[129] I am indebted to my friend, Professor A. J. Carnoy, of the University of Louvain, for having kindly gathered and placed at my disposal material on the “twin-brother” motif from Indo-European sources, supplemental to Rendell Harris’ work.
[130] On the other hand, Uruk mâtum for the district of Erech, i.e., the territory over which the city holds sway, appears in both versions (Pennsylvania tablet, 1. 10 = Assyrian version I, 5, 36).
[131] “My likeness” (line 27). It should be noted, however, that lines 32–44 of I, 5, in Jensen’s edition are part of a fragment K 9245 (not published, but merely copied by Bezold and Johns, and placed at Jensen’s disposal), which may represent a duplicate to I, 6, 23–34, with which it agrees entirely except for one line, viz., line 34 of K 9245 which is not found in column 6, 23–34. If this be correct, then there is lacking after line 31 of column 5, the interpretation of the dream given in the Pennsylvania tablet in lines 17–23.
[132] ina šap-li-ki, literally, “below thee,” whereas in the old Babylonian version we have ana ṣi-ri-ka, “towards thee.”
[133] Repeated I, 6, 28.
[134] ul-tap-rid ki-is-su-šú-ma. The verb is from parâdu, “violent.” For kissu, “strong,” see CT XVI, 25, 48–49. Langdon (Gilgamesh Epic, p. 211, note 5) renders the phrase: “he shook his murderous weapon!!”—another illustration of his haphazard way of translating texts.
[135] Shown by the colophon (Jeremias, Izdubar-Nimrod, Plate IV.)
[136] Lines 42–43 must be taken as part of the narrative of the compiler, who tells us that after the woman had informed Enkidu that Gilgamesh already knew of Enkidu’s coming through dreams interpreted by Ninsun, Gilgamesh actually set out and encountered Enkidu.
[137] Tablet I, col. 4. See also above, [p. 19].
[138] IV, 2, 44–50. The word ullanum, (l.43) “once” or “since,” points to the following being a reference to a former recital, and not an original recital.