P. [77]. Euedoranchos. The forms of this name, as handed down, are Εὐεδωραχος, Εὐεδωρεσχος, and Εὐερωδεσχος. Eusebius's Chronicle, however, gives the best form, namely, Edoranchus.
P. [78], l. 20. Perhaps it would be better to say that the Hebrew accounts of the Creation “probably came from Babylonia”—they may not have originated there.
Pp. [80-82]. For further remarks upon the cherubin, see p. [533]. In “the kurub of Anu, Bel,” etc., which also occurs, we probably have a variant form.
P. [83], ll. 1-5. It is noteworthy that Ablum (“Son”) as a personal name actually occurs (De Sarzec, Découvertes, pl. 30 bis, No. 19). Compare Ablaa, “my son,” p. 533, l. 12.
P. [90]. For further information about the name Gilgameš, see the Proceedings of the Society of Biblical Archæology for 1903, pp. 198-199. Prof. Hommel has pointed out that an inscription exists stating that he built the fortress of Erech, thus bringing him almost within the domain of history.
P. [99]. (The Legend of Gilgameš.) Dr. Meissner's discovery of a fragment of a new version of the Gilgameš-legend[335] is a most welcome addition to our knowledge. A description of this text will be found in the Proceedings of the Society of Biblical Archæology for March and May, 1903, where a comparison of the two versions is also given. It speaks of his visit to the land of darkness in quest of his friend Ea-banî (whose name, as this inscription indicates, should properly be read Enki-du or Ea(Aê, Aa)-du). In the second column it details his conversation with Siduri (“the Sabitu”), in which he refers to the death of his beloved companion, since whose departure he had not sought to live, but having seen her face, he expresses the hope that he will now not see death. The Sabitu, however, answers him to the effect that he would not find the life which he sought—death was the lot which the gods had set for mankind. Eat, therefore, make festival, rejoice day and night, put on fine apparel, take pleasure in child and wife—such was her advice. In the last [pg 548] column of this version the hero meets with Sur-Sunabu (Ur-Šanabi), who asks him his name. Gilgameš tells him who he is and whence he came, and asks to be shown Uta-naištim, the remote, as the Babylonian Noah seems to be called in this version of the legend. About one-third of the tablet, giving the lower parts of columns 1 and 2, and the upper parts of columns 3 and 4, is the amount preserved.
The above seems to show, that the name of the friend of Gilgameš was Êa-du, (Aa-du, Aê-du, or Enki-du), not Êa-banî; whilst Ur-Šanabi the boatman, was really called Sur-Sunabu (or Sur-Šanabi); and Pir-napištim, the Babylonian Noah, was Ut-napištim.
P. [104], ll. 1 and 6. Jensen suggests, for muir kukki, the translation “rulers of darkness(?)”:—
“(If) the rulers of darkness cause to rain down one evening a rain of dirt (?),
Enter into the ship, and shut thy door!”