šá nak-ba i-mu-ru [dGis-gi(n)-maš i-ik-ka]-di ma-a-ti,
i.e., “The one who saw everything, Gilgamesh the strong one (?) of the land.”
We may at all events be quite certain that the name of the hero occurred in the first line and that he was described by some epithet indicating his superior position.
[Lines 229]–235 are again an address of Gilgamesh to the sun-god, after having received a favorable “oracle” from the god (line 222). The hero promises to honor and to celebrate the god, by erecting thrones for him.
[Lines 237]–244 describe the arming of the hero by the “master” craftsman. In addition to the pašu and paṭru, the bow (?) and quiver are given to him.
[Line 249] is paralleled in the new fragment of the Assyrian version published by King in PSBA 1914, page 66 (col. 1, 2), except that this fragment adds gi-mir to e-mu-ḳi-ka.
[Lines 251]–252 correspond to column 1, 6–8, of King’s fragment, with interesting variations “battle” and “fight” instead of “way” and “road,” which show that in the interval between the old Babylonian and the Assyrian version, the real reason why Enkidu should lead the way, namely, because he knows the country in which Ḫuwawa dwells (lines 252–253), was supplemented by describing Enkidu also as being more experienced in battle than Gilgamesh.
[Line 254]. I am unable to furnish a satisfactory rendering for this line, owing to the uncertainty of the word at the end. Can it be “his household,” from the stem which in Hebrew gives us מִשְׁפָּחָה “family?”
[Line 255]. Is paralleled by col. 1, 4, of King’s new fragment. The episode of Gišh and Enkidu proceeding to Ninsun, the mother of Gish, to obtain her counsel, which follows in King’s fragment, appears to have been omitted in the old Babylonian version. Such an elaboration of the tale is exactly what we should expect as it passed down the ages.
[Line 257]. Our text shows that irnittu (lines 257, 264, 265) means primarily “endeavor,” and then success in one’s endeavor, or “triumph.”