[109] “And he drank and became drunk” (Genesis 9, 21).
[110] “His heart became glad and his face shone” (Pennsylvania Tablet, lines 100–101).
[111] That in the combination of this Enkidu with tales of primitive man, inconsistent features should have been introduced, such as the union of Enkidu with the woman as the beginning of a higher life, whereas the presence of a hunter and his father shows that human society was already in existence, is characteristic of folk-tales, which are indifferent to details that may be contradictory to the general setting of the story.
[112] Pennsylvania tablet, lines 102–104.
[113] Line 105.
[114] Tablet I, 1, 9. See also the reference to the wall of Erech as an “old construction” of Gilgamesh, in the inscription of An-Am in the days of Sin-gamil (Hilprecht, Old Babylonian Inscriptions, I, No. 26.) Cf IV R² 52, 3, 53.
[115] The invariable designation in the Assyrian version as against Uruk ribîtim, “Erech of the plazas,” in the old Babylonian version.
[116] In Ungnad-Gressmann, Das Gilgamesch-Epos, p. 123 seq.
[117] See Jensen, p. 266. Gilgamesh is addressed as “judge,” as the one who inspects the divisions of the earth, precisely as Shamash is celebrated. In line 8 of the hymn in question, Gilgamesh is in fact addressed as Shamash.
[118] The darkness is emphasized with each advance in the hero’s wanderings (Tablet IX, col. 5).