1. I.

64

Dating Datingand andCompositional CompositionalFactors Factors

Chapter Chapter2z

II was was plunged plunged into into the the lord's lord'shouse. house. In cursed [helr'." [heir?." In the the rage rage of of my my heart heart II cursed (Fragment (FragmentB: B: 49'-54') 49'-54t)

The The distribution distribution of of iprus iprw and and iptaras iptaras forms forms in in this this text text isis similar similar to to the the attested attested distribution MB nonliterary nonliterary texts texts (Aro (Aro r955: 1955: 80--86). 80-86). Clearly, Clearly,the the three three last last distribution in in MB constraints constraints are are not not included included in in narrative narrative sequences. sequences. ItIt remains remains to to be be seen, seen, in in aa larger -masignify signify larger corpus corpus than than this, this,precisely preciselywhat whatiprus iprus verbs verbsfollowed followedby by enclitic enclitic -rna semantically. semantically. Narrative Narrative in in direct direct discourse discoursefunctions functionssimilarly similarlyto to other other narrative narrative discourse. discourse. The st- form form The following following example example consists consists of of aa simple simple sentence sentence with with aa verb verb in in the the -1(iftebir) within within direct direct discourse: discourse: (isrebir)

Thefirst firstverb, verb,a-ba-ar, a-ba-ar,has has been been taken taken by by von von Soden Soden (1984: (1984: 229 229n. n. 59) 59) as as an aniprus iprus The verb\ verB, However, However, both both the the semantics semantics (durativity) (durativity) and and the the lack lack of of the the enclitic enclitic -rna -ma suggest suggest that that itit isisan an iparras iparrasverb verb (hence (hence the the imperfective). imperfective). As in&gment A A at at the the beginning beginning of of this this excursus, excursus, imperimperAs has has been been shown shown in~gment fective Fragment B inFragment B contexts contexts where where there there isis no no movement movement fective forms forms are are also also used used'in of '7 In of time time reference. reference.'? In other other words, words, imperfective imperfective verbs verbs are are employed employed to to indicate indicate situations situations outside outside of of the the narrative narrative sequence. sequence. For For instance, instance, this this isis true true of of the the verb verb ablir abar in in the the passage passage quoted quoted above. above. In In the the following following example, example,both both verbs verbs are are imperimperfective, fective, evidently evidently marking marking situations situations of of answering answering and and speaking speaking as as having having interinternal nal structures structures (cf. (cf. verbs verbs below below that that introduce introduce direct direct speech): speech):

i-la,ab-ra,at i-pa-a[-su i-pa.aLSu be-[dli be'-[e-l]i la-da_pa 'a-&-pa rna-ar ma-ar dde'-a Sa su-u-ti fu-li-ti ka-ap-pa-sa ka-ap-pa-S~ i-la-ab-ra-at e_a sa ii-te-bi-ir is-te-bi-ir His His [m]inister, [mlinister,!labrat, Ilabrat, answered answered him: him: "My "My lo[rd], lo[rd],Adapa, Adapa, Ea's Ea's son, son, broke broke the the South Wind's Wind's wing." wing." South - 12') (Fragment (FragmentB: B: to' 10'-I 2')

ip-pa-Iu i-daJsu?l[ ddulm[u-zil [ill d,giz'_ziJda' 'a '_'rna'_'SU' 'ba lJni?lJ ta' 'a'Jna' daJni' i-qa-ab-bu-u

The The folloWing following example example provides provides an an exception exception to to the the rule rule in in that that it it uses uses an an iprus form in a similar environment but with no apparent syntactic constraints: iprus form in a similar no apparent syntactic constraints:

[Dulm[uzil [Du]m[uzil [andl [and]Gizzida Gizzida answered answered (standing) (standing) at at his his sides, sides, they they recited his his good speech to Anu. good speech to Anu. (Fragment (Fragment B: B: 54'-56') 54'-56')

ma-ar si-ip-ri Si-ip-ri sa Sa da-ni da-niik-ta-a[-da ik-ta-al-da rna-ar 'a-&-pa sa Sa su-u-ti :u-li-ti [kla-ap-pa-sa [kla-ap-pa-fais-bi-ir iisbi-ir a-na mu-lJi-ia mu-hi-ia su-bi-la-tiS-su Su-bi-la-Z-fu la_da_pa

English English cannot convey convey imperfectivity imperfectivity in in this this syntactic syntactic context; context; aa more more accurate accurate rendering rendering of the the aspect aspect involved involved might might be 'they were were reciting'. reciting'. Anotheryerb Another verb with iparras i p a m inflection inflection isis izzazzu 'they were were standing' standing' (line (line 39'), which which is is what what is is expected for for denoting a stative stative situation (the (the so-called so-called prefixed statives; statives; GAG §78b). §78b). Similarly, Similarly, the imperfective imperfective (ul) (ul) iziqqa'did iziqqa 'did (nor) (not) blow' (line (line i) 7') is is used to indicate the (negative) (negative) situation when the wind stopped stopped blowing on a temporal temporal stretch, stretch, which the English translation cannot indicate (the (the consonant doubling doubling marked marked in the script indicates indicates that this this form form should should be interpreted as as an imperimperfective, Knudtfective, with Rainey r978: 1978: 99 99 and pace Picchioni, Picchioni, who follows follows Ebeling, Ebeling, in Knudtzan zon 19r5: 1915: 1542; 1542; in line 9', g', in a context similar similar to the one in line i7' yet without indication of consonant doubling, doubling, the imperfective imperfective inflection inflection implies implies a nonpunctual past, or a continuous "present perfect," which in the context follows parfollows the particle istu). In the speech of Adapa, however, this verb appears in the perfective: iftu). Adapa, however, appears

The messenger of Anu arrived: arrived: The "Adapa Send him to to me!" "Adapa broke broke the the South South Wind's wing. Send (Fragment (FragmentB: B: 35'-36') 35'-36') MB MB sometimes sometimes employs employsiprus i p s inflections inflections in direct discourse discourse in environments environments where -1-t- forms forms are are normally employed (Aro (Aro r955: 1955: 83-85). While such such occuroccurrences rules rences may sometimes sometimes be explained on historical grounds, grounds, the synchronic synchronic rules by which this and similar similar occurrences occurrences can be explained explained have yet to be investiinvestigated. Note that there is is no verb explicitly explicitly inrroducing introducing the direct discourse discourse above. quoted above. A longer narrative appears appears within a context of direct discourse discourse in Adapa's speech to Anu:

la_da_pa *a-na ip-pa-a1 bdf be-li 'a-&-pa d a_na ip-pa-al be-li-ia i-na i-m qa-a-ab-la-at qd-a-ab-la-at ta-am-ti a-na bi-it be-[{-ia nu-ni a-ba-ar ta-am-ta i-na me'-Se-li me-se-[i in-ii-il-ma in-si-il-rna Su-zi-tu su-u-tu i-zi-qci-am-ma i-zi-qa-am-ma ia-a-Si ia-a-si upte-eb-ba-an-ni ut-te-eb-ba-an-ni [a-n]a [a-nla bi-it be-lid-ta-am-~i-il be-if ul-ta-am-~i-il i-na ug-ga-at li-ib-bi-ia [x(-x)-S]a! [x(-x)-S]a' 'a't-ta-za-ar 'a't-ta-za-ar Adapa answered Anu: "My lord! lord's household I was catching fish in the middle of of the sea. For my lord's He cut the sea in half, the South Wind blew, and me-she me-she drowned.

su-u-tu i-zi-qa-am-rna ia-a-si ut-te-eb-ba-an-ni me--she drowned. drowned. the South Wind blew, and me--she (Fragment B: B: 52') 52')

''f;

systematic constraints under wh~ch which they occur are probably not styl~stlc stylistk 17. The systematic grammatical; ne~ther neither can they be defined defined as "h~storlcal "historical present" forms forms (pace (pace D~etrich Dietrich but grammat~cal; 1991: '991: 45 n. 25). 25)·

Factors Dating and Compositional Compositional Factors

Chapter 22

66

67

\

Here, the narrative sequence perfecsequence and the enclitic -rna -ma require its analysis analysis as a perfective verb (contrast blow(contrast Izre'el Izre'el 1991a: 199ra: 764; 764; 1992: 215). Adapa refers here to the blowing of the wind at the moment he was dtowned drowned as though it were a single occurrence, occurrence, without witl~outpaying attention to its temporal temporal stretch, stretch, if there thcrc was one. Adapa's falling into the watet may well have been the result of a sudden, falling water sudden, short aspectual distinctions are burst of the wind, wind, although it did not have to be so: so: aspectual subjective subjective in that they are different ways of viewing the same event (Comrie (Comrie 1976: 3). Note, however, the following narrative sequence: 1976: however, following

ip-pa-al-su-ma i~-~e-ne-el;-!Ju They looked at each other and smiled. smiled. (Fragment 45'-46') (Fragment B: 45'-46') Here the fitst perfective, the second imperfective. While the use of imperfirst vetb verb is perfective, imperfective passage, where Ea was describing the fective verbs was legitimate legitimate in the parallel passage, setting in heaven (ip-pa-la-S1i-rna (ip-pa-la-sti-ma iHe-ne-el:d}u is-se-ne'-eh-hu 'they will look at each other and smile" 25'-z6'), its use seems at first glance strange strange in this context, where smile', lines 25'-26'), the actual chain of events is being narrated. I think this form form is constrained by the derivation of the verb in the Gtn stem (cf. (cf. Poebel 1939: 1939: 49-64; 4 9 4 4 ; for a similat similar constraint in the PA dialect of Amurru from from the Amarna period, see Izre'el Izre'el 19y1b: 226-27). 1991b: 226-27). Verbs introducing direct speech behave differently from from the regular pattern. They are either formed in the iparras iparrar or, or, under some consttaints, constraints, with the iprus example, inflection. For example,

la-da_pa da_na ip-pa-al Adapa answered Anu (Fragment 49'; cf.line cf. line 10', lo', with no marking of the double consonant.) (Fragment B: 49'; While this is the regular inflectional inflectional pattern that verbs inttoducing introducing direct speech pMu ipuSma use (cf. the formulaic formulaic pKu \iru5riu izakkar and similar formulas formulas in Akkadian literature), ture), perfective iprus forms forms appear whenever the direct discourse discourse either consists of or opens opens with an exclamatory short phrase. For example, example, il-si na-ra-ru (he) (he) cried, "Help!" (Fragment 40') (Fragment B: 13'; also line 40') ilsi occurs with an attached -rna, -ma, and therefore also conforms In line 49', the verb itsi to the constraints of the distribution of perfective perfective verbs described above. above. In line 8', sakanu 8',the imperfective imperfective isassi iSarsi is followed followed by longer discourse. discourse. When the verb Sahnu 'to set' occurs in a collocation with p~ma'order', it appears appears in the imperfective imperfective when introducing direct discourse however, in Ea's speech, speech, with only discourse in line 16'; however, the noun temu perfective (line ;Ernmu as its object, it appears appears in the perfective (line 33'). 33'). The following following

rema

verb of speech in the middle of direct discburse disthurse (cf. above above for a similar case of ip-

rus in direct discourse): dd6ea iq-ba-a la Ia e_a be-If be-liiq-ba-a

ta-'ka '_alia ta-'kal-a1 la ta-S[a-alt-ti ta-<[a-a]t-ti

Ea my lord told me: "Do not eat, eat, do not dr[ilnk!" dr[i]nk!" (liRlfment (,9 i m e n t B: 68'-69') 68'49') The explanation for this may be the relative subjectiviry subjectivity of the aspectual aspectual distincdistinction: the direct discourse discourse that follows follows can be regarded either as the stretch of time during which the event of speech occurs or as a single single whole, whole, disregarding disregarding the time span of the speech. The constraint suggested suggested above, above, that these verbs appear in perfective inflectional inflectional form form only when a brief exclamation follows, follows, may supsupport this hypothesis. hypothesis. The observations preliminary, and they cannot be reobservations made above above are only preliminary, garded as an accurate analysis system, since since they constitute a deanalysis of the TMA system, scription of only one text. I hope to publish the results results of further research into the TMA system(s) system(s) of the language used in Akkadian mythological texts in the foreseeable foreseeable future.

The The Origins Origins of of the Myth (1964), the existence of an old Vorlage of the Adapa As seen by Komor6czy (1964), van Soden 1984: 1984: 227-28 227-28 with n. 53 53 onp. 228; cf. Bohl conceivable (pace (pace von myth is conceivable fact, the location of this story at Eridu makes us consider dating 1959: 419). In fact, the conception of this myth early, early, since Eridu was a center only in the early periMesopotamian civilization civilization (Roux 1964: 67ff.; Foster 1974: 1974: 346 with ods of the Mesopotamian al. 1981: 33-34; 33-34; Roaf 1990: 53; 53; ABD 2.573). 2.573) Reference Reference to the 9; cf. Safar et aL n. 9; (Fragment A: 8') may further bear wimess wimess to Anunnaki in the context of Eridu (Fragment the antiquity of the text (cf. (cf. Falkenstein 1965; 1965; Edzard 1965: 1965: 42; Black and Green 2 : 34)· 199 1992: 34). Likewise, the motif of Dumuzi and (Nin)Gizzida (Nin)Gizzida can be attributed to an early Likewise, time, especially especially since Ningizzida played an important role in Mesopotamian Mesopotamian relitime, during the Sumerian period (see p. lI8). 118). gion during geographical and physical setting of this myth manifests manifests intimate, firstfirstThe geographical hand knowledge of the location, since the role and behavior of the South Wind are very well known in the same area in the time before and up to our period. In study, Roux (196 (1961) a penetrating study, I) has shown that the South Wind, when blowing 77, serves serves as a fertilizing fertilizing means for the lands lands of 'toward the land' (cf. Fragment B: i), Mesopotamia. Its arrest, arrest, therefore, therefore, explains explains the disappearance of the ferfersouthern Mesopotamia. (cf. p. lI8). 118). Roux based his conclusions conclusions on a tility deities Dumuzi and Gizzida (d. from the 1950S 1950s (1961: 17-18). 17-18) The study of weather reports in the Basra area from southerly wind-which wind-which is, is, in effect, effect, the southeastern wind, wind, Sardji, southerly sardji, or Sarqi, sarqi, the

68 65

Chapter 22 Chapter

ancient <%tu-is Siltu-is aa hot, hot, humid, humid, violent violent wind wind that that brings brings most most of of the the rain rain to to the the ancient lands of of southern southern Mesopotamia. Mesopotamia. lands The setting for Adapa's journey journey and and his his adventure adventure at at sea sea are are probably probably based based The setting for Adapa's on common weather conditions. The introduction to the myth clearly describes on common weather conditions. The introduction to the myth clearly describes Adapa's boat's boat's capability capability for for drifting drifting along along in in the the sea sea without without any any effort effort on on his his part part Adapa's (Fragment A: A: 20' 20'-21'; Picchioni 1981: II3-I4)' While While this this description description could could be be -21'; Picchioni 1981: 11~-r4). (Fragment taken as literary convention, implying nothing concrete, the weather conditions taken as literary convention, implying nothing concrete, the weather conditions as we we know know them them do do support support the the reality reality of of the the description. description. The The western, western, or or rather rather as northwestern, wind, wind, Sand, samill, is is preponderant preponderant in in Iraq Iraq all all year year long. long. This This is is especially especially northwestern, true in in the the early early morning morning hours, hours, when when Ea Ea would would still still be be 'lying, 'lying, lingering lingering in in bed' bed' true (Fragment A: I i). Thus, Adapa did not have to maneuver the boat out to sea. It (Fragment A: 17'). Thus, Adapa did not have to maneuver the boat out to sea. It should be noted, noted, at at this this point, point, that that the the adverb adverb %miSamma iimisamma 'daily' 'daily' (Fragment (Fragment A: A: should be 18') draws attention attention to to routineness routineness rather rather than than uniqueness uniqueness (pace (pace Roux Raux 1961: 18') draws 1961: 15 15 n. I). In In addition addition to to Raux's Roux's data data and and analysis, analysis, we we have have more more information information available available n. I). from from the the files files of of the the British British Naval Naval Intelligence Intelligence that that were were published published during during World World War II (Iraq and the Persian Gulf, 1944). These documents explicitly state that that War I1 (Iraq and the Persian Gulf, 1944). These documents explicitly state records records ftom from the the Basra Basra area area "show "show no no great great variation variation throughout throughout the the year year in in the the early morning. On most days, however, the wind rises during the day." In the early morning. O n most days, however, the wind rises during the day." In the morning 170-71), and and sailing sailing is is pleasant. pleasant. morning hours, hours, the the wind wind is is relatively relatively calm calm (pp. (pp. 170-71), A southeastern wind bursts forth in the afternoon. It is especially prevalent A southeastern wind bursts forth in the afternoon. It is especially prevalent durduring "break(ing) up up the the nornoring winter, winter, notably notably in in December, December, January, January, and and February, February, "break(ing) mal 169). "The "The north-west north-west winds winds ... . . . are are occasionally occasionally mal winter winter circulation" circulation" (p. (p. 169). strong, but more usually very light. In the gulf area the Sharqi ( ... ) is sometimes strong, but more usually very light. In the gulf area the Sharqi (. . .) is sometimes followed (Suahili)which which lasts lasts for for aa few few hours hours and and followed by by aa strong strong south-westerly south-westerly gale gale (Suahili) is If these these weather weather conditions conditions have have not not is dangerous dangerous to to small small crafts" crafts" (p. (p. 169). 169). If changed between the time when the Adapa story was composed and our times, changed between the time when the Adapa story was composed and our times, we we may may even even conjecture conjecture that that our our story story is is set set sometime sometimebetween between the the month month of of DecemDecember ber and and the the month month of of February. February. Adapa, Adapa, having-as having-as usual-a usual-a light light northwestern northwestern wind S ~ t =u= sharqi, sharqi, wind in in the the early early morning, morning, was was surprised surprised by by aa sudden sudden attack attack of of the the siitu which has indeed proved to be "dangerous to small crafts." which has indeed proved to be "dangerous to small crafts." Foster (1974: 350) 350) reminds reminds us us that that fishing fishing was was an an integral integral part part of of the the early early Foster (1974: economy of southern Mesopotamia (cf. Oppenheim 1977' 46). Adapa, in breakeconomy of southern Mesopotamia (cf. Oppenheim 1977: 46). Adapa, in breaking Koing the the wing wing of of the the South South Wind, Wind, helped helped in in the the restitution restitution of of world world order. order. Komor6czy (1964) suggests a Sumerian origin for the myth, yet he maintains that a Sumerian origin for the myth, yet he maintains that mor6czy ( 1 9 6 ~ suggests ) the the nartative narrative originated originated in in Akkadian Akkadian during during the the OB OB period. period. Similarly, Similarly, Foster Foster (1974: 353) suggests that, while the earliest layer of the myth (1974: 353) suggests that, while the earliest layer of the myth might might be be conconnected nected to to nature nature in in southern southernSumer, sumer, it it was was from from OB OB tradition tradition that that the the initial initial syssystematization of the antediluvian tradition is to be dated. Foster suggests, duly, tematization of the antediluvian tradition is to be dated. Foster suggests, duly, that that "the "the contents contents of of magical magical and and poetic poetic texts texts may may have have been been drawn drawn freely freely from from aa wide spectrum of tradition" and that "the relative age of the texts would wide spectrum of tradition" and that "the relative age of the texts would be be of of less 1974: 354). 354). less interest interest than than the the age age of of the the materials materials included included in in them" them" (Foster (Foster 1974: Bott
Dating Dating and and Compositional Factors Factors

69

setting setting for for the the myth. myth. II believe believe that that aa social social interpretation interpretation of of aa myth myth is is an an indicaindication tion of of the the period period when when it it was was used used as as aa social social charter charter (for (for this this aspect aspect of of myth, myth, see, see, 1970: 19-23). In its first-millennium form, the Adapa myth may briefly, Kirk briefly, Kirk 1970: 19-23). In its first-millennium form, the Adapa myth may have have served, seNed, at at least least in in part, part, to to authenticate authenticate the the institution institution of of priesthood. priesthood. This This was done by describing the functions of Adapa at Ea's sanctuary was done by describing the functions of Adapa at Ea's sanctuary at at Eridu, Eridu, which which b the portrays portrays sophisticated sophisticated formulation formulation )y the author author of of Fragment Fragment A A in in the the introducintroduc.~ descr~pt~on . . was probably absent tion to the text (see pp. 11 1-14). No e that t h s tion to the text (see pp. I I 1-14). Nate that this description was probably absent from from the the primitive primitive plot. plot. On On the the other other hand, hand, social social charters charters may may be be late late adapta: adapta: tions of an already existing myth. Thus, social interpretations do not tions of an already existing myth. Thus, social interpretations do not necessarily necessarily point point to to the the time time of of the the initial initial conception conception of of the the myth myth (Komor6czy (Komoroczy 1964: r964: 43; 43; cf. d. Xella 1976: 1976: 57-59).'8 57-59). ,8 Komor6czy Komoroczy (1964: (1964: 40-41), 40-41), stating stating that that Akkadian Akkadian myths myths were were composed composed separately separately from ftom the the Sulnerian Sumerian literary literary tradition tradition (cf. (cf. also also Kramer Kramer rg60: 196o: 283), 283), claims Sumerianisms in claims not not to to have have found found any any Sumerianisms in the the Akkadian Akkadian versions versions of of Adapa. Adapa. SumerHowever, However, there there are are some some old old formulas formulas presented presented in in the the text text that that do do reflect reflect Sumerian origins. One is unable to tell whether they reflect stock literary or poetic ian origins. One is unable to tell whether they reflect stock literary or poetic forformulas mulas that that were were borrowed borrowed and and absorbed absorbed into into Akkadian Akkadian long long before, before, or or whether whether they Sumerian version they indicate indicate actual actual knowledge knowledge of of aa Sumerian version of of the the myth myth by by the the AkkaAkkau4-me-?uudian scribe. One example is the employment of the temporal idiom ina dian. scribe. One example is the employment of the temporal idiom ina u 4 -me-sumn rna ina sa-na-a-ti Fa-a-na-a-tisi-na-a-ti Si-na-a-ti 'in 'in those those days, days, in in those those years' years' (Fragment (Fragment A: A: 5'). 5'). This This ma . . . (gi (gi6r i - a ... .. .)) formula is is reminiscent reminiscent of of Sumerian Sumerian formulas formulas such such as as uu,-ri formula -ri-aa ... -ri-a 6 4 mu-ri-a ((.... . .)) 'in 'in those those days days ... . . . (in (in those those nights nights ... . . .)) in in those those years years (. (. .. . .)')' (van (van mu-ri-a 1964-65: 31-34; 31-34; cf. cf. Hecker Hecker 1974: 1974: 99 with with n. n. 22 on on pp. pp. 9-10; 9-10; Xella Xella 1976: 1976: 2626Dijk 1964-65: Dijk 27; also Komor6czy 1964: 47 n. 54). Interestingly, the Sumerian version ofAdapa 27; also Komoroczy I964: 47 n. 54). Interestingly, the Sumerian version of Adapa opens with with aa long long introduction introduction beginning beginning with with aa similar similar formula formula (Cavigneaux (Cavigneaux opens al-Rawi 1993: 1993: 92). 92). Cf. Cf. also also the the use use of of OB OB i-nu-mi-su 2-nu-mi& (Fragment (Fragment A: A: 16'; 16'; cf. cf. and al-Rawi and I/] 162). 162). CAD IIJ CAD alka 'come' 'come' (Fragment (Fragment Another idiomatic idiomatic expression expression used used isis the the imperative imperative alka Another 48', 6i)· 67'). As As noted noted above above (p. (p. 25, 25, commentary commentary to to line line 48'), 48'), this this isis aa loan loan transtransB: 48', B: I t is interesting to note that this imperative form, lation from Sumerian gana. lation from Sumerian g ana. It is interesting to note that this imperative form, myths employed as an interjection in direct speech, is notably found in Akkadian employed as an interjection in direct speech, is notably found in Akkadian myths for which which an an extant extant Sumerian Sumerian origin origin is is known. known. Thus, Thus, one one finds finds this this interjection interjection for Istar's Descent Descent (Nineveh (Nineveh version, version, line line 93 93 = = Borger Borger in the the Akkadian Akkadian version version of of lStar's in 2.91); for the Sumerian cf., e.g., g & n u in Inanna's Descent, e.g., line 29 1963: 6 1 19 3: 2.9 ); for the Sumerian d., e.g., ga-nu in Inanna's Descent, e.g., line 29 (= Sladek 1974: 1061, although not in the same place;'9 likewise GilgameS, e.g., (= Sladek 1974: 106), although not in the same place; '9 likewise Gilgameil, e.g.,

A,-.

-

18. Xella Xella (I976: (1976:49-57) 49-57) suggests suggests that that the the myth myth isis rooted rooted in in archaic archaicperiods. periods. Relying Relying IS. on typological comparisons with myths from Amerindian cultures, Xella takes Adapa to on typological comparisons with myths from Amerindian cultures, Xella takes Adapa to be a cultural hem. According to this perception, the South Wind represents an element be a cultural hero. According to this perception, the South Wind represents an element of primordial primordial chaos, chaos, interfering interferingwith with routine routine daily dailylife, life, notably notablyfishing. fishing.Adapa, Adapa, in in breakbreakof ing the wing of the South Wind, thus helps in the restitution of world order. ing the wing of the South Wind, thus helps in the restitution of world order. gen-na-an-&-en(line (line227 227 == Sladek Sladek '974: 1974:I3 1 ~). 1). 19. There, There,the the Sumerian Sumerianuses uses gen-na-an-ze-en 19· I

Chapter Chapter 22

Factors Dating and Compositional Compositional Factors

I iv 43; III 111 i: 15. The suggestion that alka is used in Akkadian poetry as a loan translation from the Sumerian, Sumerian, however, needs further research (von Soden 1984: 1984: 229 n. 57 suggests suggests that alka, alka, like nilrilru ncirci7u 'help!', 'help!', lines 13',40', 13', 40', originates in the spoken language). Nevertheless, one should not discard the possibility that the use of alka may serve as a hint, albeit inconclusive, that there may be an ancient origin for a myth going back to Sumerian linguistic culture or, or, in other words, that the Akkadian narrative may be based on a Sumerian prototype. protorype. What is especially interesting in this respect is the tendency to keep verbfinal word order, a tendency observable obselvable in all extant fragments fragments of the myth. As is well known, known, literary Akkadian has a free, very flexible flexible word order, which may be subject to poetic and stylistic stylistic rules. Therefore, it is surprising that the myth of Adapa, in all its recensions known to us, almost always SOV word order, always has an SOY and deviations from this norm are quite rare. In the Amarna Amama version, only about a dozen sentences deviate from the standard verb-final word order, and they come in specific 13'-IS', 4of, 47'-4-48'> 54', 56', 66', 70'). 70'). In the specific environments (lines (lines 13'-15',40',47'-48',54',56',66', Nineveh fragments, there is apparently only one time when word order diverges fragments, from the standard (Fragment A: 17'; 17'; cf. above, pp. 13-14 13-14 and the commentary to Fragment A,: 2' 2' on p. 17). 17). Since verb-final word order is a salient feature of Sumerian, we may conjecture that Sumerian influenced the word order of the extant versions verslons of Adapa. Note that the word order in the Amarna Amama recension of the myth of Nergal N ergal and Ereskigal Ereskigal is substantially different and conforms to the usual word order of the Akkadian myths known to us from Mesopotamia proper. Another observation to keep in mind at this point is the nonrigid metrical form of the myth in all of its extant recensions. While Sumerian myths seem to manifest fluctuating meter, there is a tendency to keep to a solid metrical pattern in Akkadian myths. In fact, fact, my impression is that the meter of Akkadian myths seems time."20 It seems seems to me that the metrical disposiseems to become more rigid in time. tion of the Nineveh fragments fragments does not conform with the expected one, one, although they are much more structured than the Amarna Amama recension (see (see p. 98). Thus, if the above statement regarding the development of Akkadian meter is

supported by further research, one will be able to suggest that this deviation from the norm is a result of having roots in older periods of Mesopotamian mythology. mythology. Whether the roots go back to Sumerian or just reflect an early second-millennium norm cannot be determined at this stage of research. The discovery of the OB OB Sumerian recens.ion recension of the Adapa myth may serve . 1 as further support for the assumption that% thad~llerives erlves from rom a Sumerian prototype. Cavigneaux and al-Rawi (1993: 92) 92) state that the main narrative of the myth is "very near to the Akkadian version." One should remember, however, that since the extant Sumerian recension of Adapa originates in the OB O B period, a contemoman Akkadian Vorlage, canporary composition in Sumerian, Sumerian, even one based orran not be ruled out (cf. Cooper 1973: 241). Since none of the features discussed discussed above or their combination supplies conclusive evidence to support the view that the Adapa myth in its known recensions is a translation from a Sumerian Vorlage, the question should be left open for the time being. Nevertheless, Nevettheless, I have shown that there is good reason to surmise that a Sumerian prototype prorotype of Adapa may have existed in ancient times. That this is feasible is proved, of course, feasible course, by the existence of related myths in both languages, Inannal languages, such as the Descent of Inanna/ Btar themes in tales known from both languages (cf., mythemes (cf., e.g., LamLamIstar and by related my bert 1992).

70

20. Our knowledge knowledge of Sumerian Sumerian metrics is still still in its earliest stages. stages. As stated by Jacobsen (1987: xiv-xv), xiv-xv), "meter and rhythm .. .. .. are not sufficiently sufficiently recognizable recognizable from Jacobsen (1987: the texts." Similarly, Similarly, Berlin (1979: (1979: 10) lo) says that "although there is evidence that metric considerations considerations played a role in some poetic compositions, compositions, there is no proof proof that Sumerian Sumerian poetry had a metric requirement, pat~ requirement, or that most compositions compositions have a definite definite metric pattern." Alster (1975: rhythmi~ (1975: 56) 56) claims claims that, although although Sumerian Sumerian poems were recited rhythmically, rigid metrical system did not exist (cf. (cf. also Alster 1972: 1972: 19; 19; 1992: 1992: 27). z7). For cally, a rigid suggestions and views concerning suggestions concerning Sumerian Sumerian meter, meter, see see Heimpel Heimpel 1970; 1970; Sauren Sauren 1971; 1971; SauSau~ 1971-72; Civil 1976: 1976: 83 83 n. I; I ; Wilcke 1976: 1976: 220-31; 220--31; Krecher 1978: 1978: 124-25; 124-25; cf. Limet ren 1971-72; 1972: 1993; Vanstiphout 1993 1993 with some more references 1972: 16-21; Echard Edzard 1987: 1987: 38; 38; Edzard 1993; in n. 2z on p. 305. For present knowledge of Akkadian metrics, metrics, see below, pp. 88-89.

*%

711

. '~

The Myth as Poetry

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73

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1. Chapter 33 Chapter

The The Myth Myth as as Poetry Poetry

:r.

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. Introduction Introduction As As isis true true in in many many other other cultures, cultures,ancient ancient and and contemporary, contemporary,mythological mythological literature subgenre of of poetry poetry (cf. (cf. Foster Foster literature in in Akkadian-speaking Akkadian-speaking cultures cultures was was aa subgenre 1993: 13-19). The poetic nature of the Adapa myth, especially in the Amarna 1993: ~ ~ - 1The ~ )poetic . nature of the Adapa myth, especially in the Amama fragment, fragment,was wasdebated debatedfor forquite quiteaalong longtime. time.The The myth, myth, in in all allof of its its recensions, recensions,isis less less formulaic formulaicthan than an an average average Akkadian Akkadian mythological mythologicaltext. text. Furthermore-unFurthermore-unlike like other othermythological mythologicaltexts texts from fromMesopotamia Mesopotamiaproper-in proper-in the the Amarna Amama recenrecension there is no agreement between line endings and verse boundaries. However, sion there is no agreement between line endings and verse boundaries. However, the thepoetic poetic structure structureof of the the myth myth in inall allof of its itsversions versionsnow nowseems seemsto tobe beestablished established and accepted (but (butsee seeDietrich Dietrich 1993)' 1993).The Theverse versestructure structure andhas has become become generally generallyaccepted of of the the Amarna Amama fragment fragment can can be be demonstrated demonstrated (and (and is, is, in in fact, fact, proved) proved) by by comcomparison parison with with the the other, other, later later recensions recensions (cf. (cf. pp. pp. 8, 8,34-36, 34-36, 38-39, 38-39, and and especially especially pp. pp. 998-99). Thus, the the myth myth of of Adapa Adapa and and the the South South Wind Wind can can be be regarded regarded as as aa 8--99). Thus, piece piece of of poetry poetry because because itit applies applies metrical-rhythmic metrical-rhythmic organization organizationto to its its linguistic linguistic organization 8).ItIt also also includes, includes, in in addition addition to to organization (cf. (cf. Molino Molino and and Tamine Tamine 1982: 1982:8). metrical metricalorganization organizationand and poetic poetic language, language,salient salientfeatures featuresof.poetry, of,poetry,such suchas asallitalliteration eration and and other other sound soundphenomena, phenomena, repetition, repetition, and and parallelism. parallelism.

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formulas. formulas.The TheAmarna Amamafragment, fragment,which whichallows allowsus usaabetter betterview viewof ofits itspoetics, poetics,uses uses relatively relatively simple simple language language and and does doesnot not use use many many common commonpoetic poeticformulas. formulas.For For example formulas introducing introducing direct direct example (and (and most most significantly), significantly),itit does does not not use use formulas speech, (Vogelspeech,aawidely widelyused usedpoetic poetic device devicein inAkkadian Akkadian mythological mythologicalliterature literature (Vogelzang 1990: 1990:60; 60; 1992: 1992: 274-76). 274-76). Nevertheless, Nevertheless, itit does doesshow show some somerelationship relationship to to zang other other mythological mythological texts texts by by the the use use of of certain certain linguistic linguisticexpressions expressionsand and referreferences e.g., infinitive infinitiveconstructions constructionssuch suchas as{Subject-Object{Suhject-Ohject encesto to cultural culturalcustoms; customs;e.g., ina-Infinitive} ina-Infinitive) or or similar similar types types (lines (lines 12', 12', 28' 28' etc.; etc.; cf. cf. Fragment Fragment C: C: I,I, 17; 17; d. cf. 1974: 171-72); the collocati~n Ema fahnu (line 16'; cf. Hecker 1974: Hecker Hecker 1974: 171-72); the collocat0n rema sakanu (line 16'; cf. Hecker 1974: 170);the theuse useof of the the imperative imperativealka alka'come' 'come' as asan an interjection interjection(see (seepp. pp.69-70); 69-70); the the 170); Erra1132-33; I 132-33; Machinist Machinist 1983: 1983:224); 224);or ormost most gestureof ofAnu Anu when whenhe heisisangry angry(cf. (cf.Erra gesture notably, notably, the the four four items items (food, (food,water, water,garment, garment,and and oil) oil)that that Adapa Adapa isis offered offereddurduring his heavenly visit (see pp. IZI-22, 137-38). ing his heavenly visit (see pp. 121-zz, 137-38). In In spite spiteof of its its relative relative simplicity, simplicity,the the Amarna Amama recension recension displays displays aa beautiful beautiful poetic poeticstyle, style,much muchmore moreso sothan than the theAssurbanipal Assurbanipalrecensions. recensions. ItItabounds aboundswith withpopoetic eticdevices, devices,which whichplaya play a significant significantrole role in inthe the presentation presentation of of the themyth. myth. Consonance Consonance

In In Fragment FragmentA, A,where where more more text text has has been been preserved preserved than than in in the the other other NineNineveh fragments, fragments, some some consonance consonance has has been been achieved, achieved, mostly mostly by by repeating repeating the the veh same sameword word or orphrase. phrase. For Forexample: example:

It

ana anasudtu fuiitunemeqa GmeqaiddiSsu iddsfu II napista napiitadarlta dantaul uliddissu iddiiiu

'1

To Tohim him he he gave gave wisdom, wisdom,he he did did not not give givehim him eternal eternal life. life. (Fragment (FragmentA: A: 4') 4')

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ittinulJatimme nubtimmZII nulJatimmuta nubtimmitta ippuS' ippd itti itti itti nulJatimme nubtimm- sa $aeridu eridu II nulJatimmuta nubtimmata ippuS' ippuj akala akalauu me me^sa fa eridu eridu II umisamma iimiiammaippus ippui [Wlith [With the the cooks cooks he he performs performs the the duties dutiesof of aa cook, cook, [Wlith [Wlith the the cooks cooks of of Eridu Eridu he he performs performs the the duties duties of of aa cook: cook: He He daily daily prepares prepares the the food food and and drink drink of of Eridu. Eridu. (Fragment (FragmentA: A: 10'-12') 10'-12') The The verb verb ippus ippuf isis repeated repeated again again at at the the end end of of line line 15'. 15'. Occasional Occasional instances instances of of consonance consonance can can be be found found in in addition addition to to actual actual repetition. repetition. For For example, example,

Poetic Devices Devices Poetic

ina ina qilasu qdtiiu~ @ II paSsura paSiara irakkas irakkas ina ina baluS'su bdZLI;SU II paSsura paifara ul ul ippattar ippafm

The The extant extant Nineveh Nineveh fragments, fragments, because because they they are are lacking lacking so so much much data, data, do do not not allow allow us us to to conduct conduct aa thorough thorough investigation investigation of of the the poetic poetic devices devices used used by by their their composers. composers. For For example, example, none none of of them them exhibits exhibits elaborate elaborate use use of of common common poetic (cf. Alster Alster 1972; 1972;Vogelzang Vogelzangand andVanstiphout Vanstiphout 1992). 1 ~ 9 2 Nevertheless, )Nevertheless, . poetic formulas formulas(cf. we inaumesuma itmSuma ina inasaniiti Canittisiniiti Sinitti we have have noticed noticed above above (p. (p. 69) 69) the the use use of of the the formula formulaina 'in 'in those those days, days, in in those those years' years' (Fragment (FragmentA: A: 5'), 5')) which which recalls recalls ancient ancient Sumerian Sumerian

[Wilth Wilth his his clean clean hands hands he he sets sets the the table, table, [Wilthout [Wilthout him him the the table table isis not not cleared; cleared; (Fragment A: 13'-14') 13'-14') (FragmentA:

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Chapter 33 Chapter

The Myth as Poetry

{ina X-Xu) X-su} in the first colon of of each verse and the repetition of of Besides the pattern {ina paJsura 'table' in the second cola, note the dominant p and rr sounds. the noun pajjiira also, e.g., ina-kiin ina-kari elli elli kiir kar mkiiri uskari 'At 'At the holy [hlarbor, [h]arbor, the Crescent Harbor' Note also, (line 19' 19' = = Fragment A,: A,: 4'); 4'); ekppaju eleppaJu iqqekppu iqqeleppu 'his boat drifts along' (line 20'); 20'); of the ending -imma (as well as repetition repetition of of the negation balu the employment of 21-22' (restored according to Fragment A,: A,: 5'4'); 5'-6'); etc. 'without') in lines 21-22' of Fragment B employs sound patterns much more elaborately. Some examples of sutu-istu (line 7'); 7'); aniiku-akanna anaku-
uttered from the mouths of of the two deities, deities, as though he was too nervous to remember the words given to him earlier by his lord Ea:

74

anaku karra labsaku

I am dressed in a mourning garment. (Fragment B: 43') 43') Note, however, that in sound patterning, the two parallel cola are very much alike, alike, both in vocalic and in consonantal pattern. The most prominent example of of richness in sound play appears appears in Ea's orders to Adapa regarding the items he will receive in heaven. This passage, passage, because of of its significance significance to the text, manifests the most decorative decorative poetic features features (for the metrical disposition of of this passage, passage, see pp. 85-87): akala Sa sa miiti muti ukalliinikkumma ukallunikkumma II lii la takkal m8 me miiti muti ukalliinikkumma ukallunikkumma II ki la tuiatti taS'atti lubiira lubara ukalliinikkumma ukallunikkumma II litbd IitbaJ samna ukalliinikkumma ukallunikkumma II pi
er[lu] ey[lu] ana manni ka !& emilta II a[dapja a[dap]a ana manni karra labsata IabSiita

Note the consonantal pattern of the first line:

"You there, for whom are you changed changed this way? way? A[dapja, A[dap]a, for whom are you dressed in a mourning mourning garment?" garment!" (Fragment (Fragment B: 21'-23') 21'-23') The consonantal and the vocalic patterns are similar in these two parallel cola, vocalic pattern cola, (ana manni in both parts), grammatical grammatical similarity (emilta(emiltabuilding on repetition (ana labsata), different parts of speech filling filling the same same grammatical grammatical labSiita), and alliteration in different position (ka-karra, (&-!arm, as well as etlu eylu and adapa, &pa, where two dental consonants are found respective nouns). found in the respective Adapa's answer to the questioning questioning of the two deities, which contains this cocolon, rich in k and n sounds, follows: lon, ink sounds, follows:

anaku aniiku akanna epseku epSEku I have done done this. (Fragment (Fragment B: 24') 24') This answer answer was included included in Ea's Ea's instructions instructions to Adapa. Adapa. When Adapa arrived in heaven, heaven, he answered somewhat somewhat differently, differently, undoubtedly influenced influenced by the words

75 75

k

k

kk

kk

II m

n t

'

mm t

The consonance consonance is further amplified amplified by the repetition of ukallunikkumma ukalliinikkumma in Moreover, two verses above above this passage a possible conthe next three verses. Moreover, possible conspecific verb appears, appears, the verb ukallamuka ukallamiika 'they will straint on the use of this specific z8'), which manifests this consonantal pattern: (line 28'), show you' (line

k

k II m

The use of the verb ukallunikkumma ukalliinikkumma '(literally:) '(literally:) they will offer offer you', which is is ununThe n. 9), g), was was constrained constrained in order to Dalley 1989: 1989: 188 188 n. usual in the context (cf. Dalley achieve consonance. consonance. The The effect effect of the 1 1 repetition isis further further enhanced by using using achieve

The The Myth as as Poetry

Chapter Chapter 3

76

lubrtru rather than subatu subrttu or the like like in the third line (cf. (cf. Fragment D: the noun lubaru 3', 3', cited below). below). Lubara also also makes makes a good choice choice because because it contains contains the consoconsob, which corresponds corresponds to to the sound sound pattern of the verb litbas. litbaf. nant b, further that the concluding concluding verse verse of Ea's speech has a very similar similar overoverNote furrher all consonantal feel: all feel: pma sa Sa aSkunuka dkunuka Ia ki temekki temekki II amata sa fa aqbiJ.kku qbiikku lu 16 iabtata sabtiita rema

Do not neglect neglect the order I gave gave you; you; II you should should keep keep to what I said said to you. you. 33'-3-34,) (FragmentB: 33'-34') (Fragment

k m

k n

kk m

q

kk

m

55 t

t

b

t

b

meaningfulness of sound patterns in poetry has shown that Research into the meaningfulness [k], a voiceless voiceless palatal, is perceived as connoting aggressiveness; aggressiveness; liquids liquids the sound [k], sounds (Hrushovski (Hrushovski 1980; 1980; Tsur 1987: 1987: chap. I, I, and nasals are perceived as tender sounds 31-33; and previous hypothesis, which especially pp. 31-33; previous literature). Based on Tsur's hypothesis, strives to reach some some conclusions conclusions concerning the cognitive cognitive resources of sound strives patterns, I would like to speculate on the sound pattern of a dead language language and its effect on a people whose culture has been history for so long. I suggest that it is no mere chance that this very consonantal pattern has been employed here so successfully. It is precisely precisely Ea's trickery that is conveyed by the sound pattern. As we 12o), this narrative portrays an account of shall see in some detail below (p. 120), of deceit: from Adapa's standpoint, Ea' s advice appeared to be in his own best interest Ea's and consequently contained a large number of of tender sounds; sounds; in the eyes of of the gods, gods, the harsh instructions instructions were obviously given to prevent human immortality immortality and were therefore expressed, expressed, on the sound level, level, by means of of harsh consonants. consonants. In the last verse, verse, when Ea warns Adapa strictly sttictly to keep his command, the ratio between harsh [k] [k] consonants and liquid consonants, consonants, until then predominantly predominantly the tender ones, changes to contain twice as many palatals as in the preceding passage. Note also the increased number of of voiceless [t] [t] consonants in the last verse. Compare the parallel passage, in which Adapa actually experiences experiences what Ea had predicted: aakal Mb ah~ kqaniSiumma II likul balap leqil:nissumma [aklal bahh [i]lqicniffumma [ak]al balap [i]lqilnissumma II ul ikul me II ul il [ti] ulil[ti] me b&h ba/ap [illqQniSSumma [i]lqunissumma

lubara [ilq]ilnissumma samna [il]qilnissumma

77

I ittal[b]aS I ittapsis

"Bring him the food food of life, life, that he may eat." [folod oflife; of life; he did not e[a]t. e[a]t. He was brought the [fo]od [H]e life; he did not dr[ink]. dr[ink]. [Hle was brought the water of life; [He [He was brlought a garment; garment; he dressed. dressed. [He blrought oil; oil; he anointed. anointed. [He was b]rought (Fragment (Fragment B: 61'-65') 61'-65') consonance is evident here. This consonance is constrained by the use of Similar consonance k-1 consonance consonance in the first passage. The repetitive verb is different different (leqil (kqQ'to take, take, k-l [with ventivel', ventive]', instead ofkullu of kullu 'to offer, offer, to provide'), but their respective to bring [with sound patterns are similar, predominantly palatal and liquid consonants. similar, predominantly consonants. It should now be very interesting to compare compare the above texts with the parallel passage preserved in Fragment D:

i]qbi[summa] [ i]qbi[sirmma] [samna [Samna i]qbisumma i1qbiSumma [iub]ata [sublata iqbiSumma iqbifumma

I Sii... su ... II SU Sii ippa[sis] ippa[fif] II Su su illabi[s] ilfabi[S]

[He [He ]ordered ]ordered [[....... . . . . . for him;] him;] he he.... [ [He] him; he ano[inted.] [He] ordered [oil] [oil] for him; ano[inted.] He ordered a [garme]nt [garme]nt for him; him; he dres[sed.] dres[sed.I (Fragment (Fragment 0: D: 1'-3') "-3') The verb iqbifumma iqbisumma 'he ordered for him' appears here in place of of ilqQnii'Summa ilqilnissumma iubatu is '(literally:) they brought for him' in Fragment B, and the more common subritu used rather than lubrtru. lubaru. While there is still extensive use of of the phoneme f5 in this passage; especially in the second line (Akkadian uses this phone rather amply), amply), above, this is also it is much poorer in sound effect than Fragment B. As I said above, of the other late fragments. fragments. true of

Repetition, Parallelism, Chiasm, and Word Order The most prominent poetic devices in ancient Semitic poetry, as in many (cf. Watson 1986: $96, §§6, other poetic traditions, are repetition and parallelism (cf. 11.02 11.02 with bibliography; bibliography; Finnegan 1977: 102-9). 102-9). Repetition is employed on small and large scales. We have already seen some Some small-scale repetitions above in the context of of consonance (pp. 73-74), 73-74), mostly of rhythm. In the big picture, repetition is used in Ea's instrucinstrucfor the purpose of of what actually happened when Adapa tions to Adapa and in the description of

Chapter 33 Chapter

The The Myth Myth as as Poetry Poetry

arrived in in heaven. heaven. The The repetitive repetitive passages passages are are not not identical, identical, of ofcourse. course. In In fact, fact, the the arrived difference between between Ea's Ea's instructions instructions and and the the actual actual setting setting in in heaven heaven points points up up difference the most crucial message of the myth, and both the metrical templates and the the most message of the myth, both the metrical templates the sound patterns patterns (see (see pp. pp. 75-77 75-77 and and 85-87, 85-87, respectively) respectively) are are manipulated manipulated in in aa sound most sophisticated sophisticated manner, manner, drawing drawing attention attention to to the the significance significance of ofthese these parallel parallel most passages (for (for aa broader broader look look at at this this phenomenon, phenomenon, see see Polak Polak 11993). This is one one 9 ~ ~This ) . is passages case where the difference in wording is not just due ro style. case where the difference in wording is not just due to style. Compare also the the following two two parallel parallel passages: passages:

Parallelism Parallelism is is easy easy to to detect detect after after looking looking at at the the verse verse structure structure of of the the text text (pp. 92-99). In fact, parallelism has been used as part of the data presented below presented below (pp. 92-99). In fact, parallelism has been used as part of the data in support of of establishing the the verse verse structure established." established. 2 ' Chiastic constructions are rare. rare. Note Note the the following:

78

sunu amata damiqta ana ani iqabba iqabba. iunu panl banati banuti isaa ani ani iunu sunu ukallamEka ukallamiika pani they will say something good to Anu; of Anu. they will show you the favorable face of 26'-28') (Fragment B: 26'-28')

idaSu[ du]m[uzi] dulm[uzil [u] [ul gizzida ippalii &"u[ amassu ba[ni]ta ba[nllta ana ana ani ani iqabba iqabbu amassu [Dulm[uzil [and] [andl Gizzida Gizzida answered answered (standing) (standing) at at his his sides, sides, [Dulrn[uzi] they recited his good speech to Anu. (Fragment B: 54'-56') 54'-56') The addition of of the pronoun iunu sunu (which also occurs in Fragment B: B: 25', 25', the preceding verse) fits the metrical demands of the first passage (see the commentary ceding verse) fits demands first to lines 26'-28', 26'-28', p. 102); 102); it is not needed in the second passage. But this additional pronoun is not the only, only, or even the main, main, difference difference between the two passages. The significant difference is the one between sages. The significant difference is the one between amata amata damiqta damiqta and and amassu amassu banlta. This change is Significant both in regard to the position of the respective banita. This change is significant both in regard to the position of the respective phrases within the narrative and in regard to its precise wording and structure. structure. Regarding its position in the narrative, there has been a change in in terms of the plot: in Ea's instructions, instructions, Dumuzi Dumuzi and Gizzida are are expected expected to say say "something "something good" to Anu on behalf of Adapa and then inttoduce him to Anu; good" to Anu on behalf of Adapa and then introduce him to Anu; in in the the actual actual scene scene in in heaven, heaven, the the two two deities deities do do not not get get the the chance chance to to make make Adapa's Adapa's introducintroduction tion to to Anu, Anu, since since Anu, Anu, upon upon seeing seeing Adapa, Adapa, immediately immediately calls calls him him and and interrointerrogates him (d. Polak 1993: 137). Only then do the two deities have a chance to 1993: 137). do deities gates (cf. reward Adapa for for flattering flattering them. Even then, they do do not say say something good about Adapa but recite "his" good speech. This This is is the reason why a pronominal suffix suffix is is now added added to to the the noun amatu amatu (see (see p. p. 28, 28, in the the commentary commentary to to line line 55'). But there is more to this, since the most meaningful difference is not in the is more to this, since the meaningful difference is the propronominal suffix but in the change in adjectivallexeme. This change is meaningful, nominal suffix but in the change in adjectival lexerne. This change is meaningful, since since it it connotes connotes the the divine divine and and recalls recalls the the myth's myth's core core events events and and speculative speculative message. 129-3 I. I. message. This This will be discussed discussed in greater greater detail detail on on pp. pp. 129-3

79

ippalii ihVu[ idiiSu[ du]m[uTi] dulm[uzil [ul gizzida gizzida amassu ba[ni]ta ba[nllta ana ani ani iqabbii iqabbu [Dulm[uzil [and] [andl Gizzida answered (standing) at his his sides, they they recited recited his his good speech to to Anu. Anu. (Fragment B: 54'-56') 54'-56') The relatively rigid SOAV word order (see p. 70) 70) makes chiastic constructions almost impossible. Other changes in word order are either for pragmatic reasons or for poetic, notably rhythm. The following follOWing are examples of of instances where a change in the SOAV word order is employed. Attention is also drawn to to places, in some of the passages below, where the device of changed syntax is combined same of of with the device of of repetition. ana-iwitu ana-suiitu ne'meqa nemeqa iddiiiu iddissu napiita napista darita ul-iddirk ul-iddissu To him he gave wisdom, he did not give him eternal life. (Fragment (Fragment A: 4') 4')

itti-nulJatimme nulJatimmiita ippuS' itti-nulJatimme sa:eridu nulJatimmiita ippuS' m i t h the cooks cooks he performs the duties of a cook, cook, [W]ith [ w i t h the cooks cooks of Eridu he performs the duties of a cook. cook. [Wlith (Fragment A: (Fragment

10'-I 1') 10'-II')

balu-sikannimma eleppaSu ekpp&u iqqeleppu iqqekppu balu-sikannimma balu-gimujiimma ekppaju umahlgr balu-gimuS'simma eleppaSU umahhar [Without a rJudder rludder his boat drifts drifts along, along, [Without pulnting pole he steers [Without a [Without steers the boat. (Fragment A: A: 20'-21' 20'-21' AI: 5'-6') 5'-6') (Fragment = A,: wuitini ilii rina Tina IJal &l [qliima [q]~Zma ina miitini two gods gods are are missing. From our land two (Fragment B: B: 24'; 24'; cf. cf. line 43') (Fragment 21. A A comprehensive comprehensivestudy study of parallelism parallelism in in Akkadian Akkadian poetry has has not yet been pubpub21. lished. For aa detailed detailed study study of this this device device in in Hebrew Hebrew poetry, poetry, see see Watson Watson (1986: (1986: chap. chap. 6), 6), lished. who mentions, mentions, on on p. p. 122, 122, an a n unpublished unpublished study study on on parallelism parallelism in in Akkadian, Akkadian, Hebrew, Hebrew, who and Ugaritic Ugaritic by T. T. Donald Donald (1966). (1966).On On chiastic chiastic parallelism parallelism in in Sumero-Akkadian Sumero-Akkadianliteraliteraand ture, see see Smith Smith 198 1981. ture, I.

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sa suti kappara

[ina same u-erseti u-er~eti mala-baSil [inail]ani il]aninsa ia Sam@ mala-buX mannu klam kiam ippu[s] ippu[S] [qi]blssu kima qibn qibit anu mannu uattar [qilbissunsa ia klma

the South Wind's wing 74) (Fragment (Fragment B: 6' and passim; see p. 74)

[Among [Among the god]s godls of heaven and earth, as many as there are-who are-who could have do[ne] do[ne] this? this? Who could have made his speech greater than the speech of Anu? Anu? (Fragment 5'-6') (Fragment D: 5'-6')

fmursuma imurSuma anu ilsfma ikima

Anu saw him and cried: ... ... (Fragment (Fragment B: 47') 47')

Note, finally, finally, the different word order in the following following two repetitive sensentences, the first first from from a narrative, the second taken from from Anu's direct speech:

Extrapositions Extrapositions are a particular case of the trend to use change in word order for focus on the so-called so-called logical subject subject of the pragmatic needs, needs, i.e., in order to focus sentence.

77 uml umi [sut]u [fCt]uana mati &ti ul iziqqa i&qa

Seven days [the [the South Wi]nd Wilnd did not blow toward the land. (Fragment (Fragment B: 6'-7') 617') ammlni sutu iStu 7 uml ammini fiitu iimi ana a m mati nuiti la ki iziqqa iziqqa

(

This difference difference in word order may have been constrained either by the interrogainterrogaor by metrical demands. It could also be the result of a pragmatic tive clause clause metrical pragmatic need to extrapose extrapose the subject subject matter of the underlying underlying proposition, namely the wind. Extrapositions Extrapositions are used quite frequently frequently as either a pragmatic or a poetic dedevice. Note the following following examples: examples: apkallu mar m ~ eridu r ea en klma kima riddi ina arneluti am~liitiibnfsu ibniSu

the sage, sage, a native of Eridu, Eridu, Ea made him (his) follower follower among among people. (Fragment 5'-6') (Fragment A: 5'-6') apkallu apkallu qibfssu qibissu mamman ul ul'amsak Gamsak

The sage's speech-no speech-no one repudiates. repudiates. (Fragment (Fragment A: 7') 7') anu amata annlta semf[s]u annita ina femi[S]u

Anu, upon hearing this, this, ... .. . (Fragment (Fragment B: 12') 12') Cf. Fragment C: C: I; this type of construction is common in Akkadian mythological texts (see (see p. 72). 72). .-~

Why did Ea expose to a human what is bad in heaven and earth? earth? (Fragment B: 57'-58') 57'-58')

Red Points and a d Meter The Amama fragment fragment (Fragment (Fragment B), together with the Amama recension of of Ereskigal (EA (EA 357) and another small small literary fragment of the Nergal and Ereskigal Amama Amarna find (EA (EA 372) 372) are unique in the extant Akkadian literature in that they contain tinted points, mostly red, applied to the tablet at specific specific intervals. intervals."22 As I will try to show, the red points may serve serve as a unique tool for the study of meter, meter, since they constitute a rare formal formal feature feature indicating prosodic units, which written texts usually lack. The study of the system of red points and the study of the system system of plene writing in both of these texts have provided useful insights into the metrics metrics of Akkadian poetry that would otherwise otherwise be unattainable. Red points are primarily known from from Egyptian literary literary compositions. These points were segment division segmenting a division points, probably serving serving as an aid for segmenting poetic or another literary literary text into meaningful units larger than a word, such as (J. Foster 1975: 7--8; 7-8; Burkard 1983: 1983: lO6; 106; Brunner Bmnner 1986; 1986; for a clauses or the like 0. poetry, see pioneering attempt to define the components of a verse in Egyptian poetry, J. Foster 1988; 1988; cf. futther further Osing, Osing, forthcoming, forthcoming, section 2: Inhalt, Inhalt, Bedeutung, Bedeutung, Gliederung). (KorosGliederung). Some Some people consider these points punctuation devices (Korostovtsev 1973: 1973: 468-71). 468-71). Since we are restricting ourselves ourselves to purely poetic comcompositions, it is important to note that Egyptian seems seems to have correlated consensyntactic and prosodic units. These units are marked by red points. The consensus markers, sus in Egyptological studies studies is that these points were verse boundary markers, and they are therefore therefore termed verse points.

[W]hy [ w h y hasn't the South Wind blown for seven days days toward the land? land? (Fragment 8') (Fragment B: 8')

ammlni er~eti ukillimi ammini ea amtluta amil~tala ki banlta banita nsa ia Ssame a d u erseti ukillinji

81

22. A A former version version of this section has been published in lzre'el Izre'el 1991a. 1991a. Further comments on the implications implications of this study for our understanding of Akkadian meter apapIzre'el 1992: pear in IZfe'el 1992: 180--91. 180-91. Some Some of the analyses analyses and interpretations interpretations presented in these publications have now changed, changed, and what is presented here is a fresh look at the issues

involved.

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Since the only cuneiform texts with red points are the above-mentioned literary texts from Amarna, Amarna, there can be no doubt that their application was taken over from Egyptian practice. However, the red point system in cuneiform texts differs substantially from the original Egyptian system, system, in which the red points were used as markers of linguistic units larger than words. The cuneiform literary texts from Amarna were used at an a n Egyptian scribal school. They were written in a foreign language and with a foreign script in which there was no indication of word boundaries. The points were applied in ororder to facilitate words, these points were added to teach facilitate reading the text. In other words, text.'323 the student the structure of the text. Let us now concentrate on Adapa. As mentioned above (p. 2 I), tinted points ZI), are found either above or following the final sign of a word. Prima facie, facie, it appears that these points occur at word boundaries rather than at verse ends. Thus, Thus, a preliminary hypothesis might be that these red points in cuneiform texts mark word boundaries. 24 There are exceptions to this suggested suggested system, system, however. For example, example, there is a tendency to ro omit a point between a preposition and a substantive, after the conjunction u, following negations, following the modal particle lu, la, after the nomijunction nalizing particle fa, sa, and between two substantives that form a substantives fonn construct genitive compound (cf. already Knudtzon 1915: 25). Taking these exceptions into consideration, Picchioni (1981: 131) 13') modified the definition of the application system of red points when he spoke about the use of "punti ... .. . apposti al a1 tennine della maggior parte delle parole." If we modify our definition so that compound prepositions, negated words, construct genitive phrases, and the rest of the abovementioned constructions form linguistic units that are identical to individual words, then our hypothesis about the system of red points in Adapa seems seems to be correct.

However, if we look again at these points, we still find some deviations even are, apparently, apparently, other cases that constrain from our modified definition. There are, e.g., where a numeral precedes a noun, i.e., i.e., 7 urn,. iimi. the application of a red point, e.g., 'seven days' (line 6' etc.). As mentioned above, a red point is not applied between the two components of construct genitive compounds. In addition, this system also treats inverse genitive constructions sa SUd constructions such as fa fiiti kappcla. kappda* 'the South Wind's wing' (literally: 'of 'of South Wind her wing') as a single unit. Furthermore, red points are not applied within other syntactical units, such as the strings ka kii emataem&* 'you are changed this way' (lines (lines 22', zz', 41'); 41'); ilsi niirarunizraru* 'cried, "Help!'" "Help!"' 13'; similarly similarly line 40'; 40'; cf. p. 100 ~ o below); o ifa[s]si*'cried' (line 8'). 8'). Note (line 13'; (line but: isa[slsi. especially the word string ea fa sa Ssame a d fde. ide* 'Ea, who knows heaven' heaven' (line 14'). 14'). There are also isolated cases where an expected point is not applied between two substantives in apposition or between the two components of an adjectivesubstantive phrase, e.g., amata darniqta. damiqta* 'something good' (line 26'). 26'). Otherwise, Otherwise, similar noun phrases are regularly treated as two units in the application of red piin'· banud. banirti* 'favorable face' (line 27'). 27'). points; e.g., piini* O n the other hand, there are cases in which a point is applied where we On emerged. There are would not expect it according to the rules that have so far emerged. cases where prepositions and negative particles are marked as separate units by red points, as in Sa* sa.
82

23Rob~ 23. An extensive study of the red points in both texts texts has been carried out by Robertson (1993). markers in the cu(1993). Robertson has also analyzed other systems systems of boundary markers cuneiform world and has concluded concluded that the red points observed in the Amama literary texts simi~ texts show a different system system from other known systems, systems, although although it shares shares some simiIarities Unfortunately, after collating larities with them. Unfortunately, collating the tablets myself, I find that I1 do not agree agree with her observations observations regarding regarding data retrieval, retrieval, especially not concerning concerning the accu, accuracy of Knudtzon's point marking (Robertson (Robertson 1993: 1993: 26-30, 26-30, 376-78). 376-78). However, However, since since my aim here is to advance advance a theory regarding the metrical system system of the Adapa text, text, I do not wish to delve into a discussion discussion regarding the basic marking system system and its primary func~ functions. In any case, case, Robertson Robertson herself did not object to any attempts attempts to theorize theorize about what metrical system was being implied by the red points (Robertson (Robertson 1993: 378). 378). 2+ 24. The Amama Amarna recension of Nergal and Ereskigal EreSkigal presents a slightly different syssystem, only at word ends ends but, but, in some cases, cases, elsewhere, elsewhere, notably at tem, where points come not only morpheme boundaries; boundaries; the point systems systems in both of these texts texts are essentially essentially similar, similar, however; see lzre'el 1997: 8,55. however; lzre'el 1997: 8, 55·

83

Chapter 33 Chapter

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as Poetry The Myth ac

Akkadian indicated indicated length length as as well well as as tonal tonal characteristics). characteristics}. Note Note that that plene plene Akkadian writing in the Amarna recension may be indicative of the Babyloman ongln of writing in the Amama recension may be indicative of the Babylonian origin of · (f 50) while the points show evidence of local custom, that IS, they this of " local custom, that t h IS text text (cf. c. p. p. 50),, while the points show evidenced h' is, h bthey th were a feature of the Amarna cuneifonn schoo!. Fin ing Instances In w IC a were a feature of the Amama cuneiform school. Finding instances in which. both systems, the the plene plene spelling spelling and and the the red red points, points, converge, converge, will wtll support support this th1S hyhysystems, pothesis. Compare Compare the the following following examples: examples: pothesis.

i-na ma-a-ti-ni* rna-a-ti-ni· i-lu i-lu Si-nao si-na o b-al-[qlzi-ma* Ga-al-[q]u-rna • ... i-na ma--an .. nu. i .. lu. se .. nasa i ..na o ma-a-ti* ma--a.. ti- fJa-al-qziba..al..qu. ma-an-nu. - 1 ~ .:emu. Sa i-nao (lines z3'-25') 23'-25') (lines

rna-tie i-lu i-lu Se-e-na. se-e-na. Ga-al-qu-rna i-na ma-tie ha-al-qzi-ma*• ... ... ma. . an..nu i.'lul i .. rZu 1 '6'-nao fsi' ..na o Sa i. . na ma-a-ti0 ma. .a. . tio b-d-qzi* ba. .al. .qu e sa i-na ma-an-nu

43'-44') (lines 43'-44')

From ourlthe our/the land land two two gods gods are are missing. missing ... From .. Who are the two gods that are missing from the the land? land? Who are the two gods that are missing from Note the the difference difference in in spelling spelling and and applying applying red red points points in in all all four four instances instances of of the the Note .J 'tw gods' There are two parallel contexts for thIs noun h prase Slna h dnoun h illUl Sina ~ 'twoa gods'.. There are two parallel contexts for this noun phrase (one which which is is somewhat somewhat fragmentary), fragmentary), both both of of which which probably probably had a tthe e phrase (one phrase same red-point red-point application: application: in in the the two two declarative declarative clauses, clauses, this this noun noun phrase phrase is IS same marked as a single metrical unit, while in the two interrogative clauses, It ~s marked as a single metrical unit, while in the two interrogative clauses, it is marked as as two two metremes. metremes. Whlle While II cannot cannot yet yet explain explain the the difference difference between between the t e marked vowels e and i in the numeral, I think that the plene sp~lllng In the thIrd occurvowels e and i in the numeral, I think that the plene spelling in the third occurrence rence of of the the phrase phrase itu ila sina, Sina, namely namely i-lu i-lu se-e-na Se-e-na (lme (line 43 43'),), IS is SIgnIficant, significant, Sln~ since 1t it occurs precisely where the phrase is treated as a single metreme. 1 suggest at occurs precisely where the ~ h r a s eis treated as a single metreme. I suggest that plene plene spelling spelling in in this this case case marks marks the the place place of of the the dominant dominant accent accent of of thIS this meme·/usVena OthenvI'se one would expect the accent to fall on I thus: the long treme flUS: 1iltc-$em. - Othenvise, . , one would expect the accent to fall • Ion the th long ' eng em~g vowel phrase: itu-sina. ilii-Sina. (If (If the the vowel vowel ee was was indeed indeed long, long, Its its lengthening vowel of of the the phrase: must el i.e., the the result result of of the the accentual accentual pattern; pattern; d. cf. Izre Izre'el must be be considered considered secondary, secondary, i.e., v'

§I.!5.) 199Ib: rggrb: I131.15.) Compare Compare the the two two more more parallel parallel verses: verses:

a-ka-la. a-ka-la* sa Sa mu-ti. mu.ti. u-ka-lu-ni-ik-ku-rna· 6-ka-lu-ni-ik-ku-ma. II Ia-ao la-ao ta-ka-al· ta-ka-ale me-e me-e mu-u-ti. mu-&ti* u-ka-lu-ni-ik-ku-ma. zi-ka-lu-ni-ik-ku-ma* II Ia la ta-sa-at-ti· ta-Sa-at-ti* You You will will be be offered offeredfood food of of death; death; do do not not eat! eat! You will be offered water of death; do not You will be offered water of death; do not drink! drink! (lines 29'-31 ') q - 3 1') First, First, note note the the respective respective genitive genitive constructions constructions at at the the beginning beginning of of these these lines. lines. Two points should be noted here: Two should here: I. I.

The The genitive genitive construct construct me mZ muti mati 'water 'water of of death: death' is is marked marked as as a a sing~e single m:-. metreme in that there is only one point applIed to It. The phrase akala mutt treme in that there is only one point applied to it. The phrase akala sa Samfiti

85

'food of death' death' in in the the preceding preceding line line is is marked marked as as two two metremes. metremes. The The genigeni'food of tive tive phrase phrase of of the the first first verse verse is is longer longer and and is is syntactically syntactically distinguished distinguished from from the the one one in in the the second second verse. verse. The The significance significance of of this this latter latter observaobservabe discussed below. tion w~ll will 2. 2. The The second second occurrence occurrence of of the the word word miiti muti 'death' 'death' is is marked marked for for accent accent by by an an additional additional zi usign, sign, but but not not in in the the occurrence occurrence of of the the same same word word in in the the longer longer metreme, metreme, i.e., i.e., the the one one with with the the additional additional relative relative particle particle Sa sa (cf. (cf. also also line line 29' and line 61'). 29' 6r'). Let Let us us look look now now at at the the differences differences between between the the occurrences occurrences of of the the negative negative parparticle in the first two verses. They differ in two ways: in plene writing ticle in the first two verses. They differ in two ways: in plene writing and and in in the the application application of of red red points. points. The The negative negative particle particle in in the the first first verse verse is is spelled spelled plene plene but negabut the the second second verse verse has has only only the the sign sign la. lao In In the the first first verse, verse, i.e., i.e., where where th th'1Jil.e gative particle is spelled plene, a red point appears above it."5 The plene spelhng tive particle is spelled plene, a red point appears above it.25 The plene spelling may may mark mark aa change change in in the the accentual accentual pattern pattern of of these these two two phrases. phrases. Taking Taking into into acaccount count the the red red points, points, we we may may assume assume that that there there are are two two metremes metremes in in ki la takkal takkal 'do 'do not eat' but only one in ki la taSatti ta'iatti 'do not drink'. Let us look further at the Let us look further at the larger larger context context in in which which these these two two lines lines appear, appear, the the section of Ea's instructions to Adapa (note that single metremes consisting section of Ea's instructions to Adapa (note that single metremes consisting of of more more than than one one word word will will be be marked marked by by hyphenation; hyphenation; plene plene spelling spelling will will be be indiindicated cated by by aa circumflex; circumflex; accented accented syllables syllables will will be be printed printed in in boldface boldface characters): characters):

"i

a. akala* miiti* ukalliinikkumma* i ~ takkal* o akala. Sa samuti. ukanunikkumrna. I[ Ll.a"o takkal. b. mZA meA miiAti* mu"ti. ukall~nikkumma* ukallunikkumrna. [I ki la taiatti* ta'iatti. c. C. luhbara* lu"biira. ukallunikkumma* ukallunikkumrna. II litbaS litba'i d. Samna* samna. ukall~nikkumma* ukallunikkumma. [I pi$?&* piSsa'i.

3+ 2 metremes: 3+2 2+r1 2+

2+, 2+1 2+rI 2+

You will be offered food of of death; do not eat! You will be offered water of of death; do not drink! You will be offered a garment; garment; dress! You will be offered oil; oil; anoint! anoint! (lines 29'-}2'} (lines 29'-32') Each Each verse verse is is shorter shorter than than the the previous previous one. one. This This is is evidently evidently aa poetic poetic device. device. b yet only three There are four syllables in the second colon of verse There are four syllables in the second colon of verse b yet only three syllables syllables in in 25. 25- The The notation notation of of aa hollow hollow point point following following this this la-a la~a is is Knudtzon's. Knudtzon's. Schroeder Schroeder saw saw nothing, which is not surprising given Knudtzon's note regarding this point: "Ob hier nothing, which is not surprising given Knudtzon's note regarding this point: "Ob hier Spuren eines eines roten roten punkts punkts vorhanden vorhanden sind, sind, bleibt bleibt sehr sehr fraglich" fraglich" ('9'5: (1915: 966 966 n. n. a). a). The The Spuren metrical system suggested here seems to support the existence of a point here. More immetrical system suggested here seems to support the existence of a point here. More im, portantly, it is supported by the systematic way in which in several cases in Nergal and portantly, it is supported by the systematic way in which in several cases in Nergal and Eregkigal (EA (EA 357) 357) the the spelling spelling of of the the negation negation and and the the marking marking of of the the negated negated verbal verbal EreSkigal phrase are interrelated according to the same rules. In other words, the existence of red phrase are interrelated according to the same rules. In other words, the existence of aa red point on k7 correlates with plene spelling (Izre'el 1992: 184-85). point on la correlates with plene spelling (Izre'el 1992: 184-85).

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thesecond secondcolon colonof ofverse versea.a.However, However,I 1assume the assumetwo twometremes metremesin inlakitakkal tukkalbut butonly only one in III taSatti. In other words, the second colon of verse b is a longer phonemIc one in ki tdatti. In other words, the second colon of verse b is a longer phonemic string stringthan thanthe thesecond secondcolon colonof ofverse versea,a,and andyet yetititisisshorter shortermetrically. metrically.Regarding Regarding the thewhole wholepassage, passage,each eachverse verseisisshorter shorterthan thanthe theprevIous previousone oneminthe thelength lengthof of the thephonemic phonemicstrings; strings;in inaddition, addition,the thefirst firstverse verseisisalso alsolonger longerin inthe thenumber numberof of metremes. Note further that all four verses have the same number of major synmetremes. Note further that all four verses have the same number of major syntactical part and and two twomin the the tactical units. units. While While verse verseaahas has three three metremes metremesin inthe thefirst firstparr onlytwo two metremes metremes in in the the first firstpart part and and one one in in the the second. second. second, second,verse versebb has has only meThefirst firstparrs partsof of verses versescc and andddhave have twO twometremes metremeseach eachand andthe thesecond second~ne onemeThe treme. treme.In Inthe thefirst firstcolon colonof ofverse versea,a,the thedivision divisionof ofthe thefirst firstsemantic semanticUlllC unit mto intotwo two metremes isisachieved (akalasa-muti) ?a-m~ti) achievedby by using usingan ananalytical analyticalconstlllction constructioninstead instead metremes (akala of (&-mati). This Thistechnique technique was was of the thegenitive genitivecompound compoundused used in inthe the second secondverse verse (me-muti). evidently evidentlyused used in in order order to to achieve achieve the the gradational gradationalshortening shortening of of the the strophe-hke strophe-like unit. presentedin in aasharp sharpmanner, manner,becommg becoming unit. The Thestrict strictinstructions instructionsofEa of Eaare arethus thuspresented shorter as they they near near conclusion. conclusion.What What will will come come next next isis not not more more substantive substantive ininshorter as structions structionsbut but aawarning, warning,which which isispresented presented in in aabroad broad metrical metrical template template of{J+3}' of {3+3). Now, Now, the the parallel parallel passage, passage, which which occurs occurs at at the the point point in in the the narrative narrative when when the events events actually actually take take place, place, isis preceded preceded by by an an order order from from Anu: Anu: the

o akal-baliih* leqiiniSSumma* II likul likul* akal_balatio1eqaniSsummao Bring him him the the food food of life, life, that that he he may may eat. eat. Bring (lines 60'-61') 60'-61') (lines The The ritual of hospitality hospitality is is now going going to be narrated, narrated, and in order order to keep keep the the form metreme sequence sequence already already begun (with (with Anu's order) order) the poet does does not form and metreme use an an analytical analytical construction. construction. use

o o II uAl-ikul [ak]al-baliih [ijiqunissumma [i]lqiiniijSumma* u~l-ikul* [akjal-balafi me^"-b&yi u~l-il[ti]* meA-ba1.ati [i]lqanifSummao [i]iquniSsummao I uAl-il[tijo I inal[b]d lub&ra* {ilq]ani~Summa* o lubarao liiqjunissumma I ittal[bjaS Samnn. [il]qunissummao II inap?if* ittapsis' ,amnao [il]qfinifSumma* He was brought the [folod [fojod of of life; he did not e[a]t. e[a]r. [H]e [Hje was brought the water of of life; he did not dr[inkl. dr[inkj. a -garment; he dressed. [He was brlought brjought [He [He was was blrought blrought oil; oil; he he anointed. anointed. (lines 61'-65') (lines 61'45')

-

The metreme metreme template template isis the the same same {2+ {z+r} all the the way way down.26 down. 26 Unlike Unlike the the first first paspasThe I) all sage, where where Ea's Ea's instructions instructions are are conveyed conveyed in in aa narrowing narrowing metrical metrical pattern, pattern, this thtS sage, 26. Note Note that that the the absence absence of ofred red points points following following the the first first two two noun noun phrases phrases in in the the 26. first two two verses verses and and at at the the end endof ofthe the third third verse verse isis due due to to the the mutilated mutilated surface surface of ofthe the tabtab~ first let r and let (cf. (d. above, above, p. p. a21 and below, below, n. n. 29 29 on on p.p. 91). 9 1 ).

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passage passagedoes doesnot notconvey conveystrict strictorders, orders,and andthus thusaaunified unifiedmetrical metricalpattern pattemseems seems totobe D,cola colaboundaries boundaries bemore moreappropriate. appropriate.In Inthe theparallel parallelpassage passagein inFragment FragmentD, are aremarked markedby byspaces: spaces:

ijqbi[summaj I 511. [ .• [samna iJqbiSumma I 511 ippa[sisj I 511 illabi [sj [~ub jata iqbisumma [He ...... ]ordered[[. . . . . .for forhim;j him;]he h e.. . .[[ [Hejordered [Hej [He]ordered ordered [oilj [oil]for for him; him; he he ano[inted.j ano[inted.] He He ordered orderedaa [garmelnt [garmelntfor forhim; him; he he dres[sed.j dres[sed.] (Fragment (FragmentD: D: 1'-3') 1'-3') In In this this case, case, the the second second colon colon in in each each verse verse consists consists of of two two words, words, Le., i.e., two two metremes. metremes.This This may may have have been been required required by by the the metrical metricalsystem systemof of the the first firstmillenmillennium, metncal template template of of {z+z} (2+2) was was common common (cf. (cf. p. p. 98). 98). It It isis signifisignifinium, where where the the metrical cant, however, that the parsing here is identical to the parsing suggested cant, however, that the parsing here is identical to the parsing suggested by by the the red (Sr* ippaSis, ippdi?, S11 fr*ilrabis iltubif for for ittalbaS ittalbd and and ittapsis, ittapfif, red points points in in the the Amarna Amarna recension recension (Sit respectively). respectively). In note the the In the the third line line of the the passage passage ftom from Ea's instructions instructions quoted quoted above, above, note spelling of lubara 'garment', viz., lu-u-ba-ra (line 31'). According to the accentual lu-ti-ba-ra (line 3 1'). According to accentual spelling lubilra system z 7 ), lubara 1980; Greenstein Greenstein 1984: 1984: 2424-27), lubara system postulated for for Akkadian (Knudsen (Knudsen 1980; should should be accented on the penultimate syllable. syllable. However, However, it is is the first first vowel vowel that is written plene here, here, and therefore one should should surmise surmise that the accent fell fell on the first rather than on the second syllable in this verse (pace von Soden 1984: 1984: 229). 229). first syllable (pace van In the parallel passage, line 62', 62', this word is spelled simply. simply. Since Since this is a nonnal normal spelling for the word, it does not constitute a contradiction to my observations. observations. spelling Should we assume a similar accentual pattem pattern as in the first occurrence? occurrence? Or perhaps, since the context has now changed, a regular accent pattern for this verb is haps, order? now in order? syllable in each meLet us now look at what is assumed to be the accented syllable of the last verse of of each treme in the passages quoted. Note that the first metreme of passage is also accented on the first syllable, which in this case is the usual place to accent this word. Either poetic licence or pragmatic need may have been the of lubma lubara (for more illustrations of of this type rype of of incentive for changing the accent of accent change change in in poetry, poetry, see see Izre'el Izre'el 1992: 1992: 188-89,209-12; r88-89, 209--'1Z; cf. cf. also also 1996: 1996: 93). 93). accent There are are other other notable notable cases cases in in which which plene plene writing writing indicates indicates accent accent rather rather There then phonemic phonemic length. length. Some Some examples examples are: are: then

• re-e-mi-[flu se-e-mi-[sju for for Semifu semfSu '(l~terally:) '(literally:) his his hearmg' hearing' (line (line 12'); 12'); what what we we would would otherwise expect here is semisu, as we know from spellings with plene otherwise expect here is JmP?u, as we know from spellings with plene ii appearing elsewhere elsewhere in in Akkadian Akkadian (GAG (GAG §65a; §65a; Aro Aro 1953: 1953: 7). 7). See See further further appearing the comment comment to to Fragment Fragment B: B: 12' 1Z'-13' onp. p. 102 10Z below. below. -13' on the

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• te-e-es-bi-ir te-e-eS-bi-irfor fortesbir teSbir'you 'youbroke' broke' (line (line49')· 49'). Plene Plenewriting writingappears appears elsewhere elsewherein inAkkadian Akkadianin inquestions, questions,indicating indicatingthe theintonation intonationpattern. pattem. In In those thosecases, cases,however, however,ititisisthe thelast lastsyllable syllableof of the the interrogative interrogativesentence sentence 1953:6-7; 6-7; Knudsen Knudsen 1980: 1980:II). 11). that isismarked marked(Aro (Aro1953: that • manni manni'who' 'who' isisspelled spelledplene, plene,viz., viz., ma-a-ni, ma-a-ni,in inthe the very veryfirst firstoccurrence occurrenceof of this 22'); all allother other occurrences occurrencesof ofmanni manniand andmannu mannuare are thispronoun pronoun (line (line22'); spelled spelledin inthe theusual usualway, way,i.e., i.e.,ma-an-ni ma-an-niand andma-an-nu ma-an-nurespectively respectively (lines (lines 22',24',4 ',4 ',44'). '7 Plene spelling is used on the syllable that 22', 24', 41') should 2 44').'7 Plene spelling is used on the syllable thatshould 1 42') be be accented; accented;thus: thus:ana anamanni. manni.Once Oncethe the accent accenthas hasbeen been indicated, indicated,there there isisno no need need to to repeat repeat the the aberrant aberrantspelling spellingany anymore, more,and andall allother other occurrences occurrencesof of the theword word are arespelled spelledaccording accordingto to the the regular regularspelling spelling habits of the language, as is true of the spellings of the word lubara, habits of the language, as is true of the spellings of the word lubara, discussedabove above. discussed . • qa-a-ab-la-at ad-a-ab-la-at ta-am-ti ta-am-ti for for qablat aabht ramti dmti 'the 'the middle middle of of the the sea' sea' (line (line50'). 50'). • karra . . a. . karra'mourning 'mourning garment' garment' isis written written plene plene when when itit first firstoccurs, occurs,viz., viz., ka ka-aar-r'a (line IS'), but with regular spelling (viz., ka-ar-ra) in lines 23' and ar-rra'' (line 15'), but with regular spelling (viz., ka-ar-m) in lines 23' and 442'. As in in the the case case of of lubara lubaraand and mannu/i, mannuli, plene plene spelling spellingwas was noted noted only only in in 2 '. As the the first first appearance appearanceof of the the word word in in the the text, text, the the other other occurrences occurrencesbeing being implied. tejbir and and manni manni above, above, the the word word karra karra isis written written implied. Note, Note, unlike unlike tesbir plene here in one of the two indicative clauses, while in the interrogative plene here in one of the two indicative clauses, while in the interrogative clause clause itit isis written written regularly. regularly. The The plene plene spellings spellingsin in both both qablat qabbt and and karra Java seem seemto to indicate indicate the the place place of of accent accent in in aa closed closed syllable, syllable,aa denotation denotation that that isis not not altogether altogether unknown unknown in in Akkadian Akkadian but but isis highly highly uncommon uncommon and and seems seems unnecessary, unnecessary,unless unless the the scribe scribe felt felt it it essential essential precisely precisely to to indicate indicate the accent accent pattern pattem for for some some reason. reason. the To To conclude, conclude, accenting accenting patterns-an patterns-an essential essential formal formal feature feature of of aa poetic poetic texttextwere were given given special special attention attention when this this text text was was put in in writing, writing, and and its its scribe scribe dedenoted accented accented syllables syllables by writing writing plene. plene. It It should should be be stressed stressed that that the the fact fact that that the the accenting accenting patterns in in poetry poetry and and prose are are different different does does not necessarily mean that the dominant underlying underlying metmetrical system system was was actually actually based on syllabic syllabic units. We should should definitely definitely feel feel free free search for for aa system system that better describes describes the metrical structure of Akkadian to search 2: poetry (for underlying underlying metrical structure structure versus versus outer form, form, see see Kurylowicz Kurylowicz 197 1972: chap. chap. 10; 10; d. cf. further further below). below). There have been attempts to to define define or rather, rather, 27. 27. Another explanation explanation for for the the rather odd spelling spelling ma-a-ni ma-a-ni would be alternation alternation between consonantal doubling 1966: §4·L2.5)· 84.1.2.5). This, This, doubling and vocalic vocalic length (d. (cf. Reiner 1966: however, hardly possible ~ossiblefor for all all other occurrences occurrences of this pronoun in our text, text, espe espe-. . however, is is hardly dally . . a. . ar. . ra and ka . . ar...ra mentioned cially if we compare compare the spellings spellings ka ka-a-ar-ra ka-ar-ra mentioned just below. below. In fact, fact, example suggests suggests an erronous this latter example erronous omission omission of the sign sign an in the first first occurrence occurrence of manni manni here, here, viz., viz., ma-a-(an-hi. ma. . a-(an- >ni.

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describe, describe,Akkadian Akkadian meter meterbased based on onsyllabic syllabiccounts countsand andbased based on onthe the alternation alternation of (e.g., Sievers Sievers1929; 1929;Bohl Bohl 1957-58, 1957-58, 1960; 1960;von von of stressed stressedand andunstressed unstressedsyllables syllables(e.g., Soden 1982, 1982, 1984; 1984;cf. cf. Rollig Rollig 1987: 1987:49; 49; Edzard Edzard 1993). 1993). Another Another approach approach takes takes Soden into (e.g., Kurylowicz Kuryiowicz 1972: 1972: 177-187). 17~-187). into consideration consideration only only the the accentual accentual risings risings (e.g., Kurylowicz Kurylowicznoticed noticed that that Sievers Sieverswas was describing describingaa level levelof of the the metrical metrical structure structure that that was was superficial superficialyet yet similar similarto to his his own, own,which which strove stroveat at the the structural, structural,deeper deeper level levelof of this thissystem system(p. (p. 184). 184).Another Another programmatic programmatic approach approachisisthe the one oneused usedby by (1974: 109-41), 109-41), in in which which the the basic basic metrical metrical units units are are described described by by synsynHecker ('974: Hecker tactic (1990) suggests suggestsaa more more sophistisophistitactic and and semantic semantic measures. measures. Van Van Rendsburg Rendsburg (1990) cated cated system, system, based based on on the the analysis analysis of of grammatical grammaticalunits units smaller smaller than than aa word word for for the I) bases ( 1 ~ 9 0109-1 :109-11) bases his his analysis analysis of of the the the Late Late Babylonian Babylonian poetry. poetry. Buccellati Buccellati ('990: minimal minimal metrical metricalunit, unit, which which he he calls calls aa "foot," "foot,"on on aa composite compositeapproach. approach. He Hededefines fines aa "foot" "foot" as as aa syntactical syntactical unit unit that that bears bears aa single single accent. accent. Syntactical Syntactical units units can can consist consist of of either either "metrical "metrical words" words" or or nonmetrical nonmetrical words words combined combinedwith with met; metrical rical words. words. In In addition, addition, Buccellati Buccellati refers refers to to aa "complex "complex foot," foot," which which consists consists of of two two metrical metrical units units joined joined into into one one in in the the form form of of aa genitive genitive construction. construction. AkkaAkkadian dian meter, meter, according accordingto to Buccellati, Buccellati, isis based based on on the the notion notion of of "stress "stress units units which which impose (p. "4). "4). Buccellati Buccellati further further impose phonological phonologicalboundaries boundaries on on syntactical syntactical units" units" (p. notes notes that that the the organization organization of of feet feet within within larger larger metrical metrical units units (such (such as as cola cola or or verses) verses) may may impose impose constraints constraints on on the the organization organization and and constitution constitution of of his his proproposed posed feet. feet. Buccellati's Buccellati's approach, approach, innovative innovative in in many many respects, respects, combines combines syntacsyntactic tic and and accentual accentual approaches. approaches. In In fact, fact, if if aa metrical metrical system system is is based based on on primary primary accents accents only, only, and and if if aa word word isis defined defined as as having having only only one one accented accented syllable syllable (cf. (cf. 1971: 204-5)' 204-5), then then the the metrical metrical system system must must consider consider this this Garde 1967; 1967; Lyons Lyons '97" Garde word word the the basic basic metrical metrical unit (d. (cf. Hecker Hecker '974: 1974: 101-2). 101-2). Within such such an an apapproach, metreme if aa single single gramgramproach, it it remains remains to to be be seen seen what could could consist consist of aa metreme matical matical word word is is not the the only only metreme metreme possible possible (for (for aa basic basic exposition exposition of aa possible iirmunskij 1966; 1966; metrimetripossible theoretical departure departure point for for such such aa study, study, d. cf. Zirmunskij cal cal typology is is given given in Lotz Lotz 1960). 1960). The system system suggested suggested by Buccellati Buccellati cannot account for for all all of the examples examples that can be defined defined as as metremes metremes in the Adapa text. For example, example, Buccellati claims claims that nonmetrical words such such as as preposiprepositional strings, 110); strings, can join a metrical word in any number (Buccellati (Buccellati 1990: IIO); this is clearly clearly not true in the metrical metrical system system manifest in our text. For other concontradictions, tradictions, compare my description description above above with Buccellati's chart II (p. (p. 131). 131). As I have shown elsewhere (Izre'el (Izre'el 1992), 1992), other Akkadian poetic texts may have metrical schemes schemes similar to the one discernible discernible in the Amama Amarna recension of Adapa, Adapa, and thus the metrical structure of Adapa would not be specific specific to this text. Although I regard Buccellati's theoretical approach the most fitting of all theories describing the Akkadian metrical system, system, his organization of syntactical units into metremes within the boundaries of of a colon or a verse needs further modification. This task must be left for another occasion, occasion, however (for some preliminary notions, written before Buccellati's study was published, cf. Izre'el

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1991a: 75940). 759-60).Even Evenmore moreimportant importantisisaccounting accountingfor forthe thefact factthat thataaword wordmay may r991a: change accents. Thus, the accent of lubiira 'garment' is on the first rather the secchange accents. Thus, the accent of lubitra 'garment' is on the first rather the second syllable. The change in accenting is significant for conveying ideas. In other ond syllable. The change in accenting is significant for conveying ideas. In other words, aa change change in inthe theplace placeof ofaccent accentbears bearsmeaning, meaning, whether whetheron onthe the pragmatic pragmatic words, level or in the poetic domain. In the case of lubiira, the reason for the change was level or in the poetic domain. In the case of lubcira, the reason for the change was the need to match the accent pattern in the two last verSes in the passage (cf. also the need to match the accent pattern in the two last verses in the passage (cf. also Izre'el 1992: 1992: 187-90, 187-90, z~o-12). 210-12). Taking Taking this this into into consideration, consideration, II suggest suggest that that aa Izre'el comprehensive theory theory of of Akkadian Akkadian metrics metrics must must cover cover syntax, syntax, semantics, semantics, and and comprehensive suprasegmental features. The latter should involve not only the role of accents in suprasegmentalfeatures. The latter should involve not only the role of accents in defining or construing metremes but also their location within metremes and the defining or construing metremes but also their location within metremes and the Significance of of this this location. location. In In fact, fact, some some notion notion of of the the constraints constraints suggested suggested significance here has has been been accepted accepted in in Assyriological Assyriological studies studies for for aa long long time, time, because because of of the the here suggestion by Landsberger (1926: 371) regarding the trochaic ending of Akkasuggestion by Landsberger (1~26:371) regarding the trochaic ending of Akkadian verse. verse. Some Some objections objections have have been been raised raised to to this this theory, theory, since since deviations deviations dian from the general system do appear (so, too, apparently, in the Adapa myth, e.g., from the general system do appear (so, too, apparently, in the Adapa myth, e.g., kullumu, Fragment Fragment A: A: 3'; 3'; is'tebir, istebir, Fragment Fragment 8: B: 12'; 12'; isbiru, Fragment D: 13'; cf. also kullumu, isbiru, Fragment D: 13'; cf. also the comment on Fragment B: 12'-13', below, p. 102). 102). However, However, even even though though it it is is the comment on Fragment B: 12'-13', below, p. not without exceptions, this system can be regarded as a convenient way of acnot without exceptions, this system can be regarded as a convenient way of accounting for for verse verse boundaries boundaries (for (for aa summary summary of of the the discussion, discussion, see see Greenstein Greenstein counting 1984: 24-26). In In regard regard to to this this subject, subject, the the fact fact that that verse verse endings endings generally generally coco1984: 24-26). 2s suggests incide with trochees that the place of accent is involved in the strucincide with trocheesz8 suggests that the place of accent is involved in the structure place of play an ture of of aa verse. verse. In In fact, fact, II am am suggesting suggesting here here that that the the place of accent accent does does play an important role in verse structure, not only at the ends of verses, but also within important role in verse structure, not only at the ends of verses, but also within verses. verses. The The precise precise rules rules governing governing the the interplay interplay between between syntax syntax and and accent accent have have yet to be detettnined, however. yet to be determined, however. To To sum sum up, up, there there are are two two levels levels of of constraints constraints involved involved in in the the metrical metrical dispodisposition of an Akkadian text such as the Amarna recension of Adapa. The first, sition of an Akkadian text such as the Amama recension of Adapa. The first, the the basic basic one, one, is is syntactical. syntactical. It It is is basic basic because because it it concerns concerns the the smallest smallest metrical metrical unit, unit, viz., viz., the the metreme. metreme. The The other other level level of of constraints constraints concerns concerns higher higher units units than than the the metreme, i.e., cola, verses, couplets, and perhaps even larger units. On this metreme, i.e., cola, verses, couplets, and perhaps even larger units. O n this level level (or, (or, perhaps, perhaps, levels), levels), constraints constraints are are syntactic syntactic and and prosodic. prosodic. Prosody Prosody touches touches on on the the general general structure structure of of the the poetic poetic pattern, pattern, yet yet it it has has to to do do with with the the essence essence of of the the minimal minimal metrical metrical unit unit itself, itself, viz., viz., the the metreme. metreme. Parsing Parsing into into metremes metremes isis constrained onlyby by syntax syntaxbut but also alsoby by accent. accent. Syntactical Syntacticaland and prosodic prosodic conconconstrainednot not only straints are thus inherent to the structure of a metreme and to the organization of straints are thus inherent to the structure of a metreme and to the organizationof metremes metremesinto intohigher higher units. units.

28. 28. In In fact, fact, the the use use of of the the term term trochee rrochee isis unwarranted, unwarranted,since since itit suggests suggestssyllabic syllabic meter. I Iwould rather say that verses characteristically end with words containing penulmeter. would rather say that verses characteristically end with words containingpenul, timate stress (the problem of cirumflexed vowels remains to be solved; d. Greenstein

timate stress (the problem of cirumflexed vowels remains to be solved; cf. Greenstein 1984: 1984:26). 26).

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Verse VerseStructure Structure The The recognition recognition that that red red points points mark mark metreme metreme boundaries, boundaries, together together with with the basic understanding that a colon or a verse must coincide with the basic understanding that a colon or a verse mUst coincide With aa syntactic syntactic unit, unit, made made itit possible possible to to parse parse Fragment Fragment BB metrically. metrically. Fragments Fragments A( A( IIIIA,) A,) and and D, which also have enough substance, have been parsed according to the same D, which also have enough substance, have been parsed according to the same principles. principles. In In what what follows, follows, cola cola are are separated separated from from each each other other by by aa vertical vertical line; line; verses verses metreme consists coincide with the end of the printed line. Whenever a single coincide with the end of the printed line. Whenever a single metreme consists of of more more than than one one word, word, itit appears appears with with aa hyphen. hyphen. Special Special notations notations used used in in FragFragment are: ment B Bare: for for plene plene spelling spelling • for for an an unambiguous unambiguous point point 0 for doubt in the existence of a point thus denoted.'g o for doubt in the existence of a point thus denoted. 29

A A

The The numbers numbers in in the the left left: column column indicate indicate the the number number of of metremes metremes in in each each verse. verse. Analysis of the verse structure mainly rests on my perception that Analysis of the verse structure mainly rests on my perception that red red points points mark mark metremes, metremes, and and on on the the results results of of further further work work II have have done done on on the the metrical metrical Nergal system of both of the Amarna mythological texts, Adapa and system of both of the Amarna mythological texts, Adapa and Nergal and and Ere& Ere,kigal, kigal, as as well well as as of of other other Akkadian Akkadian myths myths and and literary literary texts texts (cf. (cf. Izre'el1992). Izre'el 1992 ). This This analysis is is based on the the premise that aa colon colon or or verse verse is is syntactically syntactically constrained constrained analysis based on premise that and that that the the number number of of metremes metremes in in aa colon colon or or verse verse is is related related to to its its immediate immediate and 1974: chap. 5 in passing; cf. Buccellati 1990: environment (see Hecker environment (see Hecker 1974: chap. 5 in passing; c£ Buccellati 1990: I111-13; I I - 3; 1 Reiner 197 1978: 201). Division into cola was made only in cases where there was no 8 : 201). Reiner Division into cola was made only in cases where there was no enjambment within within the the basic basic syntactical syntactical phrase phrase (for (for two two exceptions, exceptions, see see below, below, enjambment 35'-3-36'> 57'-58'). 57'-58'). Given Given the the state state of of the the research research and and in the the comments comments to to lines lines 35'-36', in the scantiness of formal data, the disposition presented here and the numerical the scantiness of formal data, the dispoSition presented here and the numerical analysesof of metremes metremes are, are, obviously, obviously,only only preliminary preliminary and and tentative tentative in in nature. nature. analyses 29. The The notation notation for for the the red red points points was was suggested suggestedand and applied applied by by Knudtzon Knudtzon ('9 (1915: 29· 15: 964 n. a) and is followed here with emendations. Knudtzon also restored points wher6 9 4 ll. a) and is followed here with emendations. Knudtzon also restored points wher~ surfaceof of the the tablet tablet was was mutilated mutilated (Knudtzon (Knudtzon1915: 1915:9964 n. a). In Izre'el 1991a ever the the surface ever 64 n. a). In Izre'el I99Ia and 1992,1 followed this method. However, m y system differs from the one oneaccording accordingto to 2 and '99 , I followed this method. However, my system differs from the I have also made some changes to the disposition which Knudtzon made his restorations. which Knudtzon made his restorations. I have also made some changes to the disposition of verse structure since the publication of my previous studies, both because of changes of verse structure since the publication of my previous studies, both because of changes inreading readingand and interpretation interpretationand and because becauseof of modifications modificationsto to my my metrical metricalanalysis. analysis.Fur~ Furin thermore, red points could have been lost even from smooth surfaces. Given all of thermore, red points could have been lost even from smooth surfaces. Given all of these factors, 1 have now chosen to record the find as it is (see the commentary to the these factors, I have now chosen to record the find as it is (see the commentary to the text edition, p. 21) and to indicate metremes in other ways. Thus, as in the transcription text edition, p. 21) and to indicate metremes in other ways. Thus, as in the transcription of FragmentsAAand andD, D,rnetremes metremesconsisting consistingof ofmore morethan thanone oneword wordare arehyphenated. hyphenated.In Inaa of Fragments way, this also reconstructs the red-point system, though without indicating the alleged way, this also reconstructs the red~point system. though without indicating the alleged missingones onesininthe thetranscription. transcription. missing

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Translation Translation

Fragment A( A( IIII A,) A,) Fragment

, [[ "

s]imtu? [[ flirntu! 2' qibissu kima-qibit( -}[anu]lu ' Z qibissu kima-qibit(-)[an4 lii ...... . ... 3' urn(-)rap&ta uzna( -)rapaSta ujakliliu uS'akWsu II qurat(-)&ti ~urilt( - )milti kullumu kullumu 3'

?? ? 2+2/3+3

3+3 2+2+2 2+2 2+2 2+2 2+2 r+2 2+2 2+2 2+2 1+2

2+3 1+2 2+2 1+2 2+2+2 1+2 1+2 [2]+2

ana-sUiltu nzmeqa nemeqa iddiffu iddissu II napiita napista darita darita ul-iddiffu u1-iddissu am-fmtu 5' ina umesuma I ina-sanati sinati I apkallu milr-eridu 5' ina iim~fumaI ina-faniiti iimiti I apkallu nuir-eridu 6' ea ea kima-riddi kima-riddi II ina-am~liiti ina-ame1uti ibnsu ibniSu i7' apkallu apkallu qibissu qibissu II mamman mamman ul-Usamsak u1-uS'amsak 1e'o. atra-hasisa II fa-anunnaki sa-anunnaki fiima suma 8'8' le' a atra-kisa 9' ebbu ella-qilti I paSisu muS'te"u-parii 9' ebbu ella-qciti I pajifu mujte"u-parst nu/;atimmuta ippui ippus l10' o' iitti-nu/;atimme t t i - n u b t i m ~II nubtimmiita n' itti-nu/;atimme sa-eridu I nu/;atimmuta iPPuS' "' itti-nufgtimme ia-eridu I nubtimmiita ippuj n' akala-u-me sa-eridu I umisamma ippuS' "' akala-u-me^ia-eridu I iimifamma ippUs 13' ina.qatifu ina-qiltisu elkti dl.eti II pajiiira paSsura irakkas irakkas '3' 14' iw-balfiu ina-ba1uS'su II paffiira passura ul-ippactar u1-ippanar '4' IS' deppa umahlJar I sulJaddiikuta sa-eridu ippui ippus '5 eleppa u m a h r I fu!wkhkiita fa-eridu 16' iniimifu inumisu II adapa adapa miir-eridu milr-eridu 17' nadi ea ea II ina-mayyali ina-mayyilli ina-iddi ina-sadiidi ' 7' nadi umisamma II figar-eridu sigar.-eMu iifar issar ''IS' iimiiamma 19' ina-kilri eHi I kilr uskilri sahhita irkabma irkabma '9' ina-kiiri elli I h r wkiiri II fa&ita 20' ba1u-sikannimma I eleppaSu ~qdeppu "" balu-sikannimma I ekpp&u iqqeleppu 2I' z'' ba1u-gimuS'simma balu-gimujfimma II eleppaSu elepp&u uma/}/;ar umahbr '.n' 2 ina romt]i tiimtli rapasti rapafti [[ 4' 4'

23'

I ' [[ . •. • d]estinyr d]estiny? .... " . . [[ " . . [[ ....]]like like the 2: Let! Lee his his [slpeech [s]peech be!. be? ... the speech speech of of [Anu.] [Anu.] 3'3 He He perfected perfected him him with with great great intelligence, intelligence, to to give give instruction instruction about about the the ordinance of the earth. ordinance of the earth. 4' To To him him he he gave gave wisdom, wisdom, he he did did not not give give him him eternal eternal life. life. 5' :' In In those those days, days, in in those those years, years, the the sage, sage, aa native native of of Eridu, Eridu, , Ea Ea made made him him (his) (his) follower follower among among people. people. 7', The sage's speech-no one repudiates; The speech-no repudiates' 8' . ' , Skilled, foremost in understanding, of of the Anunnaki is he: 9'9, Pure, clean handed, anointed, solicitous after rites: 'o' 10 W]ith [wlith the cooks he performs the duties of of a cook, cook "' ": Wlith [W]ith the cooks of of Eridu he performs the duties of ~f a cook: "' 12 He daily prepares the food and drink of of Eridu; Eridu' '3' 13' [Wilth [Wi]th his clean hands he sets the table, table ' '4' 14' [Wilthout [Wi]rhout him the table is not cleared; cleared' ' '5::: He He steers steers the the [bloat, [bloat, he he does does the the fishing fishi~g for for Eridu. Eridu. '", At that time, tIme, Adapa, a native of of Eridu, -Ea lying, lying, lingering in bedbed'7 -Ea " 18: Would [dalily [da]ily attend to the (gate-)bolt (gate- )bolt of of Eridu. 9 '9' 1 , [At the] holy [hlarbor, [h]arbor, the Crescent Harbor, Harbor, he embarked on a sailboat. "d 20, [Without a rludder rJudder his boat drifts along, along, 'I' ", [Without a pulnting pu]nting pole he steers the boat. 11' . . . . in the] wide [s]ea [slea 22 [[......

4:

"

''

I,

23' 23'

zj'.....

Translation

FragmentB Fragment B

? 2+2 2+2 2+2

3+ 2 4 4 2+2+2

"". ... !' .I' I di[d di[d (?) (?) '' o? 0'South Wind .. . .[

" epu[s L?pu[i' 2' ' I suAtuiii"t~. .. . . [[ I'

2'

.

A/\ [ ] , • ana-pI tt[u u .. a I usami' .. am-piA . . yy]a ui'amsi . ... ... [[ ]] 4' 4' su/\tu' fii~tu. II [sil/\]rilni. [ f a ~ l r ~ nahhe/\ki. a&@ki* i* mala mala ifi[.. .. . .]] I1 5'5' ka/\[ppa]ki ka~[ppa]ki1u/\s;bbir. lu~febbir* ina-pi/\S[u ittesbir. kima' kim. ina-pi~f[ui]qbU/\ iIqban I1 6' sa[-su/\]ti-kappaSa' fa[-fii~lti-kappain* ittefbir* u/\l-izjqqa' 7-umi' 7-iimi* "7' [su/\t]u [ f i i ~ tana-mil/\ti. am-mZAti. ]~ u~l-iziqqa* anu anu 8' [ana-s]ukkaHisu. [am-Slukkallifu*ilabrat. ilabrat. isa[s]si. ifa[s]si* 9' [am]mini. su/\tu' I istu-7 umi 9' [amlmini. ifihtu* I iftu.7 iimi II ana-mil/\ti. ana-miiAti. 1ft hizjqqa' iziqqa* 10' [s]ukka1laSu. ilabrat. ippal1iu. be[/\1]i' I" [i]ukkalluru. ilabrat. ippalSu* b~[Al]i* II' adapae mare ea I sa ...silAti- kappaJae 12' istebire "' adapa* miire ea I fa-iii~ti* kapp&a. "' iftebir* )inaanu-amata' anu-amatae annita. annita. ina-se/\mi[s]u ina-ie~mi[S]uI1 13' '3' ilsi-narilru' ilsi-niirdru*ittibi{ittibi(-)ime kussiSu kussiiu*

3' 3'

"

. . . . according according to [m]y [m]y .. . . [[..... . 3' fI!...... Ca11,q 4' 0 ' South Wind, [the (other) win]ds, winlds, your brothers! brothers! Call,l 4' o? [the (other) As much as as they they [[...... . . . . ,]5' ,] 5' II shall shall break your wi[ng]." wi[ng]." As As soon soon as as h~ he spoke,6' spoke? the the South South Wind's wing wing broke. As Seven days' days 7' [the [the South South Wi]nd Wilnd did did not not blow blow toward toward the the land land. Seven cried ro to his his minister, minister, Ilabrat: Ilabrat: Anu 8' cried . ["why hasn't hasn't the the South South Wind Wind blown blown for for seven seven days days toward toward the the land?" land?" 9:9' ["W]hy 'o' His His [m]inister, [mlinister, Ilabrat, Ilabrat, answered answered him: him: "My "My lo[rd] lo[rd], 10 "' Adapa, Adapa, Ea's Ea's son, son, 12' "' broke broke II' "' the the South South Wind's Wind's ';'ing." wing." II: "' Anu, upon hearing this, '3' cried, "Help!" (and) got up up from from his his throne. throne. " Anu, upon hearing this, 13' cried, "Help!" (and) got

'

93

Chapter Chapter 33

94

sup[urma lillqunissu. '4' anniki'iA• ea-sa-sameA-,de. ilpus[sulm[al '5' [adapal. ma!aA. ustemsu. I kaArra. ,6' [ultalbissu I t"lAma.isakkaruu' [adapa [&pa ana-pan, ana-piiniani ani slarrie ilarrioatta-tallak. atta-tallak*,8' " I1 [ana-same [am-fa&AA tellimla. tellirnla* ana-s[amelA. 19' am-s"[am@]~. '9' [ina-lelik[a [ina-]elik[aII ana-bah am-bab ani ani ina-telhika ina-,te]_hika q' '7'

[inla-baAbu. dumuzi u-gizzijda. u-gizzililda*'2" I' izzazza· izzazzG* [in]a-bLfAbu.anti an[i II dumuzi immaraka anla"alaka immaruka ilt[ ilt[an]a"al~ka e,flul ki'iA-ernata. et[lu]22' ' z ana-maAnni. ananamAnnie UA-emiita. II a[dapla. a[dap]a*ana-manni am-manni 23' '3' karra' ka~a* labsata· ina-maAtini. ila-sinao tw1[qlama' I 24' anaku. akanna. epseAku. mannu. ilu. sena- \ sa ..inao mii"ti- 25' lJalqu e dumuzi. dumuzi* u-gizzida· u-gizzida* sunu. 11 enehlla' ippalhsGma. 26' '"iissene&* funu. aMmis. afgmif. II ippallasama. A• sunu. amata-damiqta. I 27' ana-ani. iqabbQA* funue amata-damiqta. 1 '7' ana-ani- iqabbU pa'nf' sunu. ukallamaka. paeni. banuti. banQti.sa-ani. ?a-ani. I1 28' 2cSIUnu* ukalhmilka* ana-pan,' ana-piinini.ani aniina-uzuzzika. ina-uzuzzika* 29' 29' akala. akala* sa-mati. ja-muti. ukallunikkumma. ukalliinikkurnma. II 33"0' laAo k i o~takkal. takkal* meA-maAti. ukallanikkumma. I 3" la-raSatti' m$A-mGAti. ukallimikkumma* 1 3" h-L-tajatti* 2 IuAbara' ukallanikkumma. litbd* lu~biiraa. ukall~nikkumm.I1 33"' litbaS" samna. pifid* iamna. ukallanikkumma· ukall~nikkumma*II pissaS" 33' 33' feAma' $,+ma. sa-aS'kunuka. fa,ajkunuka. la-temekki' Isr-temekki* II amata. amata*34' 34' sa-aqbttkku. 5a-aqbakku*Ia10sabtilta· sabtiita* ma~ ..sipri. 35' 35' sa.-ani?a-ani. iktalda. iktalda* ~r-Sipria adapa adaQa sa-suAti. %-iGAti. I1 36' 36' [kjappaS'a' [klappda. isbir. ii'bir* II ana-muhlliya' aim-inu&iya* mbilaSsu. i'abilaiju* A It[el,mla' 37' [harrlan-sameAO uS'elbissumao I a[nla-same 37' [f~ar~]iin~n-fam$Ao USe~bissumaoI a[n]a-
3+3 3+3 2 2+2

2+2

3+ 2 3 3+ 2 2+1 2+1

2+1

3+3 3 2+2+2

2+2 2+3 2+3

3 3+4

3

5

mannu ila sina o I sa-ina maAtie twlqa. 45' dumuzi. gizzida aMmis. ippalsama o 46' il1ene hhu' adapae ana-pante ani- sarri- 47' ina-qerebisu e fmursuma 0 anu imurSuma0 anuilsima ikima

alka. adapa. adapa* II ammfni. ammini. sa-saAti-kapPaS'a' ia-i'ii~ti-kappaja*49' 49' teAsbir' te~fbir* adapa' &pa. ana anaippal ippalbel,· b~li*

8' alka. 44 8'

The Myth Myth as as Poetry Poetry The

95

"Se[nd' (someone) (someone) to to bJring blring him him ,,' '4' here!" here!" "Se[nd' Ea, who who knows knows heaven, heaven, touched touched '5' '5' [Adapal, [Adapaq, Ea, made him him wear wear (his) (his) hair hair unkempt, unkempt, [dressed [dressed himl him] ,6' 16' in in aa mourning mourning garment, garment, made and gave him instructions: and gave him instructions: '7' ["Adapa,l ["Adapa,] you you are are going going [to [to Kjing Kling [Anul, [Anu], ,8' "[you [you will will ascend ascend to to heaven.l heaven.] ": 18' [When ylou have ascended 18' to heaven, '9' [when you have applroached ,8 [When yjou have ascended ,8' to heaven, '9' [when you have applroached [Anu's [Anu's gate]' gate], "o' [alt [alt An[ul's An[ul's gate gate [Dumuzi [Dumuzi and and Gizzijda Gizzilda 2,' 'I' will will be be standing. standing. 20: 'I' They They will will see see you; you; they they will will que[stlion que[st]ion you: you: 2' 'You there, there, 22' '"for for whom whom are are you you changed changed this this way? way?A[dapja, A[dap]a,for for whom whom 23' are 'You are you dressed in a mourning garment?' you dressed in a mourning garment?' "4' II have have done done this.' this.' 'From our our land land two two gods gods are are missing, missing, and and so so 24' 'From '5' are are missing missing 24' ~ 4from from ' the land?' land!' 'Who are are the the two two gods gods that that 25' the '''Yho "5' 'Dumuzi 'Dumuzi and and Gizzida.' Gizzida.' 25 They will will look look at at each each other other and and 26' '' smile' smile; They '7' will will say say 26' '"something something good good 27' '7' to to Anu; Anu; they 27' t~ey "they they will will show show you you 27' '7' the the favorable favorable face face of of Anu. Anu. 2:, When you you stand stand before before Anu Anu, 2"When '9' you you will will be be offered offered food food of of d~ath; death;33"0 ' do do not not eat! eat! 29' 3" do do not not drink! drink! you will will be be offered offeredwater water of of death; death; 3r' you dress! you will will be be offered offered aa garment; garment; 33"2 ' dress! you you will will be be offered offered oil; oil; anoint! anoint! you 33' Do not neglect the order gave you; you; you you must must keep keep 34' 34' to to what what II said said to to you." you." 33' Do not neglect the order II gave 35' of of Anu Anu arrived: arrived: The messenger messenger 35' The broke 35' 35' the the South South Wind's Wind's 33"6 ' wing. wing. Send Send him him to to me!" me!" "Adapa 33"6 ' broke "~dapa 37' He put him on the [rolad to heaven, and he ascended to heaven. 3~, He put him on the [rolad to heaven, and he ascended to heaven. 3' When When he he ascended ascendedto to heaven, heaven, when when he he approached approachedAnu's Anu's gate, gate, 3, 39' at at Anu's Anui gate gate Dumuzi Dumuzi and and Gizzida Gizzidawere were standing. standing. 39, 0 They saw saw Adapa Adapa and and cried: cried: "Help! "Help! 44", They 2 YOU there, for whom are you changed this thisway? way?Adapa, Adapa, 4h2' forwhom whom are areyou you 4' You there, for whom are you changed ' for mourning garment?" earment?" dressed in in aa mourning dressed 43' "From "From the the land land two twogods godsare aremissing, missing,and andso so144 144' am amdressed dressed43' 43' in inaamourning mourning 43' garment." garment." 44' "Who 'Wh: are are the the two twogods gods that that are are missing missing from from the the land?" land?" 44: 45 45' uDumuzi "Dumuzi and and Gizzida." Gizzida." smiled. They looked looked at at each each other otherand and 446' ' smiled. They 6 When Adapa Adapa approached approachedthe thepresence presenceof of King KingAnu, Anu, 44'-47' '-47' When Anu saw him and cried: Anu saw him and cried: 8 "Come! Adapa, Adapa, why why49' 49' did did you you break break448' ' the thewing wing of of the the South SouthWind?" Wmd?" 44' ' "Come!

-"

49' Adapa Adapa answered answeredAnu: Anu: "My "My lord! lord! 49'

beliya. II im-qa~bht ina-qaAbliit tamti tilmti 1I 5''5" niini* nUnl. abizro abaro b?liya. mmta im-mef~li ina~meseli iniilmainsilma. tamta iZiqammao II iizASi* ifiAsi- uttebbiznni* uttebbfinnie 552'~ fsu/\tu ' ii~tu i.riqammao 53' [anlacbit* [an]a-bn. belie ultmgil~ ulta~ilo 53' ina-uggat. libbiyao 1I 54' 54' [. [ .•• s]a. attazar* attazar. im-uggat* . .Sla* ippaluo id&[ idaSu[ II dulm[u~i] du]m[uzi] 55' 55' [ul-gizzida [u]-gizzida ippalii* ba[nnta II am-ani ana-ani 556' iqabbU A• amassu ba[ni]ta ' iqabbfih* ittilh libbaSu libbaSU issakat* issakat. ittiih 57' ~mmi"ni. eaamililtao fii-banita. w;banltae I fa* sa- Sam@Ao same!\ 0 5g58' u-erse"ti* u . . er~e/\ti. 57' ammini. ea. amiliitao ukillimi. ukillin5ilibba 0 59' 59' kabm* kabra. iSkunSu. iskunsu. libbao SilAma. nepussu. 60' ninu* nlnu. mimA* mlnaA. nippu[ss]unippu[ss]u. SiiAma. itepussu* II 6d 6, leqiinissumma. I llkul. akal-baliip. akal-bakifi*6" leqizniffumma* I likul* [ak]al-baliip " 62' [i]lqilnissumma. II uAl-ikul* uAI-lkul. [aklal-bafiifi ' [iIlqfinifSumma* meA-baliiri '363' [i]lqilnissummao II u~l-il[ti]* uAI-il[ti]. m&~-bakiti ' [illqfinini~~ummao 64 [ilqlicniSSurnma* [ilq]ilnissumma. II ittal ittal[b]aS lubara. 64' [b]& lubara. samna. 65' [il]qilnissumma. I ittapsis. famm. 65' [il]qicniSSIUmma* I ittapSiS* idgulSuma. anu* anu. II issib i~~IG im-muhhiSu* ina-muGhisu. 666' ' idgulfuma67' alkao &pa. adapa. II ammini. ammlni. fii-akul* lii-tilkul. fii-taltima* lii-talt/ma. 67' 68' lii()baltata I ayya nisI daA[lliit]i. 6v la(-)bal@ta I nifi da~[lfiit]i* ea. belie bell. '69' iqbiiA• II ki-takkal* lii-takkal. fiio liio t&[a]tti* taS[altti. ea. 9' iqbiz~. 0 7' ' li~qizfuma*[ liAqiJsuma.[ ter]rZu* ter]rilSu. aana qaqqarisu 7 m qaqqariSu 77" 1' [[ lul[ lull

50' am-bit. ana-bn. 50'

3 2+2 3 2+2 2+2 2+2

3 2+3 2+1 2+1 2+1 2+1 2+1 2+2 2+3 ? 3+3 3

3(4)+3 3(4)+3

, [[ i]qbl[summa] i]qbi[fumma] II Sil Sii ... ... 2' " [samna [famm i]qblSumma ilqbifumma II Sil Sii ippa[sis] ippa[SiS] 3' 3' [~ub]ata [sublbta iqblsumma iqbijumma II Sil Sii illabi[s] illabi[i] 4' anu ana-epset-ea I saqfs i~IGm[a] 4' am-epSet-ea I SaqE isihmlal 5' [ina-il]ani sa-same( )u-er~eti [im-illani Fa-fad(-)u-erseti mala-baSil mala-b&fi II mannu kfam kiam ippu[s] ippu[S]

3+ 2

6'

2+2+2

2+2 2+2+2

2+2 2+2+2

2+2 2+2 [?]+2+2 5

97 97

550' " For ' in For my my lord's lord's household household 5''5' II was was catching catching fish fish 550' in the the middle middle of of the the sea. sea.

5' He He cut cut the the sea sea in in half, half, 5" 5'52' ' the

South Wind Wind blew, and me-she me-she drowned.

I was plunged into the lord's house. of my heart 54' 54' I cursed [heir!." [he]r?" In the rage of

53' 53'

[Ou]m[uzil 55' 55' [and] [and] Gizzida 54' 54 answered (standing) at his sides, [Du]m[uzi] 55' his good speech to Anu. they recited 55' 556' ' His heart calmed, he became silent. 57' -5' 8' "Why did Ea expose to a human what is bad in heaven 57'-5 heaven and earth? 54' 54'

556' '

8

(in) him! him? (Why did he) establish a 'fat heart' (in) 60' (and) we, what can we do (for) him? him? He is the one who has done this; "' 60'-6,' of life, that he may eat." ''I' Bring him the food of 6,' He was brought the [folod [fo]od of of life; " 62' e[alt. 'I' ' he did not e[a]t. [Hle of life; 63' 63' he did not dr[ink]. dr[ink]. [H]e was brought the water of 64' he dressed. [He was brlought a garment; 64' b]rought oil; '65' [He was blrought 5' he anointed. 66' Anu looked at him; he laughed at him: " drink? '67' 7' "Come, Adapa, why did you not eat or drink! 68' you shall not live! Alas for inferior humanity!" Hence " "Ea my lord 69' 69' told me: 'Do not eat, do not dr[i]nk!'" 0 7 ' "Take! "Take? him' him? and [retulm' [retu]rn' him to ro )his(! )his( earth." id 7" [. [ ••••• 7" . . . .].] ••• . . [[ '-59' 5'5'-59' 59' 59'

Translation

FragmentD Fragment D 2+2 z+z 2+2 z+z 2+2 2+2 2+2 2+2

The The Myth Myth as as Poeny Poetry

Chapter 33 Chapter

96

'I

'[qi]blssu [qilbissu sa-klma fa-kima qiblt-anu qibit-anu II mannu uattar adapa I ultu-isid same I ana-eliit same

[ ] &pa I ulcu-iSid Sam@I am-eht Sam8 [gabba? ]palisma II puluGtaSu lmur puluhtastasu imur kabba! ip iplpalisma 9' 9' [inum]iSu [iniim]iSu anu II sa-adapa fa-&pa elfSu elifu II ~~arta nqsarta isk[un] ifk[un] w' [ ] •• sa ea I subarrilSu iskun 'd [ ] . . Sa ea I SubarrEu iSkun n' "' [an]u? [anlu! belussu b~liissuII ana-arkat-ume am-arkat-iimt? ana-supf am-Siipf II slmta Simta is[lm] ij[iml d"' [[ ]] .. . . adapa &pa II zer zzr ameluti ameliiti '3 '3' [[ ]] .. . . salps TalhS I kappi-Silti @pi-fiiti isbiru ifbiru '4' elu 14' [[ ]] .. . .ana-same am-
7'

8'

]

[He ]ordered [[....... . . . . . for him;] him;] he h e .... [ "I' [He 2' '' [He] [He] ordered [oil] [oil] for him; him; he ano[inted.] ano[inted.] 3' He ordered a [garme]nt [garmelnt for him; him; he dres[sed.] dres[sed.] 44' [A]nu [Alnu laughed loudly at the deed of Ea: 5' ["Among ["Among the god]s godls of heaven and earth, earth, as as many as as there are-who are-who could 5' have do[ne] do[ne] this? this? speech greater greater than the speech of Anu?" Anu?" 6' Who could have made his speech . . . .]] Adapa, Adapa, from from the horizon horizon to the top part of the sky, sky, 7' [[...... 8' [w]atched [wlatched [(it) [(it) all?] all?] and saw his awesomeness. 9' [At] [At] that [tim]e, [timle, Anu se[t] se[t] Adapa at his service, service, w' .•• lo' [[. . .I.] ... he established his freedom freedom from from Ea. "' [An]u [Anlu se[r] se[t] aa decree decree ro to make make his his lordship lordship be seen seen forever: forever: n' dla' "[ "[.... . .I.] .. Adapa, Adapa, aa seed seed of humankind, '3' [[. broke the the South South Wind's wing wing in aa lordlike lordlike manner, manner, '3' . ....I. ] ... broke '4' [[. . . . .I] ascended ascended to to heaven; heaven; so so be it." ,<' ••••• '5' [The [The South South Wind(?), Wind(?),wh]o whlo wickedly wickedly set set her blowing blowing upon the the people, people, '5'

' '

.

98 98 2+2(3)/3 2+2(3)/3 44 2+2 2+2 2+2 2 +2 ? !

?

The s Poetry The Myth Myth a as Poetry

Chapter 33 Chapter [simmu(- )]mur~u (( II )) ?a-ina(-)zumur-nifi sa-ina(- )zumur-nisl iftaknu istaknu '16' 6' [simmu(-)]murju ]elletu ninkamak ninkarrak una&u unavvu Ielktu 18'r[[ llitblma' II simmu-murp simmu-mur~u liskur lis/}ur 1 llitbima! 19' [[ :]atu s]uatu II burba?u /}urbasu limqutma limqutma 19' sittu gibtu fiJbtu h-isallal Iii-iiallal ="20' [[ ]] .••. Sittu 21' [ 1 .. budu' nug libbi nisi ZI' [ ] . . btidu?nug libbi niii "'22'-23'[ -'3'[ ]J..•. 17' [[ '7'

'

99

'',6' [the [the simmu] simmuJ disease, disease, which which she she set set upon upon people's people's bodies, bodies, ,,' [.[..... HJoly Ninkarrak Ninkarrak allays, allays, '7' . . . . H]oly I,8' [. . .:'...]Jlet let it rise, [... rise, so that that the the simmu simmu disease wiII will return, return, '9' . . . .]J the '9' [tlhis [tJhis [.[..... the shivering will will attack, and [. . . . .I.J... he he shall shall not not sleep sleep aa good good sleep; sleep;

20'

.

[. . . . .] . . . . , joy of people's heart [ .....J ..•.. , joy of people's heart 32'%3' 22'~3' [. [.. . •. .. ..I.J... 20' [ • • • • •

ZI'

d

Comments As shown above, above, some Some patterning patterning in the verse structure can be discerned. discerned. Cola and verses may consist of of one or more metremes. II will comment on individual parsing patterns below, but some generalizations can be made now, despite of the later fragments. In the Nithe scanty data and the fragmentary nature of neveh fragments fragments (Fragments A and D), the majority of of verses can be divided into cola, and the {2+2} pattern dominates. There are a few cases where a verse has a {2+2] dominates. G+3} pattern; some verses have {2+2+2} pattern (for this tripartite verse, cf. d. KinG+3}pattern; {2+2+2]pattem r985: 29); others do not have an equal number of of metremes in each nier Wilson 1985: of their two cola, showing apattern a pattern of Of{I+2}, 13+2}. Note a possible tenof (I+z}, {2+3}, {2+3j, or G+2]. 3'-5' (verses (verses of of the {3+3} b+3} patdency to cluster similar patterns in Fragment A: 3'-s' tern), and the tendency toward alternating patterns in Fragment D: 7111' 7'-11' ({2+2] ({2+2} tern), (2+2+2}) and in Fragment A: 14'ff. ({1+2} ({r+2} with different patterns). Finally, with {2+2+2)) although I have also tried to make a cola analysis for the incantation passage in Fragment D, it remains doubtful doubtful whether it can be done (see (see especially lines IS' 15' and 17'), 17'). The incantation may have been composed with a different structure from from the bulk of the text, text, that is, the mythological narrative. In the Amarna fragment fragment (Fragment (Fragment B), B), the metreme patterning within a verse is much less consistent. Some pattern Some clustering clustering of similar patterns and of pattem alternation is nevertheless discernible; 3'-5' ({2+2}); ({2+2)); 29'-32' 29'-32' (b+2}--+ ({3+2}+ discernible; e.g., lines 3'-5' (HI}); 60'--65' {.+I}); 50'-54' 50'-54' ({2+2(+2)}-b}); ({2+2(+2)]-GI); 54'-56' 54'-56' ({2+2}X2--+G}); ({Z+Z]X~-~G}); 60'--65' ({2+r}). ({2+1}). Yet what is conspicuous in this fragment is the considerable number of verses is conspicuous fragment is considerable verses that cannot be divided divided into into cola. In some some cases, cases, the word order did not permit easy recognition of immediate immediate syntactic constituents (e.g., lines lines 6'-i, 6'-7', 45'-46', 45'-4-46?, 46'4g47',49')' In other cases, this kind of parsing divided the predicate (or an infinicases, divided (or infini47', 49'). tive, tive, which is is a deep-structure deepstructure predicate) from from the other parts parts of speech speech (e.g., lines 34'-35', 51', lines 28', 281,34'-3-35?, 51', 53', 53', 58'-59'), 58'-5-59,), a problem problem that was noted by Hecker (1974: (1974: 121), IZI), who who suggested suggested aa {2+I} {2+1)parsing parsing (cf. (cf. also also Kinnier Wilson Wilson 1985, 1985, who who parsed similar th'is way in the the Etana myth). myth). As As noticed by Hecker, Hecker, these these are are proseprosesimilar verses verses this like verses, yet I believe that the existence of other types of three-metreme like verses, believe the existence types verses, verses, either in this this text or elsewhere, elsewhere, suggests suggests that they should should not be regarded as as prose prose insertions, insertions, but as as forming forming an an integral integral part of the the metrical metrical system. system. The The

metrical sequences discerned above for lines 50'-54' -5-56? support 50'-54' and for lines 54' 54'-56' this supposition. As we have seen, there are other verses with three metremes, metremes a t t e r n3D. 3Finally, ~ there are verse&and they can be parsed pai!l,ed into cola with a {z+I] {2+r} ~ pattern. vers~ that consist of of only tko two metremes, metremes, which do not lend themselves to further divi- . sion sian (cf. (d. Hecker 1974: 120). 120). In two of of them, one can suggest the insertion of of a (u) gizzida 'Dumuzi (and) Gizzida' (lines 25', 45'). However, prose unit: dumuTi dumuzi (and) (lines 25', 45'). However, both this short phrase and the other two-metreme verse in the text (immaruka ilt[an]a"alUka you; they will que[st]ion que[stJion you', line 21') 2I') seem to be ilt[anJa"aluka 'They will see you; purposeful (cf. (d. Kilmer's translation of of Adapa in Izre'el 1996: 112-13). II2-I3). Dietrich (1991) suggests that the Amarna version of of Adapa consists mainly of of prose, with some insertions of of poetry. His main argument is the difference in the way parallelism is used in the various passages in the text. I believe that the red-point above (pp. 81-90) and the rhythm discernible discernible from from the synsynanalysis presented above tactical analysis endorse endorse my assessment of the whole text as a piece of poetry. The use of poetic formulas formulas and other poetic devices devices even in the passages where paralthesis. lelism does not exist (cf. p. 72) gives further support to this thesis. While the poetic structure of this myth in all of its recensions recensions has been acby most scholars, whether or not the rhythmic pattern that has been knowledged knowledged by scholars, observed can be termed meter is another matter. It is my view that, although is no consistency in the number of metremes menemes throughout the text, text, the conconthere is straints put on their disposition within a verse (cf. the work of O'Connor [1980] straints disposition (d. lr9 80J on Hebrew), Hebrew), the division division of verses verses into into cola, cola, and the systematic systematic structure structure of some some (unordered rhythm rhythm is is also also disdisclusters are are more than just unordered rhythm (unordered verse clusters cernible in some some kinds kinds of prose literature). literature). The diffuse diffuse metrical structure structure observobservcernible B), seems seems to be different different able in Adapa, Adapa, especially especially in its its MB MB recension recension (Fragment (Fragment B), able from the more orderly meter present in other myths, either composed in the OB OB from myths, literary dialect dialect (e.g., Atral}asis Atrabasis or Gilgames) GilgameS) or in aa late late SB SB dialect dialect (e.g., Enuma Enuma literary

30. Kilmer Kilmer (1996: (1996: 134) 134) suggests suggests that that similar similar cases cases in in Atrabasis Atrhasis should should be regarded regarded 30. as equal equal to to {2+2} { 2 + 2 } pattern, pattem, the the missing missing metreme metreme still still being being occupied occupied by aa musical musical beat. beat. as

Chapter 3 Chapter

The The Myth as Poetry

EliS). EliS). Though it would be premature to account for for these differences, differences, I have ofoffered fered a tentative and partial suggestion suggestion above above (p. (p. 70). 70). The verse structure structure presented above above for for Fragment B is is similar similar in many rerespects 114-21). Picchioni's parsspects to the structure structure presented by by Picchioni (1981: II4-2I). ing, ing, however, however, did not distinguish distinguish between verses and cola. This This step step was taken by von Soden for for lines lines 26'-67' 26'-67' (1984: (1984: 228-30; 228-30; cf. also also B6hl Bohl 1957-58: 1957-58: 149-50; 149-50; 1974: 214). 214). Some Some indication of verse and cola parsing can also also be found found Hecker 1974: translations of the myth (mainly (mainly Dalley in the more recent translations Dalley 1989: 184-87; 184-87; Foster 1993: 43I-33). 431-33). A A comparison comparison of other transcriptions of Adapa and translations verse structure structure with mine mine shows shows that there are are cases cases where where what II have inwith verse interpreted as as cola cola are are taken by other scholars scholars to to be verses. verses. Since Since there is is no no indiindication of verse verse structure structure in the the line line division division of Fragment Fragment B, B, my analysis analysis is is based on my belief that parallel syntactic units that are short enough to consist 1-3, on syntactic are short enough to consist of 1-3, sometimes sometimes even even 4, 4, metremes metremes should should be considered considered cola cola rather than verses. verses. This This stems stems from from innertextual innertextual analysis analysis and and trying trying to to avoid avoid imposing imposing common common ideas ideas or on Akkadian metrics metrics as as much much as as possible. possible. Some Some aid aid might might have preconceptions on been obtained by comparing comparing Fragments Fragments Band B and C, C , but the the task of parsing parsing into into verses verses and cola cola was was seemingly seemingly different different in the the two two fragments, fragments, possibly possibly as as aa result result of the C (p. (p. 36). 36). In at at least least two two the tendency tendency toward toward expansion expansion in the the later Fragment Fragment C cases, cases, what was was taken to to be aa verse verse in Fragment Fragment C C was was better regarded regarded as as aa colon colon in Fragment (see below below in the the comments comments to to Fragment Fragment B: B: I2'-I3', 12'-13', 17'). 17'). Cola Fragment B (see parsing parsing in in cuneiform cuneiform tablets tablets mostly mostly involves involves parsing parsing of the the metrical system system of Akkadian texts texts ftom from the the first first millennium. millennium. In any any case, case, aa nonrigid nonrigid metrical metrical dispodisposition sition is is indicative indicative of different different metrical metrical analyses, analyses, which reflect reflect theoretical conconcepts rather than alleged differences in rhythm. cepts alleged differences While some some of the the differences differences between Picchioni's metrical metrical disposition disposition and mine mine result from from differences differences in interpretation, interpretation, the the more more important important ones ones result result from from the the investigation investigation of the the system system of applying applying red points. This This particularly particularly afaffects fects the metrical status status of verbs verbs introducing introducing aa call call or aa cry cry and and the the (first) (first) word in the quotation that follows; nararu. ilsi nararu. niiriiru* 'cried, 'cried, "Help!'" "Help!"' (line (line 13'); 13'); ilsu ilsaniiraru* follows; e.g., ilsi 'cried, 'cried, "Help!'" "Help!"' (line (line 40'). Such Such strings strings should should be regarded regarded as as considered considered single single metremes metremes (cf. (cf. above, above, p. 83). 83). Therefore, Therefore, aa verse verse boundary placed between between aa verb verb introducing direct speech ani's exposition, speech and and the the word that follows, follows, as as in Picchi Picchioni's exposition, seems seems to to be an an impossibility. impossibility. By analogy, analogy, verbs verbs introducing introducing direct speech speech followed followed by aa vocative separated vocative are are treated here here as as parts parts of the the same same verse, verse, even even if they are are separated by aa metreme 'His metreme boundary: boundary: [sjukkallaSu. [S]ukk$laEu*ilabrat. ilabrat* ippalSu. ipp&* be[Aljr. be[~l]i* 'His [mjinister, [mlinister, IlabIlabrat, rat, answered answered him: "My lo[rdj'" lo[rd]" ' (line (line 10'). 10').In contrast, contrast, verse verse boundaries boundaries have have been posited [@]"ma*isakkamu. iSakkanWu*'gave 'gave him him instructions' insnuctions' (line (line posited following following the the string string [rejAma. 16'), 16'), where where the the direct direct object object is is the the noun noun rema, @ma,and and in in immaruka immaruka ilt[anja"aluka ilt[an]a"aliika 'they 'they will will see see you; you; they they will will que[sthon que[st]ion you' you' (line (line 21'), 210, where where rhythm rhythm requires requires aa different differentstructure structure both both in in this this verse verse and and in in the the parallel parallel cola, cola, within within the the following following direct direct quotation quotation itself itself (erlu (eflu IIII adapa, adapa, lines lines 21'-23'; 21'-23'; this this verse verse structure structure is is supsup-

ported by the parallel parallel passage passage in lines lines 41'-42'). 41'-42'). Note further the following following two verses: rmursumao alka. irnur$umao anu ilsrma ilsima '48' 4 alka* adapa. adapa* II ammrni. ammini- sa-suAti-kappaSa. fa-Sii~ti-kappaia*49' 49' wAsbir. 'Anu saw him and cried: "Come! te~fbir* "Come! Adapa, Adapa, why did you break the wing of the South Wind?''' Wind?"' (lines (lines 47'-49'). 47'-4-49'), Here, Here, in contrast to the string ilsi/ilsu ilsililsa nararu niiriiru "Help!"' cited above, above, an enclitic enclitic -ma separates separates the introductory introductory verb and 'cried: "Help!'" the following following quotation, quotation, which therefore therefore requires requires different different verse parsing. parsing. The fact should come come at the beginning beginning of the verse is is proved fact that the interjection alka should by its introductory verb verb precedes, precedes, and also also supsupits occurrence occurrence in line line 67', where no introductory pored by the initial position of the analogous analogous Sumerian interjection ga g 6--nn uu (e.g., (e.g., Inanna's Inanna's Descent, Descent, line line 29'; for for the the relationship relationship between the the Akkadian and and the the Sumerian Sumerian forms, forms, see see above above p. p. 69). 69).

100 100

lOI IOI

Comments Comments on on Fragment A A 3'. 3'. While While aa {2+2} {2+2}pattern pattem wourd woukd make make the the adjectival adjectival collocation collocation uzna u z m rapaSta rapah 'great intelligence' +3} pattern would intelligence' aa single single metreme, metreme, aa 13 {3+3} would divide divide the the genigenitive Gurat mati &ti 'the ordinance ordinance of the the earth' into into two two metremes. metremes. tive construction consttuction ~urat Note that the G+3]. the following following verse verse is is patterned 13+3}. 5'. 5'. As As analyzed, analyzed, the the first first colon colon takes takes the the preposition preposition ina as as aa separate separate metreme. metreme. A A different different parsing might might be &e ina-uinesuma im-iiineSuma ina-sanati ina-Saniiti sinati Siniiti II apkallu apkallu miir eridu, +3}. On eridu, hence hence 13 {3+3}. On regarding regarding particles as as separate separate metremes metremes or parsing aa construct construct genitive genitive compound compound as as two two metremes, metremes, see see the the analysis analysis of Fragment Fragment B on p. 83 83 above. above. Bon 10'. 10'. As As in line line 5', the the preposition, preposition, itti itti in this this case, case, might alternatively alternatively be considconsidered metreme. Expansion Expansion is is discernible discerniblein the the couplet couplet in lines lines lo'10'ered aa separate separatemetreme. II I', either in the metrical order or in the phonetic length. 1', the metrical order the length. 13'-14'. 13'-14'. In In contrast to to the the couplet couplet in in lines lines 10'-11', 10'-11', where where the the second second verse verse is is longer longer than the the first first one, one, this this couplet shows shows the the metrical metricalpattern going going in the the opposite balu?$umight better be taken taken as as one one memeopposite direction, direction, since, since, again, again,ina baluSsu treme. In the context of the neighboring verses, the pattern {I +2} makes treme. In the the neighboring verses, the pattem {I+z} makes good sense sense because because it alternates alternates their larger larger number number of metremes. metremes. 20'-21'. Alternatively, 20'-21'. Alternatively, the the first first cola cola in these these two two verses verses might might be regarded regarded as as conconsisting sisting of two two metremes metremes each. each. Yet, Yet, as as is is implied implied from from some some of the the comments comments above, one one may may perhaps perhaps notice aa tendency tendency in this this fragment fragment to to build verses verses above, on viz., {I+2}. {I+z}.Cf. Cf. also also the the {2+3} {2+3}in line line IS'. 15'. on an an "iambic" "iambic" pattern, pattern, viz.,

Comments on on Fragment B B 4'. 4'. The The repeating repeating metrical metrical template template of of {2+2} {z+z]suggested suggested here here for for lines lines 3'-5' 3'-5' fits fits with my my restoration restoration of of aa verb verb at at the the end end of of line line 3' 3' (see (see the the commentary commentary to to with the text text edition, edition, p. p. 22, the 22, last last paragraph). paragraph). Other Other interpreters interpreters take take sutu Siitu as as the the initial initial word word of of this this verse. verse.

I02 102

Chapter Chapter 33

10'. 10'. For For the the end endof of this this verse, verse,see seethe the discussion discussionon onp. p. lOa. loo. III'. Note that there are red points in both cola dividing 1'. Note that there are red points in both cola dividing the the respective respectivegenitive genitive constructions into two metremes each. Usually, however, constructions into two metremes each. Usually, however,both bothtypes typesof of genigenitive tive constructions constructions are are treated treated as as single singlemetremes. metremes. See Seep. p. 83. 83. I2'-I3'. 12'-13'. The The metreme metreme count count takes takes into into consideration considerationonly onlythe the visible visiblered red points points since, according to Knudtzon, the tablet's surface in this section was smooth since, according to Knudtzon, the tablet's surface in this section was smooth and have andnot notmutilated. mutilated.Otherwise, Otherwise,one onemight mightthink think of ofdifferent differenttemplates. templates. IIhave chosen chosento tofollow followthe thered-point red-pointapplication, application,since sincethe themetrical metricalcohesion cohesionof ofthe the first firsttwo twowords wordsof of the thefirst firstcolon, colon,anu anuamata, amata,corresponds correspondsto tothe thelong longmetreme metreme of In ofthe thesecond secondcolon, colon,viz., viz., ilsi ilsinararu. n*lr~m. Inthe thelatter lattercase casewe weknow knowthat thatthe theomisomission sionof ofaared redpoint point isisnot not accidental accidentalbecause becauseof ofthe thesimilar similarformula, formula,ilsil ilsanararu, niircim, in inline line 40', 40', as asexplained explainedabove above (p. (p. 100). 100).The Thesecond secondcolon colon might mighthave have conconsisted sistedof of three three metremes, metremes,even eventhough though aa red red point point isismissing. missing. We We are areunable unable to to draw drawany anyconclusions conclusionsfrom fromcomparing comparingthe the parallel parallelpassage passage in in Fragment FragmentCC (lines its (lines Iff.), ~ f f . )because because , itsverse verse structure structureisisdifferent. different.What What isisprobably probably treated treated as ('whenAnu Anuheard heardthis thisspeech') speech')functions functionsas as asaaverse versein inFragment FragmentC: C:line line II ('when aacolon colonin in Fragment FragmentB. B. Interestingly, Interestingly,the theform formsemlsu SemiSuisisaccented accentedon onthe thefirst first syllable, Fragment BB(p. inFragment (p.87), 87),and andtheretheresyllable,as asisisindicated indicatedby bythe theplene plenespelling spellingin fore thisform formoccurs occursat ataacolon colonboundboundforeisisnonttochaic. nontrochaic. While While in inFragment FragmentBBthis ary, ary,in inFragment FragmentCCititoccurs occursat atverse verseend. end.Unfortunately, Unfortunately,we weare areunable unableto totell tell how C. how this thisform formwas wasaccented accentedby bythe thescribe scribeand andreaders readersof ofFragment FragmentC. 14'-15'. 14'-15'. While While in in Fragment Fragment C: C:44 and and IO, 10,Ea's Ea's attribute attribute comes comesat at the the end end of of the the verse verse(or (orperhaps perhapsconstitutes constitutesaaverse verse in initself), itself),ititisisclear clearthat thathere hereititmust mustbe be treated treated as asaacolon. colon.First, First,there there are areno no red redpoints points in in Ea's Ea's attribute; attribute;neither neither isis there thereaapoint pointbetween betweenthe thename nameand andits itsattribute. attribute.Second, Second,what whatfollows followsmust must be beconsidered consideredaasecond secondcolon colonrather ratherthan thanan anindependent independentverse verseor orpart partof ofthe the following followingrhythmical rhythmicalunit unit (the (thelatter latterhaving having the theunequivocal unequivocalmetrical metricaltemtemplate plateof of{2+2+2)). {2+2+2]). 17'. I 7'. The Theparallel parallelverse versein inFragment FragmentCCends endsin inatta attatallakma. tallakma.However, However,in inspite spiteof of the fragmentary state of the corresponding lines in both fragments, it is the fragmentary state of the corresponding lines in both fragments, it is possible possible that that Fragment FragmentBBhad had aa different different metrical metrical arrangement arrangement from from FragFragment ment C, C,having havinganother another colon colon in inthis thisverse, verse,as asreconstructed reconitructed by byKnudtzon. Knudtzon. The (a[n]a-fad" n[elfm}a) it[elim]a)lends lends support supportto to this this Thepartial partial parallel parallel in in line line 37' 37' (a[n}a-same/\ supposition. supposition. 18'-19'. 18'-19'. Compare Comparethis thistemplate templatewith withthe thefollowing followingone one(lines (lines20'-21'), 20'-21'), which whichisis the thesame; same;d. cf.also alsolines lines38'-39'. 38'-39'. As ASmentioned mentionedabove above(p. (p.83), 83),aaprepositional prepositional phrase phrase consisting consistingof of more more than than one oneword word isisusually usuallyseparated separatedfrom fromthe the folfollowing lowingnoun, noun,thus thusconstituting constitutingtwo twometremes metremesaltogether. altogether. 21'-23'. 21'-23'. Cf. Cf.lines lines41'-42', 41'-42', where wherered redpoints pointsare arefound foundon onet/u etluand andon onana a mmanni. manni. 23'-25'. 23'-25'. See Seethe thediscussion discussionon onpp. pp. 83-84. 83-84. 26'-28'. 26'-28'. Picchioni Picchioni suggests suggests that that sunu Sunu 'they' 'they' resumes resumes the the two two ONs, DNs, forming forming aa nominal nominalclause clausewith withthem. them.However, However,the thetwo twooccurrences occurrencesof ofsunu Sunuin inthe thefolfol-

The Myth Myth as asPoetry Poetry The

103 I03

lowingverses verses (both (both are areabsent absentftom fromthe theparallel parallelpassage) passage)seem seemto to have have concon. lowing strainedits itsusage usage in in this this verse verse too; too; thus: thus: strained

sena-

3+3

mannu e ilile

2

dumuzi. u-gizzida. sunu. alJamis. I ippallasuma. 26' i~~eneaaU. sunu. amata-damiqta. I 27' ana-ani. iqabbU/\. pa.nf. banilti. sa-ani. I 28' sunu. ukallamuka.

2+2 2+2 3+2

I_sa-inao milAti- 25' balque

"Who that are aremissing missingfrom fromthe the land?" land?" "Who are arethe the two twogods gods that "Dumuzi H "Dumuziand and Gizzida. Gizzida."

They will will look look at at each eachother other and and smile; smile; They theywill will say saysomething somethinggood good to to Anu; Anu; they theywill will show showyou you the the favorable favorableface faceof of Anu. Anu. they

-,,

, __ E)

(lines (lines24'-28') 24'-28')

Themetrical metricaltemplate templateof ofthese theselines lineslends kndssupport supportto tothe thesuggestion suggestionthat thatthe the The pronoun isisthe thesubject subjectof of the thesentence sentencein inline line26' 26' rather rather than thanthe the subject subjectof of pronoun the preceding preceding one. one. Note Note that that the the addition addition of of sunu Sunu in in the the third third verse verse here here the seems to to have have been been required required for for maintaining maintaining the the metrical metrical template template of of two two seems metremesin in the thesecond secondcolon colonin inorder orderto to achieve achieveaabetter better balance balance between between metremes the two two cola cola of of this this verse. verse. The The{2+2} {2+2]template template explains explainswhy why the the adjectivaC''-'< adjectival the damiqtaforms formsaasingle singlemetreme metremewith with the thesubstantive substantiveamata. amata. damiqta 27'. II am amunable unableto to account accountfor forthe the presence presenceof of the the two twored red points pointson onpa-ni. pa-ni. EA EA 27'. 357 (Nergal (Nergaland and Ereskigal) Ereskigal)does doeshave have similar similarcases casesof of red-point red-pointapplication application 357 Izre'el1992: 1992:162 162n. n. 14; 14;Izre'el Izre'el1997: 1997:55-61). 55-61). (cf.Izre'el (cf. 29'-32'. See Seediscussion discussionon onpp. pp. 84-86. 84-86. 29'-32'. 35'-3-36', The Theseparation separationof ofthe thegenitive genitiveconstruction constructionsa Sasuti SatikappaSa kappda into intotwo twomeme35'-36'. tremes(cf. (cf.above, above,the thecommentary commentaryto toline lineIII') 1')suggests suggeststhat thatthe theneed needto toconcontremes {2+2+2}template template overpowered overpoweredthe the need need to to keep keep this this genitive genitive formto to the the {2+2+2} form metreme,as asisisusually usuallythe thecase casein inthis thistext. text.AA caesura caesura constructionaasingle singlemetreme, construction mayhave havebeen been introduced introducedin inthis thiscase. case.Compare Comparethe thescansion scansionof ofthis thisverse verse may with the the preceding preceding one: one:{J} (3) (~ (= 1+1+1) I + I + I ) --+ +{2+2+2}. {2+2+2}.If If this this isis analyzed analyzed corcorwith rectly,then then the the enjambment enjambmentbetween between the thefirst firsttwo twocola cola isisaanotable notable excepexceprectly, though itit should should not not be be tion to to the the metrical metrical system systemproposed proposed (cf. (cf. p. p. 9gr), tion I), though regarded as proof against it. On the contrary, such cases give support to the regarded as proof against it. On the contrary, such cases give support to the thesisthat thatthe thered redpoints, points,especially especiallywhen whentheir their application applicationcontradicts contradictsthe the thesis norm, manifest manifestaametrical metricalscheme schemerather rather than, than, say, say,syntactical syntacticalboundaries. boundaries. norm, Cf.further furtherthe thecommentary commentaryto tolines lines57'-58'. 57'-58'. Cf. Cf.lines lines23'-25' 23'-25' and andsee seethe thediscussion discussionon onp.p. 84. 84. 43'-44'. Cf. 43'-44'. 47'-4-48', See Seep. 101. 47'-48'. p. IOr. 49'. See Seep.p. 100. 100. 49'. The red-point red-point application application suggests suggests metrical template template of of {4 {4+4). The 57'-58'. The aa metrical + 4}. The -57'-58'. . -balance between the two cola is achieved by considering the particle fa aa balance between the two cola is achieved by considering the particle sa

-.* 1

Chapter Chapter 3 3

The Myth as Poetry

separate separate metreme, metreme, contrary to the usual structure. structure. While we do have other long verses ({4+2), ({4+2), lines 17'-18'; 17'-18'; !3+4}, {3+4}, lines 21'-23'), 21'-z3'), this may have been linguistics and philology over metthe longest in the text. Giving priority to linguistics rical analysis, analysis, I have suggested above above (in the commentary commentary to the text edition, line 57', 57') pp. 28-29) 28-29) that la ki banlta banita forms forms a syntactical unit together with the attributive phrase fa sa fsame er~eti. If so, a d u er~eti. so, then this expanded noun phrase is split into two, two, each part on one side of a caesura. caesura. This forms forms enjambment, which is rather unexpected in this context. On the other hand, precisely because of its rarity, rarity, enjambment might be used as a poetic device to draw attention to this line, l i e , which is extremely extremely important to this myth (pp. (pp. I25-26; 125-26; on the function of enjambment in poetry in general, general, see Golomb 1979. 1979. EnEnjambment is extremely scarce in Akkadian poetry in general; d. Lambert jambment general; cf. 1980: 1980: 84, 84, Reiner 1991: 298). 60'--D3'. 60'43'. Cf.lines Cf. lines 29'-32' 29'-32' and see the discussion discussion on p. 86. 67'. 67'. See p. 101. 101.

On lines 43-46 43-46 of the Amarna Amama tablet of Nergal and EreSkigal EreSkigal (EA (EA 357), 357)- the red points have been overpainted with black ink. ink. One point, the last one on o n line 44 (above the sign mal, ma), has been applied only with black. The significance significance of this is still unknown. Nevertheless, Nevertheless, one is reminded of a common procedure in ancient Egypt, Egypt, in which a master used black ink to correct preliminary drawings drawings made in red by an artist (Ziegler (Ziegler 1990: 15). 15). This suggests suggests that the red points here reflect Egyptian techniques of teaching and insttuction instruction (for a different different view, view, see Robertson 1993: 389-91; 389-91; cf. my remarks in n. 23 23 on p. 82; 82; for red and black Bedeutung, points in Egyptian writing, writing, see Osing, Osing, forthcoming, forthcoming, section 2: Inhalt, Bedeutung, Gliederung). It is possible, then, that the person who applied the red points was a student who, who, in Nergal and Ereskigal, EreSkigal, was corrected by a teacher. teacher. Whether he was Egyptian is hard to say, say, since there may have been foreign foreign students students studying Akkadian in Egypt (Izre'el (Izre'el 1997: 1997: I2). 12). But would a foreign foreign student7he be, instructed in reading Akkadian myths? myths? (This (This question is not meant to con;ey convey doubt, just lack of knowledge.) There are some indications, however, that even if it was a student (whether indications, however, Egyptian or foreign) foreign) who put the red points on the clay, clay, his instructor was not an Egyptian scribe reservations I suggest suggest that it was a foreign foreign scribe himself. With many reservations teacher according according to whose system system the red points were applied by the student and who corrected some of the lines of the tablet of Nergal and Ereskigal EreSkigal with black ink. foreign cucuink. I cannot tell whether this was a Babylonian teacher or another foreign neiform scholar, suggest a genuine Babylonian Babylonian scholar, but I would be more reluctant to suggest scribe. scribe. There are two main reasons for this suggestion: suggestion:

104

Comments on Fragment D D 1'-3'. 1'-3'. See discussion discussion on p. 87. 7'. Or, 1 7'. Or, less likely: likely: [ ] adapa II ultu-isid-same ultu-ifid-fad ana-dilt-same, ana-eliit-fame^,thus forming forming a {2+2} {2+2}template. For the tripartite division, division, cf.lines cf. lines 9', g', II', 11', 14' (p. (p. 96). 15'. sa ina zumur niSi istaknu, G+2], contrasting ana-niSI am-nifi istaknu iftaknu with fa iftaknu, 15'. Possibly !3+2}, which comprises the second colon of the following following verse. 17'. I 7'. If elletu elktu 'holy' is regarded an attribute of Ninkarrak, then a caesura and thus a verse structure of {2+2} {2+2}should should not be expected. expected. This depends, depends, of course, course, on the nature of the misSing missing word at the beginning of this line. Who Applied the Red Points? Points? While the system that underlies underlies the application of red points is metrical, the overt reason for their application was to aid reading. Who added these points to this text? possibilities: text? There are several several possibilities: I. I.

2. 2. 3. 44. 5.

an Egyptian student, student, a foreign foreign student, student, an Egyptian teacher, a Babylonian teacher, teacher, another foreign foreign teacher. teacher.

The only scientific scientific means to approach this problem may be a thorough investigainvestigaEreSkigal. tion of the red-point system both here and in the tablet of Nergal and Ereskigal. However, since the data is too scanty and since there are differences differences in these two texts (see Izre'el 1997: 55; 55; Robertson 1993: chap. 2), 21, any conclusions conclusions should be (see Izre'el regarded as no more than an educated guess.

10 105 5

An Egyptian scribe scribe would probably apply the red points according to the Egyptian system, verses. A foreign foreign scribe would be system, i.e., only at ends of verses. more apt to borrow a teaching device from his Egyptian colleagues and from then use it in a different way. 2. As we have seen above above (pp. 49-54, 49-54, and especially especially pp. 51-54), 51-54), the orthographic graphic and lingUistic linguistic data at hand do not allow us to assume that there were Babylonian teachers in Egypt. Egypt. I.

The only remaining alternative is a teacher who came to the Egyptian cuneiform form school from from somewhere somewhere else in the Near East besides Mesopotamia. We know that Egyptians Egyptians learned Akkadian from from the Hittites (Riernschneider (Riemschneider 1976; 1976; Beckman r983; 1983; cf. Edzard r985: 1985: 154; 154; lzre'el Izre'el 1997: 1997: Io-II). IC-11). However, However, in this case, case, I would rather suggest suggest a Levantine origin for the teacher, since a similar system of metreme division (by (by a small vertical wedge, normally normally termed a word divider) divider) has (Honvitz I97r; 1971; 1973; 1973; d. cf. Horwitz Honvitz 1979). 1979). Recall been discovered in Ugaritic texts (Horwitz that in Ugaritic mythological mythological poetry there is also lack of agreement between ends of lines and ends of verses. verses. Another thing to remember at this point is that some some of the educational material discovered at Tell el-Amarna, the syllabaries el-Amama, syllabaries and lexical lists, lists, bear a close resemblance resemblance to related material from from Ugarit (Artzi (Artzi 1990: 1990: see especially especially the chart on p. 153)' 153). However, However, since a comprehensive comprehensive study of the

lO6 106

Chapter 3

Syrian educational curricula is still wanting (Krecher 1969; 1969; van Soldt 1991: 74774753; 53; Huehnergard 1989: 331-36), 331-36), it is highly premature to draw any conclusions about the origin of any of the scholarly practices at Amama, though further speculation is in order. order. As mentioned above (p. (p. 50), 50), the system of plene writing EreSkigal recalls the type of plene writing used in Hurrian, Hurrian, Hittite, in Nergal and Ereskigal and some Hittito-Akkadian texts. If one accepts the one-hand theory of the socalled triad (see pp. 51-52), 51-52), we may assume assume that the Amama Amarna recension of Adapa was the work of the scribal scribal school that also produced the Amama recension of EreSkigal. The person according to whose methods an alleged alleged (Egyp(EgypNergal and Ereskigal. tian?) tian?) student may have applied the red points on Our our tablets may have been aware of the Ugaritic system, system, whatever his origin may have been. This person, or teacher, might have also brought these texts (if not tablets) with him to Egypt. Thus, Thus, while I am unable to point to an exact origin of the Adapa tablet, its original scribe, scribe, or the red-point system, system, all of them may have been related to one and the same same school in a northeastern Mediterranean region. metrical system What does all of this have to do with our discussion of the merrical manifest in the Amarna recension of Adapa, Adapa, if we posit a Babylonian origin of the primary text (pp. 49-5 r)? If we are to learn anything from 49-51)! from the red points regarding the general question of Akkadian metrics, we should ask ourselves ourselves the following following question: if the red points were applied in Egypt according to a nonBabylonian system, system, then what did the person according to whose system the points were applied know about Akkadian metrics? metrics? In other words: could it not be that he was working according to his own understanding of and feeling for rhythm rather than according to a contemporary Babylonian tradition? tradition? The answer to this question is definitely, definitely, "Yes, he could have been." This is not ro [p. 89 above), above), to say that he did. Nevertheless, as I have already mentioned (p. further study has shown that the metrical system evident from from the red points here is very similar in essence other Akkadian essence to the metrical system observable in in'other A working hypothesis for future future research is already emerging from from poetic texts. A suggestions previous studies suggestions found in my previous studies (Izre'el r99ra; 199ra; 1992; 1992; 1996), 1996), one that can be formulated thus: if a cross-cultural cross-cultural examination, especially especially of illiterate or ancient cultures, reveals a strong tendency to form form metremes and other metrical units based primarily on syntax, then metrical systems systems in the poetry of the anancient Near East and, and, more specifically, specifically, the nature of the metreme as it was found in Akkadian may prove to have been a basic, cognitive product of the human mind, even more than other metremes such as feet or syllable counts, which might be the result of cultural-specific cultural-specific evolutionary traditions. Further research hopefully will yield a more solid understanding of Akkadian meter and of simisimilarities and differences differences between metrical systems systems of the various linguistic and cultural groups of the ancient Near East.

Chapter 4

Language Has the Power of Life and Death: Structure and Meaning

Introduction Introduction The account of how Adapa broke the wing of the South Wind is first and foremost suggests. Oppenheim foremost a story, story, as the etymology of the Greek word mythos suggests. stated that "all these works which we are wont to call mythological should be studied by the literary critic rather than by the historian of religion" (Oppenheim r977: 1977: 177). 177). Indeed, because it constitutes a story or narrative, a mythological text reveals its mythic substance by linguistic and literary analysis. analysis. "If "If one recognizes the significance processes of establishing significance of the narrative element and the processes correspondences between layers of structure and meaning, then myth is akin to poetry and narrative fiction, not to science" (P. (P. Cohen 1969: 353). 353). As AS a mythomythological narrative, both Adapa's plot and its linguistic and literary components bear a plethora of meanings that may be revealed either through looking at the structural links within within the narrative itself or by drawing parallels with cultural features features in other myths and elsewhere. elsewhere. The purely poetic structure has been anaanalyzed in the preceding chapter. Structural literary traits that bear more on o n meaning will be dealt with in the ensuing sections. This will prove essential for the 3' mythological analysis follows.3' analysis that follows. 331. I. Strangely Strangely enough, enough, the story of Adapa and the South Wind does not form part of the discussion faisaient l'homme: Bottkro and Kramer's Lorsque les ks dieux faisaient I'homme: Mythologie me' m& discussion in Bottero

sopotamienne (1989) Nougayrol 1970; sopotamienne (1989) (similarly, (similarly,*ugayrol 1970; Reiner 1991; 1991; Heimpel Heimpel 1997)' 1997). The rea-

son given for this is that this story, st~ry. like the story of Etana, Etana, deals with the affairs affairs of an

individual (Bottero (Bottkro and Kramer 1989: 1989:93; 93; already Bottero Bottero 1969-70: 1969-70: ro8). 108).This reasoning reasoning is based on the interpretation interpretation of the story story as reflecting reflecting the struggle struggle or conflict between

Chapter 4

108 I 08

The Myth and Its Variants Before we enter into discussion of the textual evidence, we should draw attention to the fact that we are dealing with more than one version of the story and that these versions, although similar in plot and basic narrative features, features, difdiffer in three main features: ( I ) the Amarna Amama recension consists of the narrative features: (,) only; ( 2 )the Nineveh variants have an alternative conclusion to the plot (Frag(Fragonly; (2) ment D); D); (3) (3) the fragments from Nineveh include introductory background (Fragment A) A) and a healing incantation (Fragment D). D). The version represented A and D seems seems to be an elaboration in two m o main respects: (a) (a) in by Fragments A reference to religiosocial order; order; (b) (b) in serving as an etiology for the incantation. Additional expansion of the mythic image is offered by the interpretive introduction of Fragment A. In this introduction, the choice of words seems to have spespecial significance for later phases of the narrative (pp. III-I4). I I 1-14). The Amarna fragment contains the main narrative. It opens at the moment when Adapa curses curses the South Wind and thereby breaks its wing; it ends when Anu, laughing at Ea's false false instructions to Adapa, sends this human being now destined to doom back to earth, referring to doom as an intrinsic aspect of human life. As suggested above (p. 20), zo), there does not seem to be much missing from the tablet. If this is true, then the second-millennium recension starts with Adapa already at sea and ends shortly after Anu's command to return to earth. In other words, it does not include any background to the main narrative; neither does it include the incantation. Without pushing the evidence too far, far, one may suggest suggest two major religious centers, centers, Eridu and Uruk. To refute this argument, argument, one should should first first and foremost Mali~ foremost refer to a major trend in mythological studies, studies, best represented by the Malinowski school, reflection of social structures school, which sees sees the essence essence of a myth in its reflection structures and social situations entan~ situations (d. (cf. Kirk I970: 1970: 19-23). Second, Second, this reflection retlection of aa social situation situation entanreligious matters and divine divine hierarchy, hierarchy, its plot being an act of rivalry between gods, gods, gles religious

which would in itself be regarded as a mythological mythological tale by some authorities. authorities. Third, Third, this decision to exclude interpre~ exclude Adapa from a mythological collection is based on a certain certain interpreration tation of the story, story, which can be either denied denied or accepted accepted but which does not and must not exclude exclude other possible interpretations. interpretations. Xella takes the story of Adapa as an example example of a mythical mythical theme in his discussion discussion of the problem of myth in the ancient ancient Near East

(Xella (Xella 1976: 1976: 47-59). 47-59). Muller Miiller (I983--
Dundes h n d e s 1984). 1984). In my own analysis of the text, I shall also stress the generally accepted inmyth, in which Adapa is a symbol terpretation of this myth, symbol of humanity. humanity. However, However, as I intend concerning Adapa, Adapa, one of the most salient features features of myth is that it has to show shortly concerning many aspects aspects and that it involves, involves, perhaps by definition, definition, many levels levels of meaning. meaning.

Language Has Has the Power of Meaning of Ufe Life and Death: Structure Structure and Meaning

10 9 109

that the Amarna fragment represents a variant that included only the speculative component of the myth, introduction and incantation missing. Although I cannot substantiate a claim that the Amarna Amama tablet represents a shortened variant of a myth, which in its original form included more "flesh" or more features features than the basic plot, it is possible that the MB recension was written as though it represented only this particular component. Other versions, similar to the variants discovered at Nineveh, may have existed contemporaneously along with the short, short, "purely speculative," variant. In fact, fact, the discovery of the Sumerian recension from the OB period at Tell Haddad, which includes an incantation-like ending to the myth (see above, p. 7), suggests suggests that this indeed was the case (the relationship between the two introductions, introductions, that of the Sumerian version and the one known from Nineveh Fragment A, A , has yet to be determined). determined). Evidence from other cultures, cultures, as well as from Mesopotamia, Mesopotamia, suggests that variants of differing structures and narrative characteristics existed side by side, side, sometimes on a large scale. I should stress that when I speak of a shorter version or a "purely speculative" variant I do not wish to imply that it is more original than the other versjons, versions, since originality, especially in diachronic terms, is practically impossible.t;SJ<deterimpossible.t@etermine. No diachronic order of any of the variants is claimed nor nor, any hierarchy of originality. In other words, both variants should be treated equally in regard to their structure and mythological significance. While the presence of the incantation adds a ritual dimension to the text, both the background and the conclusion of the elaborated variants together with some changes in the wording of the Amarna Amama narrative make the later version of the myth a different whole, which may deserve desewe a separate analysis analysis of its own. However, since there seem to have been only small changes to the main narrative during history, especially to the main aspects of the plot (cf. Fragment C), C), and since we still lack a first-millennium complete narrative, we are presumably allowed to use the older version as a basis for our analysis, analysis, not only of the second-millennium second-millennium myth, but also of the first-millennium myth. It should be recalled, in support of this claim, claim, that the plot of the OB Sumerian version is essentially the same as the plot of the known Akkadian version (see above, above, p. 7). The interpretive background that has reached us through Fragment A A and the remains of the other Nineveh fragfragments as compared to the Amarna Amama fragment makes us assume that the main mythic significance of the narrative was also known and valid in most or all its meaningful details in the first millennium. This premise suggests that a unified analysis analysis of all extant variants of the Adapa myth should be advanced. In fact, fact, at least according to the influential methodology of Levi-Strauss, Lhi-Strauss, only by studying all of its extant variants can we actually grasp the innermost characteristics of a 1969). myth (Levi-Strauss 1969)' As mentioned above (pp. 68-69), 68-69), the Adapa myth may have been supplied with a sociopolitical interpretation at some point in its history. The same can be

Chapter 4

Language Has the Power of Life and Death: Structure Structure and Meaning

said about the ritual aspect of this myth, which is prominent in its later version. It has been suggested that myth and ritual are different aspects aspects of the same thing. This way of thinking in mythological studies studies has also found its way into MesopoMesopotamian studies e.g., Hecker 1974: 1974: chap. I). Although a myth may well offer studies (see, (see, e.g., an etiology for rituals, rituals, etiology of ritual is by no means a necessary aspect of myth, and it has been shown that myth as a concept should not be associated with ritual (cf. Kirk 1970: 8-3I). 8-31). One must consider a myth on its own in order to penetrate its very essence essence as an inherent part of the culture from from which it sprang. sprang. Any relation to ritual as the practical facet of religion, religion, or in this case to the healing incantation embedded in some of the myth's variants, variants, is secondary, somesecondary, despite despite the fact that the ancients sometimes conspicuously related the myth to ritual (cf. Lambert 1969; Livingstone conspicuously 1969; Livingstone 1986: 165-69). What I am interested in in this study is first first and foremost the pri1986: 165-69). mary, mary, speculative speculative component of the myth rather than the practical aspects. aspects. Nevertheless, in light of the fact that the myth may reflect transition (see Nevertheless, (see pp. 137-49)' it is tempting to suggest its possible'relationship to ritual as a topic 137-49), possible'relationship for further research (cf. p. 149). 149).

also presented by means of symbolism. Thus, Thus, deliberation about symbol symbol and mythopoeia mythopoeia will form form a substantial part of my analysis analysis of the Adapa narrative. In the analytical methodology used here, the text is an indivisible indivisible unit, as it was understood by its original original audience. audience. It sometimes sometimes happens that an existing myth turns out to be the conflation of a few different stories, stories, as Kirk (I970: (1970: 125) 125) suggests suggests is true of the myth of Adapa. Adapa. I do not believe this is true of the Adapa narrative in its main mythological message. message. In any case, a structuralist analysis analysis of any version of the myth should should disregard historical considerations considerations and concensynchronic structure, since since any existing recension trate only on synchronic recension of a mythological forms a synthetic whole. This of course course is a Saussurian concept par excelexceltext forms lence: during during diachronic change, change, any rearrangement of significant units may bring about a shift in the meaning of the text. The structural-literary structural-literary and mythological analyses analyses of the Adapa narrative presented here are meant to unfold the multidimensionality multidimensionality of this myth and unveil symbols that I believe were basic to the Mesopotamian Mesopotamian view of the world. Any suggestions perhaps controversial, suggestions that may arise, arise, old and accepted or new and perhaps controversial, will be dependent on the deeply appreciated appreciated work of the many scholars scholars who have been fascinated fascinated by this myth since the time of its discovery discovery more than a century ago. ago. As is clear from from the preceding discussions, discussions, no analysis analysis is independent of other ideas ideas already suggested in the vast literature on the subject, subject, nor is it meant to be the final final word on the subject. subject. Further research will reveal more of the linguistic and conceptual components and the innertextual relations of the myth or the relationship of the Adapa myth to other literature. At this juncture, I must remind the reader that an overall treatment of Akkadian mythology along the lines I am following following is still wanting and that comparisons comparisons of structural traits and inner symbols 1970: 130, 130, for Adapa versus versus Etana) Etana) should eventusymbols (cf., e.g., Kirk 1970: ally form a prominent part of our study of the Mesopotamian form Mesopotamian culture.

IlO I 10

Multidimensionality Multidimensionality of Language Language and Meaning Both the plot and the linguistic linguistic and literary literary components of mythological mythological text bear a plethora of meanings, which I believe to be one of myth's most significant meanings, and fascinating fascinating characteristics. characteristics. Various stratagems are employed in the narrative of Adapa to convey its mythical meanings, references, references, associations, associations, and connotations. In a narrative, this diversity of meanings may be discovered either by looking looking at structural links links in the narrative itself or by examining cultural parallels in other myths or in the other literature of the same culture. The basic tools for the study study of myth, therefore, therefore, are linguistic, linguistic, concomitantly involving involving any sociocultural sociocultural analysis analysis available. The multidimensionality multidimensionality of a myth is conveyed through language, language, which is a mirror of the conceptual world of a culture. culture. My aim will be to extract the speculative speculative meaning of the myth in each of its layers, layers, from from the overt symbols symbols to the deepest deepest convictions, first first and foremost foremost by linguistic linguistic means. means. The essence essence of the myth of Adapa is dealing dealing with dichotomies: dichotomies: the dichotdichotomy between life and death and the dichotomy between wisdom (or (or human intelligence) telligence) and death. Death can be regarded as part of the dichotomy between nature and culture, to state it the way mythologists mythologists state it (on this dichotomy, dichotomy, see e.g., Levi-Strauss Levi-Strauss 1969; 1969; Kirk 1970: 1970: chap. 4). These are, are, indeed, the most basic dichotomies dichotomies that human beings speculate speculate about, about, and thus they attract more inintense mythological mythological manipulation than anything else in human culture. These dichotomies dichotomies are evident in the overt narrative of the myth, myth, but many ideas ideas are

III II I

Unfolding Narrative: The Unfolding the Narrative: The Linguistic Component and Meaningful Structural Ties Meaningful Ties Fragment B includes the plot and the narrative proper. proper. While one cannot say much about the literary C and D, literary structure of the parallel passages in Fragments Fragments C the Amarna Amama fragment fragment (Fragment (Fragment B) seems to follow an orderly and relatively simple simple style style of poetic narrative flow. flow. Fragment A seems seems to have been composed in a very sophisticated literary manner in order to serve as a proper introduction sophisticated literary to the story, story, so that the philosophical message of the myth would be clear to the reader. My use of the word reader here is intentional. While we are unable to tell whether the myth of Adapa, like any other Akkadian myth, was composed orally ([zre'el (Izre'el 1992), 1992), it seems quite evident that Fragment A is the product of careful construction by a well-trained and highly knowledgeable knowledgeable poet or scribe. Besides

Chapter 4 Chapter

Language Has Has the Power of Life and Death: Structure Structure and Meaning Meaning Language

the well-organized well-organized structure structure that will be described described in some some detail below, below, his ememployment of Sumerian Sumerian formulas formulas in translation (see (see pp. 72-73; 72-73; cf. cf. p. 69) 69) seems seems to be, to to a certain extent, extent, indicative of his skills. skills. be, The The introduction to the main narrative, narrative, which is is the only part of this variant of the myth preserved in Fragment A, is is composed composed of inclusios-a inclusios-a special special type type of construction that here expands expands on the significant significant features features of the plot, especially especially the characteristics trigcharacteristics of the main personae. personae. It mentions mentions the most important triggers--{)r phrases, g e r s ~ catch r phrases, catch sentences, sentences, or catch verses-and verses-and details details them. In this this way the expanded elements elements allude allude to to the points of greatest significance significance in the main narrative (see table 3 for a visual representation of the indusios). inclusios). The first (almost) sub(almost) fully fully preserved line of this fragment presents the main subject of the text in its deepest layer, layer, viz., the importance importance of speech, speech, an issue we will (pp. 130-36): 13-36): deal with extensively below (pp.

attention of the reader to the transmission transmission of speech speech power from from Ea to Adapa, Adapa, thereby granting I ~ Z - ~ ~ granting him knowledge and skills, skills, power and control (d. (cf. pp. 132-34). In the following following sentence, sentence, the sage, sage, here undoubtedly Adapa, Adapa, is is said said to have control over his community whmak 'no one repudiates repudiates community because qiblssu qibissu mamman ul uS'amsak his speech' 7'). The former former ambiguity ambiguity is is resumed resumed in the following following lines, lines, speech' (line 7'). where eswhere the generally generally known attributes attributes of Ea are are employed to describe describe Adapa, Adapa, especially pecially in the reference reference to the Anunnaki (line 8'; 8';see see the commentary, commentary, pp. 121213). 13). The ambiguity ambiguity is is cleared up only in line 9', g', where Adapa must be the one one who performs performs the cult duties. Some Some scholars scholars have tried to explain this as as being Ea's former situation (e.g., Talon 1990: 45). paSlSu 'anointed 45). Note, however, however, that paSiSu (priest)' must definitely definitely be an attribute of Adapa. skills involved knowledge of After this, this, the reader is reminded that Adapa's skills the earth. As will be shown below (pp. II5-16), 115-16), reference to the earth does not mean that Adapa had such broad knowledge, knowledge, but the opposite: opposite: that his knowlknowledge, edge, though very large, large, was limited. After haVing having stated this, the poet uses ananother important catch sentence to convey the overt message of the myth (see (see further pp. 119, 119, 120-21): 120-21):

112 II2

[q]f-bit-su I)] 'lu?l [qlf-bit-su ki-ma qf-bit qi-bit d[anu( d[anu(~)] 'lu" 'u '6' ' 'ma'? 'ma1! x x [x Let! his [s]peech [slpeech be'. . . [[....]]like like the speech of [Anu.] [Anu.] Let? be? ... (Fragment 2') (Fragment A: 2')

The agent, agent, or subject subject of predication, seems seems to be (at least on first reading) reading) ambigambiguous. It may be either Ea or Adapa, ofthem explicitly mentioned them is explicitly Adapa, since since neither of here. Even if their names were mentioned in a preceding preceding line or passage now lost, lost, the structure of the Semitic verb and pronominal suffix suffix in line 2' z' does not enable us to determine their identity. This apparent ambiguity ambiguity is further aggravated aggravated by lines lines 5'ff., 5'ff., where the attribute apkallu 'sage', used so often in connection with Ea in Akkadian literature, is in fact ascribed to Adapa. This ambiguity may be deliberate. 32 This is suggested suggested by the word order of of the sentence in lines 5' 5'-6', erate.3' -6', where appears in the form form of of a pronominal suffix (ibniSu (ibnlSu 'he made the object, which appears of the nominal phrase apkaUu miir mar eridu 'a sage, sage, a native (lithim'), is resumptive of erally: "son") of of Eridu', which comes first: first:

u4 -me-su-ma ina Sa-na-a-ti sa-na-a-ti Si-na-a-ti si-na-a-ti up-kal-lum ap_kal_lum 'miir1('~u~LJ') 'mar'('DUMU ' ) en-du[,,,] eri-du[IO] ina u,-me-Su-ma de_a kki-ma rid-di ina a-me-lu-ti ib-ni-Su ib-ni-su di-a i m rid-& sage, a native of Eridu, In those days, in those years, the sage, Ea made him (his) follower among people. (Fragment A: 5'4') 5'-6') (Fragment of the attribute miir mar The ambiguity in this passage is resolved by the occurrence of appositional phrase: Ea cannot possibly bear this eridu in second position in the appositional of Eridu rather than its 'son'. 'son'. This ambiguity attracts the attribute, being the god of of the Erra narranarra~ 32. For similar ambiguity concerning the figures at the beginning of 1983: 222-23. 222-23' On ambiguity ambiguity in Sumerian literature, see Vanstiphout tive, see Machinist 1983: 1996 . 1996.

II3 I 13

) .

m ) da_rf_ta ana S6-a46 su-a-tu ne-me-qa napista(zHa n&-me-qaiddissu(SUM-SU) iddiSsir(su~-5) napiSta(z~-tam) &+tamm ul iddissu(suM-su) iddiSSu(su~-S6)

To him he gave wisdom, he did not give him etemallife. eternal life. (Fragment A: 4') 4') Thus the first first extant introductoty introductory lines of the story include the main points of the according to the author of of this variant: (I) speech (or (orlanguage), text according language), (2) the exof human knowledge (also hinting at the initial setting of of the myth, myth, on tent of earth; see below), and (3) (3) the relationship between wisdom and immortality. earth; stoty's messages, messages, the poet After giving the "grand opening" by referring to the story's of his introduction by using the formula ina QmESuma iimesuma ina begins the second stage of sanati Sinati siniiti 'in those days, days, in those years' (line 5'). 5'). This enables him to narrate Sam?ti describe Adapa's duties, duties, and then after furfurhow Ea made Adapa his disciple, to describe formulaic inamifu iniimisu 'at that time', line 16'), to lead ther restriction (now using the formulaic sea, the setting of of the main event of of the narrative. This artistic maneuus to the sea, vering, with the goal of of reaching the main narrative, is presented graphically in vering, table 3 (p. III4)· 14). fragments of of the myth lack the very The plot has not yet begun. The extant fragments of the plot. Nevertheless, Nevertheless, it can be restored without difficulty accordaccordbeginning of of Fragment A, where the daily departure of of Adapa out to sea is ing to the end of 16'ff.), and according to Adapa's speech to Anu about the events described (lines 16'ff.), 49'-54'). Having that led to his breaking the South Wind's wing (Fragment B: 49'-54'). seen how the introductory passage advances the reader toward the beginning of of of the narrative itself, itself, taking into considthe narrative, we move into an analysis of of Fragment A. eration the catch verses at the beginning of

'

,

Language Has Has the the Power Power of of Life Life and and Death: Death: Structure Structure and and Meaning Meaning Language

Chapter 44 Chapter

II4 114

Table 3. 3. The The Literary Literary Structure Structure of of Fragment Fragment A A Table .

dlestiny? .... [ .... dlestiny? .. [ Let' his his [sIpeech [slpeech be?. be' ... [ .... I1like like the the speech speech of of [Anu.] [Anu·l Let! perfected him him with with great great intelligence, intelligence, He perfected to give instruction about the ordinance ordinance of of the the earth. earth. to give instruction about the

/I

I/

To him him he he gave gave wisdom, wisdom, he he did did not not give give him him eternal etemallife. To life.

f

In those those days, days, in in those those years, years, In

the sage, a native of Eridu, Ea made him (his) follower among people.

I

The sage's sage's speech-no speech-no one one repudiates; repudiates; The

Skilled, foremost foremost in in understanding, understanding, of of the the Anunnaki Anunnaki is is he: he: Skilled, Pure, clean handed, anointed, I solicitous after rites:

!

[W]ith N i t h the cooks he performs the duties of a cook, [W]ith the cooks cooks of of Eridu Eridu he he ~erforrns performs the the duties duties of of aa cook: cook: [Wlith

/

He prepares the He daily daily prepares the food food and and drink drink of of Eridu; Eridu; [Wilth [Wilth his his clean clean hands hands he he sets sets the the table, table, [Wi]thout [Wilthout him him the the table table is is not not cleared; cleared;

II He steers steers the [bloat, [bloat, he does does the fishing fishing for for Eridu. Endu. II

/I I

11 1

/ /I

At A t that that time, time, Adapa, a native of Eridu, Eridu,

n~i:g-r. -£0 lying, lingering lingering in bedbedWould )bolt of Eridu. Would [dalily [dalily attend to the (gate(gate-)bolt Eridu. [At [At thel the] holy [hlarbor, [hlarbor, the Crescent Harbor, Harbor, he embarked on a sailboat. sailboat. [Without [Without a rludder his his boat drifts drifts along, along, [Without [Without aa pu]nting pulnting pole pole he he steers steers the the boat. boat.

[[...... . . . . in in thel the] wide wide [slea [slea ....

IIIS 15

Comparing Comparing myth myth to to music, music, L&vi-Strauss Levi-Strauss (1978: (r978: 45) 4S) says says that that "we "we have have to to read read the the myth myth more more or or less less as as we we would would read read an an orchestral orchestral score, score, not not stave stave after after stave, stave, but but understanding understanding that that we we should apprehend the the whole whole page page and understand understand that that something which which was was written written on the the first stave at the the top top of of the the page page acquires meaning meaning only ifif one considers that that it is part part and parcel parcel of of what what is is written written below below on the the second stave, the the third third stave, and so on." The most most obvious illustration illustration of of this this conceptual conceptual analysis in in the the Adapa Adapa myth myth is, is, of of course, course, the the preparation preparation of ofAdapa Adapa for his his visit visit to to heaven. heaven. But But there there are are many many other other illustrations illustrations of of it it in in this this myth. myth. For For example, example, we we cannot cannot grasp grasp (beyond (beyond its its surface value) value) the the significance of of the the statement that Ea taught Adapa to give instruction about the ordinance of of the himself is described as the one who knows heaven heaven and until we lisearth until Ea himself of Anu, who believes that the teaching of of Adapa by Ea inten to the complaint of cludes knowledge of both heaven and earth. The importance of of of the three catch verses that the poet used in his introduction will be revealed in this way. There are five major structural oppositions that serve as axes on which the I ) heaven # earth, (2) divine + human, (3) life # narrative of of Adapa is built: ((r) heaven" divine" life" death, (4) wisdom i eternal life, (5) good i bad. Minor oppositions alsoiBcar, wisdom" etemallife, (S) good" also.a]3pear, but only in parts of # laughter and anger t p of the text, oppositions such as anger anger" ~. aappeasement. In addition, there is the recurrent issue of of speech, speech, which is the main symbol symbol of of the myth and plays a role on various levels. levels. In fact, fact, it is the main axis of the narrative. The major oppositions are joined together by means of of joined of various links, I ) the passage between earth links, at times bridged by well-defined well-defined passages: ((r) and heaven is the sea; 2 ) food and water make the passage between life and sea; ((2) death; (3) (3) the link between the human and the divine is immortality, immortality, eternal life; life; death; (4) the link between wisdom and immortality is the divine; (5) the divine is also (4) divine; (S) also oppositional elements elements interweave as the the passage between good and bad. The oppositional evolves; the links links enable enable transition and therefore therefore offer the dynamic dynamic dinarrative evolves; necessary for the evolution of the plot. mension necessaty The first first axis axis is the opposition between heaven and earth. Heaven and earth, earth, surface level are the geographical locations in which the plot takes which on the surface place, also also serve serve as as symbols symbols bearing bearing meanings meanings that tie them to the acting actingpersonae place, personae axes of oppositional relations. relations. The first first occurrence occurrence of the word "earth" and to other axes usurrt mati mti'the ordiordicomes at the beginning of the introduction, introduction, where where the term u1urat comes is used in connection with Ea's granting wisdom wisdom to Adapa: nance of the earth' is 'u'z_na rapaSta(DAGAL-tum ) u-sak-lil-su u-1u-rat mati(KuR) kul '(MU )-lu-mu

intelligence, to give give instruction about the ordiordi. He perfected him with great intelligence, nance of the the earth. earth. (Fragment A: A: 3') (Fragment

While While this this may seem seem broad knowledge knowledge indeed, indeed, the the reader reader who who follows follows the plot to to its conclusion conclusion will will note note that this this reference reference to to the the earth, earth, rather than emphasizing emphasizing its

-

\,

P

Chapter 4

Language Has the Power of of Lzfe Life and Death. Death: Structure and Meanzng Meaning

breadth of of knowledge, draws attention to its limits: while Adapa possesses knowlof the earth, even to the extent of of being able to transmit it to people, it is edge of of heaven the god Ea rather than the human Adapa who possesses knowledge of 14'; cf. Fragment C: 10). 10). Later, Anu will complain about Ea's teach(Fragment B: 14'; ing of of Adapa, which according to Anu included imparting knowledge of of both 57'-58'). Note that it is not said here that Adapa earth and heaven (Fragment B: 57'-58'). of earth and not of of heaven, but only that Adapa's broad was given knowledge of humanity about the ordinance of of the earth. wisdom enabled him to instruct humanity In the preceding verse (line 27, 2'), reference to power of of speech is made. We ambiguous, and may be either Adapa or have seen above that the subject here is ambiguous, however, the power of of speech is compared to Anu's power of of speech: qi-bit Ea; however, d[anu(I)], as becomes clear when we compare this text with the following following verses d[anu(~)], in Fragment D:

to divine status is suggested and is apparently realized in Fragment D when Adapa (see, however, p. 142 below). In Fragment B it is negated by remains in heaven (see, of earth to humans is illumiAdapa's return to earth as a human. The assignment of nated by the employment of of a plural possessive pronominal suffix in matini marini 'our land (or: earth)' earth), in Ea's instructions to Adapa (Fragment B: 23'), 23'), implying that of humanness (note mi -ni in the plural) and to Adapa should stress his attribution of Ironically, Adapa himself himself does not use this suffix when he stands before the earth. Ironically, of heaven (line 43'). 43'). It is absent in the gods' replies in both two deities in the gate of instances, which makes it clear in a subtle way that the earth may well be the doof humans, yet it also constitutes part of of the domain of of the gods. main of divine", $ human is further interrelated with the opposition The opposition divine # death, since life and death are at stake when the future status of life life", of Adapa is of food and water: they can either bring death or revitalrevitalsettled by the offering of ization. The earth-death association association is epitomized in the use of of the word qaqqaru ization. command, sending Adapa back to earth (Fragment (Fragment B: 70'). 70'). It is signifisignifiin Anu's command, of three synonyms synonyms for "earth": m matu t u denotes 'earth' cant that the text makes use of conspicuous reference to humanity or to human needs is to be conveyed; conveyed; when a conspicuous ersetu a d u erseti erletu is used in the formula fsame erleti in connection with knowledge; knowledge; qaqqaru 141).33 is employed when mortality is implied (see further p. 141).33 playaa role in the myth, Ilabrat, Ilabrat, Dumuzi, and In addition, the minor gods who play Gizzida, symbolize the intercommunication between heaven and the netherGizzida, of these spheres. They thus world, between life and death, or the interrelatedness of of the oppositional axes around which the form conceptual links between some of gods, yet, they are referred myth is constructed. All three are known as chthonic gods, (Ilabrat) or as being located in heaven to either as part of the heavenly world (Ilabrat) (Dumuzi and Gizzida). Gizzida). All three gods are also known for their ties with heaven. (Dumuzi Ilabrat, name, NinSubur Ninsubur (Hirsch 1961: 25), 25)) is An's minisminisIlabrat, or in his Sumerian name, ter. Ninsubur is mostly known as the page ofInanna, ter. In his female female form, form, NinSubur of Inanna, who was instructed to call the heavenly gods to rescue rescue her mistress mistress from from the netherworld 1973). As a minister of An, Farber-Flugge 1973). (Inanna's Descent to the Netherworld; Farber-Flugge NinSubur manifests himself as a god of consummate consummate wisdom, wisdom, a leader of the heavNinsubur manifests enly Anunna, Anunna, and one who makes resplendent the earthly Igigi, Igigi, without whom

116

[ina ~il]anf([DINGIR.]MES) sa same (AN-e) u- ~eTseti(~l-ti~) erleti ma-la ba ba-su-u .SU-u [ins ~ ] ~ ~ ~ ~ ~ ( [ D I N G I RS ]dM? Eu. $~) ? ( A NU ) (KHim) Tna-la "' man-nu ip-pu[-us] ki-a-am ip-pd[-US] [qf]-bit-su fa sa ki-ma qi-bit da-nu da_nu man-nu ti-at-tar u-at-tar [qil-bit-su [Among the god]s god]s of of heaven and earth, as many as there are-who are-who could [Among do[ne] this? this? have do[ne] of Anu? Anu? Who could have made his speech greater than the speech of 5'-6') (Fragment D: 5'-6') Because Anu is the god of of heaven and his name is, in fact, fact, the Sumerian term for qibn anu connotes heaven. In this conclusion to the myth, Anu, in overoverheaven, qibit coming Ea's power of speech, speech, gives Adapa heavenly knowledge, knowledge, i.e., the knowledge of universal order, same ana elat same 'from the horizon to the top iftu isid ifid Sam8 eht Sam2 order, istu part of the sky' (line (line 7'). This is further denoted here by use of the termsfmtu term Simtu 'decree' (cf. (cf. Rochberg-Halton 1982: 1982: 364). 364). The ambiguous ambiguous subject in Fragment A: 2' z' may thus indicate, on some level, level, the latent heavenly wisdom of Adapa, later to be realized in his use of the power of speech to change the universal order (an (an issue that will be dealt with extensively below, pp. 130-36). Interestingly, extensively 13-36). Interestingly, the seven primordial primordial sages-Adapa sages-Adapa included-are included-are described in another text as ensurensuring the correct functioning of the ordinance of both heaven and earth (pp. (pp. 1-2). 1-2). The myth of Oannes as presented in the Babyloniaca of Berossus Berossus (p. 2) overlaps overlaps the deeds deeds of Enki in some Sumerian myths, myths, and thus both Enki and Oannes are depicted as the initiators of civilization (Komorbczy 1973: 145-48). 145-48). In the myth civilization (Komor6czy of Adapa and the South Wind, the reader is unaware-at unaware-at first-that first-that Adapa's wiswisdom potentially consists consists of both heavenly and earthly knowledge and regards only the earth as as Adapa's domain. domain. The opposition opposition heaven '"# earth is is interconnected with the opposition opposition divine", human. For example, example, when Ea instructs instructs Adapa about his upcoming upcoming divine $human. heavenly heavenly visit, visit, the manifestation manifestation of his human status status forms forms the backdrop for for his instructions. However, when Anu is appeased, the possibility of Adapa's passage instructions. However, is appeased, possibility

I117 I7

33. Akkadian miitu mirm may better be translated by English English 'land' rather than 'earth' 'earth' (for (for an attempt to come to to terms with these fine fine distinctions distinctions in cosmic cosmic place~names, place-names, see see Horowitz 1998: 1998: chap. chap. 12). This This conforms conforms well to what is implied in Fragment B, where it Horowitz is stated, South Wind did not blow "toward the land" land" (lines (lines 7', 9'; 9'; d. cf. also stated, e.g., that the South B: lines lines 23', 23', 25', 25', 43', 44')· 44'). However, However, in Fragment A: A: 3' 3' I have chosen chosen to transtrans~ Fragment B: late late 'earth', 'earth', since since here here the the word is is opposed to "heaven" "heaven" rather than to "sea". "sea". Although Although KUR KUR here here obviously obviously connotes connotes the the inhabited regions regions on the the earth's earth's surface surface rather than the the sea, it is is irrespective irrespective of the the difference difference between between various various parts parts of the the earth's surface. surface. The The sea,
!'i

',

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Chapter 4

Language Has the Power of d Death: Structure and of Lzfe Life aand and Meaning

An and Enlil could not give their instructions to the great gods (Walker and 1982: 79). These features conform well with Ilabrat's llabrat's role as a link beKramer 1982: tween heaven and earth in the Adapa myth, both as his role is apparent in the symbolism. His name, which may narrative and especially as it is apparent in its symbolism. of il- 'god' and abr&t abrat 'humankind' 'humankind' (AHw 7; CAD be etymologized as a compound of 314), also contributes to this synlbolism, symbolism, being the A/I 62; cf. von Soden 1957: 314)~ divine", human. 34 link in the oppositional axis divine #human. of Inanna, who reDumuzi is a shepherd god. He is known as the husband of of his placed her in the netherworld and thus enabled her release. The tradition of of six month every year fits fits his etiology as a fertility returning to life for a period of 1972: 9-15). 9-15). This makes him a perfect god who dies in the dry season (cf. Alster 1972: berween life and death. Alster suggests that Dumuzi also symsymbol for the link between bolizes what he calls the tension between man and god (1972: 14). nin-gis-zi-da Gizzida is commonly known by his fuller name n i n - giS- zi- d a (to be read Ningizzida or Niggizzida), Niggizzida), which means 'lord of of the right tree' or 'the lord who of this deity flourished flourished mainly during the makes the tree to be right'. The worship of of the Sumerian king Gudea. Gudea. Gizzida, Gizzida, the 'right tree', is traditionally associassocitime of of GeStinanna) Gestinanna) with a vine, which, according to its Suated (by being the spouse of merian etymology, etymology, is the 'tree of of life'. It has been suggested that Gizzida should be equated with the date palm, from which alcoholic drinks were also produced. He of arbors or, rather, the god associated with trees' roots. In Mesopotais the god of iconography, Ningizzida is depicted as a snake, snake, which is a symbol of of rejuvemian iconography, nation and therefore of of eternal life, fact that becomes obvious toward the end of of the narration of Gilgames's GilgameS's adventures adventures (Gilgames (GilgameS XI 287-89; d. cf. Scharf Kluger 1991: 204)· 204). Ningizzida is associated associated with Dumuzi in that both gods symbolize symbolize various aspects aspects of fertility fertility and life. The absence of Dumuzi and Gizzida during during the time when the South Wind, a source source of humidity and fertilization fertilization for southern Mesopotamia, 35 Mesopotamia, was not blowing toward the land (p. (p. 67) is therefore therefore self-evident. self-evident.35 Both Dumuzi and Gizzida symbolize symbolize life, life, and yet they are regarded as chthonic gods. When Gilgames GilgameS arrives arrives in the netherworld, netherworld, offerings offerings are presented to the netherworld deities (The 1944). Ningizzida and (The Death of Gilgamesh; Gilgamesh; Kramer 1944). Dumuzi (in this order) order) are mentioned there side by side with Neti, the doorman of the netherworld (The (The Death of Gilgamesh B: 12-13; 12-13; Kramer 1944: 8, 8, ra). 10). Adapa meets them at the gate of heaven, after they disappeared disappeared from from earth and were mourned as dead by Adapa. Adapa. The heavenly location of Dumuzi and Gizzida in the Adapa myth fits fits their identification as a pair of stars stars (Lambert (Lambert 1990: 297; d. cf. also Kramer 1984; 1984; Foxvog 1993)' 1993). Their presence at the gate of heaven or, rather,

ina babu ani 'at 'at Anu's gate' (Fragment B: 20'-zr', 20'-21', 39') 39') should not be interpreted

118 118

34113-14, with previous previous bibliography; bibliography; Leick 34. See See further further Edzard Edzard 1965: 1965: 113-14, 199r: 134; Black and Green 1992: 141-42. 1991: 134; 1992: 141-42. 35· 3 5 See See further further Dhorme Dhorrne 1907; 1907; van Buren 1934; 1934; Roux 1961: 1961: 21-26; 21-26; Edzard 1965: 1965: 112-13; Jacobsen Jacobsen 1987: 1987:59; 59; Lambert Lambert '990; 1990;Black and andGreen 1992: 138-140. Green '992: 138-14°.

I119 19

as though the two deities necessarily served as guardians of of the gate (cf. (d. van Buren 1947). 1947). The gate of of heaven is a transitional location (cf. p. 142; 142; Roux Raux 1961: 196r: 2525of heaven and the gate of of the netherworld 26), and one wonders whether the gate of do not overlap in this c0ntext3~ context36 (cf. (d. Heimpel 1986). 1986). Indeed, Adapa, like Gilgame: of the dead (cf. pp. 141-42). 141-42). Again, we gameS above, is on his way to the realm of are confronted here with the clear opposition of of heaven and earth and of of life and death. The pair wisdom wisdom", eternal life is also related to divinity and humanity humanity (since their opposition symbolizes the contrast between humans and gods) and to the of the nature of of humanity in ancient Mesopotamia (see the followfollowbasic concept of that the author of of Fragment A A chose to ing sections). Indeed, this is the message thar clarify at the outset of of his introduction (p. 113). II3). It is eternal life that bothers the king of of heaven when he asks the rhetorical question about Adapa's knowledge of of heaven and earth, when he offers Adapa the chance to gain immortality, an&o ana...i\so when he laments with amusement the doom of of humanity (Fragment (Fragment B: 57'-59', 57'-59', 60'-61' and 68' respectively). respectively). 60'-61' good", # bad opposition is expressed most powerIt is in this context that the good of heaven and earth is described by Anu as 'bad'. fully: when the knowledge of

*

am-mi-ni de'-a de_ a-mi-Iu-ta la ha-ni-ta ba-ni-ta fa sa fa-me-e sa-me-e iL uer-se-e-ti er-~e-e-ti 6-ki-il-li-in-fi u-ki-il-li-in-si a a-mi-lu-ta Why did Ea expose to a human what is bad in heaven and earth? earth? -5-58') (Fragment B: 57' 57'-58')

bud and its opposite opposite good are at play earlier, earlier, when Ea anticipated Yet the notion bad banati 'beautiful' or 'good' that Dumuzi and Gizzida will show Adapa Anu's p&ni panf banilti face damiqta 'something good' or 'a good speech, speech, utterance' to face and will say amata damiqta Anu on behalf behalf of Adapa (lines 26' -28'). Note that 26'28'). thar the speech axis also manifests manifests fact, the best illustration of the exploitation of linguistic linguistic compocompoitself here. In fact, derivatives of banil, bana, connoting goodgoodnents in this text is the employment of the derivatives ness, beauty, the divine, speech, speech, and creation. All of these aspects aspects will be dealt ness, extensively further below (p. (p. 126, 126, 129-31). 129-31). Good and bad bud are further indiindiwith extensively cated by the cues of anger and laughter, laughter, whether by Dumuzi and Gizzida, Gizzida, by Adapa or, or, notably, notably, by Anu. Anu, in his role as highest authority, authority, decides at the decreed conclusion of the myth (in both of its variants) what destiny should be decreed (again, in both variants) shows shows for the human protagonist. The laughter of Anu (again, grandeur of this god, god, who is either relieved to see that human destiny destiny has not the grandeur Adapak destiny in order ordex to show been changed (in Fragment B) or who changes Adapa's Fragment D). Ea that no one can challenge the chief god (in Fragment 36. I wish to to thank Wayne Wayne Horowitz Horowitz for for making this suggestion suggestion (private (private commu~ comrnu36. nication). nication).

Chapter 4 Chapter

120 120

Symbols, Symbols, Views, and Concepts Messages and Levels Levels of Meaning: Human and Divine Mythic Messages

Divine Nature myth, As we are told by the poet who composed the introduction to the myth, eternal life (Fragment (Fragment A: 4'). 4'). When Adapa was given wisdom, wisdom, yet he was denied etemallife face a unique opportunity to overcome overcome the human situation and he is about to face gain immortality, he is ordered by his master not to accept it. This was not a case of free free choice, choice, as suggested suggested by some some scholars. scholars. It was a case of deception and faith: faith: deception on the part of Ea, Ea, who did not give Adapa etemallife eternal life in the first place deliberately denied him (someone (someone so full full of faith regarding his lord's and who deliberately good intentions) the possibility of gaining gaining immortality when the opportunity arose (for differing differing views cf., cf., among among others, Pedersen 1955; 1955; Buccellati Buccellati 1973; 1973; arose 1976: 48-49; 48-49; Andreasen 1981; 1981; Liverani 1982: 299-300; 299-300; Bottero Bottkro 1991: 152; I 52; Xella 1976: material, see Limet 1989). 1 ~ 8 9 )That . for comparative material, this was indeed deceptive is proved by the conttadiction contradiction between Ea's Ea's preparation of Adapa for his meeting with Anu and his warning not to accept the food and water that would be offered to him: if Adapa was meant to succeed in winning Dumuzi and Gizzida over to appease Anu, why should he refuse Anu's hospitality tokens? tokens? his side in order to appease (For a deeper level of analysis, see further on pp. 121-24). The reason for Ea's de(For analysis, 121-24). IZ'), he ceit is quite clear. clear. Because Adapa is "a seed of humankind" (Fragment (Fragment D: 12'), simply simply cannot have both wisdom and immortality. immortality. In this regard he is a symbol symbol of humanity and its status on earth. Some students of the text have objected to first man, a view that is partly based on a Adapa's being the model man or the first false interpretation of the first first lines of Fragment A A (cf., e.g., Heidel 1951: 152-53 152-53 false 33; Unger 1952: 194; 194; Bahl Bohl 1959: 1959: 429; see further the summary summary of views by n. 33; Picchioni Picch'ioni 1981: 32-56; 32-56; cf. further the commentary to Fragment A: 6', on p. 12 above; I). I agree that Adapa is depicted as a single human being above; Andreasen 198 1981). symbolizes humanity or, or, rather, in this myth, but on a deeper level he definitely symbolizes essence of being human. The transmission of intelligence to Adapa should should be the essence regarded as a projection of this divine faculty onto humanity. That Adapa is to be regarded as a symbol symbol of all humans is actually emphasized by the text itself, itself, which as much as says says so in two cases, cases, both uttered by Anu:

am-mi-ni dd&-a sa sa-me-e ii er-le-e-ti a-mi-lu-ta la ba-ni-ta X a fa-me-e er-se-e-ti u-ki-il-li-in-si ti-ki-il-li-in-fi e_a a-mdu-ta earth? Why did Ea expose to a human what is bad in heaven and earth? 57'-5-58,) (Fragment (Fragment B: 57'-58')

.Y·da a . .a m"'Sl ...a. . 1[' ao-tj.l ral-a ni-Xi da-a-1 [a!-t]i

r1

Alas for inferior humanity! (Fragment (Fragment B: 68') 68')

Has the Power of Life and Death: Death: Structure Language Has Structure and Meaning

121 121

In the first first example, example, the poet used the term amfluta, amil~ta,which not only signifies signifies 'a man', 'a human', but also in its overt form form as an abstract noun clearly implies implies the notion of 'humanity' (cf. (cf. CAD A/2 A/z 58-59). 58-59). The second utterance explicitly rerefers N/2 niXi 'humankind' (d. (cf. CAD N/z fers to humanity by using the plurale tantum niSI 28 284-85). 4-85). The ability to possess both wisdom (or intelligence) and immortality is solely a privilege of the gods. The only difference between humans and gods is, is, therefore, fore, the gods' ability to possess eternal life. This we have also learned from from the notorious speech of Siduri, OB rereSiduri, the tavern keeper, keeper, who (as (as we are told in the OB cension of the Gilgames GilgameS epic) says says to Gilgames, GilgameS,

ggilgames(dGIs) i l g a m e ~ ( e-e'i e-ef d ~ ~ta-da-a-al ta-da-a-a1 ~) ba-la-@mfa ta-sa-a~-~u-ru la tu-ut-ta ba-la-¢m sa ta-sa-ah-hu-ru i-nu-ma ilanu(DINGIR.MES) a-wi-lu-tam ~ ~ ~ U ( D I N G I R . Mib-nu-u ib-nu-ti E~) mu-tam is-ku-nu iX-ku-nu a-na a-wi-lu-tim ba-la-¢m ba-la-@m i-na qa-ti-su-nu qd-ti-Xu-nu iHa-ab-tu is-;a-ab-tu

rt I

GilgameS, where are you wandering? wandering? Gilgames, You will not find the life you seek. seek. When the gods created humanity, humanity, They installed death with humanityhumanityLife they kept for themselves. (Meissner 711 iii 1-5) 1-5) (Meissner tablet, MVAG 7/1

The The Essence of of Humanity

As we have learned from from the account of the creation of humanity in the myth of Atrabasis Atrahasis (I 223-30), zz3-30), wisdom (or intelligence) is a divine feature, feature, which has been transmitted to humanity together with mortality (cf. Lambert and Millard 1969: previous literature; also Bottero 1969: 153; 153; Oberhuber 1982 1982 with previous Bottkro and KraKra582-83; Bottero Bottkro 1991: 149). 149). mer 1989: 582-83; The human virtue of possessing wisdom (or intelligence), as opposed opposed to the divine virtue of possessing both intelligence and eternal life, is strongly implied life, in the introduction to Adapa in Fragment A (line 4';; cf. p. II3). (line 4' 113). The nattative narrative proper explores explores this concept in a more subtle manner. When Adapa arrives arrives in heaven, heaven, he is offered food, food, water, water, a garment, and anointing oiL oil. These items, items, offered for hospitality or recovery from from mourning (see (see pp. 40, 137-39), 137-39)) can be shown to have been used in Mesopotamian Mesopotamian tradition to to indicate the lowest common denominarors example, when denominators of human life. For example, Gilgames GilgameS issues a warning to Enkidu about going to the nethetworld, netherworld, he h e begins with a similar suggestion, suggestion, to abstain from from wearing clean clothes and anointing with oil, oil, since they will betray his identity as one who does does not belong to the netherworld, (GilgameS XII XI1 14-17). 14-17). However, netherworld, i.e., his identity as a living person (Gilgames

Chapter 4

Death: Structure and Meaning Language Has the Power of of Life and Death:

items to symbolize symbolize the basic human necessinecessithe most pronounced use of the four items ties is found in the incantation series Lemnutu. The incantation invokes series Utukku Utukkii Lemniitu. invokes a demon, demon, a spirit of the dead:

The Adapa myth is not concerned with distinguishing distinguishing between humans and animals, since (in contrast to the Enkidu story) its theme is not acculturation or animals, gods, viz., the divine cacahumanization but the distinction between humans and gods, pacity for living eternally. In ordet order to understand the distinction this myth makes between food/water foodlwater and oil/garment, oillgarment, one must understand the distinction between living creatures creatures and humans. humans. While all living creatures, creatures, including including humans and gods, gods, have life, life, only humans and gods have intelligence. intelligence. The relationship between animals, animals, humans, humans, and gods may be summarized in the following following figure: figure:

122

lu sa uma lii Sa iima ittisu ittiSu lukul liikul atta lu sa uma lii fa iima ittisu ittiSu lulti atta lu fa sa uma iima ittisu ittiSu luPPciis luppdi? atta lii fa iima ittisu ittifu lultabis lultabiS atta lu sa uma Whether you are the one with whom I may have daily eaten Whether you are the one with whom I may have daily drunk Whether you are the one with whom I may have daily anointed myself Whether you are the one with whom I may have daily dressed (UtukkuLemnutu (UtukkiiLemniitu IV 158'-61')37 158'41')37 to the invoking The spirit invoked here is anybody who was intimately related ro person yet concealed from from him after his death. It is with eating, eating, drinking, drinking, anointing, ing, and dressing that everyday life is identified (for (for the order of the four items, items, or activities, activities, see p. 40). In this context, it is notable that Ea imposes a distinction on Adapa: Adapa water, but is allowed to accept the garment and is instructed to refuse food and water, the oil. oil. Note that Ea does does not prepare Adapa for his heavenly visit by making him abstain from from eating or drinking. Adapa is prepared only in regard to his physical appearance, appearance, which is later alluded alluded to by mention of oil and garment. garment. Accepting oil and, and, especially, especially, clothing enables Adapa to return to life, life, to go through a symbolic rebirth (see 146-47; on the relationship between wearing a new (see pp. 146-47; 201-2). However, However, on a deeper level garment and rebirth, see Scharf Kluger 1991: 201-2). the distinction between food and water on the one hand, hand, and clothing and oil on the other, is of profound significance. significance. The importance of this structural distinction was recognized Liverani recognized by Liverani (1982). (1982). Liverani distinguished distinguished between internal elements elements (food (food and drink) and external elements (clothing (clothing and oil). Indeed, eating and drinking are the most basic needs of any living creature and thus are common to all that live (including animals, Accordingly, food and water represent life. animals, humans, and gods). gods). Accordingly, life. Clothing and anointing represent civilization civilization and, and, consequently, consequently, human beings in contrast to animals animals (this (this symbolism symbolism is striking striking in the account of the humanization of Enkidu; kidu; GE Iii I ii 35ff.; PBS 10/3 1013 ii 4ff., qff., especially especially iii 3-27). 3-27). By implication, garments garments intelligence, or wisdom, which is the most sasaand oil further represent human intelligence, lient and intrinsic trait distinguishing distinguishing humans from from animals. animals.

37. Courtesy Courtesy of Markham J. Geller; Geller; see his forthcoming forthcoming edition of this series. series. Cf. Cf. Geller 1985: 1985: 38-39. 38-39.

I

I

I

animals animals

I

I

humans

I I

gods

life

+ +

intelligence

--

+ +

+ +

eternal life

--

--

+ +

+ +

12 123 3

I

+ +

r" ,

,/-~

In a culture such as Mesopotamia, Mesopotamia, where the (main) (main) gods are anthropol;noq,hic, anthropoinorphic, perceiVed and depicted as (super)humans perceived (super)humans and not as animals, animals, this trichotomy is conceivable. readily conceivable. Symbols humanity: clothing Symbols of intelligence would be identical to symbols of humanity: and oil. Symbols Symbols of life would be food and drink, yet the notion of life would not tile notion of eternal life either in physical or in verbal symbolsymbolbe different from from the ism. miitu and balatu bakitu in Siduri's ism. As we have learned from from the dichotomy between mutu speech to Gilgames GilgameS (see (see p. 121), IZI), baliitu ba&u not only means 'life' but also implies having life only, only, in contrast to having both life and death. It is with this generalizageneralization of the etymon 'life' in Akkadian that the author of the Adapa myth plays when he puts the words Iii p. 146 and the h baltata bal@tainto Anu's speech to Adapa (see (seep. commentary commentary to Fragment B: 68' on pp. 31-32). 31-32). Since Adapa, Adapa, being a human, already possesses intelligence, intelligence, he is allowed to accept the symbols symbols of this attribute, namely garments and oil. Accepting garments garments and oil could not change Adapa, Adapa, since since they are symbols of intelligence, intelligence, which he already possessed and of which he could not have been dispossessed. dispossessed. In other words, words, there was no point in denying Adapa what he had already had. On the other hand, Adapa did not possess life, life, so he was not allowed to accept articles articles rerelated to it, it, namely food and water. The distinction between life that ends in death and life that lasts forever, forever, the type of life that can be administered by the provisions sions of food and drink, drink, is only implied by the context, context, by the setting. setting. On O n earth, food and drink sustain earthly life, belongs to mortals. mortals. In the underlife, i.e., life that belongs Ere&world, food and drink imply death, death, as we are told in the myth of Nergal and EreSkigal (Reiner 1985: p. 138 below). Since Ea wants to deny Adapa eternal life, 1985: 52; 52; see seep. 138 below). eternallife, which would make him equal to a god, god, he prevents him from from accepting food and water, which in heaven are symbols symbols of heavenly (i.e., godly, godly, eternal) life.

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If this interpretation is correct, correct, it is clear that Ea knew from from the start that Adapa would not be offered lethal food and drink in heaven. In fact, fact, it is as simsimple as that: had Anu wanted Adapa die, die, he would have offered him only (lethal) food and drink, without the other two items. Ea really been un~ b r e o v e r had , items. Moreover, certain about the outcome of his plot, he would (on the more superficial superficial level now) have prevented Adapa from from accepting not only food and water but also clothing and oil. The very fact that he only warned Adapa about accepting the first 120). In a way, way, first two items items proves that he was being deceitful (see (see already p. I20). the parallel passages mentioning the four items offered to Adapa in heaven conitems stitute a concise concise summary summary of the whole myth, the very essence essence of the mythic message, message, by making a distinction between the virtues of humans and those of the gods. passages that the most decorative poetic devices gods. No wonder it is in these passages devices appear (pp. (pp. 75-77,84-86). 75-77,84-86). This is a good place to mention the apparent excessiveness excessiveness of Adapa's wisdom. dom. Adapa's reputation as an antediluvian sage as well as his acts in interfering interfering with the powers of nature created the impression impression that he was a superior man (e.g., (e.g., Foster 1974). 1974). Oppenheim (1964: (1964: 267) 267) suggested that Adapa had been given susuperior intelligence as a compensation for being denied immortality. immortality. The perception of Adapa's wisdom as excessive, excessive, even divine, divine, may be suggested by Fragment A. There, Adapa is described described as atra bas,s !psis 'foremost in understanding' (line (line 8'; d. cf. the commentary to this line on pp. 12-13) 12-13) and as the one who has received 'u 'z_na rapaS'ta(DAGAL-tu u-~u-rat !(MU )-lu-mu 'great intelligence 'u'z-na r a p a j t a ( ~ ~m~) 6-su-rat ~ ~ - t umilti(KUR) ~& ~ ()K u R ) kul kul!(~u)-lu-mu to give instruction about the ordinance of the earth' (line 3') from from the god of wis(line 3') dom. dom. However, However, precisely because Adapa is introduced as having great intelligence before his incident with the South Wind, Oppenheim's suggestion suggestion seems seems less plausible. Adapa's attributes are compared compared to Ea's (pp. 112-13) I 12-13) and, and, since Ea is considered considered superior in intelligence by virtue of being the god of wisdom, wisdom, the notion that Adapa's wisdom was excessive seems seems conceivable. conceivable. However, However, I believe that excessive excessive wisdom is not the reason that Anu wishes to grant Adapa food of life and water of life, 123). In fact, fact, I think that excessiveexcessivelife, as taken by Kirk (1970: 123). ness of wisdom exists exists only on a very superficial superficial level of the mythic narrative. Recalling that Fragment A may well be a secondary secondary formulation formulation enveloping the main narrative (cf. pp. II II 1-12), 1-12), one might consider Adapa's wisdom as it is described in Fragment A (and as it is reflected in the main narrative), narrative), to be symbolic of the intrinsic human characteristic of intelligence. Adapa is thus an index to humanity, humanity, Ea an index to the divine power. Adapa has received the divine trait of intelligence. This is why Ea, master, is unable to accept the raising of Ea, Adapa's master, Adapa one step closer to equaling equaling him. Extraordinary Extraordinary wisdom is not something that is superhuman. wisdom-excessive or not-is character~ superhuman. It is human, since wisdom--excessive not-is characteristic of both gods and humans. humans. Foster (1974: 353) agrees "that the myth tells us that man can never gain imimmortality." mortality." The moral, moral, according to Foster, Foster, is: "if "if Adapa could not, a superior man

Death: Structure Meaning of Life and Death: Structure and Meaning Language Has the Power of

125

that he was, was, who could?" could?"However, according according to Fragment D, Adapa ascended to heaven, heaven, a fact that implies implies immortality, immortality, similar to the feats feats of the flood flood heroes: Ziusudra and Utnapisti ultrawise, but UtnapiSti gained immortality, immortality, not because they were ultrawise, because they either contributed to the continuiry continuity of humanity (Ziusudra, (Ziusudra, PBS 5 #1 #I vi 8-12 8-12 = ~ Civil in Lambert and Millard 1969: 144-45, 144-45, lines 256--{)0) 25640) or heard the secret of the gods (UrnapiSti, A (UtnapiSti, OE GE XI 193-95).38 1 ~ ~ - ~ 5If)Fragments Fragments .3~ A and D D are indeed related (p. I; cf. p. 108), I O ~ )then , the superior wisdom of Adapa, acknowledged acknowledged (p. II I; in Fragment A, did not in itself initiate the ascent of Adapa to heaven. heaven. His interintervening with the powers of nature initiated it. According to Fragment D, Adapa D, seems to have remained in heaven due to competition between the two divine divine intelligence. In the powers of this myth, Anu and Ea, Ea, rather than due to superior intelligence. Amama recension recension (Fragment B), B), Adapa's intelligence~his intelligence-his knowledge of heaven and earth (Fragment -58')----
Wisdom and the Concept "Bad," and the Question of Life and Death After Anu has heard the reason for Adapa's breaking the wing of the South Wind and after Dumuzi and Gizzida support Adapa's defense, defense, the god of heaven is appeased and he asks: asks:

am-mi-ni sa fa-me-e sa-me-e il er-~e-e-ti u-ki-il-li-in-si e_a a-mi-lu-ta lala ba-ni-ta fa am-mi-ni dde'-a tl er-~e-e-ti d-ki-il-li-in-fi li-ib-ba ka-ab-ra is-ku-un-su if-ku-un-Su Why did Ea expose expose to a human what is bad in heaven and earth? earth? (Why did he) establish a 'fat heart' (in) (in) him? him? (Fragment B: 57'-59') 57'-59')

38. We We do not know why Atraoasis Attabasis was granted immortality. immortality. Perhaps the reason was inscribed on portions of the tablet that have now disappeared (Ras (Ras Shamra fragfng ment, ment, reverse reverse == Lambert and Millard 1969: 1969: 133)' 133). Another interesting problem worthy of further research is the fact d ~ dnot necessarily guarantee guarantee deification. deificat~on. fact that immortality immortality did Immortal or not, not, Adapa, Adapa, like the flood flood heros, heros, was never deified in Mesopotamian Mesopotamian traditradiImmortal tion (see p. 142). 142). (seep.

Chapter 4

Language Has the Power of Life and DeaA: Death: Structure Meaning Structure and Meaning Language

It has already been mentioned above above (p. (p. II9) I 19) that the etymon banil banii plays a major role in the linguistic linguistic web that entangles entangles the various layers of meaning and connotations in this myth. Derivatives of this etymon etymon imply beauty and goodness on the one hand, hand, and building, making, making, and creation on the other hand (CAD (CAD B 81-95). 81-95). The narrative of the Amarna fragment fragment makes good use of these meanings and implications. Li banita refers to 'what is bad in heaven implications. In Anu's speech, speech, la and earth' (see pp. 28-29), (see the commentary to line 57' 57' on onpp. 28-29), with clear reference to Adapa's knowledge knowledge (to wisdom) as shown by his ability to intervene in (to Adapa's wisdom) the regular pattern of the powers of nature. This phrase is paralleled in this text hbra (literally: (literally: 'fat heart'), for which three main connoby the collocation libba kabra courage, arrogance, arrogance, and wisdom. As suggested (in tations are possible: strength or courage, 58'-59' on pp. 29-30), 29-30), the three interpretations interpretations may the commentary to lines 58'-59' not be exclusive of each other, and the connotation of wisdom is negative and case, Adapa's wisdom (or even wisdom per se) se) is considered repugnant. In any case, negative by Anu (IiI (Irc banna). banita). What comes next in Anu's speech further supports supports the theory that wisdom is being referred to.

Adam and Eve ate from The name of from "the tree ofknowledge-of-good-and-bad."39 of knowledge-of-good-and-bad."39 the tree explicitly explicitly and vigorously portrays the dichotomy between good and bad. Speiser, Speiser, in his commentary on Genesis, Genesis, justly rejects the traditional description of the tree as the "tree of knowledge knowledge of good and evil," since the use of "good and evil" "would restrict the idiom to moral matters." While the moral notion of sin is evident1y wirh evidently rooted in the biblical story as transmitted, it has nothing to do with the concept "bad" in the name of the tree. What is referred to is general knowledge or, according according to Speiser, Speiser, "mental and physical powers," rather than literal knowledge knowledge of good and bad (Speiser 1962: 1962: 26). 26). Human knowledge knowledge is manifested in dichotomies. dichotomies. Knowledge Knowledge of that which is bad involves knowledge of that which is good, good, since we cannot perceive one without the other. By the same token, knowledge, preconcepknowledge, or recognition of life, life, involves a preconception of death: one cahD.ot perceiving death. For a human cagnot perceive life without perceiving being there can be no life without death. Thus, Thus, human intelligence is a prerequisite for comprehending comprehending life. life. To illustrate the case, a child cannot perceive the very notion of life until he becomes cognizant cognizant of the existence of death. As long as a baby or a small death, the child (in its own eyes) eyes) lives small child is unaware of death, forever. forever. From a different different point of view, view, a baby does not live, live, or, or, if one would insist, sist, it does not have any form form of significant life, life, at alL all. A A human-whether human-whether humans-must possess intelligence, knowledge, knowledge, awareness awareness Adapa or the biblical humans-must of death in order to appreciate life. Being unaware of death or, or, from from a different different point of view, view, being immortal, immortal, is a(n evolutionary) stage stage that precedes knowledge. By definition, definition, for humans, knowledge or intelligence is contradictory to immortality, immortality, to eternal life. life. To take the case to an extreme, we should should note the negligence of God in dedenying humans the right to eat from from the tree of life in the first first place. It might be worthwhile to quote Frazer's description of the Genesis story:

126 126

su_ ru'-rna i-te-pu-us-su Su-'ti1-ma i-te-pu-w-su ni-nu mi-na-a mi-w-a ni-ip-pu-u[s-slu ni-ip-pu-u[s-s]u a-!a-a1 ba-la-ti ba-la-n le-qa-ni-su-um-rna k-qd-ni-fu-um-ma li-kul a-ka-al He is the one who has done this; this; (and) we, what can we do (for) (for) him? him? Bring him the food of life, life, that he may eat. (Fragment (Fragment B: 59'-61') 59'-61') clear: Ea has given Adapa, a human, human, everyeveryThe implication of Anu's speech is clear: thing that anybody including the gods could ever have. The only thing left for Anu to do is grant him the supreme gift: (eternal) life. life. What was Adapa given superfluous?Wisdom. Wisdom. that makes any gift but life superfluous? The phrase IiI Li banita also implies implies speech, speech, a symbol symbol of wisdom and the ultimate creative power; power; in this negative form, form, it further communicates communicates a dichotomy between good and bad (d. p. I "9 and 130-31). This dichotomy between good I 19 pp. 130--31). (cf. and bad constitutes one of the main axes myth axes supporting supporting the narrative of this myth (pp. 115 115 and II9). 119). Wisdom, Wisdom, when it is attributed to a human, is considered considered bad by the gods. gods. Dichotomy, Dichotomy, apart from from being a literary literary device, device, is a basic characteristic of human analysis analysis and thus regarded as a basic trait of the human mind. (It was this premise that directed Levi-Strauss Lkvi-Strauss in his penetrating analyses analyses of myths, myths, endeavoring to understand how the human mind operates operates through the binary opposioppositions he found in myths; briefly, Levi-Strauss Levi-Strauss 1978: 1978: 23.) In Adapa, myths; see, see, very briefly, dichotomies dichotomies are employed in a subtle, subtle, sophisticated manner. In the biblical myth Eden, which resembles the Adapa myth in significant significant respects, respects, of the Garden of Eden,

12 127 7

In this account everything hinges on the tree uee of the knowledge of good and evil: evil: it occupies, so to say, the centre of the stage occupies, so say, stage in the great tragedy, tragedy, with the man serpent grouped grouped round it. it. But when we look closer and woman and the talking serpent we perceive a second by second tree standing standing side s~de by side with the other in the midst of the garden. garden. It is a very remarkable remarkable tree, tree, for it is no less less than the tree of of life, life, whose fruit fall fruit confers confers immortality immortality on all who eat of it. Yet in the actual story of the fall 39. stu~ 39. The ties between these two stories stories were recognized recognized already by the very first first stu-

dents of the Adapa text; 1892: 397. See See further, further, among many biblical text; e.g., Zimmem 1892: exegetes, re~ exegetes, Speiser Speiser 1962: 1962: 27; 27; Westermann Westermann 1984: 1984: 240ff. 24off. In their very essence, essence, both tales recapitulate the basic human dichotomy dichotomy between life life and death versus the no-less-basic capitulate no,less~basic dichotomy dichotomy between knowledge and ignorance, ignorance, between awareness awareness and innocence. innocence. Thus, Thus, the two stories resemble each other in several thematic matters, notably the shared stories several thematic matters, essence of humans and gods with regard to knowledge or wisdom (Genesis (Genesis3:5,22). essence 3:5, 22).

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this wonderful wonderful tree plays no part. Its fruit hangs there on the boughs ready to be plucked; prohibiplucked; unlike the tree of knowledge, knowledge, it is hedged about by no divine divine prohibition, tion, yet no one thinks thinks it worth while to taste of the luscious luscious fruit fruit and live live for ever. ever. The eyes eyes of the actors actors are all turned on the tree of knowledge; knowledge; they appear not to see the tree of life. life. Only, Only, when all is over, over, does does God bethink himself of the wondrous tree standing standing there neglected with all its its infinite infinite possibilities, possibilities, in the midst of the garden; knowl~ garden; and fearing lest man, man, who has become like like him in knowledge edge by eating eating of the one tree, tree, should become like like him in immortality immortality by eating of the other, other, he drives drives him from from the garden, garden, and appoints cherubim, cherubim, or griffins, griffins, and a self-revolving self-revolving flaming flaming sword to guard the way to the tree of life. life. (Gaster (Gaster 2) 1969: 1969: 332) In accordance accordance with what has been pointed out above, above, we now note that there was no point in denying denying the human inhabitants of the Garden of Eden of the right to eat from the tree of life. From the point of view of the tale, at that time they still possessed eternal life, life, since since they had not yet eaten from the tree of knowledge-ofknowledge-ofgood-and-bad. that, since since humans had good-and-bad. On O n the mythological mythological level we could say that, not yet absorbed knowledge, knowledge, particularly the awareness awareness of death, they were-like were-like small small children-unaware children-unaware of life. In other words, human life was still a matter of everlasting reality. Consequently, Consequently, eating from from the tree of life would not affect them at all. all. In very much the same same way, way, Enkidu, Enkidu, the former former wild man from from the wilderness wilderness who was humanized to become Gilgameii's Gilgames's friend, friend, now aware of his coming death, death, knows very well what got him into this situation. He mourns mourns his passage to full full humanity by cursing the first humans who brought him there. However, However, afrer after Samas .?&ma< the Sun-God Sun-God reminds him of all the benefits of civilized life, he succeeds succeeds in making Enkidu "understand "understand what is happening to him and to accept the meaning of life" by a "vision of existence understanding" existence that includes death and understanding" (Gardner and Maier I984: O n the associative associative and intellectual levels, levels, 1984: 288-89). On wisdom connotes death by way of dichotomy dichotomy with life. If death is bad, wisdom is bad too, and the association of wisdom with what is bad is brought to light. Enkidu thus blames wisdom, wisdom, which has brought him to death, death, which makes human 0 wisdom a bad thing for him. 4 him1.4~ Mesopotamian mythology has also developed an explanation for the divine association association of wisdom with the notion "bad." This Thk we learn from from the words of Sambat Samhat to Enkidu, Enkidu, who has just become wise: 40. Nevertheless, Nevertheless, I tend to disagree with Herrmann Hemnann (1970: (1970: 18-19) that the story of Adapa (as (as an example example of Mesopotamian Mesopotamian mythology and cultural cultural concepts) concepts) is pessimistic. As the Gilgames hu~ GilgameS epic epic shows shows on several several occasions, occasions, death is accepted accepted as natural to humans. mans. The myths dealing with this issue issue are explanatory explanatory rather than plaintive (d. (cf. also also Kirk 1970: 1970: 124-25).

Language Has Has the Power of Meaning Language of Life and Death: Structure Structure and Meaning

I29 129

[dam]-qa-ta [dam]-qa-ta den-ki-du den-ki-dir ki-rna ki-ma ili{DINGIR} ~ ~ ~ ( D I Ntab-ba-si tab-ba-fi GIR) You are [go]od,4' Enkidu; Enkidu; you have become like a god. {GE 34) (GE I iv 34} In Adapa, panf banuti referring to Anu Adapa, the expression expression pan: banati 'favorable, 'favorable, good face', face', referring (Fragment 27'-28'), may also allude allude to the divine attribute of wisdom in this (Fragment B: 27'-28'), context, context, though more subtly. subtly. In the Adapa narrative, narrative, human wisdom manifests itself Adapa's deed. Ea showed Adapa k Iai banfta sa S same banita Sa a d u er~eti er~eti'what is bad in heaven and earth', giving him a power that en+ied en')Pl~d him to stop stop the regular course course of nature. When Anu first noticed that the'·South thP South Wind had stopped blowing, he called his minister Ilabrat to inquire: inquire:

[am '-mi-ni Su-6-tu su-u-tu is-tu [am1-mi-ni if-tu 77 u-mi &mi a-na ma-a-ti la i-zi-qa i-xi-qil [s]u-uk-ka-la-su [flu-uk-ka-la-fu i-la-ab-ra-at i-pa-al-su i-paa-al-Su be-[e-/]i bd-[e-l]i ,a-da -Pa rna-ar - sa b"l-lr e-a -aP-pa-sa ls-tema-ar ddd-a fa su-u-tl fu-6-ti ka ka-ap-pa-fa if-te-bi-ir [a-da-pa dda-nu se-e-mi-[s]u il-si na-ra-ru it-ti-bi i-na ku-us-si-su a-nu a-rna-ta a-ma-ta an-niota an-ni-ta i-na ~e-e-mi-[<]u ku-us-si-Fu v p[' , '1"li!-i]l!*q&-ni-fu , . v an-nl". , ka
v

-

•

V'v

["Wlhy ["why hasn't the South Wind blown for seven days toward the land?" land?" His [m]inister, [mlinister, Ilabrat, Ilabrat, answered him: "My lo[rd], lo[rd], Adapa, Adapa, Ea's son, son, broke the South Wind's wing." Anu, Anu, upon hearing this, this, cried, cried, "Help!" (and) (and) got up from from his throne. "Se[nd' {someone} (someone) to blring him here!" (Fragment B: 9'-I3'} {FragmentB: 9'-13') Why did Anu become angry? blowing? angry?Was it because the South Wind stopped stopped blowing? Or was it because Adapa broke the wing of the South Wind? Wind? The text strongly strongly implies implies the reason for Anu's anger. It is only when Anu finds finds out that it was Adapa, being-and Ea's disciple-who Adapa, a human being-and disciple-who broke the South Wind's wing that he becomes angry (cf. 123-24). Only after he is finally finally appeased appeased (cf. Kirk 1970: I23-24). (line Ia banfta. 56') does he refer to Ea's teaching of Adapa as ki banita. This is illuminating illuminating (line 56') indeed for our discussion, discussion, because it is not under pressure or in anger that Anu refers to Adapa's wisdom and ability to control nature as bad. It is the very esessence sence of human wisdom that is being referred to as bad. Adapa was not the only sage to arouse arouse the anger of the gods. gods. In the myth of the Seven Sages, apkallus for Sages, reference is made to gods gods being angry at the other apkallus no explicit reason {Reiner (Reiner 1961; 1961; cf. cf. also also Kilmer I987}. 1987). In light of what has been said above, above, one does not need to look for an act of revolt on the part of the sages sages 41. The reading [daml-qa-ta [dam]-qa-tais confirmed by the Boghazkoy Boghazkoy recension recension of Gilgames GilgameS (Wilhelm (Wilhelm [1988: [1988: 106], 1061,who translated 'trefflich', p. 105). 105).

,

Chapter Chapter 44

Language Has the Power of Life and Death: Structure Shucture and Meaning Meaning Language Has

against against the gods gods (pace (pace Reiner Reiner 1961: II). I I). The mere existence existence of wise human creacreatures tures brings brings forth forth divine anger.

Gizzida's Gizzida's speech, speech, in the second one Adapa's own speech speech is is praised. praised. The use of the Li banita in adjective adjective banita is is constrained constrained here by its its prospective prospective use in the phrase phrase la line 57'. By making making a contrast between banita and la Li banita, banita, the poet makes us Lii banita also also identify identify 'what is is bad in heaven and earth' with the power of speech. speech. La implies speech speech on another level. level. The ph~iI§~ p h ~ la kiebanita in Akkadian Akkadian commonly commonly rereimplies 'unseemly,or detrimental words' (see (see the commencommen, fers to speech with the nuance 'unseemly\or fers tary to Fragment B: 57' 57' on pp. 28-29). 28-29). Thus we have, through a sophisticated linguistic choice, choice, an equation of speech with intelligence. intelligence. This is even more evievident in that the etymon banil ban9 connotes creation which, in Mesopotamian Mesopotamian thinking, ing, is is inherently inherently related to speech, speech, especially especially with regard to Ea (see (see below). below). This, This, indeed, indeed, penetrates penetrates the deepest deepest and most sophisticated sophisticated stratum stratum of the Adapa myth. myth. It is is speech or, or, rather, rather, language language that the whole story is is about. Adapa broke broke the wing of the South Wind by using language. language. In the text, text, this this is is achieved achieved powerful linguistic linguistic device: device: aa speech speech act. Speech acts, acts, by making use of the most powerful or performative performative utterances, utterances, are are utterances that are are used, used, not to describe describe or say say things, Levinson 1983: 1983: chap. chap. 5). 5). Notable exexthings, but to perform things things (Austin (Austin 1962; 1962; Levinson amples amples of speech acts acts are are oaths, oaths, curses, curses, and incantations. In Akkadian, Akkadian, precative verbs verbs are are used (in (in 3d person) person) to invoke invoke the gods gods to act or (in 1st 1st sg.) as as a genuine (see, e.g., Mayer 1976: 1976: 229-30, 229-30, 282 282 etc.; cf. cf. Kramer Kramer and Maier 1989: 1989: speech act (see, 186-87; Sommerfeld Sommerfeld 1993). 1993). By uttering the verb lu-u-se-bi-ir lu-6-Se-bi-ir 'I shall shall break' (Frag(Frag186--87; does the D D stem emphasize emphasize action (see (see the commentary commentary to ment B: 5'), not only does this 23), but the precative accentuates accentuates a way of doing doing things things with words. words. this line, line, p. 23), No deity is 1st person precative precative is is used, used, indicating indicating that is being invoked invoked here; the 1st it is is the the human himself who who actually actually performs performs this this act act against against the the wind. wind. Adapa Adapa was was able able to to intervene with nature nature by means means of speech speech power, power, and and it is is through this this act act that his his wisdom wisdom was was revealed revealed to to Anu. Anu. Consequently, Consequently, when DuDuthrough muzi and and Gizzida Gizzida 'recite 'recite his his good good speech speech to to Anu', Anu's reaction implies implies that muzi they (i.e, his his intelligence, intelligence, his his wisdom) wisdom) cannot possibly possibly they are are wrong: wrong: Adapa's Adapa's speech speech (i.e, be good, good, since since aa human being being should should not have have had access access to to wisdom. wisdom. It is and anointing anointing that distinguish distinguish humans humans from from animals. animals. It It is not just clothing and is, is, first first and and foremost, foremost, their ability ability to to use use language. language. Language Language means means not only only aa dedevice for for interspecies interspecies communication communication but, but, mainly, mainly, an an apparatus apparatus that enables enables us us to to vice It is is language language that reflects reflects human intelligence, intelligence, and and it is is language language that disdisthink. It tinguishes tinguishes the the human species species from from all all other species. species. Thus, Thus, it is is language language or, or, in in the the 2 "spee~h,"4~ as a symbol symbol of the human mind, that terminology as terminology of the Babylonians, Babylonians, "speech,"4 is is at the core core of the events events here.

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Language Language and Wisdom: Wisdom: The The Essence Essence of Humanity Humanity Again Anu accuses accuses Ea of showing showing Adapa la Li banfta banita sa Sa same Same*u er~eti erseti 'what is is bad in heaven and earth' (Fragment 57'-58'). How did Anu learn of Ea's deed? deed?Upon (Fragment B: B: 57'-58'). seeing seeing Adapa drawing drawing near, Anu cries, cries,

al-ka sa Su-6-ti su-u-ti ka-ap-pa-sa aGka 'a-da-pa am-mi-ni am-mi-ni Sa ka-ap-pa-Sa te-e-es-bi-ir te-e-ei-bi-ir 'a_da_pa d ip-pa-al be-lr _ a na Ia-&-pa *a-na ip-pa-a1 be-li a-na bi-it be-lr-ia be-li-ia i-na qa-a-ab-la-at qh-a-ab-hat ta-am-ti nu-ni a-ba-ar a-ba-ar ta-am-ta ta-am-ta i-na mi-se-li m'-Se-li in-si-il-ma in-Si-il-ma su-u-tu Su-6-tu i-zi-qa-am-ma i-g-qd-am-ma ia-a-si ia-a-Si ut-te-eb-ba-an-ni uc-te-eb-ba-an-ni [a-nla ul-ta-am-~i-il be-liul-ta-am-si-il [a-n]abi-it be-lf i-na ug-ga-at li-ib-bi-ia [x(-xHla? 't-ta-za-ar [x(-x)-flu' 'a 'a't-ta-za-ar "Come! "Come! Adapa, Adapa, why did you break the wing of the South Wind?" Wind!" Adapa answered answered Anu: Anu: "My lord! For my lord's lord's household household I1 was catching fish fish in the middle middle of the sea. He cut the sea in half, half, the South South Wind blew, blew, and me~she me-she drowned. drowned. I was plunged into the lord's lord's house. In the rage of my heart I cursed [helr?" helr'." (Fragment (FragmentB: 48'-54') 4W-54') Thus, Thus, Anu is is told that Adapa cursed the the South South Wind after after being being drowned drowned in in the the sea and that this was an act of despair on Adapa's part. Dumuzi and Gizzida, standsea and this was an act despair on Adapa's part. Dumuzi and Gizzida, standing ing on on either side side of Adapa, Adapa, now tell Anu amassu ammsu banita 'his (Adapa's) (Adapa's) good good speech' 54'-55'). Anu is is appeased, appeased, and and it is is after after this this that he he refers refers to to la Li baspeech' (lines (lines 54'-55'). nita sa Sa same jam6 u er~eti erseti 'what is is bad in in heaven and and earth'. There There is is an an interesting interesting facet facet to Li banita banita 'no good' good' as as aa noun phrase phrase for for expressing expressing 'what to Anu's using using the the phrase phrase la is is bad'. He He thus thus refers refers both on on aa literary literary level level and and on on aa contextual level level to to what what is is said said about about Dumuzi Dumuzi and and Gizzida's Gizzida's appeal appeal to to him, him, i.e., that they they recited recited Adapa's 'good speech'. speech'. What Dumuzi Dumuzi and and Gizzida Gizzida seem seem to to be doing doing here is, is, not saying saying 'a good word' (or 'something good'; cf. line 26') to Anu (as has been previously good word' (or good'; cf. line to (as has previously ununderstood derstood by all all students students of the text, text, including myself; myself; e.g., Izre'el Izre'el 1993: 1993: 55), 55), but repeating repeating Adapa's good speech, speech, or telling telling Anu how nicely he spoke spoke to them upon arriving arriving at the gate gate of heaven (see (see p. 78). 78). Assuming Assuming that the reading reading of the signs signs is (amussu 'his speech', speech', is accurate, accurate, the the text explicitly explicitly refers refers to to the the speech of Adapa Adapa (amassu with aa pronominal pronominal suffix), suffix),whereas whereas the the parallel parallel passage passage (line (line 26') refers refers plainly to to 'a speech' where the the collocation collocation used is is amata amata speech' (amata). (amata). In contrast to to line line 26', where damiqta, damiqta, here the the poet chooses chooses the the adjective adjective banita, banita, thus thus making making use use of aa more more rerecent collocation. collocation. There There is is aa difference difference in in nuance nuance and and implication implication in in these these two two collocations. collocations. Whereas Whereas in in the the first first one one Adapa Adapa is is commended commended by Dumuzi Dumuzi and and

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42. 42. The The Akkadian Akkadian language language (and (and Sumerian Sumerian likewise) likewise) did did not have have a special special term term for the the notion notion word. for word. Therefore, Therefore, the the word word amatu amatu (earlier (earlierawatum, awatum, equivalent equivalent to to Sumerian Sumerian inirn) inim) should should always always be be interpreted interpreted as as 'speech', 'speech', 'utterance', 'utterance', or or the the like. like. Unfortunately, Unfortunately, Meier's brilliant analysis Meier's analysis of the the significance significance of the the 'word' 'word' in in the the literature literature on on Enki Enki (Kramer and and Meier Meier 1989: 1989:chap. chap. IO, (Kramer 10,especially especiallypp. pp. 189ff.) 18gff.)is is based on on the the premise premise that the the basic amatu, or or rather rather inim, inim, isis the the linguistic linguistic unit 'word', 'word'. basic concept concept behind behind Mesopotamian Mesopotamian amatu,

Chapter Chapter 44

Language Language Has the Power of Life and Death: Death: Structure Structure and MGning &hing

The concept of language language as as the fundamental element that contrasts contrasts humans humans with animals animals was current in Mesopotamian Mesopotamian mythology. mythology. Language Language marked the inintermediate termediate step step between nature and culture in Mesopotamian Mesopotamian references to the status status of humanity in the universe. universe. Mesopotamian Mesopotamian mythology mythology shows shows awareness awareness of more than a simple binary opposition between nature and culture simple opposition culture through the sensitivity sensitivity to the inherent features features of humanity that are are more primitive than its its ability to produce culture or civilization. Encivilization. The clearest clearest case is the passage of Enkidu into humanity, humanity, of which the first first overt manifestation is his ability to speak, speak, which is mentioned before the reference to his being dressed by Samhat $ambat (GE (GE I iv 42-V 42-v I; I; cf. cf. Foster 1987: 1987: 25). 25). The association association between between power oflanguage, of language, wisdom, wisdom, and ability ability to control the world of nature notably manifests manifests itself in the myth of Anzu, Anzu, in which the only way to deprive deprive the mighty bird Anzu of its powers powers is is to deprive "30-3 I; see speak (Anzu (Anzu II I1 I08--{), 108-g,13o-31; see Reiner 1985: 64-65). 6445). deprive it of its its ability ability to speak Manipulating the world with language language is is a basic facet facet of the Mesopotamian Mesopotamian view of the world. The awareness awareness that humanity could not control evety every natural force w ~ t the h conforce in spite spite of this powerful ability brought about a preoccupation with flict flict between nature and humankind. The poet is is projecting human frustration frustration and anger onto onto the gods. gods. A A human being is is not supposed supposed to have total control over nature. The gods gods (who (who are are the natural powers themselves) themselves) are are described as as angty when a mortal is able to control nature after all (cf. p. 129). In the Adapa angry is able (cf. 129). myth, myth, Anu concedes concedes this ability to Adapa. Adapa. In the later version version (Fragment (Fragment D), D), his acceptance of this fact fact manifests manifests itself when he permits permits the overpowering overpowering of illillnesses. nesses. Anu releases releases Adapa from from the service service of Ea and installs installs him in his own serservice. vice. He He keeps keeps him in heaven, thus thus granting granting him immortality immortality in spite spite of Ea's manipulation. manipulation. Thus Thus Anu overcomes overcomes the the speech speech competence competence of Ea, Ea, which is is also also said said to to be transmitted to to Adapa, Adapa, his his disciple. disciple. This This is is no no small small matter, matter, since since lanlanguage-or guage-or in Mesopotamian Mesopotamian terms, terms, speech-is speech-is Ea's most prominent trait, trait, being the god of wisdom. the god wisdom. Ea is is the the one one who who made made Adapa what he he is. is. Ea gave gave Adapa wisdom, wisdom, which was was his his own own signature signature attribute. attribute. The The concept of wisdom in connection with Ea, Ea, and in Mesopotamia Mesopotamia in general, general, was was greater greater than the the way we we conceive conceive of it today. today. Ea's wisdom was realized in material knowledge and craftiness. In addition, wisdom was realized material knowledge craftiness. addition, Ea was was rerenowned for for his his skill skill in in finding finding clever clever solutions solutions to to mischief, mischief, whether gods' gods' or or huhumans'-in mans'-in many many instances instances through through trickery. trickery. Consequently, Consequently, Ea's faculty faculty as as the the god god of wisdom is is described described by some some scholars scholars as as craftiness craftiness or cunning (Jacobsen (Jacobsen 1976: 1976: II0-2I; 11-21; GaIter Galter 1981; 1981; Kramer and Maier 1989: 1989: 4-6, 4 4 , "99-202; 199-202; Denning-Bolle Denning-Bolle 1992: 1992: 32-43). 32-43). It is is the mind, mind, or intelligence, intelligence, that concerns concerns Ea. Ea. The word intelligence gence refers refers specifically specifically to to the the ability ability to to cope cope with problems problems and situations situations and may apply apply to to aa display display of interplay interplay between intellectual or comparable comparable powers powers (Webster's New Dictionary of Synonyms, 1984: 849). Intelligence in Ea manifests (Webster's New Dictionary Synonyms, 1984: 849). manifests itself in his his mastety mastery of speech. speech. It is is with speech speech that he he creates creates and manipulates. manipulates. In fact, fact, Ea tends tends to to use use language language as as his his main main or sole sole tool tool (Kramer (Kramerand Maier 1989: 1989:

5-6, chap. 10, 10, and passim; passim; Denning-Bolle Denning-Bolle 1992: 1992: 39-43; 39-43; cf. cf. Gardner and Maier 5-6, 297-300). It was this characteristic that Ea transferred to Adapa, Adapa, his disdis1984: 297-300). 1984: ciple 112-13). ciple (see (see pp. 112-13). is indeed indeed described described as as divine divine in the later version. version. Power over nature is

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l

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[qil-bit-su sa fa ki-ma qf-bit qi-bit da-nu da-nu man-nu a-at-tar Li-at-tar [qf]-bit-su

Who could have made his speech greater than the speech of Anu? Anu! (Fragment (Fragment D: 6') 6') The main use of the word qibftu qibitu carries carries the implication of 'order, 'order, command', many times times referring referring to a god's utterance. It may further imply imply "a divine propronouncement creating and maintaining the proper functioning of the world" world" Q 244-48). 244-48). Being a derivative derivative of the etymon etymon qabu qabir 'speak', 'speak', this particular (CAD Q (CAD draws attention to its its main theme, theme, the significance significance of word in the Adapa myth draws speech. In the introduction, introduction, the poet uses uses similar similar wording when he describes describes speech. Adapa's being made a sage: sage: [q]f-bit-su [qli-bit-su ki-ma qf-bit qtbit d[anu(,)] d[anu(~)] 'flu?l lu!' fa '6'' fma 'ma'? [x] ' ? x x [x] m fU 'z_na rapaSta(DAGAL-tu mati(KUR) 'u'z-na r a p d t a ( ~ ~ ~) a-sak-lil-sa 6-Yak-lil-Sti ~ ~ - t u ~a-~u-rat Li-su-rat ) m i i t i ( ~ ukul kul!(~u)-lu-mu ~ ) !(MU )-lu-mu m m ) da..rf-ta ana napista(zl-ta da/ri-ta" a m sa-a-ta Stl-a-tLi ni-me-qa iddissu(SUM-Sa) iddis's'u(su~-Szi) napiYta(z~-W) ul iddissu(SUM-Sa) iddiSSu(su~-Szi) m f'miZrl('~u~ul) ina uu4-me-Su-ma -me-su-ma ina sa-na-a-ti Sa-na-a-ti si-na-a-ti Si-na-a-ti ap-kal-Iu apkal-[urn mar' (fDUMU' ) eri-du[IO] en-du[,,] 4 ddi-a a-me-lu-ti ib-ni-su ib-ni-s'u a ki-ma rid-di ina a-me-Iu-ti m qf-bit-su ap-kal-lum qi-bit-su ma-am-man ul a-sam-sak zi-Sam-sak ap-kal-Iu

e_

Let? Let?his his [s]peech [slpeech be? be! ... . . .[[....I]like like the the speech speech of [Anu.] [Anu.] He perfected him with great great intelligence, intelligence, to to give give instruction about about the the He ordinance ordinance of the the earth. earth. To To him he he gave gave wisdom, wisdom, he he did did not give give him eternal eternal life. life. In those those days, days, in those those years, years, the the sage, sage, aa native of Eridu, Eridu, Ea made made him (his) (his) follower follower among among people. people. The The sage's sage's speech-no speech-no one one repudiates. repudiates. (Fragment 2'-7') (Fragment A: 2'-7') its second second occurrence occurrence in line line 2', z', the the word qibftu qibitu is is collocated collocated with the the divine. divine. In its followed by the the expression expression uzna rapaSta rapdta 'great intelligence', intelligence', which literally literally It isis followed means 'wide ear', ear', and hence implies implies the capacity capacity for for listening, listening, a faculty faculty integrally integrally means related to speech. speech. Then follows follows a different different term for for wisdom, wisdom, nemequ, Mmequ, which serves serves related as ibniiu, derived derived ftom from the etymon banu banii as the opposite opposite to eternal life. life. The verb verb ibnfSu, with with its its double double meaning meaning (pp. (PP. II9, 119, 131), r31), while while not indicating indicating the the creation of Adapa by Ea (cf. (cf. the the commentaty commentary to to Fragment Fragment A: 6', Adapa 6', p. 12), 12),still still connotes connotes the the nonothe notion of speech speech in the the last last quoted quoted verse. verse. The The poet thus thus tion of creation and the frames-in a sophisticated sophisticated manner-the manner-the notions of wisdom, wisdom, creation, creation, and con con-. . frames-in trol with the the notion of speech. speech. trol

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Chapter Chapter 4

In the body of the narrative as it appears appears in the Amama fragment, fragment, the word

qibltu used, and Adapa's speech act against the South Wind is described by qibitu is not used, 'speak' and nazilru naziiru 'curse' (Fragment (Fragment B:5', B: 5', 54', 54'. respectively). respectively). Fragthe verbs qaba 'speak' ment E probably uses both qibftu qibitu and amatu in this context, the latter being the more common and general word for 'speech' (lines 10'-I 1'; for the context, see (lines 10'-11'; the comparison 45-46). comparison between this fragment and Fragment B on pp. 45-46). Some Some scholars emphasize emphasize the magical power of Adapa's utterance, which actually caused the breaking of the South Wind's wing (e.g., Bohl 1959: 1959: 428; 428; Oppenheim 1977: 267). 267). It has also been suggested suggested that it is the magical power of language that this story is all about (Michalowski (Michalowski 1980 1980 and with him, Talon 1983). 1983). Adapa, Adapa, like Ea his master, master, was conceived in ancient times as having magimagical power that included, as is the case elsewhere with magic, healing capabilities. included, elsewhere magic, capabilities. However, However, at least according according to specifications specifications of the healing incantation at the end of the narrative (Fragment D: 15'ff.), ~g'ff.),the healing capacity was ascribed to the fact that Adapa, 'a seed of humankind', broke the wing of the South Wind ratherthan rather than to Adapa's magical powers per se. In fact, it may be that the healing capacity that fact, results from from the breaking of the South Wind's wing is directed toward illnesses illnesses caused by the same wind (see the commentary to Fragment D: 15ff. 15ff. onpp. on pp. 42-43). 42-43). The most significant tool for magic activities is language, language, and the Akkadian terms for 'speech', 'tongue', and so on are quite frequently frequently used in magical texts and contexts (see, 1987: chap. 3, 3, pp. 99-130; 99-130; cf. Bottero Bottkro 1988: 1988: 213213(see, e.g., Abusch 1987: 14). Yet it is clear that 'magic' or 'magical utterance' is only one implication of 14). such words. If magic was the connotation people thought of when they read, read, lislistened to, to, or experienced the Adapa myth in ancient Mesopotamia, it was only an allusion to the more basic concept of language. In the deeper, deeper, speculative speculative levels fragment, of the myth represented by the "pure" mythic narrative of the Amama fragment, the issue at hand is the faculty faculty of language, language, representing representing human intelligence and wisdom. Language Language underlies all of the meaningful meaningful events in this myth including, including, as its highlight, the breaking of the South Wind's wing. It is by his amatu, amatu, by his ability to use his qibltu qibitu in a powerful way, by the power of his speech, speech, by using language guage that Adapa was able to break the wing of the South Wind and save save his life. The narrative does does not refer to the utterance by Adapa that actually caused Furthermore, Adapa's utterance in the the breaking of the South Wind as magic. Furthermore, 131 text similarly to formulas formulas used in incantations (see (see p. 13 text is not formulated similarly I and 5' on p. 23)' 23). Only when he reports the events to the commentary to Fragment B: 5' aware of his speech power, and then he refers to his initial speech Anu is Adapa aware act as a curse (at-ta-za-ar; Fragment B: 54'). It was while stressing stressing his own powers, curse (at-ta-za-ar; his ego, ego, that Adapa was able to impose his power on the South Wind. He acknowledges this himself:

ia-a-si ia-a-ii ut-te-eb-ba-an-ni ut-ye-eb-ba-an-ni me-she drowned me-she 52') (Fragment B: 52') (Fragment

Life and Death: Structure Meaning Language Has the Power of of L~fe Structure and Meaning

135 135

The 1st person pronoun yzi, yosi, resumed by the pronominal suffix suffix -anni, -anni, is prominent in achieving this meaning, meaning, especially especially considering considering the fact that this clause follows follows the verb izJqamma izjqamma 'she blew at me', with a ventive ending that, in this case, sa1,!lt~verb in lines 7' case, also implies a 1st sg. sg. dative pronoun (cf., however, however, the salfze=verb 7' and 9'). 9'). This mutual relationship between the ego and the power of speech is also first speech, speech, which he practiced while taking proclaimed by Enkidu in his very first the initial steps (GE I iv 43-48; 43-48; Gardner and Maier 1984: 1984: 80). 80). steps toward humanity (GE Adapa makes use of his linguistic linguistic powers only when he confronts death for the first time in his life-when life-when death threats him personally.

*

*

*

"Language "Language has the power of life and death" is the subtitle of this book, taken from I). It was true in Adapa's time. It was considered from the book of Proverbs Proverbs (18:2 (18:zr). considered a truism tmism in biblical times. It is still true today. McCall (1990: 74) 74) fears fears that "we in the West may be so steeped in the literary and religious traditions stemming stemming from from classical Greece and the Bible that, from from our late and inescapably inescapably sophistisophisticated viewpoint, viewpoint, we may be tempted to ascribe ascribe to them [i.e., to the Mesopot:l: ~ e s o ~ o t ~ mian myths] myths] qualities qualities they did not have for the ancient Mesopotamians." Mesopotamians." Are we from these allegedly allegedly remote cultures? cultures! Berossus Berossus claimed that, that, indeed so different from since the time that Oannes-Adapa Oannes-Adapa revealed civilization civilization to humanity, humanity, "nothing since space, time, time, discovered" (see (see above, above, p. 2). We may be remote in space, further has been discovered" expressing thoughts but not in our basic potential for hypothesizing hypothesizing and ways of expressing theorizing, and especially especially not in maintaining our human position and status and theorizing, within our immediate immediate environment or in our understanding of human nature. species, living in a small segment segment of the universe, shares the same The human species, universe, shares species, and tries to interpret the world according according to environment with other species, their-our-narrow (or, if one likes, likes, their-our-narrow and limited means. Our sophistication (or, progress) in understanding the essence of these things is perhaps perhaps manifest only by language from from speech. our inclination to differentiate language mythology of ancient Mesopotamia, language language symbolizes symbolizes intelligence. intelligence. In the mythology example, we tend to evaluate the intelligence We hold the same perception. For example, of people (notably of children) children) by their linguistic linguistic capabilities: capabilities: the more eloquent language, the more intelligent we consider him to be. An interesting a person's language, association between linguistic linguistic capabilities capabilities and intelliintelliillustration of the strong association intelview on Israeli television of a person who had gence was given to me in an interview just been released after many years in prison. He said he had killed another prisdefining that person as 'not 'not just anyone: anyone: he was somesomeoner when he was in jail, defining (berama ?el berama isel el someone who could think' (berama one who could talk, someone sel medaber; berarna xoiew; speaking-one, at a standard of a thinking-one'). xosev; literally: 'at a standard of a speaking-one, Another illustration of this perception is the following following account:

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Chapter Chapter 44

[T]o [T]o be defective defective in language, language,for for aa human human being, being, isis one one of the most desperate desperate of calamities, calamities, for for it isis only only through language language that we we enter enter fully fully into into our human estate estate and and culture, culture, communicate communicatefreely freely with with our our fellows, fellows, acquire acquire and and share share infor~ information. mation. If we we cannot cannot do do this, this, we we will will be be bizarrely bizarrely disabled disabled and and cut cut off-whatever off-hatever our our desires, desires, or or endeavors, endeavors, or or native native capacities. capacities. And And indeed, indeed, we we may may be be so so little little able able to to realize realize our our intellectual intellectual capacities capacities as as to to appear appear mentally mentally defective. defective. It It was was for for this this reason reason that that the the congenitally congenitally deaf, deaf, or or "deaf "deaf and and dumb," dumb," were were considered considered "dumb" "dumb" (stupid) (stupid)for for thousands thousands of of years years and and were were regarded regarded by an an un~ unenlightened enlightenedlaw law as as "incompetent"-to "incompetent"-to inherit inheritproperty, property, to to marry, marry, to to receive receive edu, education, cation, to to have have adequately adequately challenging challenging work-and work-and were were denied denied fundamental fundamental human human rights. rights. (Sacks (Sacks1990: 1990:8-g) 8-9)

The The human human perception perception of of language language as as reflected reflected in in its its attitude attitude toward toward the the deaf deaf is, is, of Enkidu's humanization. humanization. Mythology Mythology of course, course, strongly strongly reminiscent reminiscent of of the the story story of of Enkidu's may, may, thtough through its its own own means, means, teach teach us us much about about human human perception and and specuspeculation as modem science and modem verbal arts, which are two branches as science and verbal arts, are two branches that that stem stem from from mythology. mythology. Take Take magic, magic, for for example: modem sciences, sciences, such such as as sociolsociology, ogy, anthropology, anthropology, and and psychology, psychology, try try to to describe describe and and explain explain the the phenomenon phenomenon of of contemporary contemporary magic. magic. Magic Magic isis creation creation via via language language and and appears appears in in its its most most exextreme form in people who perform magic. Our inner convictions surface when treme form in people who perform magic. Our inner convictions surface when we we utter, utter, for for example, example, blessings blessings or or curses. curses. We We use use the the creational creational power power of of language language when when we we give give orders orders to to people, people, convincing convincing them, them, etc. etc. Changing Changing natural natural forces forces by by means means of of language language isis regarded regarded impossible impossible in in our our culture, culture, but but we we still still might might supersuperstitiously stitiously hesitate hesitate to to forecast forecast aa storm storm for for the the coming coming weekend weekend lest lest itit actually actually come come and and interrupt interrupt our our plans plans for for an an outdoor outdoor barbecue. barbecue. When When saying saying Gesundheit, Gesundheit, we perform the the kind kind of of curing curing that that the the healing healing incantation incantation of of the the Adapa Adapa myth myth we perform aims aims to to do. do. Nobody Nobody calls calls this this magic, magic, of of course, course, yet yet magic magic isis just just an an extreme extreme case case of of this this human human perception perception of of language language and and lingUistic linguistic power. power. Myths, Myths, in in their their own own way, way, tell tell us us precisely precisely this. this. It It isis not not just laymen laymen whose whose perceptions perceptions and and beliefs beliefs resemble resemble the the views views rereflected flected in in ancient ancient myths. myths. Derek Derek Bickerton, Bickenon, an an eminent eminent linguist, linguist, believes believes that that our our possession possession of of language language isis sufficient sufficient to to account account for for what what may may seem seem to to many many the "rational"capacities, capacities, the most most salient salient and and distinctive distinctiveaspects aspects of of our our nature: nature: our our "rational" our our "intelligence," "intelligence," our our ability ability to to control controlour our environment, environment,our our elusive elusive yet yet ever~ everpresent ~ present consciousness consciousnessof of self, self, and and the the force forcethat that drives drives at at least least some some of of us us con con-

Language Has Has the the Power of Life and and Death: Structure Structure and Meaning Meaning Language

137 137

The T h e Plot: Transition and Maturation, Initiation and Acquisition of Knowledge When Adapa arrives arrives in heaven, he h e is is offered offered food, food, water, water, a garment, garment, and anointing anointing oil. oil. Beginning with a suggestion by Jacobsen Jacobsen (1929-30), (1929-30), the accepted theory has been that these four items are are tokens of hospitality (Picchioni 1981: 66-71; further further Kilm€r\97 66-71; ~ i l ,m p 1I:~306--8; 306-8; ~ 1 : Liverani 1982: 1982: 308-II). 308-1 I ) . While offering offering food, food, water, water, anointing oil, oil, and clothing clothing is is indeed a traditional rite of hospitality, hospitality, in Adapa it is is clear that these items items are are directly directly related to a rite of recovery from from mourning. Before Before giving giving him instructions, Ea prepares Adapa physically physically for for his his heavenly visit: visit: he he makes makes him wear wear his his hair unkempt and and dresses dresses him in C: 13, 13,smearing smearing was was also also ininin aa mourning mouming garment. garment. (According (According to to Fragment C: volved in in this this process.) The The aim aim is is for for Adapa to to appear as as though he he isis mourning. mouming. On O n the the surface surface level, level, this this disguise disguise is is meant to to enable enable Adapa Adapa to to sway sway Dumuzi Dumuzi and and Gizzida Gizzida on his own behalf and thus thus appease appease Anu (for (for comparative material on the disguising TOapproach a deeper level, level, it is is es-. es-, disguising facet, facet, see see Reiner 1985: 1985: 52-53). 52-53). To sential meaniilg' sential to take a look at the anthropological anthropological aspect of mourning and the meanihg/ of mourning mouming rites. rites. As 146-165) and and many others others instruct us, us, mourning mouming pepeAs van Gennep Gennep (1960: (1960: 146-165) riods riods and and rites rites are are times times for for the the living living to to show show solidarity solidarity with the the dead. dead. To To aa cercertain tain extent, extent, the the living living are are assimilated assimilated with the the dead dead during during these transitional periods. Mourning . .isis aa transitional transitional period period for for the the survivors, survivors,and and they they enter enter itit through through Mourning.... rites rites of of separation separation and and emerge emergefrom from itit through through rites rites of of reintegration reintegration into into society society (rites (rites of of the the lifting lifting of of mourning). mourning). In In some some cases, cases, the the transitional transitional period period of of the the living living isis aa counterpart counterpart of of the the transitional transitional period period of of the the deceased, deceased, and and the the termi~ termination nation of of the the first firstsometimes sometimescoincides coincideswith with the the termination termination of of the the second-that second-that

is, Genis, with with the the incorporation incorporationof of the the deceased deceased into into the the world world of of the the dead. dead. (Van (VanGennep 1960: 1960:147) 147) nep As As noted by Dalley (1989: (1989: 188 188n. 10), lo), "Ea "Ea appears appears to to be be advising advising Adapa to to accept accept the as the the first first tokens tokens of hospitalthe rites rites of of aa dead dead man, man, but they they can can also also be be taken taken as ity. ity. Thus Thus Ea Ea may may trick trick Adapa Adapa with with aa double double entendre entendre into into accepting accepting from from Anu Ann the the fate fate of of mortality." mortality." Both Both the the rites rites of of the the dead dead and and those those of of mourning mourning are are rerelated lated in in many many respects respects to to rites rites of of hospitality hospitality in in many many cultures: cultures:

stantly stantly to to seek seek aa better better understanding understandingof of the the world. world. These These are are what what forged forged the the gulf gulf that that now now seems seemsto to divide divideus us from from the the other other species. species.They Theyare are also also the the things things most most responsible responsiblefor for the the subjective subjective feeling feel~ngof of "what "what itit isis like like to to be be aa human." human." (Bickerton 1990:255) 255) (Bickerton1990:

As As for for rites rites of of incorporation incorporation into into the the other other world, world, they they are are equivalent equivalent to to those those of of hospitality, hospitality, incorporation incorporation into into the the clan, clan, adoption, adoption, and and so so forth. forth. They They are are of~ often ten alluded alluded to to in in legends legendswhose whose central central theme theme isis aa descent descent to to Hades Hadesor or aa journey journey to to the the land land of of the the dead, dead,and and they they are are mentioned mentioned in in the the form formof of taboos: taboos: one one must must not not eat eat with with the the dead, dead, drink drink or or eat eat anything anything produced produced in in their their country, country, allow allow

This This isis precisely precisely what what we we have have learned learned from from the the myth myth of of Adapa Adapa and and the the South South Wind. Wind.

oneselfto to be be touched touched or or embraced embracedby by them, them,accept acceptgifts giftsfrom from them, them,and andso soforth. forth. oneself (VanGennep Gennep 1960: (Van 1960:165) 165)

Chapter 44 Chapter

Language Has the Power of of Life Ufe and Death: Death: Shucture Structure and Meaning Lanpge

121-22), the four items offered to Adapa were As has been shown above (pp. 121-22), tradition to indicate the common, most simple markused in the Mesopotamian tradition ers of of human life. By their being commonly regarded as the basic human everyday food, water, oil and garment are used as tokens of of hospitality and recovery needs, food, of the living to the from mourning. Mourning, being a periodical assimilation of of abstaining from the habits of of everyday life. We may dead, consists primarily of learn this from Mesopotamian and other ancient Near Eastern material (Alster I983b; Anderson 1991; cf. d. also p. 40 above). As everyday items, items, they form the 1983b; of passage between life and death. After Anu's Anu's heart is appeased, appeased, Adapa will rite of items, which were to be his rite of of passage into a different world. be offered these items, Adapa is warned by Ea that he will be offered food of of death and water of of death; death; of life and water of of life. Anu offers him food of of Nergal and Ereskigal (cf. (d. Bohl1959: Bohl 1959: 4194"9In a similar situation in the myth of 20), Ea warns Nergal against accepting anything offered to him in the nether2o), world:

(SIT I #28 ii 24'-34'; 24'-34'; on which Nergal should sit when he is in the netherworld (STT of Adapa, after he has been disguised as a mourner, Reiner 1985: 52). In the case of Ea says to him:

138

ullanumrna ina kasdika kaSiidika kussil kuss8. nasWiinikka naSunikka ultu ulliinumma e tiimirma ttlmirrna ze tGib tuSib ina mu&i muaai nulJatimmu akla m"ika naSfka ee tiimirma ttlmirma akalju akalSu ee tiikul ttlkul nu&tirnmu tabiau Sira sfra -ika naSfka ee tiimirma ttlmirma SirSu Sfrsu e tiikul ttlkul @bihu sfrasu fikara sikara n&ika naSfka ee tiimirma ttlmirma Sikara sikara ee talti sirZii mesft sepe naSfka e ttlmirma sepeka mesit SEpE najika i tiimirma S ~ p ~ kaek atamsi si ana narmaki irumma frumma Si [lu]bilSi [[ [" .]mGu .]muSu illabi? illabiS [lulbzi [s]f zumursa uStabarrakka [SlizumurSa Gtabarrnkka atta Sa sa dkar zikar u sinniS sinnis e ]ka e tal ta[.. .. . . .. .. ..]ka When you are there, you will be brought a chair; chair; do not look and do not sit on (it). (it). The baker will bring you bread; bread; do not look and do not eat his bread. The cook will bring you meat; meat; do not look and do not eat his meat. The brewer will bring you beer; beer; do not look and do not drink the beer. You will be brought (water) (water) to wash your feet; feet; do not look and do not wash your feet. feet. She will enter the bath and will put on a ...... . . . .dress; dress; she will expose her body to you; you; you---do you--do not n o t ...... . . . .like man and woman. (SIT (STT I #28 ii 39'-48'; 39'-48'; emended after W W 22246b 222461, ii I2'-I5') 12'-15') Avoiding anything anything from from the other world would prevent Nergal from from being acaccepted into into that world. world. On O n the other hand, if Nergal accepted anything, anything, he would remain there forever, forever, which is is what happened. In the case case of Nergal, Nergal, he is is advised advised not to accept anything, anything, and Ea prepares prepares him by even producing producing a chair

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sa mu-ti 6-ka-lu-ni-ik-ku-ma u-ka-lu-ni-ik-ku-rna la-a ta-ka-a1 ta-ka-al a-ka-la Sa mu-u-ti d-ka-pni-ik-ku-ma u-ka-J.u--ni-ik-ku-rna la ta-fa-at-ti ta-sa-at-ti me-e mu-&ti u-ka-lu~ni-ik-ku-rna 'lil-it-ba-a? 'li'-it-ba-aS lu-u-ba-m u-ka-lu-ni-ik-ku-ma lu-ti-ba-ra sa-am-na 6-ka-lu-ni-ku-ma u-ka-lu-ni-ku-rna ptg-fa-& pr-iS-sa-aS fa-am-na When you stand before Anu, of death; death; do not eat! you will be offered food of of death; do not drink! drink! You will be offered water of garment; dress! dress! You will be offered a garment; (Fragment -3-32') (Fragment B: 29' 29'-32') Adapa is allowed to accept the garment and oil, yet he is forbidden to accept food and water, which are crucial for maintaining life (for this difference, difference, which bears of the myth, see pp. 121-24). mourner, on another level of 121-24). Adapa is disguised as a mourner, of the living and yet at the same time he himself is in passage between the world of of the dead. In order to substantiate this theory, theory, let us look more closely the world of disguise. at the geographical setting for Adapa's disguise. Adapa is plunged into 'the lord's house' (Fragment B: 53'), located in the of the sea, sea, and it is there that Ea gives him instructions for his heavenly depth of of Atrahasis, Atrabasis, where it is menvisit. Ea's sea house is also known from the myth of tioned as being located in the ta-ma-td ta-rna-tu ra-pa-&tli ra-pa-as-tu 'wide sea' (Atrdasis (Atrabasis x rev. ii 7,29 = Lambert and Millard 1969: 1969: lI8, I 18, I20). 120). In Fragment A: 22', 22', the same term, [ta]'m'-'ti ra-pa-as-ti 'the wide sea', is used to describe the [ta]'ml-'ti1 ra-pa-&ti sea', place where Adapa is ' going to do his fishing fishing (d. (cf. also Fragment A,: A,: 7'). 7'). In the Sumerian myth Enki and Inanna, there is a description of Enki building a sea house (lines (lines 285ff. == Benito 1969: 100-101, I28-29; 128-29; d. cf. Kramerand Kramer and Maier 1989: 1989: 48-49 48-49 and 220 220 n. 84). Ac1969: roD-IOI, cording 77) cording to the myth Enki's Journey Journey to Nippur (line (line 13 13 = AI-Fouady Al-Fouady 1969: 1969: 69, 69,77) it seems seems that Enki's Enki's sea house was actually located at the seashore seashore rather than in the sea itself, itself, but this may refer to the Eridu temple (AI (A1 Fouady 1969: 1969: lI5). 115) In Sumerian mythology, mythology, Enki is further associated with Dilmun, probably modern modem Bahrain, Bahrain, an island located further east in the sea, sea, a place that combines the sea and fresh spring from from the sea itself!) (During Caspers Capers 1987: 1987: 65; 65; AIAlfresh water (which spring 1983a). ster I983a). Adapa does not start his route to heaven from from land, but from from the sea. According universe, heaven and the land do cording to the Mesopotamian Mesopotamian perception of the universe, not have a meeting point, point, and in order to reach heaven from from land, land, one must pass through an intermediary, intermediary, such as as the air (going (going straight up) up) or the sea (going (going through the horizon). horizon). The sea is is also also located in the intermediate way between the netherworld and heaven (d. Bottero and Kramer 1989: 1989: 70). 70). The sea is is the (cf. Bottero passage between GilgameS epic, epic, Gilgames GilgameS had to between life and death for for Adapa. Adapa. In the Gilgames

,~,

. ··.1'·······.··

Chapter Chapter 44

Language Language Has Has the the Power Power of of Life Life and and Death: Death: Structure Structure and and Meaning Meaning

cross the the sea sea and the the water of death in order order to to arrive arrive at at the the zone zone of immortality immortality cross UtnapiSti (GE (GE tablet X; X; d. cf. Bottero Bottkro 1992: 1992: 13). 13). where he he would find find Utnapisti where As an an archetype, archetype, the the sea sea symbolizes symbolizes not only only death but also also life. life. As As the the creacreaAs Eli: tells tells us, us, Tiamat Tiamat desired desired to to annihilate annihilate the the primeval gods, gods, to to tion myth myth Enuma Enuma EliS she gave gave life. life. As As we we are are told told by both Mesopotamian Mesopotamian mythology mythology and modem whom she science, the the sea sea is is the the source source of life. life. And because because it is is aa symbol symbol of maternity, maternity, of the the science, womb womb (which (which suits suits the feminine feminine gender gender of the word for for 'sea' in Akkadian, Akkadian, namely namely ticmtu) the the sea sea is is further further associated associated with with birth and and rebirth (Eliade (Eliade 1952: 1952: 151-52; 151-52; tiimtu) Jung and Kerenyi Kerenyi 1969: 1969: 46-51). 46-51). The The sea sea archetype archetype explicitly explicitly epitomizes epitomizes birth in Jung 1972: 341-43; 341-43; 1973; 1973; 1975: 1975: especially especially PP·73-74; pp. 73-74; (van Dijk 1972: birth incantations (van M. Cohen Cohen 1976: 1976: 133-40; 133-40; Farber Farber 1984). 1984). As we we were were told told in Berossus' Berossus' history and and in the the tradition about the the seven seven As sages sages (see (see pp. pp. 1-2), I-z), the the sea sea is is also also the the source source of all all wisdom wisdom and of human civilicivilization. zation. Ea was was master of the the marine marine area area in southern southern Mesopotamia. Mesopotamia. As As ancient traditions traditions tell tell us, us, the the universe universe was was divided divided among among the three major major gods: gods: An got the sky, (Ea) got the the waters, waters, the the fresh fresh water water and the the sky, Enlil Enlil got got the the earth, earth, and Enki Enki (Ea) The my mytheme sea house house is is related related to to this this conconsea (Jacobsen (Jacobsen 1976: 1976: I117). sea I 7 ). The theme of Ea's sea cept, since since Ea is is the the god god of wisdom. wisdom. The The mes, mes, the the values values of human civilization, civilization, cept, transferred from from Ea's ciry city Eridu Eridu (the (the border border between between the the land and and the the have been ttansferred sea) sea) to to the the west, west, as as explained, explained, inter alia, alia, in the the Sumerian Sumerian myth Inanna and Enki Enki 1973; Bottero Bottero and and Kramer Kramer 1989: 1989: 230-256; 230-256; Kramer Kramer and Maier (Farber-Flugge 1973; (Farber-Flugge 1989: 57-68).43 5748).43 In summary, summary, the the sea sea epitomizes epitomizes the the passage, passage, or intermediary, intermediary, bebe1989: tween three three of the the major major oppositions oppositions in this this myth: myth: heaven and and earth, earth, life life and tween 115). Because Because of this, this, its its role role in the myth death, wisdom and eternal eternal life (d. (cf. p. lI5). death, goes far far beyond mere mere setting. setting. goes As a maternal symbol symbol par excellence, excellence, the sea also also manifests manifests itself symbolisymbolically in the Adapa myth. Getting Adapa into into the sea and initiating the whole plot was Ea's doing, doing, by cutting the sea in half and manipulating the South Wind. Wind. This was the beginning beginning of Adapa's maturation process, process, to be acomplished acomplished This reresurrection, which may be viewed as as a symbol symbol of rethrough death and possible resurrection, birth-rebirth from from the sea, sea, a womb archetype. archetype. birth-rebirth

When Adapa Adapa is is drowned drowned in the the sea, sea, is is he he still still alive? alive?The The answer answer seems seems obviobvious: ous: aa human being being cannot survive survive in water. water. Is Is he he dead? dead?The The narrative narrative does does not explicitly explicitly say say so so but leaves leaves it to to the audience audience to to decide. decide. It is is possible possible that in anantimes, the the answer answer to to this this question question was was clear. clear. I suspect, suspect, however, however, that it was was cient times, not, and I would gues§ guess that two two alternatives alternatives were were also also possible possible for for the the original original auaunot, myt(: one one was was that Adapa was was still still alive, alive, fearing fearing the the forthcoming forthcoming dience of this this myt~: dience meeting meeting with Anu that might might result in the the death penalty, penalty, as as Ea warned warned him; him; the the other other possibility possibility was was that Adapa died died in the the incident and that his meeting meeting with Anu would bewould redeem redeem him from from death death ifhe if he carefully carefully observed observed Ea's instructions. instructions. I believe lieve there is is aa strong strong case, case, not only only for for the the first first alternative, alternative, which isis commonly commonly accepted accepted by contemporary contemporary scholars, scholars, but also also for for the the latter scenario. scenario. On On the the cui, cultural tural level, level, mentioning 'the lord's lord's house' and referring referring to to Adapa as as 'Ea's son' son' (Fragment I 1') may have have amounted to to an an allusion allusion to to the the habit of home home burials burials (Fragment B: II') in Mesopotamia 1994: Teil4). Teil4). A A more more solid solid clue clue is is the the word Mesopotamia (Krafeld-Daugherty (Krafeld-Daugherty 1994: qaqqarisu qaqqarifu in the the last last speech speech of Anu, Anu, when when he he sends sends Adapa back to to earth. earth. As As seen above above (p. (p. 1'7), 117),the the lexeme lexeme qaqqaru qaqqaru is is only only used for for 'earth' here, here, whereas whereas in other miitu ('land'; see seep. n. 33 33 above) above) or er§etu. ersetu. places p. II II 7 n. places 'earth' is is conveyed conveyed by either miltu It stands stands to to reason reason that the the use use of this this different different lexeme lexeme is is significant significant and is is inintended as as aa reference reference to to the the netherworld. netherworld. Although this this is is not the the primary primary meanmeantended ing of qaqqaru, qaqqaru, the the audience audience would would have have been alert alert to to the the use use of aa word different different ing from from the the words words used earlier earlier in the the text and perhaps perhaps would would have associated associated it with allusions allusions to to the the netherworld netherworld in other literature. literature. Notably, Notably, qaqqaru qaqqaru is is employed employed in the Descent to to the the Netherworld: Netherworld: the first first verse verse of IStar's Descent

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43. Doubts Doubo; have been raised raised concerning concerning the the actual actual location location of the the sea sea vis~a~vis vis-his the the 43. ancient ancient site site of Eridu and concerning concerning whether the the water mass mass at Eridu was lake, lake, marsh, marsh, or sea (see, (see, e.g., e.g., Jacobsen Jacobsen 1970: 1970: 360-62; 3 6 4 2 ; Al-Fouady Al-Fouady 1969: 1969: "5; 115; cf. cf. Roaf 1990: 1990: 53). 53). While While the historicity historicity of this this issue issue is is still still unknown, unknown, from from the the mythological mythological point point of view, view, there there isis the doubt that Eridu was was considered considered in ancient ancient Mesopotamian Mesopotamian tradition to be located located on no doubt seashore, at the border between the the sea and the the land, land, of which the the myth of Adapa is is the seashore, one indication. indication. For the the geography geography of ancient ancient Eridu, Eridu, for for its its relationship relationship with the the sea, sea, only one for the the traditional traditional view in Mesopotamia Mesopotamia regarding these matters, matters, see see Unger 1938: 1938: and for 464; Green Green '975: 1975:5-8: 5-8; Safar Safar et al. al. 1981: 1981:33. 33. 464;

141

a-na KUR.NU.GI K U R . N U . G4I.A ~ Aqaq-qa-ri qaq-qa-ri I1[a? [a! ta-a-ri(?)] ta-a-ri(?)] To To the netherworld, netherworld, the land of n[o? n[o?return(?)] return(?)] (CT 45 I) (CT '5, 15,45 1) Another reason Adapa may actually have died is is that he was was offered offered the 'water of life'. Although this was only one of the items items offered to him during during his visit to heaven, it may be significant. significant. The term me d balati bafiiti 'water of life' is is another allusion allusion to the myth of IStar's Descent Descent to the Netherworld, Netherworld, where IStar comes comes back to life by the sprinkling I 18; in the Sumerian Sumerian myth of Inanna's sprinkling of the water of life (line (line 118: Descent, both the plant of life and the water of life are are used, used, lines lines 224-25, 224-25, 252, 252, Descent, 280). 280). On O n the other hand, hand, me m2 muti miiti 'water of death', which Adapa is is warned against drinking, GilgameF into into the drinking, may have been reminiscent of the passage of Gilgames land of immortality, immortality, the settlement ofUtnapiSti. of UtnapiSti. Although not referring referring to drinkdrinking Giling water or to to water given given in aa waterskin, waterskin, it was was 'the water of death' that Gilgames games had to pass through (Gilgames (GilgameS tablet X; X; see see above). above). In any any case, case, Adapa is is in the sea after having been drowned drowned by the South South Wind. He is is sent to heaven from the sea, sea, to stand in judgment before Anu. from Adapa has been there for for the last seven seven days, days, during during which time the wind has not blown. Seven Seven days days is is the transitional period separating separating life from from death, death, as as we

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Chapter Chapter44

learn learnelsewhere. elsewhere.ItIt took tookseven sevendays daysbefore beforeaaworm wormcame cameout out of of Enkidu's Enkidu's body body (OB (OB Gilgames, GilgameS, Meissner Meissner tablet, tablet, MVAG MVAG 7/I 711 iiii 8'--\)'). 8'-9'). It It takes takes seven seven days days for for Jewish Jewish people people to to recover recoverfrom fromtheir their initial initialmourning mourningperiod, period,for for which which the the Hebrew Hebrew term term used used even even now now isis siv'a fida 'seven', 'seven', indicating indicating seven seven days days of of mourning mourning (cf. (cf.Abusch's Abusch's remarks, 1993:8). 8).The The mythological mythologicaltradition tradition about about the theseven sevengates gatesof of the the nethnethremarks, I993: erworld theme. 44 After erworldmay may also alsobe berelated related to to this thismy mytheme.44 Afterhaving having spent spentsix sixdays daysin inbed bed with Ereskigal,Nergal Nergalreturns returnsto to the theupper upperworld worldon onthe the seventh seventhday, day,which which isisthe the withEreskigal, last last day day of of transition transition (STT ( S T II iv iv 9'-26'). 9'-26'). Enkidu Enkidu too, too, after after having having spent spent six six days days and Samhat, tries tries to to return return to to nature nature on on the the seventh seventh and seven seven nights nights in in bed bed with with Samhat, day, day,before before he he isis wholly wholly humanized humanized (GE (GEII iv iv 2I-23). 21-23). In In both both cases, cases,however, however, the the escape i.e., symbolic symbolic death, death, overpowers overpowers GilGilescape turns turns out out to to be be temporary. temporary. Sleep, Sleep, Le., games when he he isis tested tested by by Utnapisti: UtnapiSti:he he should should stay stay awake awake six six days days and and seven seven game: when nights nights in in order order to to escape escape death, death, but but instead instead he he sleeps, sleeps,and and wakes wakes up up on on the the sevseventh day (GE XI 198-233). enth day (GE XI I98-233). Adapa Adapa plunged plunged into into the the sea sea and and left left the the world world of of the the living, living, yet yet he he was was not not fully fully dead. dead. Only Only after after seven sevendays days (or (or was was itit on on the the seventh seventh day?) day?)was was Adapa Adapa sumsummoned moned into into Anu's Anu's presence presence and and given given aa chance chance either either to to return return to to life life or or to to go go into (qaqqaru).In In fact, fact, the the Adapa Adapa myth myth deals deals with with transition transition on on into the the netherworld netherworld (qaqqaru). various various levels: levels: transition transitionfrom from life life to to death, death, transition transition from fromhumanity humanity to to divinity, divinity, and and transition transition from from innocence innocence to to awareness. awareness. Adapa Adapa could could pass pass the the border border bebetween tween humanity humanity and and divinity divinity by by being being immortal. immortal. However, However, despite despite the the tradition tradition that Adapa stayed stayed in in heaven, heaven, Adapa Adapa was was never never deified deified in in the the Mesopotamian Mesopotamiantratrathat Adapa dition, dition, as as we we know know because because there there isis never never aa god god determinative determinative preceding preceding his his name (cf., for for aa list list of of occurrences, occurrences, Picchioni Picchioni I98I: 1981: 99). 99). In In this this he he differs differs from from name (ef., 4S but Etana Etana45 but resembles resembles flood flood heroes heroes (cf. (cf. n. n. 38 38 on on p. p. I25). 125).Adapa Adapa did did pass pass the the borborder der between between innocence innocence and and awareness awareness and and became became aa fully fully mature mature human human when when he faced faced death. death. he All All of of these these transitions transitions combine combine into into one one initiation-like initiation-like test test imposed imposed on on Adapa Adapa by by his his master. master. That That this this isis at at Ea's Ea's initiative initiative isis acknowledged acknowledgedby by Anu Anu after after he he learns learns about about Adapa's Adapa's powers. powers. When When Anu Anu utters utters the the rhetorical rhetorical question question about about Ea's Ea's teaching teaching of of Adapa, Adapa, he he does does not not refer refer to to Ea's Ea's instructions instructions regarding regarding the the four four items 67'). Anu Anu spespeitems offered offered to to Adapa Adapa in in heaven. heaven. This This comes comes later later (Fragment (FragmentB: B: 67'). cifically cifically refers refers to to the the power power that that enabled enabled Adapa Adapa to to stop stop the the blowing blowing of of the the South South Wind. It is from this act that Adapa's potential power has been deduced, and Wind. It is from this act that Adapa's potential power has been deduced, and it it isis only only now now that that Anu Anu refers refers to to this this power power as as reflecting reflecting the the knowledge knowledge of of both both heaven and and earth earth (ef. (cf. pp. pp. I115-16). heaven I 5- 16).

Language Language Has Has the the Power Power of of Life Life and and Death: Death: Structure Structure and and Meaning Mean~ng

I43 143

In In his his insightful insightful ana,l;e;js a n h i s of of the the structure structure of of the the Adapa Adapa narrative, narrative, MichaMichalowski iowski (I980) (1980) suggests suggests diat tliat the the Adapa Adapa myth myth "employed, "employed, purposefully, purposefully,aa structure structure that I, emphases de passage" passage" (1980: (1980: 881, emphasesin in the the origiorigithat isisisomorphic isomorphicto to the the form formof of aarite rite de nal). nal). He He saw saw in in Adapa Adapa the the three three phases phases suggested suggested by by van van Gennep Gennep (1960) (1960) and and Turner Turner (1969) (1969) for for aa transition transitionfrom fromone one state state to to another: another: separation separationfrom fromsociety, society, aa "liminal" He suggested suggested that that this this text text "liminal" period period in in heaven, heaven, and and reincorporation. reincorporation. He elucidates elucidatesthe the institutionalization institutionalization of of magic magic (ef. (cf. above, above, p. p. 134). 134).Up Up to to this this point, point, we we have have followed followedaa similar similarpath path by by interpreting interpreting the the plot plot of of the the Adapa Adapa myth myth as as inincluding cluding patterns patterns of of the the performance performance of of rites-rites rites-rites of of hospitality hospitality and and rites rites of of mourning. would like like now now to to proceed proceed according accordingto to Michalowski's Michaiowski's line line of of thinkthinkmourning. II would ing that the the Adapa Adapa narrative, narrative, structured structuredas as aarite rite of of passage, passage, describes describes ing and and suggest suggest that Adapa's Adapa's passage passage into into full fullhumanity, humanity, symbolizing symbolizinghumans humans becoming becoming aware aware of of their their own knowledge. knowledge. own When When Adapa Adapa arrives arrives at at Ea's Ea's house house after after his his marine marine ordeal, ordeal, Ea Ea first first touches touches him. him. This This may may be be aa symbolic symbolic act, act, used used in in initiation initiation rites rites in in some some cultures cultures (ef., (cf., e.g., e.g., van Gennep Gennep 1960: 1960: 93, 93, for for Christianity). Christianity). It It isis also also known known from from Mesopotamia, Mesopotamia,nonovan tably UtnapiSti and and his his wife wife into into the the state state of of immortality. immortality. tably in in the the transition transition of of UtnapiSti

i-lam-ma i-lam-ma enlil enlil(dBAD ( d ) ~a-na a-na ~ lib-bi lib-bi ~ )eleppi eleppi(GIS.MA) (GIS.MA) i~-bat iybat qa-ti-ia-ma qa-ti-ia-maul-te-la-an-ni ul-te-la-an-ni ia-a-si ia-a-ii uS-te-1i &te-li us-tak-mi-is US-tak-mi-issin-nis-ti sin-nii-ti ina ina i-di-ia i-di-ia il-pu-ut pu-ut-ni-ma iz-za-az iz-za-az ina ina bi-ri-in-ni bi-ri-in-ni i-kar-ra-ban-na-si i-kar-ra-ban-na-Si il-pu-ut i-na pa-na 'ut-napiSti 'ut-napifti(ZI) (21) a-me-Iu-tum-ma a-me-lu-tarn-ma i-na pa-na lu-u na-si-ma 'utmpiSti(z~)uu Mi-su ~i-S2i 1u-ue-mu-u e-mu-2i ki-i ki-i ilanf(DINGIR.MES) ~~~~(DINGIR na-Si-ma .MES) e-nin-na-ma'ut-napiSti(zI) e-nin-na-ma ina pi-i lu-u 1u-2ia-Sib-ma a-Sib-ma'ut-napisti(zI) 'ut;napiSti(z~)ina ina ru-u-qf ru-ti-qiina pi-i narilti(iD.MES) niirrrtti(f~.~~S) Enlil Enlil boarded boarded into into the the boat, boat, held my my hand hand and and brought me me up. up. He He brought up up my my wife wife and and made made her kneel kneel at at my my side. side. He He touched touched our our forehead forehead and and stood stood between between us; us; he he blessed blessed us: us: "Before, UtnapiSti was was human. human. "Before, Utnapisti But UmapiSti and and his his wife wife become become like like us us gods, gods, and and But now, now, let UtnapiSti he he should should dwell dwell far far away, away, at at the the source source of the the rivers." (GE XI 189-95) Before Before his his initiation, initiation, Adapa isis described described in in the the introduction introduction as as pure, pure, or or holy holy

(ellu, (ellu, Fragment Fragment A: A: 9'). 9'). The The South South Wind interrupts interrupts him him while while he he is is doing doing his his holy holy ergal and 44. Orfourteen Or fourteen (7 (7 xx 2) 2) in in the the Amama Amama version version of of the the myth myth of of N Nergal and EreSkigal EreSkigal 44. (EA (EA 357: 357: 46--50, 46-50, 68-74). 68-74). In In the the first-millennium first-millennium recension recension of of this this myth, myth, the the number number of of gates isis seven seven (e.g.) (e.g., SIT STT I1#28 #28 ii 20'-26'). 20'-26'). gates 45. In In the the late late version version (Kinnier (KinnierWilson Wilson 1985: 1985:part part 3), 3), Etana's Etana's name name isis preceded preceded by by 45. the king h ~ being being s king (d. (cf. the god god determinative. determinative. Etana's Etana's deification, deification, however, however, may may be be due due to to his Frankfort 1948: 1948:chap. chap. 2I). 21). Frankfort

job of fishing. fishing. The The word word 'holy' is is further further emphasized emphasized in in Fragment Fragment A, A, where where the the attribute attribute ellu ellu is is given, given, not only only to to Adapa, Adapa, but also also to to the the harbor from from which he he goes goes out out fishing fishing ([kla-a-ri ([kla-a-ri el-li el-li 'holy (or (or pure) pure) harbor', harbor', Fragment Fragment A: A: 19'). 19'). By By touchtouching C: 13), 13),and and disguising disguising him him as as aa ing Adapa, Adapa, smearing smearing him (according (according to to Fragment Fragment C: mourner, mourner, Ea converts converts him from from aa state state of purity to aa state state of impurity impurity (Micha(Michalowski iowski 1980: 1980: 80). 80). Yet this this is is only part of the symbolic symbolic process, process, since since the initiation

Chapter 4

Has the Power of Life and Death: Death: Structure Structure and Meaning Meaning Language Has Language

of Adapa starts much earlier, earlier, at sea. The beginning of the incident with the South Wind is is told by Adapa thus: South

level, much more tangible tangible from from the point of view of MesopoMesopoYet on another level, tamian culture, culture, wings wings symbolizes symbolizes death and a connection to the netherworld (d. (cf. G r w 1992: 43-44; 43-44; they, they, however, however, suggest suggest that this symbolism symbolism is is late). Black and Gr~ (am) kappi kappi 'wing (to) (to) wing' (Anzu (Anzu II I1 I09, 109, 13r), I ~ I )it, is is inindries kappa (ana) When Anzu cries its wings wings and with them the power of speech speech and control dicating that it has lost its (p. 132). 132). In very much the same same way, way, cutting the wing of the South Wind in (p. deprives it of control. control. For Anzu, Anzu, cutting its wings wings further implied the comcomAdapa deprives GilgameF, where bird. A A similar similar bird cry is is attested in the epic epic of Gilgame., ing death of the bird. allallu-bird,one ofI.tar's of IStar's lovers, lovers, mourns mourns its its wing, wing, which IStar has broken (VI (VI the afIaHu-bird, 48-50) Here, too, the allusion to death is very strong, since it is precisely death 48-50). Here, strong, GilgameS fears fears when he rejects rejects IStar's Istar's proposal to marry her (Abusch 1986). 1986). that Gilgame. cases but It is not just the breaking of a wing that is associated with death in these cases IFtar's Descent ro to itself. This association association is known from from the myth of IStar's also the wing itself. (among other texts), texts), where we are told of the belief that the inthe Netherworld (among habitants of the netherworld

144 144

a-na bi-it be-lf-iai-na be-ltia i-na qa-a-ab-la-at qd-a-ab-la-at ta-am-ti nu-ni a-ba-ar ta-am-ta i-na mi-Se-li in-fi-il-ma ta-am-ta me-se-li in-si-il-ma s'u-zi-tui-zi-qa-am-ma i-xi-qd-am-ma ia-a-si ia-a-fi ut-te-eb-ba-an-ni uy-g-eb-ba-an-ni su-u-tu For my lord's household I was catching catching fish fish in the middle middle of the sea. sea. sea in half, half, He cut the sea me-she drowned. drowned. the South Wind blew, and me-she (Fragment 50'-52') (Fragment B: 50'-52') Adapa's master, master, Ea, Ea, starts starts Adapa's initiation by cutting the sea in two. Cutting the sea in two is, is, in its own way, way, a creation act, act, since it eventually brings about the emergence of death- and life-consciousness life-consciousness in Adapa, Adapa, the awareness awareness of his human Eli:, the powers, the bringing into being oEhis of his divine-like intelligence. In Enuma Elis, beginning of creation per se with the cutting the sea in two is more explicit: 46 beginning

i-nu-@-ma be-fum be-lum Sir-lam-taS i-nu-ua-ma sa-lam-laS i-bar-ri uzu.ku-bu zi-za-a-zu uzu .ku-bu u-za-a-zu i-ban-na-a nik-la-a-ti ib-pi-Si-ma ki-ma nu-un maS-te-e m a j - p e a-na Si-ni-Su ia-pi-si-ma si-ni-su mi-iS-lu-w'-Sa is-ku-nam-ma i.Y-ku-nam-ma Jri-ma-mi us-sal-lil mi-is-fu-uS-sa sa-ma-mi Wj-1af-W The lord calmed down; down; he observed her corpse: He would divide divide the monstrous figure, figure, he would create ingenious ingenious things. things. fish for drying in two; He split her like a fish half half of of her he set and covered the sky. 135-38) (Enuma Eli5 Eli. IV 135-38) After Ea cut the sea, the South Wind blew. Like the sea, the South Wind is feminine in gender, a fact that repeatedly and prominently manifests itself in the ro the sea, the South Wind is not a maternal symbol. narrative. Yet, in contrast to of femaleness: femaleness: that of of the Lilith, in the Instead, it may represent the opposite side of of Abarbanell(1994), Abarbanell (I994), which is the sexual, sexual, violent aspect of of woman. terminology of of woman is also represented by the goddess IStar. One may recall at This type of IStar and Lilitu are depicted with wings, which may on this juncture that both Istar symbolize freedom of of the spirit and independence (cf. Jung et al. aL 1964: 1964: some level symbolize figures in Mesopotamia, Mesopotamia, see Wiggemann Wiggermann 1994: z40-41 240-4 I ).47 ).47 151-52; 151-52; on winged figures immediate association for cutting the sea in two is, is, of of course, the Exodus 46. The immediate episode. This act, which resulted in the survival of of the Hebrews and their emergence as episode. of their emergence. Celebrating a free people, has become the most prominent symbol of of the emergence of of the Jewish Jewish people even today. this event serves as a yearly reminder of 47. This association between the winged wind and the "Lilith" "Lilith" type of of woman may also symbolize of Adapa, although any sexual connotation in this story is, symbolize the maturation of admittedly, rather remote. Nevertheless, Nevertheless, Adapa starts on the road to intellectual maturity admittedly,

145 145

lab-5u.m kima(GIM) kirna(c1~)iHu-ri is-sue 1u-bat su-bat gap-[pi] lab-su-ma gap-[pi] are dressed like a bird with a garment of plumage. 162 IO 10 = Borger 1963: 1963: 87; 87; d. cf. SIT STT I #28 iii 4; 4; GE VII iv 38) 38) (K 162

kappu) 'wing, plumage' that Note that it is precisely the word gappu (a variant of kappu) description. In Adapa, both the breaking of the wing and the wing is used for this description. itself connote death. death.4'48 Returning now to the plot, we realize that cutting the sea by means of of winds reminds us, again, again, of of the Babylonian creation myth, where the winds serve as a n the advice of tool to conquer Xamat Tiamat (Enuma Eli2 Eli. IV 97-102). 97-I02). O On of Ea, Marduk moves against the sea with the aid of of a 'storm chariot' chariot' (GIS (GIS GIGIR u4-me) u.-me) (Enuma Elis Eli. I1 II 118). lI8). Likewise, Ninurta uses wind-again, wind-again, on the advice of of Ea-when Ea-when attempting to overpower Anzu (I1 (II 4-5). 4-5). The South Wind is a tool in the hands of of Ea. In Mesopotamian thinking, the South Wind is associated specifically with Ea, as already noted by Strong (1894: (I894: 278-79). Ea and as the be278-79). It is referred to--in to-in different texts-as texts-as the servant of ofEa 1981: 107-8; loved of Ea (Galter ofEa (Gaiter 198I: I07-8; Livingstone 1986: 75). Livingstone (p. (p. 76) notes with an act of of baptism, in which the South Wind plays an eminent role. Elsewhere in Mesopotamian mythological lore, intellectual intellectual (or social) social) maturity and sexual maturity are powe&lly powerfully related, related, as they are in the biblical story of of "the fall of of man." man." The most nono· torious story in Mesopotamian tradition is the story of of Enkidu E-nkidu in the epic of of GilgameS, Gilgames, where social maturity is achieved through sexual intercourse with a harlot (GE I iv 6ff.). 48. Wiggemann Wiggennann (1994: (1994: 235a, 241b) 24Ib) objects to the common belief belief that netherworld creatures are depicted with wings. This, however, should not be construed as an objection to to my suggestion that wings symbolize death. For other instances of of breaking wings, see Wiggermann 1994: 1994: 240.

Chapter Chapter 4 4

Language Has the Power of of Life and Death: Structure and Meaning

that this tradition goes back at least to the second millennium. He suggests suggests that the prominence of Anu, Enlil, promiEnlil, and Ea in these texts originates originates from from their prominence in the OB and Kassite periods. It seems reasonable that Ea's association OB reasonable association with the south(eastem) wind, wind, like his association association with the (south)eastem (south)eastern sea (Livingstone 77), which undoubtedly undoubtedly stems stems from from his association association with the (Livingstone 1986: 1986: 77), city of Eridu, Eridu, may go back to even more remote times. Adapa is, therefore, therefore, at sea, sea, when he is on his way to Anu at the end of his transition period between life and death. Since his transition period is almost over, over, he will be dead if he accepts accepts food and water. What seems to be implied is that ifhe if he avoids avoids the offered food and water, water, he will remain alive. Adapa is strictly warned by his lord Ea not to deviate from from his instructions. instructions. When eventually Adapa refuses the food and water of life and accepts accepts the clothing and the oil, oil, Anu laughs: laughs:

Then, Then, some some time later ~f' the full full cycle of ceremonies ceremonies may last weeks or even months) occa~ adult. The symbolism symbolism of this transition can on occamonths) he is reborn as an adult. sian sion be quite quite explicit. explicit. The initiate initiate crawls crawls between the legs of his sponsor to be reborn, (Maybury~Lewis reborn, but this time reborn of man into into the world of men. (Maybury-Lewis 2 : 134-35) 199 1992:

146

al-ka 'a-da-pa am-mi-ni 1a la ta-ku-ul1a ta-ku-ul la ta-al-ti-ma ta-al-ti-ma 1a la ba-al-ra-ta ba-al-wta Come, Come, Adapa, why why did you not eat or drink? drink? Hence you shall not live! (Fragment 67'48') (Fragment B: 67'--68') The last sentence, it all: you ate sentence, a negated stative (1a (kibalfiita), b a l ~ t a )tells , are not alive; alive; you shall not live. The reference to the loss of potential immortality, immortality, which goes beyond the plain level of the narrative, follows: follows: fa '_a ni-si da-a-l[a l -tli

Alas fot for inferior humanity! (Fragment (Fragment B: 68') Besides death, because, death, the sea symbolizes symbolizes rebirth for Adapa (cf. p. 140). 140). This is because, even in Fragment B where Adapa is being sent back ana qaqqarisu, qaqqarifu, the cursory perception of this verse seems to be the return retum of Adapa to earth and conseconsequently his return retum to life, life, albeit not eternal life. life. Temporary Temporary death and rebirth recall initiation rites in some some cultures, cultures, where "the novice is considered dead, dead, and he remains remains dead for the duration of his novitiate" (van (van Gennep 1960: 1960: 75). Maybury-Lewis MayburyLewis explains: Initiation rituals are intended to provoke anxiety. anxiety. They act out the death and rebirth of the initiate, sepa~ initiate, which is a stressful stressful process. process. His old self dies and he is separated from from his society. society. He is in limbo. limbo. While he is in this marginal marginal state state he learns the mysteries mysteries of his society, society, instruction that is enhanced by fear and deprivation, deprivation, and by the atmosphere atmosphere of awe that his teachers seek to create. create. In some some societies societies that atmosphere atmosphere is enhanced enhanced by the fact fact that the teachers teachers are anonymous, anonymous, masked figures, figures, representing the spirits. spirits. The initiate, initiate, stripped of his previous

identity betwixt-and-between, is at his most identity and held in this shadow world of betwixt-and-between, susceptible. He learns learns with all his being what he needs to know about his society, society, susceptible. and the lesson is often inscribed unforgettably on his body as well as in his mind. inscribed unforgettably

147 147

6;

Symbolic Symbolic death and rebirth are also found in initiation rituals of sacred societies, societies, in both the modem and the ancient world (van Gennep 1960: 8gff.). This prin1960: 89ff.). ciple 91). Note that an imporimporciple is considered "almost universal" by van Gennep (p. 91). tant part of all these processes is the acquisition of knowledge. Yet, Yet, whereas whereas this knowledge is knowledge of society, society, of civilization, civilization, Adapa's knowledge is more intimate. Although it includes includes symbols of civilization civilization in the reference to oil and garments (pp. 121-24), Adapa's knowledge knowledge has reached-through reached-through his close enengarments (pp. death-its full full potential for human intelligence intelligence and consciousness. consciousness. counter with death-its This high level of knowledge perfonnance, knowledge is symbolized symbolized in this tale by linguistic linguistic performance, because language language was regarded the paramount indication of human intelligence. intelligence. Mesopotamian Mesopotamian tradition tells us that the myth of Adapa not only marks Adapa's initiation into maturity, maturity, into becoming a full-fledged full-fledged human being, but further symbolizes symbolizes the initiation of all of humanity into civilization. civilization. OannesAdapa, who is recorded in the Berossus history as one who introduced human beings to everything connected with civilization p. 2), z), is described in the same civilization (see (seep. capacity by the author of Fragment A. This is precisely what is asserted by the catch-line in the second extant verse of the introduction:

'u'z_na rapa'ita(DAGAL-tum ) u-sak-m-su u-~u-rat mati (KUR) kul !(MU )-lu-mu ordiHe perfected him with great intelligence, to give instruction about the ordinance of the earth. 112-13) (Fragment A: 3'; 3'; cf. pp. II2-I3) (Fragment Michaiowski (1980), (1980), while analyzing the Adapa narrative as a rite of passage, Michalowski passage, did represented an initiation ritual, though he did not go so far as to suggest that it represented elucidates the institutionalization of magic. Liverani (1982: (1982: 3i1311notice that it elucidates 17) suggested suggested that hospitality toward Adapa, besides conveying conveying an intrinsic mesmes17) status and the sage about the mortality of humans, also explained the priestly status (cf. already Burrows 1928 1928 for a similar suggestion). suggestion). In conmortality of this sect (cf. cluding this discussion discussion of the transitional facet facet of the Adapa myth, myth, and perhaps cluding perhaps discussion of the social social aspects aspects of this myth, I would like to present the to start a discussion intriguing initiation procedures of three communities, communities, one very close to, the intriguing from, the geographical setting of Adapa. The Sabians other two more remote from, 1994), in Mesopotamia, Mesopotamia, include in their initiation of (Arabic ~csbi'nn; Jilbi'un; cf. Fahd 1994), priests (whose (whose special function is the administration of baptism) baptism) a severe severe form of purification, during which the novice purification, during

8 14 148

Chapter Chapter 44 is confined in a reed hut; for seven days and seven nights he must not soil soil himself and may not sleep. Each day he changes clothes clothes and must give alms. On the eighth day a funeral Afterwards, he funeral is held for him, since he is considered dead. dead. Afterwards, is accompanied by four priests priests to the river, where they administer administer baptism to him. (Van (Van Gennep 1960: 1960: I07) 107)

Even more interesting in the context of our investigation are the initiation rites ofUral-Altaic of Ural-Altaic shamans.

The Ural-Altaic shaman ... . . . dies dies and his soul departs departs to the land of the spirits, spirits, the gods or the dead. dead. There he learns its topography topography and acquires acquires the knowledge necessary to subdue subdue the evil spirits spirits and obtain the assistance assistance of the good ones. The shaman shaman returns returns to life, life, is reborn, reborn, and returns home or goes from village to village, village, and so forth. forth. The important but not distinctive fact of shamanism is that in all the shaman's ceremonial ceremonial actions actions one :finds finds the recurring series series of trances, trances, death, voyages of the soul to the other world, world, return, and application of the knowledge acquired in the sacred world to a particular case (illness, (illness, etc.). (Van (Van Gennep 1960: 1960: 108-9) 108-9) The born," since they are first born into the caste T h e Brahmans in India are "twice born," and later have to t o "be born" again into the magical-sacerdotal profession, which will enable them to devote themselves ro A Brahman to their occupational activity. A is born a Brahman yet has to ro learn to be a Brahman. After he h e does, hhee goes through ceremonies that include, first, first, a tonsure, a bath, a change of clothing, possession of the child's heart by the teacher who takes the responsibility responsibility for its guidance, guidance, a change of of

handclasp-culminating in the child's name, a handclasp-culminating child's ritual death. Once the child has taboos; he studies become a novice (brahmachari), (brahmachari), he is subject to all sorts of taboos; literature, learns formulas formulas and gestures. the sacred literature, gestures. His union with the teacher is identified with a marriage; marriage; the teacher "conceives" at the moment when he places his hand on the child's shoulder, shoulder, and on the third day, day, when the Gayatri [a prayer taught to the brahmachari brahmachari by the teacher during during the ceremonies] ceremonies] is recited, cited, the child is reborn reborn.. .. . . .. After it comes comes the ceremony ceremony of "return" "return" (samdvar(samiiuartana)j tana); the novice takes off the signs of the novitiate (. (. .. . .)) and throws throws them into the water; water; then he bathes and puts on new clothes. clothes. (Van (Van Gennep 1960: I05-6) 105-6) . Various scenes from the Adapa narrative come to t o mind when we read these descriptions: scriptions: an a n immersion in i n water; a death, death, return, and rebirth that brings to life the potential existing in a person from the time of (biological) birth; a taking off of the signs of mourning and clothing; a voyage to another world; and a transirouching of Adapa, the tion period of seven days. One O n e may further recall Ea's touching learning of magical formulas and the curing of illnesses. Adapa's obedience ro to Ea's instructions is perhaps reminiscent of absolute obedience ro to tribal tradition 6 7: 99and the authority of the elders in 99i n some initiation processes (Turner 19 1967: lOO). 100). In addition, some obscure or ambiguous phrases and collocations from the

H*i.the Power of Language H&-& of Life and Death: Structure and Meaning

149

Adapa narrative may come to t o mind. One O n e is libba kabra 'fat heart' (Fragment B: 58'-59'; 58'59'; see the commentary to these lines on pp. 29-30), 29-30), which I recalled when

I read about the Brahman teacher's possession of the child's heart. Another one is the expression S suma ftepussu (Fragment B: 59'), i i m itepussu 59'), translated in this edition 'he is the one who has done this' (which is interpreted in ways, such as 'he has i n other ways, made him a name'; see pp. 30-3I). 30-31) More far-fetched is the obscure Bu-u-du su-6-du in Fragment D: D: 21' 21' (see p. 44). As I emphasized in the introduction to this chapter, I have limited the focus focus of this book to the speculative aspects of the myth. Tempting as it may be, an a n investigation of the implications of Fragments A A and D for the study of the social aspects of Mesopotamian mythology must be left for the future. It will be interesting to see whether and how the Adapa narrative draws its thematic features features from actual initiation processes or rites in 49 i n ancient Mesopotamia. Mesopotamia.49

163-76) may per49. The initiation of an Enlil priest published by Borger (1973: 163-76) haps serve as a starting point.

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Plates

173

Plates Plates

I17 7 44

Plates Plates

Plate II Plate

Plate Plate 22

5'

5'

10'

10'

ii 5 '

15'

20'

J

ragment A F Fragment A

20'

Fragment A Fragment A

5'

5'

A,I ragment A FFragment

A,I ragment A FFragment

1 766 17

Plates Plates

Plate 33 Plate

Plates Plates

Plate 44 Plate

e) nt B EA 356 356 obv. obv. == Fragme Fragment B (obvers (obverse) EA

194) der VS EA 356 356 = = VAT VAT 348 348 obv. obv. (from (from Schroe Schroeder VS 12, 12, ##194) EA e) nt B Fragment B (obvers (obverse) == Fragme

I77 177

/ 17 8

178

Plates Plates

Plates Plates

Plate 5 Plate 5

Plate Plate 66

ine 37 end:

j4'lfl

45

50

55 55 (Knudtzon 1915: roo7 el841

60 60

65

EA . - =Fragment EA356 356rev rev. FragmentBB(reverse) (reverse)

EA356 356= =VAT VAT34348 rev.(from (fromS Schroeder EA rev. h roeder VSVS 12, #194) __ 8Fragment ( c(reverse) 12, #194) = FragmentB B reverse)

I 80 1 80

Plate 7

Plate 7

Plates

8

PlPlate ate 8 8

PlPlates aces

-

10

IS

Fragment C

Fr ag m en t C

Fr ag m en t C

Fr ag m en t 0

Fragment Fr ag m en t 0D

18 1