Tablet X.

The rest of this column is lost, but it must have described the meeting of Izdubar with a boatman named Ur-Hea or Lig-Hea, called Nes-Hea “the lion” or “dog of Hea” in Assyrian. In the second column they commence a journey by water together in a boat. But little of this column is preserved; two fragments only are given here.

Column II.

Here there are many lines lost, then recommencing the story proceeds on the third column.

Column III.

Column IV.

Izdubar, Composite Figures, and Ur-Hea in the Boat; from an Early Babylonian Cylinder.

Here there is a blank, the extent of which is uncertain, and where the narrative recommences it is on a small fragment of the third and fourth columns of another copy. It appears that the lost lines record the meeting between Izdubar and a female being named Mu-seri-ina-namari, or the “Waters of dawn at daylight.” In the account of the Deluge, Mu-seri-ina-namari is mentioned as bringing the black clouds from the horizon of heaven. It was here, beyond the circular boundary of the earth, and on the shores of the ocean which surrounded it, that Izdubar is now supposed to be.

It is curious that, whenever Izdubar speaks to this being, the name Mua is used, while, whenever Izdubar is spoken to, the full name Mu-seri-ina-namari occurs. Where the story reopens Izdubar is informing Mua of his first connection with Hea-bani and his offers to him when he desired him to come to Erech.

Column III. (fragment).

Column IV. (fragment).

The speech of Mua to Izdubar and the rest of the column are lost, the narrative recommencing on Column V. with another speech of Izdubar.

Column V. (fragment).

Column V.

Here the record is again mutilated, but Izdubar further informs Mua what he did in conjunction with Hea-bani. Where the story reopens on Column VI. Izdubar relates part of their adventure with Khumbaba.

Column VI.

Here again our narrative is lost, and where we again meet the story Izdubar is conversing with Xisuthrus. The conversation is contained in the broken fifth column of K 3382, first noticed and copied by Mr. Pinches.

Column V.

We now come to a fragment which forms the reverse of the tablet already translated, and recounts the visit of Izdubar to the two women Siduri and Sabitu. This reads as follows:—

Composite Figures (Scorpion Men); from an Assyrian Cylinder.

This statement closes the tenth tablet and leads to the next question of Izdubar and its answer, which includes the story of the Flood.

The present division of the legends has its own peculiar difficulties; in the first place it does not appear how Hea-bani was killed. Possibly he fell in an attempt to slay a lion.

The land of Mas or desert of Mas over which Izdubar travels in this tablet is the desert on the west of the Euphrates, and the name reminds us of the Biblical Mash who is called a son of Aram in Genesis x. 23; on the sixth column the fragments appear to refer to some bird with magnificent feathers like precious stones, seen by Izdubar on his journey.

Chapter XVI.
THE STORY OF THE FLOOD AND CONCLUSION.

Eleventh tablet.—The gods.—Sin of the world.—Command to build the ark.—Its contents.—The building.—The Flood.—Destruction of people.—Fear of the gods.—End of Deluge.—Nizir.—Resting of ark.—The birds.—The descent from the ark.—The sacrifice, covenant, and rainbow.—Speeches of gods.—Translation of Adra-Khasis.—Cure of Izdubar.—His return.—Lament over Hea-bani.—Resurrection of Hea-bani.—Burial of warrior.—Age and composition of the Deluge tablet.—Comparison with Genesis.—Syrian nation.—Connection of legends.—Points of contact.—Duration of Deluge.—Mount of descent.—Ten generations.—Early cities.

The eleventh tablet of the Izdubar series is the one which first attracted attention, and is certainly the most important on account of its containing the story of the Flood. This tablet is the most perfect in the series, scarcely any line being entirely lost. A new fragment of it, belonging to another edition of the story, has been recently brought to the museum by Mr. Hormuzd Rassam.