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Epic of Gilgamesh

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Tablet IX

1 For his friend Enkidu Gilgameš
2 was weeping bitterly as he roamed the wild:
3 ‘I shall die, and shall I not then be like Enkidu?
4 Sorrow has entered my heart.
5 I became afraid of death, so go roaming the wild,
6 to Ūta-napišti, son of Ubār-Tutu,
7 I am on the road and travelling swiftly.
8 I arrived one night at the mountain passes,
9 I saw some lions and grew afraid.
10 I lifted my head, praying to Sîn,
11 to [ … , the] light of the gods, my supplications went:
12 “O [Sîn and …,] keep me safe!'"
13 [Gilgameš] arose, he awoke with a start: it was a dream!
14 [ … in the] presence of the moon he grew happy to be alive.
15 He took up his axe in his hand,
16 he drew forth [the dirk from] his belt.
17 Like an arrow he fell among them,
18 he struck the [lions, he] killed (them), he scattered (them).
19 Then … […] …,
20 he cast off [ …]
21 He drew [two …,]
22 the name of the first [was …,]
23 the name of the second [was …]
24 He lifted [his head, praying to Sîn,]
25 to […, the light of the gods, his supplications went:]
26 ‘O [Sîn and …,]
27 let […]
28 How […?]'
29 [Sîn …]
30 [Missing text: 30–36.]
37 The name of the mountain was Māšu.
38 To Māšu’s twin mountains he came,
39 which daily guard the rising [of the sun,] –
40 their tops [abut] the fabric of the heavens,⁠
41 their bases reach down to Hades –
42 there were scorpion-men guarding its gate,⁠
43 whose terror was dread and glance was death,
44 whose radiance was terrifying, enveloping the uplands –
45 at both sunrise and sunset they guard the sun –
46 Gilgameš saw them and covered his face with fear and dread;
47 he collected his wits and drew near their presence.
48 The scorpion-man called to his female:
49 ‘He who has come to us, flesh of the gods is his body.’
50 The scorpion-man’s female answered him:
51 ‘Two-thirds of him are god but a third of him is human.’
52 The male scorpion-man called out,
53 saying a word [to King Gilgameš,] flesh of the gods:
54 '[How did you come here,] a far road?
55 [how did you get] here, into my presence?
56 [How did you ford the many rivers], whose crossing is perilous?
57 […] let me learn of your […]
58 [… where] your [face] is set,
59 [… let me] learn [of your journey.]'
60 [Missing text: 60–73.]
74 […] … […]
75 ‘[I am seeking] the [road] of my forefather, Ūta-napišti.
76 He who stood in the assembly of the gods, and [found life,]
77 of death and life [he will tell me the secret.]'
78 The scorpion-man opened his mouth [to speak,]
79 saying to [Gilgameš:]
80 ‘There was not [ever], O Gilgameš, […] like [you,]
81 never did anyone [travel the path] of the mountain.
82 For twelve double-hours its interior [extends,]
83 the darkness is dense and [light is] there none.
84 For the rising of the sun […,]
85 for the setting of the [sun …,]
86 For the setting of the […,]
87 they sent forth […]
88 … […]
89 and you, how [will you …?]
90 Will you go [in …?]'
91 … […]
92 … […]
93 … […]
94 [Missing text: 94–124.]
125 ‘Through sorrow […;]
126 by frost and sunshine [my face is burnt.]
127 Through exhaustion […:]
128 now you [must …]’
129 The scorpion-man [opened his mouth to speak,]
130 [saying a word] to King Gilgameš, [flesh of the gods:]
131 ‘Go, Gilgameš! […,]
132 May the mountains of Māšu [allow you to pass!]
133 ‘[May] the mountains and hills [watch over your going!]
134 Let [them help you] in safety [to continue your journey]
135 [May] the gate of the mountain [open before you!]'
136 [When] Gilgameš [heard this,]
137 to what [the scorpion-man] had told him […]
138 he [took] the path of the sun […]
139 One double-hour … […,]
140 the darkness was dense, [and light was there none:]
141 it did not [allow him to see what was behind him.]
142 Two double-hours […,]
143 the darkness was dense, [and light was there none:]
144 it did not [allow him to see what was behind him.]
145 Three double-hours […,]
146 [the darkness was dense, and light was there none:]
147 [it did not allow him to see what was behind him.]
148 Four double-[hours …,]
149 [the darkness] was dense, [and light was there none:]
150 it did not [allow him to see what was behind him.]
151 Five double-hours [ …,]
152 the darkness was dense, [and light was there none:]
153 it did not allow [him to see what was behind him.]
154 When [he reached] six double-hours,
155 the darkness was dense, [and light was there none:]
156 it did not allow [him to see what was behind him.]
157 On reaching seven double-hours […,]
158 the darkness was dense, and [light was there] none:
159 it did not allow him [to] see what was behind [him.]
160 At eight double-hours he was hurrying like […,]
161 the darkness was dense, and light was [there none:]
162 it did not [allow him to] see what was behind him.
163 Nine double-[hours …] the north wind,
164 […] … his face;
165 [the darkness was dense, and] light was [there none:]
166 [it did not allow him to] see what was behind him.
167 [When he] reached [ten double-hours,]
168 […] was very near.
169 [on reaching eleven double-hours a journey remained] of one double-hour,
170 [at twelve double-hours Gilgameš] emerged ahead of the Sun.
171 […] there was brilliance:
172 he went straight, as soon as he saw them, to… the trees of the gods.
173 A carnelian (tree) was in fruit,
174 hung with bunches of grapes, lovely to see.
175 A lapis lazuli (tree) bore foliage,
176 in full fruit and gorgeous to gaze on.
177 [Missing text: 177–183.]
184 […] cypress […]
185 […] cedar […,]
186 its leaf-stems were of pappardilû [stone and …] …
187 Sea coral […] sāsu-stone,
188 instead of thorns and briar [there grew] crystal vials.
189 He touched a carob, [(it was)] abašmu stone,
190 šubû stone and haematite […] …
191 Like […] and … […] … the plain,
192 like […] turquoise.
193 Of […] sea-shell,
194 it had […] …
195 As Gilgameš walked about [in wonder,]
196 she lifted up [her head to] watch him.

Texts in conversation

Compare Epic of Gilgamesh IX 42 and Genesis 3:24

Ancient Near East, Babylonian · Hebrew Bible

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Summary

In the Epic of Gilgamesh, divine scorpion-beings guard Mount Mashu, whose gate connects heaven and earth. Genesis 3 echoes this tradition, also describing divine beings guarding the boundary between heaven and earth.

Passages

Epic of Gilgamesh IX 42

Ancient Near East, Babylonian
38 To Māšu’s twin mountains he came, 39 which daily guard the rising [of the sun,] – 40 their tops [abut] the fabric of the heavens, 41 their bases reach down to Hades – 42 there were scorpion-men guarding its gate, 43 whose terror was dread and glance was death, 44 whose radiance was terrifying, enveloping the uplands – 45 at both sunrise and sunset they guard the sun –
2100 BCE (scholarly estimate) Read in the Epic of Gilgamesh

Genesis 3:24

Hebrew Bible
22 And the Lord God said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.” 23 So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken. 24 When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.
750–400 BCE (scholarly estimate) Read in Genesis

References

“... After creation, the function of the sea monsters changed, mostly in a guarding function. In the Gilgamesh Epic, ferocious scorpion men guarded the mountain at the edge of the world, wanting to prevent Gilgamesh to enter the garden of the gods. The כְּרֻבִים had the same function in Genesis 3:24. One of the assigned duties of the sea-monsters, was to guard the gates of the netherworld. The hellhound Cerburus guarded the netherworld in Greek mythology and Aker, in the form of a double-sphinx, guarded the underworld in Egypt. ...”
Allan Dyssel, Sea Monsters and Other Mythical Creatures Associated with the Primeval Flood in the Old Testament. A History of Denial? (University of South Africa, 2017), 179.
“... It is possible that these plants are symbolic of the threshold between sacred and profane space (see Stordalen 2000: 137, 161, 284). If this is the case, then the cherubim depicted on the walls of the temple may represent guardian figures that protect the sacred space from contamination. This idea is corroborated by the use of the verb שמר in connection with the cherubim who guard the way to the Tree of Life in Genesis 3:24. ...”
Alice Wood, Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim (Berlin: de Gruyter, 2008), 33.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Epic of Gilgamesh IX 42 and Genesis 3:24

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