“I became weak and its weight I could not bear”
as against I, 5, 30.
“Its strength was overpowering,[134] and I could not endure its weight.”
The important lines 31–36 are not found in the Assyrian version, with the exception of I, 6, 27, which corresponds to lines 33–34, but this lack of correspondence is probably due to the fact that the Assyrian version represents the anticipation of the dreams which, as already suggested, might well omit some details. As against this we have in the Assyrian version I, 6, 23–25, an elaboration of line 30 in the Pennsylvania tablet and taken over from the recital of the first dream. Through the Assyrian version I, 6, 31–32, we can restore the closing lines of column I of the Pennsylvania tablet, while with line 33 = line 45 of the Pennsylvania tablet, the parallel between the two versions comes to an end. Lines 34–43 of the Assyrian version (bringing tablet I to a close)[135] represent an elaboration of the speech of Ninsun, followed by a further address of Gilgamesh to his mother, and by the determination of Gilgamesh to seek out Enkidu.[136] Nothing of this sort appears to have been included in the old Babylonian version.Our text proceeds with the scene between Enkidu and the woman, in which the latter by her charms and her appeal endeavors to lead Enkidu away from his life with the animals. From the abrupt manner in which the scene is introduced in line 43 of the Pennsylvania tablet, it is evident that this cannot be the first mention of the woman. The meeting must have been recounted in the first tablet, as is the case in the Assyrian version.[137] The second tablet takes up the direct recital of the dreams of Gilgamesh and then continues the narrative. Whether in the old Babylonian version the scene between Enkidu and the woman was described with the same naïve details, as in the Assyrian version, of the sexual intercourse between the two for six days and seven nights cannot of course be determined, though presumably the Assyrian version, with the tendency of epics to become more elaborate as they pass from age to age, added some realistic touches. Assuming that lines 44–63 of the Pennsylvania tablet—the cohabitation of Enkidu and the address of the woman—is a repetition of what was already described in the first tablet, the comparison with the Assyrian version I, 4, 16–41, not only points to the elaboration of the later version, but likewise to an independent recension, even where parallel lines can be picked out. Only lines 46–48 of the Pennsylvania tablet form a complete parallel to line 21 of column 4 of the Assyrian version. The description in lines 22–32 of column 4 is missing, though it may, of course, have been included in part in the recital in the first tablet of the old Babylonian version. Lines 49–59 of the Pennsylvania tablet are covered by 33–39, the only slight difference being the specific mention in line 58 of the Pennsylvania tablet of Eanna, the temple in Erech, described as “the dwelling of Anu,” whereas in the Assyrian version Eanna is merely referred to as the “holy house” and described as “the dwelling of Anu and Ishtar,” where Ishtar is clearly a later addition.
Leaving aside lines 60–61, which may be merely a variant (though independent) of line 39 of column 4 of the Assyrian version, we now have in the Pennsylvania tablet a second speech of the woman to Enkidu (not represented in the Assyrian version) beginning like the first one with alka, “Come” (lines 62–63), in which she asks Enkidu to leave the “accursed ground” in which he dwells. This speech, as the description which follows, extending into columns 3–4, and telling how the woman clothed Enkidu, how she brought him to the sheep folds, how she taught him to eat bread and to drink wine, and how she instructed him in the ways of civilization, must have been included in the second tablet of the Assyrian version which has come down to us in a very imperfect form. Nor is the scene in which Enkidu and Gilgamesh have their encounter found in the preserved portions of the second (or possibly the third) tablet of the Assyrian version, but only a brief reference to it in the fourth tablet,[138] in which in Epic style the story is repeated, leading up to the second exploit—the joint campaign of Enkidu and Gilgamesh against Ḫuwawa. This reference, covering only seven lines, corresponds to lines 192–231 of the Pennsylvania tablet; but the former being the repetition and the latter the original recital, the comparison to be instituted merely reveals again the independence of the Assyrian version, as shown in the use of kibsu, “tread” (IV, 2, 46), for šêpu, “foot” (l. 216), i-na-uš, “quake” (line 5C), as against ir-tu-tu (ll. 221 and 226).
Such variants as
dGish êribam ûl iddin (l. 217)
against
dGilgamesh ana šurûbi ûl namdin, (IV, 2, 47).
and again