Thing's blog: "Life is I am People are..."

by David Hatcher Childress NEXUS magazine. Most of us are familiar with the last scene in the popular Indiana Jones archaeological adventure film RAIDERS OF THE LOST ARK in which an important historical artefact, the Ark of the Covenant from the Temple in Jerusalem, is locked in a crate and put in a giant warehouse, never to be seen again, thus ensuring that no history books will have to be rewritten and no history professor will have to revise the lecture that he has been giving for the last forty years. While the film was fiction, the scene in which an important ancient relic is buried in a warehouse is uncomfortably close to reality for many researchers. To those who investigate allegations of archaeological cover-ups, there are disturbing indications that the most important archaeological institute in the United States, the Smithsonian Institute, an independent federal agency, has been actively suppressing some of the most interesting and important archaeological discoveries made in the Americas. The Vatican has been long accused of keeping artefacts and ancient books in their vast cellars, without allowing the outside world access to them. These secret treasures, often of a controversial historical or religious nature, are allegedly suppressed by the Catholic Church because they might damage the church's credibility, or perhaps cast their official texts in doubt. Sadly, there is overwhelming evidence that something very similar is happening with the Smithsonian Institution. The cover-up and alleged suppression of archaeological evidence began in late 1881 when John Wesley Powell, the geologist famous for exploring the Grand Canyon, appointed Cyrus Thomas as the director of the Eastern Mound Division of the Smithsonian Institution's Bureau of Ethnology. When Thomas came to the Bureau of Ethnology he was a "pronounced believer in the existence of a race of Mound Builders, distinct from the American Indians." However, John Wesley Powell, the director of the Bureau of Ethnology, a very sympathetic man toward the American Indians, had lived with the peaceful Winnebago Indians of Wisconsin for many years as a youth and felt that American Indians were unfairly thought of as primitive and savage. The Smithsonian began to promote the idea that Native Americans, at that time being exterminated in the Indian Wars, were descended from advanced civilizations and were worthy of respect and protection. They also began a program of suppressing any archaeological evidence that lent credence to the school of thought known as Diffusionism, a school which believes that throughout history there has been widespread dispersion of culture and civilization via contact by ship and major trade routes. The Smithsonian opted for the opposite school, known as Isolationism. Isolationism holds that most civilizations are isolated from each other and that there has been very little contact between them, especially those that are separated by bodies of water. In this intellectual war that started in the 1880s, it was held that even contact between the civilizations of the Ohio and Mississippi Valleys were rare, and certainly these civilizations did not have any contact with such advanced cultures as the Mayas, Toltecs, or Aztecs in Mexico and Central America. By Old World standards this is an extreme, and even ridiculous idea, considering that the river system reached to the Gulf of Mexico and these civilizations were as close as the opposite shore of the gulf. It was like saying that cultures in the Black Sea area could not have had contact with the Mediterranean. When the contents of many ancient mounds and pyramids of the Midwest were examined, it was shown that the history of the Mississippi River Valleys was that of an ancient and sophisticated culture that had been in contact with Europe and other areas. Not only that, the contents of many mounds revealed burials of huge men, sometimes seven or eight feet tall, in full armour with swords and sometimes huge treasures. (Vangard note..>Eastern Indian texts say that at one time men lived thousands of years and grew very tall in direct proportion to their age, as does the Bible with the comment "and there were GIANTS in the earth in those days...") For instance, when Spiro Mound in Oklahoma was excavated in the 1930's, a tall man in full armour was discovered along with a pot of thousands of pearls and other artefacts, the largest such treasure so far documented. The whereabouts of the man in armour is unknown and it is quite likely that it eventually was taken to the Smithsonian Institution. In a private conversation with a well-known historical researcher (who shall remain nameless), I was told that a former employee of the Smithsonian, who was dismissed for defending the view of diffusionism in the Americas (i.e. the heresy that other ancient civilizations may have visited the shores of North and South America during the many millennia before Columbus), alleged that the Smithsonian at one time had actually taken a barge full of unusual artefacts out into the Atlantic and dumped them in the ocean. Though the idea of the Smithsonian' covering up a valuable archaeological find is difficult to accept for some, there is, sadly, a great deal of evidence to suggest that the Smithsonian Institution has knowingly covered up and 'lost' important archaeological relics. The STONEWATCH NEWSLETTER of the Gungywamp Society in Connecticut, which researches megalithic sites in New England, had a curious story in their Winter 1992 issue about stone coffins discovered in 1892 in Alabama which were sent to the Smithsonian Institution and then 'lost'. According to the newsletter, researcher Frederick J. Pohl wrote an intriguing letter in 1950 to the late Dr. T.C. Lethbridge, a British archaeologist. The letter from Pohl stated, "A professor of geology sent me a reprint (of the) Smithsonian Institution, THE CRUMF BURIAL CAVE by Frank Burns, US Geological Survey, from the report of the US National Museum for 1892, pp 451-454, 1984. In the Crumf Cave, southern branch of the Warrior River, in Murphy's Valley, Blount County, Alabama, accessible from Mobile Bay by river, were coffins of wood hollowed out by fire, aided by stone or copper chisels. Either of these coffins were taken to the Smithsonian. They were about 7.5 feet long, 14" to 18" wide, 6" to 7" deep. Lids open. "I wrote recently to the Smithsonian, and received a reply March 11th from F.M. Setzler, Head Curator of Department of Anthropology (He said) 'We have not been able to find the specimens in our collections, though records show that they were received." David Barron, President of the Gungywamp Society was eventually told by the Smithsonian in 1992 that the coffins were actually wooden troughs and that they could not be viewed anyway because they were housed in an asbestos-contaminated warehouse. This warehouse was to be closed for the next ten years and no one was allowed in except the Smithsonian personnel! Ivan T. Sanderson, a well-known zoologist and frequent guest on Johnny Carson's TONIGHT SHOW in the 1960s (usually with an exotic animal with a pangolin or a lemur), once related a curious story about a letter he received regarding an engineer who was stationed on the Aleutian island of Shemya during World War II. While building an airstrip, his crew bulldozed a group of hills and discovered under several sedimentary layers what appeared to be human remains. The Alaskan mound was in fact a graveyard of gigantic human remains, consisting of crania and long leg bones. The crania measured from 22 to 24 inches from base to crown. Since an adult skull normally measures about eight inches from back to front, such a large crania would imply an immense size for a normally proportioned human. Furthermore, every skull was said to have been neatly trepanned (a process of cutting a hole in the upper portion of the skull). In fact, the habit of flattening the skull of an infant and forcing it to grow in an elongated shape was a practice used by ancient Peruvians, the Mayas, and the Flathead Indians of Montana. Sanderson tried to gather further proof, eventually receiving a letter from another member of the unit who confirmed the report. The letters both indicated that the Smithsonian Institution had collected the remains, yet nothing else was heard. Sanderson seemed convinced that the Smithsonian Institution had received the bizarre relics, but wondered why they would not release the data. He asks, "...is it that these people cannot face rewriting all the textbooks?" In 1944 an accidental discovery of an even more controversial nature was made by Waldemar Julsrud at Acambaro, Mexico. Acambaro is in the state of Guanajuato, 175 miles northwest of Mexico City. The strange archaeological site there yielded over 33,500 objects of ceramic;stone, including jade; and knives of obsidian (sharper than steel and still used today in heart surgery). Jalsrud, a prominent local German merchant, also found statues ranging from less than an inch to six feet in length depicting great reptiles, some of them in ACTIVE ASSOCIATION with humans - generally eating them, but in some bizarre statuettes an erotic association was indicated. To observers many of these creatures resembled dinosaurs. Jalsrud crammed this collection into twelve rooms of his expanded house. There startling representations of Negroes, Orientals, and bearded Caucasians were included as were motifs of Egyptians, Sumerian and other ancient non-hemispheric civilizations, as well as portrayals of Bigfoot and aquatic monsterlike creatures, weird human-animal mixtures, and a host of other inexplicable creations. Teeth from an extinct Ice Age horse, the skeleton of a mammoth, and a number of human skulls were found at the same site as the ceramic artefacts. Radio-carbon dating in the laboratories of the University of Pennsylvania and additional tests using the thermoluminescence method of dating pottery were performed to determine the age of the objects. Results indicated the objects were made about 6,500 years ago, around 4,500 BC. A team of experts at another university, shown Jalrud's half-dozen samples but unaware of their origin, ruled out the possibility that they could have been modern reproductions. However, they fell silent when told of their controversial source. In 1952, in an effort to debunk this weird collection which was gaining a certain amount of fame, American archaeologist Charles C. DiPeso claimed to have minutely examined the then 32,000 pieces within not more than four hours spent at the home of Julsrud. In a forthcoming book, long delayed by continuing developments in his investigation, archaeological investigator John H. Tierney, who has lectured on the case for decades, points out that to have done that DiPeso would have had to have inspected 133 pieces per minute steadily for four hours, whereas in actuality, it would have required weeks merely to have separated the massive jumble of exhibits and arranged them properly for a valid evaluation. Tierney, who collaborated with the later Professor Hapgood, the late William N. Russell, and others in the investigation, charges that the Smithsonian Institution and other archaeological authorities conducted a campaign of disinformation against the discoveries. The Smithsonian had, early in the controversy, dismissed the entire Acambaro collection as an elaborate hoax. Also, utilizing the Freedom of Information Act, Tierney discovered that practically the entirety of the Smithsonian's Julsrud case files are missing. After two expeditions to the site in 1955 and 1968, Professor Charles Hapgood, a professor of history and anthropology at the University of New Hampshire, recorded the results of his 18-year investigation of Acambaro in a privately printed book entitled MYSTERY IN ACAMBARO. Hapgood was initially an open-minded skeptic concerning the collection but became a believer after his first visit in 1955, at which time he witnessed some of the figures being excavated and even dictated to the diggers where he wanted them to dig. Adding to the mind-boggling aspects of this controversy is the fact that the Instituto Nacional de Antropologia e Historia, through the late Director of PreHispanic Monuments, Dr. Eduardo Noguera, (who, as head of an official investigating team at the site, issued a report which Tierney will be publishing), admitted "the apparent scientific legality with which these objects were found." Despite evidence of their own eyes, however, officials declared that because of the objects 'fantastic' nature, they had to have been a hoax played on Julsrud! A disappointed but ever-hopeful Julsrud died. His house was sold and the collection put in storage. The collection is not currently open to the public. Perhaps the most amazing suppression of all is the excavation of an Egyptian tomb by the Smithsonian itself in Arizona. A lengthy front page story of the PHOENIX GAZETTE on 5 April 1909 (follows this article), gave a highly detailed report of the discovery and excavation of a rock-cut vault by an expedition led by a Professor S.A. Jordan of the Smithsonian. The Smithsonian, however, claims to have absolutely no knowledge of the discovery or its discoverers. The World Explorers Club decided to check on this story by calling the Smithsonian in Washington, D.C., though we felt there was little chance of getting any real information. After speaking briefly to an operator, we were transferred to a Smithsonian staff archaeologist, and a woman's voice came on the phone and identified herself. I told her that I was investigating a story from a 1909 Phoenix newspaper article about the Smithsonian Institution's having excavated rock-cut vaults in the Grand Canyon where Egyptian artefacts had been discovered, and whether the Smithsonian Institution could give me any more information on the subject. "Well, the first thing I can tell you, before we go any further," she said, "is that no Egyptian artefacts of any kind have ever been found in North or South America. Therefore, I can tell you that the Smithsonian Institute has never been involved in any such excavations." She was quite helpful and polite but, in the end, knew nothing. Neither she nor anyone else with whom I spoke could find any record of the discovery or either G.E. Kinkaid and Professor S.A. Jordan. While it cannot be discounted that the entire story is an elaborate newspaper hoax, the fact that it was on the front page, named the prestigious Smithsonian Institution, and gave a highly detailed story that went on for several pages, lends a great deal to its credibility. It is hard to believe such a story could have come out of thin air. Is the Smithsonian Institution covering up an archaeological discovery of immense importance? If this story is true it would radically change the current view that there was no transoceanic contact in pre-Columbian times, and that all American Indians, on both continents, are descended from Ice Age explorers who came across the Bering Strait. (Any information on G.E. Kinkaid and Professor S.A. Jordan, or their alleged discoveries, that readers may have would be greatly appreciated.....write to Childress at the World Explorers Club at the above address.) Is the idea that ancient Egyptians came to the Arizona area in the ancient past so objectionable and preposterous that it must be covered up? Perhaps the Smithsonian Institution is more interested in maintaining the status quo than rocking the boat with astonishing new discoveries that overturn previously accepted academic teachings. Historian and linguist Carl Hart, editor of WORLD EXPLORER, then obtained a hiker's map of the Grand Canyon from a bookstore in Chicago. Poring over the map, we were amazed to see that much of the area on the north side of the canyon has Egyptian names. The area around Ninety-four Mile Creek and Trinity Creek had areas (rock formations, apparently) with names like Tower of Set, Tower of Ra, Horus Temple, Osiris Temple, and Isis Temple. In the Haunted Canyon area were such names as the Cheops Pyramid, the Buddha Cloister, Buddha Temple, Manu Temple and Shiva Temple. Was there any relationship between these places and the alleged Egyptian discoveries in the Grand Canyon? We called a state archaeologist at the Grand Canyon, and were told that the early explorers had just liked Egyptian and Hindu names, but that it was true that this area was off limits to hikers or other visitors, "because of dangerous caves." Indeed, this entire area with the Egyptian and Hindu place names in the Grand Canyon is a forbidden zone - no one is allowed into this large area. We could only conclude that this was the area where the vaults were located. Yet today, this area is curiously off-limits to all hikers and even, in large part, park personnel. I believe that the discerning reader will see that if only a small part of the "Smithsoniangate" evidence is true, then our most hallowed archaeological institution has been actively involved in suppressing evidence for advanced American cultures, evidence for ancient voyages of various cultures to North America, evidence for anomalistic giants and other oddball artefacts, and evidence that tends to disprove the official dogma that is now the history of North America. The Smithsonian's Board of Regents still refuses to open its meetings to the news media or the public. If Americans were ever allowed inside the 'nation's attic', as the Smithsonian has been called, what skeletons might they find? -------------------------------------------------------------------- from the front page of THE PHOENIX GAZETTE of April 5th, 1909 EXPLORATIONS IN GRAND CANYON Mysteries of Immense Rich Cavern being brought to light Jordan is enthused Remarkable finds indicate ancient people migrated from Orient The latest news of the progress of the explorations of what is now regarded by scientists as not only the oldest archaeological discovery in the United States, but one of the most valuable in the world, which was mentioned some time ago in the Gazette, was brought to the city yesterday by G.E. Kinkaid, the explorer who found the great underground citadel of the Grand Canyon during a trip from Green River, Wyoming, down the Colorado, in a wooden boat, to Yuma, several months ago. According to the story related to the Gazette by Mr. Kinkaid, the archaeologists of the Smithsonian Institute, which is financing the expeditions, have made discoveries which almost conclusively prove that the race which inhabited this mysterious cavern, hewn in solid rock by human hands, was of oriental origin, possibly from Egypt, tracing back to Ramses. If their theories are borne out by the translation of the tablets engraved with hieroglyphics, the mystery of the prehistoric peoples of North America, their ancient arts, who they were and whence they came, will be solved. Egypt and the Nile, and Arizona and the Colorado will be linked by a historical chain running back to ages which staggers the wildest fancy of the fictionist. A Thorough Examination Under the direction of Prof. S. A. Jordan, the Smithsonian Institute is now prosecuting the most thorough explorations, which will be continued until the last link in the chain is forged. Nearly a mile long tunnel underground, about 1480 feet below the surface, the long main passage has been delved into, to find another mammoth chamber from which radiates scores of passageways, like the spokes of a wheel. Several hundred rooms have been discovered, reached by passageways running from the main passage, one of them having been explored for 854 feet and another 634 feet. The recent finds include articles which have never been known as native to this country, and doubtless they had their origin in the orient. War weapons, copper instruments, sharp-edged and hard as steel, indicate the high state of civilization reached by these strange people. So interested have the scientists become that preparations are being made to equip the camp for extensive studies, and the force will be increased to thirty or forty persons. Mr. Kinkaid's Report Mr. Kinkaid was the first white child born in Idaho and has been an explorer and hunter all his life, thirty years having been in the service of the Smithsonian Institute. Even briefly recounted, his history sounds fabulous, almost grotesque. "First, I would impress that the cavern is nearly inaccessible. The entrance is 1,486 feet down the sheer canyon wall. It is located on government land and no visitor will be allowed there under penalty of trespass. The scientists wish to work unmolested, without fear of archaeological discoveries being disturbed by curio or relic hunters. A trip there would be fruitless, and the visitor would be sent on his way. The story of how I found the cavern has been related, but in a paragraph: I was journeying down the Colorado river in a boat, alone, looking for mineral. Some forty-two miles up the river from the El Tovar Crystal canyon, I saw on the east wall, stains in the sedimentary formation about 2,000 feet above the river bed. There was no trail to this point, but I finally reached it with great difficulty. Above a shelf which hid it from view from the river, was the mouth of the cave. There are steps leading from this entrance some thirty yards to what was, at the time the cavern was inhabited, the level of the river. When I saw the chisel marks on the wall inside the entrance, I became interested, securing my gun and went in. During that trip I went back several hundred feet along the main passage till I came to the crypt in which I discovered the mummies. One of these I stood up and photographed by flashlight. I gathered a number of relics, which I carried down the Colorado to Yuma, from whence I shipped them to Washington with details of the discovery. Following this, the explorations were undertaken. The Passages "The main passageway is about 12 feet wide, narrowing to nine feet toward the farther end. About 57 feet from the entrance, the first side-passages branch off to the right and left, along which, on both sides, are a number of rooms about the size of ordinary living rooms of today, though some are 30 by 40 feet square. These are entered by oval-shaped doors and are ventilated by round air spaces through the walls into the passages. The walls are about three feet six inches in thickness. The passages are chiseled or hewn as straight as could be laid out by an engineer. The ceilings of many of the rooms converge to a center. The side-passages near the entrance run at a sharp angle from the main hall, but toward the rear they gradually reach a right angle in direction. The Shrine "Over a hundred feet from the entrance is the cross-hall, several hundred feet long, in which are found the idol, or image, of the people's god, sitting cross-legged, with a lotus flower or lily in each hand. The cast of the face is oriental, and the carving this cavern. The idol almost resembles Buddha, though the scientists are not certain as to what religious worship it represents. Taking into consideration everything found thus far, it is possible that this worship most resembles the ancient people of Tibet. Surrounding this idol are smaller images, some very beautiful in form; others crooked-necked and distorted shapes, symbolical, probably, of good and evil. There are two large cactus with protruding arms, one on each side of the dais on which the god squats. All this is carved out of hard rock resembling marble. In the opposite corner of this cross-hall were found tools of all descriptions, made of copper. These people undoubtedly knew the lost art of hardening this metal, which has been sought by chemicals for centuries without result. On a bench running around the workroom was some charcoal and other material probably used in the process. There is also slag and stuff similar to matte, showing that these ancients smelted ores, but so far no trace of where or how this was done has been discovered, nor the origin of the ore. "Among the other finds are vases or urns and cups of copper and gold, made very artistic in design. The pottery work includes enameled ware and glazed vessels. Another passageway leads to granaries such as are found in the oriental temples. They contain seeds of various kinds. One very large storehouse has not yet been entered, as it is twelve feet high and can be reached only from above. Two copper hooks extend on the edge, which indicates that some sort of ladder was attached. These granaries are rounded, as the materials of which they are constructed, I think, is a very hard cement. A gray metal is also found in this cavern, which puzzles the scientists, for its identity has not been established. It resembles platinum. Strewn promiscuously over the floor everywhere are what people call "cats eyes', a yellow stone of no great value. Each one is engraved with the head of the Malay type. The Hieroglyphics "On all the urns, or walls over doorways , and tablets of stone which were found by the image are the mysterious hieroglyphics, the key to which the Smithsonian Institute hopes yet to discover. The engraving on the tables probably has something to do with the religion of the people. Similar hieroglyphics have been found in southern Arizona. Among the pictorial writings, only two animals are found. One is of prehistoric type. The Crypt "The tomb or crypt in which the mummies were found is one of the largest of the chambers, the walls slanting back at an angle of about 35 degrees. On these are tiers of mummies, each one occupying a separate hewn shelf. At the head of each is a small bench, on which is found copper cups and pieces of broken swords. Some of the mummies are covered with clay, and all are wrapped in a bark fabric. The urns or cups on the lower tiers are crude, while as the higher shelves are reached, the urns are finer in design, showing a later stage of civilization. It is worthy of note that all the mummies examined so far have proved to be male, no children or females being buried here. This leads to the belief that this exterior section was the warriors' barracks. "Among the discoveries no bones of animals have been found, no skins, no clothing, no bedding. Many of the rooms are bare but for water vessels. One room, about 40 by 700 feet, was probably the main dining hall, for cooking utensils are found here. What these people lived on is a problem, though it is presumed that they came south in the winter and farmed in the valleys, going back north in the summer. Upwards of 50,000 people could have lived in the caverns comfortably. One theory is that the present Indian tribes found in Arizona are descendants of the serfs or slaves of the people which inhabited the cave. Undoubtedly a good many thousands of years before the Christian era, a people lived here which reached a high stage of civilization. The chronology of human history is full of gaps. Professor Jordan is much enthused over the discoveries and believes that the find will prove of incalculable value in archaeological work. "One thing I have not spoken of, may be of interest. There is one chamber of the passageway to which is not ventilated, and when we approached it a deadly, snaky smell struck us. Our light would not penetrate the gloom, and until stronger ones are available we will not know what the chamber contains. Some say snakes, but other boo-hoo this idea and think it may contain a deadly gas or chemicals used by the ancients. No sounds are heard, but it smells snaky just the same. The whole underground installation gives one of shaky nerves the creeps. The gloom is like a weight on one's shoulders, and our flashlights and candles only make the darkness blacker. Imagination can revel in conjectures and ungodly daydreams back through the ages that have elapsed till the mind reels dizzily in space." An Indian Legend In connection with this story, it is notable that among the Hopi Indians the tradition is told that their ancestors once lived in an underworld in the Grand Canyon till dissension arose between the good and the bad, the people of one heart and the people of two hearts. Machetto, who was their chief, counseled them to leave the underworld, but there was no way out. The chief then caused a tree to grow up and pierce the roof of the underworld, and then the people of one heart climbed out. They tarried by Paisisvai (Red River), which is the Colorado, and grew grain and corn. They sent out a message to the Temple of the Sun, asking the blessing of peace, good will and rain for people of one heart. That messenger never returned, but today at the Hopi villages at sundown can be seen the old men of the tribe out on the housetops gazing toward the sun, looking for the messenger. When he returns, their lands and ancient dwelling place will be restored to them. That is the tradition. Among the engravings of animals in the cave is seen the image of a heart over the spot where it is located. The legend was learned by W.E. Rollins, the artist, during a year spent with the Hopi Indians. There are two theories of the origin of the Egyptians. One is that they came from Asia; another that the racial cradle was in the upper Nile region. Heeren, an Egyptologist, believed in the Indian origin of the Egyptians. The discoveries in the Grand Canyon may throw further light on human evolution and prehistoric ages. source: NEXUS New Times - Volume 2, Number 13 Nexus Magazine PO Box 30 Mapleton Qld. 4560 Australia Tel (074) 429 280 FAX (074) 429 381 onelight.com http://www.onelight.com/hollow/giant/canyon.htm

Barry McEwen TETRA-MATRIX@prodigy.net Phoenix, Arizona November 30, 2000 On April 5th, 1909, there appeared a front page story in the Arizona Gazette. It told of an archeological expedition in the heart of the Grand Canyon funded by the Smithsonian Institute. (a full transcription of the article can be found at: http://www.keelynet.com/unclass/canyon.txt) It is a rich story of finding a labyrinth of man-made tunnel systems high above the Colorado River, a virtual citadel filled with ancient artifacts, hieroglyphs, armor, statues of deities and even mummies. Anyone contacting the Smithsonian Institute will receive a polite "no records found" reply to an inquiry about their supposed role in the Grand Canyon. The following narration shows how I came to be convinced of an exact location in the Grand Canyon that is a key to this story (regardless of whether the newspaper article is a hoax or not), and contains mathematical proof. This story also reveals an ancient cartographic code that led me to this conclusion, and the meaningful coincidences that unfolded as I pursued this mystery. The location is known as "Isis Temple" and is paramount in a well kept secret that is just now being uncovered in ways far richer and more important than material wealth. The cherished gem of Arizona, the Grand Canyon, one of the seven natural wonders of the world, contains a legacy and a link to a history known only by a few; suppressed not only by greed and politics, but by a forgotten code hidden right beneath our very feet. It is all beginning to come to light now. I first came across the information about the newspaper article in 1998 via the www. To satisfy my curiosity, I went to the Phoenix Public Library, found the article on microfilm and made a few photo copies of it. I didn't give it too much thought at the time, other than mentioning it from time to time to people who attend free speaking engagements and classes I offer. As a 30 year independent researcher in the field of sacred geometry, (sometimes known also as hyper-dimensional geometry, living geometry, and alchemical geometry) and other related subjects, I found the topic relating to Egypt synchronistic, since a lot of my studies revolved around the ancient schools of thought and geometry of sacred sites and temples of Egypt. Like others, I thought it was rather odd, if indeed the article was not a hoax, that evidence of ancient Egyptians would be found in Arizona, of all places!..... After all, the Egyptians did not explore the Americas, everyone knew that, and it was not taught in any school. We thought this also of the ancient Romans, until ancient Roman headgear, armor, swords, coins and other artifacts were found just North of Tucson, not far from Interstate 10 ! Now that the subject has come up about suppressed information, if indeed that is what it is, there is a well researched book of 914 pages by Michael Cremo and Richard Thompson titled Forbidden Archeology, which can open anyone's' third eye to a history of mankind that has never been taught, except in those 'mystery schools' so well cloaked in myth, secrecy and ridicule. Some good information can be found by searching the archives of www.dailygrail.com also. Then in October of 2000 I came upon a another web site that had lots of information and photos of Egyptian hieroglyphs found a hundred years ago in Australia ! The hieroglyphs were on the stone wall next to a cave entrance, and told of ancient Egyptian explorers getting lost and stranded, left to die in Australia. (see: www.ozemail.com.au/~classblu/egypt/egypt.htm) At around the same time I happened to read in a book titled Ancient Secret of The Flower of Life, Vol. II, page 302, the story of two backpackers who ventured into the Grand Canyon. What they claimed to have found first, while on their way to a location known as Isis Temple, (see photo at: www.hitthetrail.com/mikespages/isis.htm [Link broken, see: http://www.cyberspaceorbit.com/text/gcanyon.htm) was a rather large pyramid made from the native rock. Once at Isis Temple, at an elevation of about 800 feet, they claimed to have seen several cave entrances, just as reported in the newspaper article. They also noticed that they all seemed to be sealed shut or destroyed, as if to keep everyone out. (the question here arises, why deliberate sealing of caves in such a remote, hard to access, area?) Because they were also expert rock climbers, they climbed the 800 feet to the most promising looking cave entrance. Upon reaching the entrance they discovered that it too had been sealed off several feet in with native rock. They did notice, however, that the entrance seemed to be man made and that there was a 6 foot circular pattern clearly hewn into the ceiling. This story was told to the author of the book, and from the context of the material presented in the book and from the nature of the author's character, of whom I am familiar, I could not for the life of me imagine why such a story would be fabricated and told to him unless it were absolutely true. And yet, Isis Temple (which can be seen from the South Rim visitors areas) is at least 40 miles from the location given in the newspaper article. So, if the newspaper article was not a hoax, and Isis Temple was the real location, the other location could have been misinformation to keep people away. Then again, if the newspaper article was a hoax, what then had the two backpackers stumbled upon ? And why were extremely remote cave entrances sealed ? A question arises here also: why are there so many geographical locations in the Grand Canyon named after Egyptian and Hindu deities? Then, approximately two weeks later, on October 13, channel 10 (one of our local t.v. stations), did a short segment on their weekly t.v. news magazine show about the 1909 article and some local people actively looking for it out at the Canyon. I contacted the producer of the segment and left my name and phone number, telling him to give it to a couple of the people he had interviewed, as I could supply them with this information regarding Isis Temple. At the very least they could go with good telescopes and look for cave entrances from the Rim to confirm their existence. Simple. As of yet no one has called me back.

The Story of the Flood Gilgamesh spoke to Utanapishtim, the Faraway: "I have been looking at you, but your appearance is not strange--you are like me! You yourself are not different--you are like me! My mind was resolved to fight with you, (but instead?) my arm lies useless over you. Tell me, how is it that you stand in the Assembly of the Gods, and have found life!" Utanapishtim spoke to Gilgamesh, saying: "I will reveal to you, Gilgamesh, a thing that is hidden, a secret of the gods I will tell you! Shuruppak, a city that you surely know, situated on the banks of the Euphrates, that city was very old, and there were gods inside it. The hearts of the Great Gods moved them to inflict the Flood. Their Father Anu uttered the oath (of secrecy), Valiant Enlil was their Adviser, Ninurta was their Chamberlain, Ennugi was their Minister of Canals. Ea, the Clever Prince(?), was under oath with them so he repeated their talk to the reed house: 'Reed house, reed house! Wall, wall! O man of Shuruppak, son of Ubartutu: Tear down the house and build a boat! Abandon wealth and seek living beings! Spurn possessions and keep alive living beings! Make all living beings go up into the boat. The boat which you are to build, its dimensions must measure equal to each other: its length must correspond to its width. Roof it over like the Apsu. I understood and spoke to my lord, Ea: 'My lord, thus is the command which you have uttered I will heed and will do it. But what shall I answer the city, the populace, and the Elders!' Ea spoke, commanding me, his servant: 'You, well then, this is what you must say to them: "It appears that Enlil is rejecting me so I cannot reside in your city (?), nor set foot on Enlil's earth. I will go down to the Apsu to live with my lord, Ea, and upon you he will rain down abundance, a profusion of fowl, myriad(!) fishes. He will bring to you a harvest of wealth, in the morning he will let loaves of bread shower down, and in the evening a rain of wheat!"' Just as dawn began to glow the land assembled around me- the carpenter carried his hatchet, the reed worker carried his (flattening) stone, ... the men ... The child carried the pitch, the weak brought whatever else was needed. On the fifth day I laid out her exterior. It was a field in area, its walls were each 10 times 12 cubits in height, the sides of its top were of equal length, 10 times It cubits each. I laid out its (interior) structure and drew a picture of it (?). I provided it with six decks, thus dividing it into seven (levels). The inside of it I divided into nine (compartments). I drove plugs (to keep out) water in its middle part. I saw to the punting poles and laid in what was necessary. Three times 3,600 (units) of raw bitumen I poured into the bitumen kiln, three times 3,600 (units of) pitch ...into it, there were three times 3,600 porters of casks who carried (vege- table) oil, apart from the 3,600 (units of) oil which they consumed (!) and two times 3,600 (units of) oil which the boatman stored away. I butchered oxen for the meat(!), and day upon day I slaughtered sheep. I gave the workmen(?) ale, beer, oil, and wine, as if it were river water, so they could make a party like the New Year's Festival. ... and I set my hand to the oiling(!). The boat was finished by sunset. The launching was very difficult. They had to keep carrying a runway of poles front to back, until two-thirds of it had gone into the water(?). Whatever I had I loaded on it: whatever silver I had I loaded on it, whatever gold I had I loaded on it. All the living beings that I had I loaded on it, I had all my kith and kin go up into the boat, all the beasts and animals of the field and the craftsmen I had go up. Shamash had set a stated time: 'In the morning I will let loaves of bread shower down, and in the evening a rain of wheat! Go inside the boat, seal the entry!' That stated time had arrived. In the morning he let loaves of bread shower down, and in the evening a rain of wheat. I watched the appearance of the weather-- the weather was frightful to behold! I went into the boat and sealed the entry. For the caulking of the boat, to Puzuramurri, the boatman, I gave the palace together with its contents. Just as dawn began to glow there arose from the horizon a black cloud. Adad rumbled inside of it, before him went Shullat and Hanish, heralds going over mountain and land. Erragal pulled out the mooring poles, forth went Ninurta and made the dikes overflow. The Anunnaki lifted up the torches, setting the land ablaze with their flare. Stunned shock over Adad's deeds overtook the heavens, and turned to blackness all that had been light. The... land shattered like a... pot. All day long the South Wind blew ..., blowing fast, submerging the mountain in water, overwhelming the people like an attack. No one could see his fellow, they could not recognize each other in the torrent. The gods were frightened by the Flood, and retreated, ascending to the heaven of Anu. The gods were cowering like dogs, crouching by the outer wall. Ishtar shrieked like a woman in childbirth, the sweet-voiced Mistress of the Gods wailed: 'The olden days have alas turned to clay, because I said evil things in the Assembly of the Gods! How could I say evil things in the Assembly of the Gods, ordering a catastrophe to destroy my people!! No sooner have I given birth to my dear people than they fill the sea like so many fish!' The gods--those of the Anunnaki--were weeping with her, the gods humbly sat weeping, sobbing with grief(?), their lips burning, parched with thirst. Six days and seven nights came the wind and flood, the storm flattening the land. When the seventh day arrived, the storm was pounding, the flood was a war--struggling with itself like a woman writhing (in labor). The sea calmed, fell still, the whirlwind (and) flood stopped up. I looked around all day long--quiet had set in and all the human beings had turned to clay! The terrain was as flat as a roof. I opened a vent and fresh air (daylight!) fell upon the side of my nose. I fell to my knees and sat weeping, tears streaming down the side of my nose. I looked around for coastlines in the expanse of the sea, and at twelve leagues there emerged a region (of land). On Mt. Nimush the boat lodged firm, Mt. Nimush held the boat, allowing no sway. One day and a second Mt. Nimush held the boat, allowing no sway. A third day, a fourth, Mt. Nimush held the boat, allowing no sway. A fifth day, a sixth, Mt. Nimush held the boat, allowing no sway. When a seventh day arrived I sent forth a dove and released it. The dove went off, but came back to me; no perch was visible so it circled back to me. I sent forth a swallow and released it. The swallow went off, but came back to me; no perch was visible so it circled back to me. I sent forth a raven and released it. The raven went off, and saw the waters slither back. It eats, it scratches, it bobs, but does not circle back to me. Then I sent out everything in all directions and sacrificed (a sheep). I offered incense in front of the mountain-ziggurat. Seven and seven cult vessels I put in place, and (into the fire) underneath (or: into their bowls) I poured reeds, cedar, and myrtle. The gods smelled the savor, the gods smelled the sweet savor, and collected like flies over a (sheep) sacrifice. Just then Beletili arrived. She lifted up the large flies (beads) which Anu had made for his enjoyment(!): 'You gods, as surely as I shall not forget this lapis lazuli around my neck, may I be mindful of these days, and never forget them! The gods may come to the incense offering, but Enlil may not come to the incense offering, because without considering he brought about the Flood and consigned my people to annihilation.' Just then Enlil arrived. He saw the boat and became furious, he was filled with rage at the Igigi gods: 'Where did a living being escape? No man was to survive the annihilation!' Ninurta spoke to Valiant Enlil, saying: 'Who else but Ea could devise such a thing? It is Ea who knows every machination!' La spoke to Valiant Enlil, saying: 'It is yours, O Valiant One, who is the Sage of the Gods. How, how could you bring about a Flood without consideration Charge the violation to the violator, charge the offense to the offender, but be compassionate lest (mankind) be cut off, be patient lest they be killed. Instead of your bringing on the Flood, would that a lion had appeared to diminish the people! Instead of your bringing on the Flood, would that a wolf had appeared to diminish the people! Instead of your bringing on the Flood, would that famine had occurred to slay the land! Instead of your bringing on the Flood, would that (Pestilent) Erra had appeared to ravage the land! It was not I who revealed the secret of the Great Gods, I (only) made a dream appear to Atrahasis, and (thus) he heard the secret of the gods. Now then! The deliberation should be about him!' Enlil went up inside the boat and, grasping my hand, made me go up. He had my wife go up and kneel by my side. He touched our forehead and, standing between us, he blessed us: 'Previously Utanapishtim was a human being. But now let Utanapishtim and his wife become like us, the gods! Let Utanapishtim reside far away, at the Mouth of the Rivers.' They took us far away and settled us at the Mouth of the Rivers." "Now then, who will convene the gods on your behalf, that you may find the life that you are seeking! Wait! You must not lie down for six days and seven nights." soon as he sat down (with his head) between his legs sleep, like a fog, blew upon him. Utanapishtim said to his wife: "Look there! The man, the youth who wanted (eternal) life! Sleep, like a fog, blew over him." his wife said to Utanapishtim the Faraway: "Touch him, let the man awaken. Let him return safely by the way he came. Let him return to his land by the gate through which he left." Utanapishtim said to his wife: "Mankind is deceptive, and will deceive you. Come, bake leaves for him and keep setting them by his head and draw on the wall each day that he lay down." She baked his leaves and placed them by his head and marked on the wall the day that he lay down. The first loaf was dessicated, the second stale, the third moist(?), the fourth turned white, its ..., the fifth sprouted gray (mold), the sixth is still fresh. the seventh--suddenly he touched him and the man awoke. Gilgamesh said to Utanapishtim: "The very moment sleep was pouring over me you touched me and alerted me!" Utanapishtim spoke to Gilgamesh, saying: "Look over here, Gilgamesh, count your loaves! You should be aware of what is marked on the wall! Your first loaf is dessicated, the second stale, the third moist, your fourth turned white, its ... the fifth sprouted gray (mold), the sixth is still fresh. The seventh--suddenly he touched him and the man awoke. Gilgamesh said to Utanapishtim: "The very moment sleep was pouring over me you touched me and alerted me!" Utanapishtim spoke to Gilgamesh, saying: "Look over here, Gilgamesh, count your leaves! You should be aware of what is marked on the wall! Your first loaf is dessicated, the second stale, the third moist, your fourth turned white, its ... the fifth sprouted gray (mold), the sixth is still fresh. The seventh--at that instant you awoke!" Gilgamesh said to Utanapishtim the Faraway: "O woe! What shall I do, Utanapishtim, where shall I go! The Snatcher has taken hold of my flesh, in my bedroom Death dwells, and wherever I set foot there too is Death!" Home Empty-Handed Utanapishtim said to Urshanabi, the ferryman: "May the harbor reject you, may the ferry landing reject you! May you who used to walk its shores be denied its shores! The man in front of whom you walk, matted hair chains his body, animal skins have ruined his beautiful skin. Take him away, Urshanabi, bring him to the washing place. Let him wash his matted hair in water like ellu. Let him cast away his animal skin and have the sea carry it off, let his body be moistened with fine oil, let the wrap around his head be made new, let him wear royal robes worthy of him! Until he goes off to his city, until he sets off on his way, let his royal robe not become spotted, let it be perfectly new!" Urshanabi took him away and brought him to the washing place. He washed his matted hair with water like ellu. He cast off his animal skin and the sea carried it oh. He moistened his body with fine oil, and made a new wrap for his head. He put on a royal robe worthy of him. Until he went away to his city, until he set off on his way, his royal robe remained unspotted, it was perfectly clean. Gilgamesh and Urshanabi bearded the boat, they cast off the magillu-boat, and sailed away. The wife of Utanapishtim the Faraway said to him: "Gilgamesh came here exhausted and worn out. What can you give him so that he can return to his land (with honor) !" Then Gilgamesh raised a punting pole and drew the boat to shore. Utanapishtim spoke to Gilgamesh, saying: "Gilgamesh, you came here exhausted and worn out. What can I give you so you can return to your land? I will disclose to you a thing that is hidden, Gilgamesh, a... I will tell you. There is a plant... like a boxthorn, whose thorns will prick your hand like a rose. If your hands reach that plant you will become a young man again." Hearing this, Gilgamesh opened a conduit(!) (to the Apsu) and attached heavy stones to his feet. They dragged him down, to the Apsu they pulled him. He took the plant, though it pricked his hand, and cut the heavy stones from his feet, letting the waves(?) throw him onto its shores. Gilgamesh spoke to Urshanabi, the ferryman, saying: "Urshanabi, this plant is a plant against decay(!) by which a man can attain his survival(!). I will bring it to Uruk-Haven, and have an old man eat the plant to test it. The plant's name is 'The Old Man Becomes a Young Man.'" Then I will eat it and return to the condition of my youth." At twenty leagues they broke for some food, at thirty leagues they stopped for the night. Seeing a spring and how cool its waters were, Gilgamesh went down and was bathing in the water. A snake smelled the fragrance of the plant, silently came up and carried off the plant. While going back it sloughed off its casing.' At that point Gilgamesh sat down, weeping, his tears streaming over the side of his nose. "Counsel me, O ferryman Urshanabi! For whom have my arms labored, Urshanabi! For whom has my heart's blood roiled! I have not secured any good deed for myself, but done a good deed for the 'lion of the ground'!" Now the high waters are coursing twenty leagues distant,' as I was opening the conduit(?) I turned my equipment over into it (!). What can I find (to serve) as a marker(?) for me! I will turn back (from the journey by sea) and leave the boat by the shore!" At twenty leagues they broke for some food, at thirty leagues they stopped for the night. They arrived in Uruk-Haven. Gilgamesh said to Urshanabi, the ferryman: "Go up, Urshanabi, onto the wall of Uruk and walk around. Examine its foundation, inspect its brickwork thoroughly-- is not (even the core of) the brick structure of kiln-fired brick, and did not the Seven Sages themselves lay out its plan! One league city, one league palm gardens, one league lowlands, the open area(?) of the Ishtar Temple, three leagues and the open area(?) of Uruk it encloses.

The tavern-keeper Siduri who lives by the seashore, she lives... the pot-stand was made for her, the golden fermenting vat was made for her. She is covered with a veil ... Gilgamesh was roving about... wearing a skin,... having the flesh of the gods in his body, but sadness deep within him, looking like one who has been traveling a long distance. The tavern-keeper was gazing off into the distance, puzzling to herself, she said, wondering to herself: "That fellow is surely a murderer(!)! Where is he heading! ..." As soon as the tavern-keeper saw him, she bolted her door, bolted her gate, bolted the lock. But at her noise Gilgamesh pricked up his ears, lifted his chin (to look about) and then laid his eyes on her. Gilgamesh spoke to the tavern-keeper, saying: "Tavern-keeper, what have you seen that made you bolt your door, bolt your gate, bolt the lock! if you do not let me in I will break your door, and smash the lock! ... the wilderness." ... Gilgamesh The tavern-keeper Siduri who lives by the seashore, she lives... the pot-stand was made for her, the golden fermenting vat was made for her. She is covered with a veil ... Gilgamesh was roving about... wearing a skin,... having the flesh of the gods in his body, but sadness deep within him, looking like one who has been traveling a long distance. The tavern-keeper was gazing off into the distance, puzzling to herself, she said, wondering to herself: "That fellow is surely a murderer(!)! Where is he heading! ..." As soon as the tavern-keeper saw him, she bolted her door, bolted her gate, bolted the lock. But at her noise Gilgamesh pricked up his ears, lifted his chin (to look about) and then laid his eyes on her. Gilgamesh spoke to the tavern-keeper, saying: "Tavern-keeper, what have you seen that made you bolt your door, bolt your gate, bolt the lock! if you do not let me in I will break your door, and smash the lock! ... the wilderness." ... Gilgamesh ... gate Gilgamesh said to the tavern-keeper: "I am Gilgamesh, I killed the Guardian! I destroyed Humbaba who lived in the Cedar Forest, I slew lions in the mountain passes! I grappled with the Bull that came down from heaven, and killed him." The tavern-keeper spoke to Gilgamesh, saying: "lf you are Gilgamesh, who killed the Guardian, who destroyed Humbaba who lived in the Cedar Forest, who slew lions in the mountain passes, who grappled with the Bull that came down from heaven, and killed him, why are your cheeks emaciated, your expression desolate! Why is your heart so wretched, your features so haggard! Why is there such sadness deep within you! Why do you look like one who has been traveling a long distance so that ice and heat have seared your face! ... you roam the wilderness!" Gilgamesh spoke to her, to the tavern-keeper he said: "Tavern-keeper, should not my cheeks be emaciated? Should my heart not be wretched, my features not haggard? Should there not be sadness deep within me! Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face! ..., should I not roam the wilderness? My friend, the wild ass who chased the wild donkey, panther of the wilderness, Enkidu, the wild ass who chased the wild donkey, panther of the wilderness, we joined together, and went up into the mountain. We grappled with and killed the Bull of Heaven, we destroyed Humbaba who lived in the Cedar Forest, we slew lions in the mountain passes! My friend, whom I love deeply, who went through every hard- ship with me, Enkidu, whom I love deeply, who went through every hardship with me, the fate of mankind has overtaken him. Six days and seven nights I mourned over him and would not allow him to be buried until a maggot fell out of his nose. I was terrified by his appearance(!), I began to fear death, and so roam the wilderness. The issue of my friend oppresses me, so I have been roaming long trails through the wilderness. The issue of Enkidu, my friend, oppresses me, so I have been roaming long roads through the wilderness. How can I stay silent, how can 1 be still! My friend whom I love has turned to clay. Am I not like him? Will I lie down, never to get up again?"' Gilgamesh spoke to the tavern-keeper, saying: "So now, tavern-keeper, what is the way to Utanapishtim! What are its markers Give them to me! Give me the markers! If possible, I will cross the sea; if not, I will roam through the wilderness." The tavern-keeper spoke to Gilgamesh, saying: "There has never been, Gilgamesh, any passage whatever, there has never been anyone since days of yore who crossed the sea. The (only) one who crosses the sea is valiant Shamash, except for him who can cross! The crossing is difficult, its ways are treacherous-- and in between are the Waters of Death that bar its approaches! And even if, Gilgamesh, you should cross the sea, when you reach the Waters of Death what would you do! Gilgamesh, over there is Urshanabi, the ferryman of Utanapishtim. 'The stone things' L are with him, he is in the woods picking mint( !). Go on, let him see your face. If possible, cross with him; if not, you should turn back." When Gilgamesh heard this he raised the axe in his hand, drew the dagger from his belt, and slipped stealthily away after them. Like an arrow he fell among them ("the stone things"). From the middle of the woods their noise could be heard. Urshanabi, the sharp-eyed, saw... When he heard the axe, he ran toward it. He struck his head ... Gilgamesh.' He clapped his hands and ... his chest, while "the stone things" ... the boat ... Waters of Death ... broad sea in the Waters of Death ... ... to the river ... the boat ... on the shore. Gilgamesh spoke to Urshanabi (?), the ferryman, ... you." Urshanabi spoke to Gilgamesh, saying:' "Why are your cheeks emaciated, your expression desolate! Why is your heart so wretched, your features so haggard? Why is there such sadness deep within you! Why do you look like one who has been traveling a long distance so that ice and heat have seared your face! Why ... you roam the wilderness!" Gilgamesh spoke to Urshanabi, saying: "Urshanabi, should not my cheeks be emaciated, my expression desolate! Should my heart not be wretched, my features not haggard Should there not be sadness deep within me? Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face! ... should I not roam the wilderness? My friend who chased wild asses in the mountain, the panther of the wilderness, Enkidu, my friend, who chased wild asses in the mountain, the panther of the wilderness, we joined together, and went up into the mountain. We grappled with and killed the Bull of Heaven, we destroyed Humbaba who dwelled in the Cedar Forest, we slew lions in the mountain passes! My friend, whom I love deeply, who went through every hard- ship with me, Enkidu, my friend, whom I love deeply, who went through every hardship with me, the fate of mankind has overtaken him. Six days and seven nights I mourned over him and would not allow him to be buried until a maggot fell out of his nose. I was terrified by his appearance(!), I began to fear death, and so roam the wilderness. The issue of my friend oppresses me, so I have been roaming long trails through the wilderness. The issue of Enkidu, my friend, oppresses me, so 1 have been roaming long roads through the wilderness. How can I stay silent, how can I be still! My friend whom I love has turned to clay; Enkidu, my friend whom I love, has turned to clay! Am I not like him! Will I lie down, never to get up again!" Gilgamesh spoke to Urshanabi, saying: "Now, Urshanabi! What is the way to Utanapishtim? What are its markers! Give them to me! Give me the markers! If possible, I will cross the sea; if not, I will roam through the wilderness!" Urshanabi spoke to Gilgamesh, saying: "It is your hands, Gilgamesh, that prevent the crossing! You have smashed the stone things,' you have pulled out their retaining ropes (?). 'The stone things' have been smashed, their retaining ropes (!) pulled out! Gilgamesh, take the axe in your hand, go down into the woods, and cut down 300 punting poles each 60 cubits in length. Strip them, attach caps(?), and bring them to the boat!" When Gilgamesh heard this he took up the axe in his hand, drew the dagger from his belt, and went down into the woods, and cut 300 punting poles each 60 cubits in length. He stripped them and attached caps(!), and brought them to the boat. Gilgamesh and Urshanabi bearded the boat, Gilgamesh launched the magillu-boat' and they sailed away. By the third day they had traveled a stretch of a month and a half, and Urshanabi arrived at the Waters of Death. Urshanabi said to Gilgamesh: "Hold back, Gilgamesh, take a punting pole, but your hand must not pass over the Waters of Death ... ! Take a second, Gilgamesh, a third, and a fourth pole, take a fifth, Gilgamesh, a sixth, and a seventh pole, take an eighth, Gilgamesh, a ninth, and a tenth pole, take an eleventh, Gilgamesh, and a twelfth pole!" In twice 60 rods Gilgamesh had used up the punting poles. Then he loosened his waist-cloth(?) for... Gilgamesh stripped off his garment and held it up on the mast(!) with his arms. Utanapishtim was gazing off into the distance, puzzling to himself he said, wondering to himself: "Why are 'the stone things' of the boat smashed to pieces! And why is someone not its master sailing on it? The one who is coming is not a man of mine, ... I keep looking but not... I keep looking but not ... I keep looking..." lines are missing here.] Utanapishtim said to Gilgamesh: "Why are your cheeks emaciated, your expression desolate! Why is your heart so wretched, your features so haggard! Why is there such sadness deep within you! Why do you look like one who has been traveling a long distance so that ice and heat have seared your face! ... you roam the wilderness!" Gilgamesh spoke to Utanapishtim saying: "Should not my cheeks be emaciated, my expression desolate! Should my heart not be wretched, my features not haggard! Should there not be sadness deep within me! Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face! ... should I not roam the wilderness) My friend who chased wild asses in the mountain, the panther of the wilderness, Enkidu, my friend, who chased wild asses in the mountain, the panther of the wilderness, we joined together, and went up into the mountain. We grappled with and killed the Bull of Heaven, we destroyed Humbaba who dwelled in the Cedar Forest, we slew lions in the mountain passes! My friend, whom I love deeply, who went through every hard- shin with me Enkidu, my friend, whom I love deeply, who went through every hardship with me, the fate of mankind has overtaken him. Six days and seven nights I mourned over him and would not allow him to be buried until a maggot fell out of his nose. I was terrified by his appearance(!), I began to fear death, and so roam the wilderness. The issue of my friend oppresses me, so I have been roaming long trails through the wilderness. The issue of Enkidu, my friend, oppresses me, so I have been roaming long roads through the wilderness. How can I stay silent, how can I be still! My friend whom I love has turned to clay; Enkidu, my friend whom I love, has turned to clay! Am I not like him! Will I lie down never to get up again!" Gilgamesh spoke to Utanapishtim, saying: "That is why (?) I must go on, to see Utanapishtim whom they call 'The Faraway.'" I went circling through all the mountains, I traversed treacherous mountains, and crossed all the seas-- that is why (!) sweet sleep has not mellowed my face, through sleepless striving I am strained, my muscles are filled with pain. I had not yet reached the tavern-keeper's area before my clothing gave out. I killed bear, hyena, lion, panther, tiger, stag, red-stag, and beasts of the wilderness; I ate their meat and wrapped their skins around me.' The gate of grief must be bolted shut, sealed with pitch and bitumen ! As for me, dancing... For me unfortunate(!) it(?) will root out..." Utanapishtim spoke to Gilgamesh, saying: "Why, Gilgamesh, do you ... sadness? You who were created (!) from the flesh of gods and mankind who made ... like your father and mother? Have you ever... Gilgamesh ... to the fool ... They placed a chair in the Assembly, ... But to the fool they gave beer dregs instead of butter, bran and cheap flour which like ... Clothed with a loincloth (!) like ... And ... in place of a sash, because he does not have ... does not have words of counsel ... Take care about it, Gilgamesh, ... their master... ... Sin... ... eclipse of the moon ... The gods are sleepless ... They are troubled, restless(!) ... Long ago it has been established... You trouble yourself... ... your help ... If Gilgamesh ... the temple of the gods ... the temple of the holy gods, ... the gods ... ... mankind, they took ... for his fate. You have toiled without cease, and what have you got! Through toil you wear yourself out, you fill your body with grief, your long lifetime you are bringing near (to a premature end)! Mankind, whose offshoot is snapped off like a reed in a canebreak, the fine youth and lovely girl ... death. No one can see death, no one can see the face of death, no one can hear the voice of death, yet there is savage death that snaps off mankind. For how long do we build a household? For how long do we seal a document! For how long do brothers share the inheritance? For how long is there to be jealousy in the land(!)! For how long has the river risen and brought the overflowing waters, so that dragonflies drift down the river!' The face that could gaze upon the face of the Sun has never existed ever. How alike are the sleeping(!) and the dead. The image of Death cannot be depicted. (Yes, you are a) human being, a man (?)! After Enlil had pronounced the blessing,'" the Anunnaki, the Great Gods, assembled. Mammetum, she who forms destiny, determined destiny with them. They established Death and Life, but they did not make known 'the days of death'".

Over his friend, Enkidu, Gilgamesh cried bitterly, roaming the wilderness. "I am going to die!--am I not like Enkidu?! Deep sadness penetrates my core, I fear death, and now roam the wilderness-- I will set out to the region of Utanapishtim, son of Ubartutu, and will go with utmost dispatch! When I arrived at mountain passes at nightfall,' I saw lions, and I was terrified! I raised my head in prayer to Sin, to ... the Great Lady of the gods my supplications poured forth, 'Save me from... !"' He was sleeping in the night, but awoke with a start with a dream: A warrior(!) enjoyed his life-- he raised his axe in his hand, drew the dagger from his sheath, and fell into their midst like an arrow. He struck ... and he scattered them, The name of the former ... The name of the second ... (26 lines are missing here, telling of the beginning of his quest.] The Scorpion-Beings The mountain is called Mashu. Then he reached Mount Mashu, which daily guards the rising and setting of the Sun, above which only the dome of the heavens reaches, and whose flank reaches as far as the Netherworld below, there were Scorpion-beings watching over its gate. Trembling terror they inspire, the sight of them is death, their frightening aura sweeps over the mountains. At the rising and setting they watch over the Sun. When Gilgamesh saw them, trembling terror blanketed his face, but he pulled himself together and drew near to them. The scorpion-being called out to his female: "He who comes to us, his body is the flesh of gods!" The scorpion-being, his female, answered him: "(Only) two-thirds of him is a god, one-third is human." The male scorpion-being called out, saying to the offspring of the gods: "Why have you traveled so distant a journey? Why have you come here to me, over rivers whose crossing is treacherous! I want to learn your ... I want to learn ..." [16 lines are missing here. When the text resumes Gilgamesh is speaking.] "I have come on account of my ancestor Utanapishtim, who joined the Assembly of the Gods, and was given eternal life. About Death and Life I must ask him!" The scorpion-being spoke to Gilgamesh ..., saying: "Never has there been, Gilgamesh, a mortal man who could do that(?). No one has crossed through the mountains, for twelve leagues it is darkness throughout-- dense is the darkness, and light there is none. To the rising of the sun ... To the setting of the sun ... To the setting of the sun ... They caused to go out..." [67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him passage.] "Though it be in deep sadness and pain, in cold or heat ... gasping after breath ... I will go on! Now! Open the Gate!" The scorpion-being spoke to Gilgamesh, saying: "Go on, Gilgamesh, fear not! The Mashu mountains I give to you freely (!), the mountains, the ranges, you may traverse ... In safety may your feet carry you. The gate of the mountain ..." To the rising of the sun ... To the setting of the sun ... To the setting of the sun ... They caused to go out..." [67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him passage.] "Though it be in deep sadness and pain, in cold or heat ... gasping after breath ... I will go on! Now! Open the Gate!" The scorpion-being spoke to Gilgamesh, saying: "Go on, Gilgamesh, fear not! The Mashu mountains I give to you freely (!), the mountains, the ranges, you may traverse ... In safety may your feet carry you. The gate of the mountain ..." As soon as Gilgamesh heard this he heeded the utterances of the scorpion-being. Along the Road of the Sun L he journeyed-- one league he traveled ..., dense was the darkness, light there was none. Neither what lies ahead nor behind does it allow him to see. Two leagues he traveled ..., dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. [22 lines are missing here.] Four leagues he traveled ..., dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. Five leagues he traveled ..., dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. Six leagues he traveled ..., dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. Seven leagues he traveled .. dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. Eight leagues he traveled and cried out (!), dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. Nine leagues he traveled ... the North Wind. It licked at his face, dense was the darkness, light there was none, neither what lies ahead nor behind does it allow him to see. Ten leagues he traveled ... ... is near, ... four leagues. Eleven leagues he traveled and came out before the sun(rise). Twelve leagues he traveled and it grew brilliant. ...it bears lapis lazuli as foliage, bearing fruit, a delight to look upon. (25 lines are missing here, describing the garden in detail.] ... cedar ... agate ... of the sea ... lapis lazuli, like thorns and briars ... carnelian, rubies, hematite,... like... emeralds (!) ... of the sea, Gilgamesh ... on walking onward, raised his eyes and saw ...

Just as day began to dawn Gilgamesh addressed his friend, saying: "Enkidu, your mother, the gazelle, and your father, the wild donkey, engendered you, four wild asses raised you on their milk, and the herds taught you all the grazing lands. May the Roads of Enkidu to the Cedar Forest mourn you and not fall silent night or day. May the Elders of the broad city of Uruk-Haven mourn you. May the peoples who gave their blessing after us mourn you. May the men of the mountains and hills mourn you. May the... May the pasture lands shriek in mourning as if it were your mother. May the ..., the cypress, and the cedar which we destroyed (?) in our anger mourn you. May the bear, hyena, panther, tiger, water buffalo(?), jackal, lion, wild bull, stag, ibex, all the creatures of the plains mourn you. May the holy River Ulaja, along whose banks we grandly used to stroll, mourn you. May the pure Euphrates, to which we would libate water from our waterskins, mourn you. May the men of Uruk-Haven, whom we saw in our battle when we killed the Bull of Heaven, mourn you. May the farmer ...,who extols your name in his sweet work song, mourn you. May the ... of the broad city, who ... exalted your name, mourn you. May the herder ..., who prepared butter and light beer for your mouth, mourn you. May ..., who put ointments on your back, mourn you. May ..., who prepared fine beer for your mouth, mourn you. May the harlot, ... you rubbed yourself with oil and felt good, mourn you. May ...,... of the wife placed(!) a ring on you ..., mourn you May the brothers go into mourning over you like sisters; ... the lamentation priests, may their hair be shorn off on your behalf. Enkidu, your mother and your father are in the wastelands, I mourn you ..." "Hear me, O Elders of Uruk, hear me, O men! I mourn for Enkidu, my friend, I shriek in anguish like a mourner. You, axe at my side, so trusty at my hand-- you, sword at my waist, shield in front of me, you, my festal garment, a sash over my loins-- an evil demon!) appeared and took him away from me! My friend, the swift mule, fleet wild ass of the mountain, panther of the wilderness, Enkidu, my friend, the swift mule, fleet wild ass of the mountain, panther of the wilderness, after we joined together and went up into the mountain, fought the Bull of Heaven and killed it, and overwhelmed Humbaba, who lived in the Cedar Forest, now what is this sleep which has seized you? You have turned dark and do not hear me!" But his (Enkidu's) eyes do not move, he touched his heart, but it beat no longer. He covered his friend's face like a bride, swooping down over him like an eagle, and like a lioness deprived of her cubs he keeps pacing to and fro. He shears off his curls and heaps them onto the ground, ripping off his finery and casting it away as an abomination. Just as day began to dawn, Gilgamesh ... and issued a call to the land: "You, blacksmith! You, lapidary! You, coppersmith! You, goldsmith! You, jeweler! Create 'My Friend,' fashion a statue of him. ... he fashioned a statue of his friend. His features ... ...,your chest will be of lapis lazuli, your skin will be of gold." [10 lines are missing here.'] "I had you recline on the great couch, indeed, on the couch of honor I let you recline, 1 had you sit in the position of ease, the seat at the left, so the princes of the world kissed your feet. I had the people of Uruk mourn and moan for you, I filled happy people with woe over you, and after you (died) I let a filthy mat of hair grow over my body, and donned the skin of a lion and roamed the wilderness." Just as day began to dawn, he undid his straps ... I... carnelian, [85 lines are missing here.'] ...to my friend. ... your dagger to Bibbi ..." [40 lines are missing here.] " ... the judge of the Anunnaki." When Gilgamesh heard this the zikru of the river(!) he created'... Just as day began to dawn Gilgamesh opened(!) ... and brought out a big table of sissoo wood. A carnelian bowl he filled with honey, a lapis lazuli bowl he filled with butter. He provided ... and displayed it before Shamash. [All of the last column, some 40-50 lines, is missing.]

"My friend, why are the Great Gods in conference? (In my dream) Anu, Enlil, and Shamash held a council, and Anu spoke to Enlil: 'Because they killed the Bull of Heaven and have also slain Humbaba, the one of them who pulled up the Cedar of the Mountain must die!' Enlil said:'Let Enkidu die, but Gilgamesh must not die!' Bur the Sun God of Heavenl replied to valiant Enlil: 'Was it not at my command that they killed the Bull of Heaven and Humbaba! Should now innocent Enkidu die!' Then Enlil became angry at Shamash, saying: 'it is you who are responsible because you traveled daily with them as their friend!"' Enkidu was lying (sick) in front of Gilgamesh. His tears flowing like canals, he (Gilgamesh) said: "O brother, dear brother, why are they absolving me instead of my brother)" Then Enkidu said:) "So now must 1 become a ghost, to sit with the ghosts of the dead, to see my dear brother nevermore!" In the Cedar Forest where the Great (Gods dwell, I did not kill the Cedar." Enkidu addressed Gilgamesh, saying to Gilgamesh, his Friend: "Come, Friend,... The door... Enkidu raised his eyes,...and spoke to the door as if it were human: "You stupid wooden door, with no ability to understand... ! Already at 10 leagues I selected the wood for you, until I saw the towering Cedar ... Your wood was without compare in my eyes. Seventy-two cubits was your height, 14 cubits your width, one cubit your thickness, your door post, pivot stone, and post cap ... I fashioned you, and I carried you; to Nippur... Had I known, O door, that this would he your gratitude and this your gratitude..., I would have taken an axe and chopped you up, and lashed your planks into... in its ... I erected the... and in Uruk...they heard But yet, O door, I fashioned you, and I carried you to Nippur! May a king who comes after me reject you, may the god... may he remove my name and set his own name there!" He ripped out.., threw down. He(Gilgamesh) kept listening to his words, and retorted quickly, Gilgamesh listened to the words of Enkidu, his Friend, and his tears flowed. Gilgamesh addressed Enkidu, raying: 'Friend, the gods have given you a mind broad and ... Though it behooves you to be sensible, you keep uttering improper things! Why, my Friend, does your mind utter improper things? The dream is important but very frightening, your lips are buzzing like flies. Though there is much fear, the dream is very important. To the living they (the gods) leave sorrow, to the living the dream leaves pain. I will pray, and beseech the Great Gods, I will seek..., and appeal to your god. ... Enlil, the Father of the Gods, ...Enlil the Counselor...you. I will fashion a statue of you of gold without measure, do nor worry..., gold... What Enlil says is not... What he has said cannot go back, cannot ..., What... he has laid down cannot go back, cannot... My friend,... of fate goes to mankind." just as dawn began to glow, Enkidu raised his head and cried out to Shamash, at the (first) gleam of the sun his tears poured forth. "I appeal to you, O Shamash, on behalf of my precious life (?), because of that notorious trapper who did not let me attain the same as my friend May the trapper not get enough to feed himself . May his profit be slashed, and his wages decrease, may... be his share before you, may he not enter ... but go out of it like vapor(?)!" After he had cursed the trapper to his satisfaction, his heart prompted him to curse the Harlot. "Come now, Harlot, I am going to decree your fate, a fate that will never come to an end for eternity! I will curse you with a Great Curse, may my curses overwhelm you suddenly, in an instant! May you not be able to make a household, and not be able to love a child of your own (?)! May you not dwell in the ... of girls, may dregs of beer (?) stain your beautiful lap, may a drunk soil your festal robe with vomit(?), ... the beautiful (?) ... of the potter. May you never acquire anything of bright alabaster, may the judge. .. may shining silver(?), man's delight, not be cast into your house, may a gateway be where you rake your pleasure,' may a crossroad be your home may a wasteland be your sleeping place, may the shadow of the city wall be your place to stand, may the thorns and briars skin your feet, may both the drunk and the dry slap you on the cheek, ... in your city's streets (?), may owls nest in the cracks of your walls! may no parties take place... ... present(?). and your filthy "lap" ... may.., be his(?) Because of me... while I, blameless, you have... against me. When Shamash heard what his mouth had uttered, he suddenly called out to him from the sky: "Enkidu, why are you cursing the harlot, Shamhat, she who fed you bread fit for a god, she who gave you wine fit for a king, she who dressed you in grand garments, and she who allowed you to make beautiful Gilgamesh your comrade! Now Gilgamesh is your beloved brother-friend! He will have you lie on a grand couch, will have you lie on a couch of honor. He will seat you in the seat of ease, the seat at his left, so that the princes of the world kiss your feet. He will have the people of Uruk go into mourning and moaning over you, will fill the happy people with woe over you. And after you he will let his body bear a filthy mat of hair, will don the skin of a lion and roam the wilderness." As soon as Enkidu heard the words of valiant Shamash, his agitated heart grew calm, his anger abated. Enkidu spoke to the harlot, saying: "Come, Shamhat, I will decree your fate for you. Let my mouth which has cursed you, now turn to bless you! May governors and nobles love you, May he who is one league away bite his lip (in anticipation of you), may he who is two leagues away shake our his locks (in preparation)! May the soldier not refuse you, but undo his buckle for you, may he give you rock crystal(!), lapis lazuli, and gold, may his gift to you be earrings of filigree(?). May... his supplies be heaped up. May he bring you into the ... of the gods. May the wife, the mother of seven (children), be abandoned because of you!" Enkidu's innards were churning, lying there so alone. He spoke everything he felt, saying to his friend: "Listen, my friend, to the dream that I had last night. The heavens cried out and the earth replied, and I was standing between them. There appeared a man of dark visage-- his face resembled the Anzu," his hands were the paws of a lion, his nails the talons of an eagle!-- he seized me by my hair and overpowered me. I struck him a blow, but he skipped about like a jump rope, and then he struck me and capsizcd me like a raft, and trampled on me like a wild bull. He encircled my whole body in a clamp. 'Help me, my friend" (I cried), but you did not rescue me, you were afraid and did not.. ." "Then he... and turned me into a dove, so that my arms were feathered like a bird. Seizing me, he led me down to the House of Darkness, the dwelling of Irkalla, to the house where those who enter do not come out, along the road of no return, to the house where those who dwell, do without light, where dirt is their drink, their food is of clay, where, like a bird, they wear garments of feathers, and light cannot be seen, they dwell in the dark, and upon the door and bolt, there lies dust. On entering the House of Dust, everywhere I looked there were royal crowns gathered in heaps, everywhere I listened, it was the bearers of crowns, who, in the past, had ruled the land, but who now served Anu and Enlil cooked meats, served confections, and poured cool water from waterskins. In the house of Dust that I entered there sat the high priest and acolyte, there sat the purification priest and ecstatic, there sat the anointed priests of the Great Gods. There sat Etana, there sat Sumukan, there sat Ereshkigal, the Queen of the Netherworld. Beletseri, the Scribe of the Netherworld, knelt before her, she was holding the tablet and was reading it out to her Ereshkigal. She raised her head when she saw me---- 'Who has taken this man?' [50 lines are missing here] ...I (?) who went through every difficulty, remember me and forget(?) not all that I went through with you. "My friend has had a dream that bodes ill?" The day he had the dream ... came to an end. Enkidu lies down a first day, a second day, that Enkidu ... in his bed; a third day and fourth day, that Enkidu ... in his bed; a fifth, a sixth, and seventh, that Enkidu ... in his bed; an eighth, a ninth, a tenth, that Enkidu ... in his bed. Enkidu's illness grew ever worse. Enkidu drew up from his bed, and called out to Gilgamesh ...: "My friend hates me ... while he talked with me in Uruk as I was afraid of the battle he encouraged me. My friend who saved me in battle has now abandoned me! I and you ... [About 20 lines are missing] At his noises Gilgamesh was roused ... Like a dove he moaned ... "May he not be held, in death ... O preeminent among men ..." To his friend ... "I will mourn him (?) I at his side ..."

He washed out his marred hair and cleaned up his equipment(?), shaking out his locks down over his back, throwing off his dirty clothes and putting on clean ones. He wrapped himself in regal garments and fastened the sash. When Gilgamesh placed his crown on his head, a princess Ishtar raised her eyes to the beauty of Gilgamesh. "Come along, Gilgamesh, be you my husband, to me grant your lusciousness.' Be you my husband, and I will be your wife. I will have harnessed for you a chariot of lapis lazuli and gold, with wheels of gold and 'horns' of electrum(?). It will he harnessed with great storming mountain mules! Come into our house, with the fragrance of cedar. And when you come into our house the doorpost(?) and throne dais(?)'will kiss your feet. Bowed down beneath you will be kings, lords, and princes. The Lullubu people' will bring you the produce of the mountains and countryside as tribute. Your she-goats will bear triplets, your ewes twins, your donkey under burden will overtake the mule, your steed at the chariot will be bristling to gallop, your ax at the yoke will have no match." Gilgamesh addressed Princess Ishtar saying: "What would I have to give you if I married you! Do you need oil or garments for your body! Do you lack anything for food or drink! I would gladly feed you food fit for a god, I would gladly give you wine fit for a king, ... may the street(?) be your home(?), may you be clothed in a garment, and may any lusting man (?) marry you! ...an oven who... ice, a half-door that keeps out neither breeze nor blast, a palace that crushes down valiant warriors, an elephant who devours its own covering, pitch that blackens the hands of its bearer, a waterskin that soaks its bearer through, limestone that buckles out the stone wall, a battering ram that attracts the enemy land, a shoe that bites its owner's feet! Where are your bridegrooms that you keep forever' Where is your 'Little Shepherd' bird that went up over you! See here now, I will recite the list of your lovers. Of the shoulder (?) ... his hand, Tammuz, the lover of your earliest youth, for him you have ordained lamentations year upon year! You loved the colorful 'Little Shepherd' bird and then hit him, breaking his wing, so now he stands in the forest crying 'My Wing'! You loved the supremely mighty lion, yet you dug for him seven and again seven pits. You loved the stallion, famed in battle, yet you ordained for him the whip, the goad, and the lash, ordained for him to gallop for seven and seven hours, ordained for him drinking from muddled waters,' you ordained far his mother Silili to wail continually. You loved the Shepherd, the Master Herder, who continually presented you with bread baked in embers, and who daily slaughtered for you a kid. Yet you struck him, and turned him into a wolf, so his own shepherds now chase him and his own dogs snap at his shins. You loved Ishullanu, your father's date gardener, who continually brought you baskets of dates, and brightened your table daily. You raised your eyes to him, and you went to him: 'Oh my Ishullanu, let us taste of your strength, stretch out your hand to me, and touch our vulva. Ishullanu said to you: 'Me! What is it you want from me! Has my mother not baked, and have I not eaten that I should now eat food under contempt and curses and that alfalfa grass should be my only cover against the cold? As you listened to these his words you struck him, turning him into a dwarf(?), and made him live in the middle of his (garden of) labors, where the mihhu do not go up, nor the bucket of dates (?) down. And now me! It is me you love, and you will ordain for me as for them!" When Ishtar heard this, in a fury she went up to the heavens, going to Anu, her father, and crying, going to Anrum, her mother, and weeping: "Father, Gilgamesh has insulted me over and over, Gilgamesh has recounted despicable deeds about me, despicable deeds and curses!" Anu addressed Princess Ishtar, saying: "What is the matter? Was it not you who provoked King Gilgamesh? So Gilgamesh recounted despicable deeds about you, despicable deeds and curses!" Ishtar spoke to her father, Anu, saying: "Father, give me the Bull of Heaven, so he can kill Gilgamesh in his dwelling. If you do not give me the Bull of Heaven, I will knock down the Gates of the Netherworld, I will smash the door posts, and leave the doors flat down, and will let the dead go up to eat the living! And the dead will outnumber the living!" Anu addressed princess Ishtar, saying: "If you demand the Bull of Heaven from me, there will be seven years of empty husks for the land of Uruk. Have you collected grain for the people! Have you made grasses grow for the animals?" Ishtar addressed Anu, her father, saying: "I have heaped grain in the granaries for the people, I made grasses grow for the animals, in order that they might eat in the seven years of empty husks. I have collected grain for the people, I have made grasses grow for the animals." When Anu heard her words, he placed the noserope of the Bull of Heaven in her hand. Ishtar led the Bull of Heaven down to the earth. When it reached Uruk It climbed down to the Euphrates... At the snort of the Bull of Heaven a huge pit opened up, and 100 Young Men of Uruk fell in. At his second snort a huge pit opened up, and 200 Young Men of Uruk fell in. At his third snort a huge pit opened up, and Enkidu fell in up to his waist. Then Enkidu jumped out and seized the Bull of Heaven by its horns. the Bull spewed his spittle in front of him, with his thick tail he flung his dung behind him (?). Enkidu addressed Gilgamesh, saying: "My friend, we can be bold(?) ... How shall we respond... My friend, I saw... And my strength... I will rip out... I and you, we must share (?) I shall grasp the Bull I will fill my hands (?) .. In front... ... between the nape, the horns, and... thrust your sword." Enkidu stalked and hunted down the Bull of Heaven. He grasped it by the thick of its tail and held onto it with both his hands (?), while Gilgamesh, like an expert butcher, boldly and surely approached the Bull of Heaven. Between the nape, the horns, and... he thrust his sword. After they had killed the Bull of Heaven, they ripped out its heart and presented it to Shamash. They withdrew bowing down humbly to Shamash. Then the brothers sat down together. Ishtar went up onto the top of the Wall of Uruk-Haven, cast herself into the pose of mourning, and hurled her woeful curse: "Woe unto Gilgamesh who slandered me and killed the Bull of Heaven!" When Enkidu heard this pronouncement of Ishtar, he wrenched off the Bull's hindquarter and flung it in her face: "If I could only get at you I would do the same to you! I would drape his innards over your arms!" Ishtar assembled the (cultic women) of lovely-locks, joy-girls, and harlots, and set them to mourning over the hindquarter of the Bull. Gilgamesh summoned all the artisans and craftsmen. (All) the artisans admired the thickness of its horns, each fashioned from 30 minas of lapis lazuli! Two fingers thick is their casing(?). Six vats of oil the contents of the two he gave as ointment to his (personal) god Lugalbanda. He brought the horns in and hung them in the bedroom of the family head (Lugalbanda?). They washed their hands in the Euphrates, and proceeded hand in hand, striding through the streets of Uruk. The men of Uruk gathered together, staring at them. Gilgamesh said to the palace retainers: "Who is the bravest of the men) Who is the boldest of the males! Gilgamesh is the bravest of the men, the boldest of the males! She at whom we flung the hindquarter of the Bull of Heaven in anger, Ishtar has no one that pleases her... in the street (?) Gilgamesh held a celebration in his palace. The Young Men dozed off, sleeping on the couches of the night. Enkidu was sleeping, and had a dream. He woke up and revealed his dream to his friend.

... They stood at the forest's edge, gazing at the top of the Cedar Tree, gazing at the entrance to the forest. Where Humbaba would walk there was a trail, the roads led straight on, the path was excellent. Then they saw the Cedar Mountain, the Dwelling of the Gods, the throne dais of Imini. Across the face of the mountain the Cedar brought forth luxurious foliage, its shade was good, extremely pleasant. The thornbushes were matted together, the woods(?) were a thicket ... among the Cedars,... the boxwood, the forest was surrounded by a ravine two leagues long, ... and again for two-thirds (of that distance), ...Suddenly the swords..., and after the sheaths ..., the axes were smeared... dagger and sword... alone ... Humbaba spoke to Gilgamesh saying:"He does not come (?) ... ... Enlil.. ." Enkidu spoke to Humbaba, saying: "Humbaba...'One alone.. 'Strangers ... 'A slippery path is not feared by two people who help each other. 'Twice three times... 'A three-ply rope cannot be cut. 'The mighty lion--two cubs can roll him over."' ... Humbaba spoke to Gilgamesh, saying: ..An idiot' and a moron should give advice to each other, but you, Gilgamesh, why have you come to me! Give advice, Enkidu, you 'son of a fish,' who does not even know his own father, to the large and small turtles which do not suck their mother's milk! When you were still young I saw you but did not go over to you; ... you,... in my belly. ...,you have brought Gilgamesh into my presence, ... you stand.., an enemy, a stranger. ... Gilgamesh, throat and neck, I would feed your flesh to the screeching vulture, the eagle, and the vulture!" Gilgamerh spoke to Enkidu, saying: "My Friend, Humbaba's face keeps changing!· Enkidu spoke to Gilgamesh, saying:' "Why, my friend, are you whining so pitiably, hiding behind your whimpering? Now there, my friend,... in the coppersmith's channel ..., again to blow (the bellows) for an hour, the glowing (metal)(?) ...for an hour. To send the Flood, to crack the Whip." Do not snatch your feet away, do not turn your back, ... strike even harder!" ... may they be expelled.... head fell ... and it/he confronted him... The ground split open with the heels of their feet, as they whirled around in circles Mt. Hermon and Lebanon split. The white clouds darkened, death rained down on them like fog. Shamash raised up against Humbaba mighty tempests'-- Southwind, Northwind, Eastwind, Westwind, Whistling Wind, Piercing Wind, Blizzard, Bad Wind, Wind of Simurru, Demon Wind, Ice Wind, Storm, Sandstorm-- thirteen winds rose up against him and covered Humbaba's face. He could nor butt through the front, and could not scramble out the back, so that Gilgamesh'a weapons were in reach of Humbaba. Humbaba begged for his life, saying to Gilgamesh: "You are young yet, Gilgamesh, your mother gave birth to you, and you are the offspring of Rimnt-Nlnsun (?) ... (It was) at the word of Shamash, Lord of the Mountain, that you were roused (to this expedition). O scion of the heart of Uruk, King Gilgamesh! ... Gilgamesh... Gilgamesh, let me go (?), I will dwell with you as your servant (?) As many trees as you command me I will cut down for you, I will guard for you myrtle wood..., wood fine enough for your palace!" Enkidu addressed Gilgamesh, saying: "My friend, do not listen to Humbaba, [io lines are misring Apparently Humbaba sees thar Gilgamrsh is influenced by Enkidu, and moves to dissuade Enkidu.] "You understand the rules of my forest, the rules..., further, you are aware of all the things so ordered (by Enlil)." I should have carried you up, and killed you at the very entrance to the branches of my forest. I should have fed your flesh to the screeching vulture, the eagle, and the vulture. So now, Enkidu, clemency is up to you. Speak to Gilgamesh to spare my life!" Enkidu addressed Gilgamesh, saying: My friend, Humbaba, Guardian of the Cedar Forest, grind up, kill, pulverize(?), and destroy him! Humbaba, Guardian of the Forest, grind up, kill, pulverize(?), and destroy him! Before the Preeminent God Enlil hears... and the ...gods be filled with rage against us. Enlil is in Nippur, Shamash is in Sippar. Erect an eternal monument proclaiming... how Gilgamesh killed(?) Humbaba." When Humbaba heard... [Abour l0 linrs are misiing.] ... the forest. and denunciations(?) have been made. But you are sitting there like a shepherd... and like a 'hireling of his mouth.' Now, Enkidu, clemency is up to you. Speak to Gilgamesh that he spare my life!" Enkidu spoke to Gilgamesh, saying: "My friend, Humbaba, Guardian of the Forest, grind up, kill, pulverize(?), and destroy him! Before the Preeminent God Enlil hears, and the ... gods are full of rage at us. Enlil is in Nippur, Shamash is in Sippar. Erect an eternal monument proclaiming... how Gilgamesh killed(?) Humbaba." Humbaba heard ... [About 10 lines are missing.] "May he not live the longer of the two, may Enkidu not have any 'share'(?) more than his friend Gilgamesh!" Enkidu spoke to Gilgamesh, saying: "My friend, 1 have been talking to you but you have not been listening to me," You have been listening to the curse of Humbaba!" ... his friend ... by his side .. they pulled out his insides including his tongue. ... he jumped(?). ...abundance fell over the mountain, ...abundance fell over the mountain. They cut through the Cedar, While Gilgamesh cuts down the trees, Enkidu searches through the urmazallu. Enkidu addressed Gilgamesh, saying: "My friend, we have cut down the towering Cedar whose top scrapes the sky. Make from it a door 72 cubits high, 24 cubits wide, one cubit thick, its fixture, its lower and upper pivots will be out of one piece. Let them carry it to Nippur, the Euphrates will carry it down, Nippur will rejoice. ..." They tied together a raft... Enkidu steered it... while Gilgamesh held the head of Humbaba.

At twenty leagues they broke for some food, at thirty leagues they stopped for the night, walking Fifty leagues in a whole day, a walk of a month and a half. On the third day they drew near to the Lebanon. They dug a well facing Shamash (the setting sun), Gilgamesh climbed up a mountain peak, made a libation of flour, and said: "Mountain, bring me a dream, a favorable message from Shamash." Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering. He made him lie down, and... in a circle. they... like grain from the mountain... While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him. in the middle of the night his sleep came to an end, so he got up and said to his friend: "My friend, did you not call out to me? Why did I wake up? Did you not touch me? Why am I so disturbed? Did a god pass by? Why are my muscles trembling? Enkidu, my friend, I have had a dream-- and the dream I had was deeply disturbing(?) in the mountain gorges... the mountain fell down on me (us?) ... Wet(?)... like flies(?)... He who was born in the wilderness, Enkidu, interpreted the dream for his friend: "My friend, your dream is favorable. The dream is extremely important. My friend, the mountain which you saw in the dream is Humbaba. "It means we will capture Humbaba, and kill him and throw his corpse into the wasteland. In the morning there will be a favorable message from Shamash. At twenty leagues they broke for some food, at thirty leagues they stopped for the night, walking fifty leagues in a whole day, a walk of a month and a half. They dug a well facing Shamash Gilgamesh climbed up a mountain peak, made a libation of flour, and said, "Mountain, bring me a dream, a favorable message from Shamash." Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering. He made him lie down, and... in a circle. They ... like grain from the mountain... While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him. ,, in the middle of the night his sleep came to an end, so he got up and said to his friend: My friend, did you not call out to me? Why did I wake up? Did you not touch me? Why am I so disturbed? Did a god pass by? Why are my muscles trembling? Enkidu, my friend, I have had a dream, besides my first dream, a second. And the dream I had--so striking, so...,so disturbing!' I was grappling with a wild bull of the wilderness, with his bellow he split the ground, a cloud of dust...to the sky. I sank to my knees in front of him. He holds... that encircled(?) my arm. (My?) tongue(?) hung out(?) ... My temples throbbed(?) ... He gave me water to drink from his waterskin." "My friend, the god to whom we go is not the wild bull? He is totally different? The wild bull that you saw is Shamash, the protector, in difficulties he holds our hand. The one who gave you water to drink from his waterskin is your personal) god, who brings honor to you, Lugalbanda. We should join together and do one thing, a deed such as has never (before) been done in the land." At twenty leagues they broke for some food, at thirty leagues they stopped for the night, walking fifty leagues in a whole day, a walk of a month and a half. They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said: "Mountain, bring me a dream, a favorable message from Shamash." Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering. He made him lie down, and... in a circle. They... like grain from the mountain... While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him. In the middle of the night his sleep came to an end, so he got up and said to his friend: "My friend, did you nor call out to me? Why did I wake up? Did you not touch me? Why am I so disturbed? Did a god pass by) Why are my muscles trembling? Enkidu, my friend, I have had a third dream, and the dream I had was deeply disturbing. ,, The heavens roared and the earth rumbled; (then) it became deathly still, and darkness loomed. A bolt of lightning cracked and a fire broke out, and where(?) it kept thickening, there rained death. Then the white-hot name dimmed, and the fire went out, and everything that had been falling around turned to ash. Let us go down into the plain so we can talk it over." ,,, Enkidu heard the dream that he had presented and said to Gilgamesh (About 40 lines are missing here.) At twenty leagues they broke for some food, at thirty leagues they stopped for the night, walking fifty leagues in a whole day, a walk of a month and a half. They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said: "Mountain, bring me a dream, a favorable message from Shamash." Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering. He made him lie down, and... in a circle. They... like grain from the mountain... While Gilgamesh rested his chin on his knees, sleep that pours over mankind overtook him. in the middle of the night his sleep came to an end, so he got up and said to his friend: "My friend, did you not call out to me? Why did I wake up? Did you nor touch me? Why am I so disturbed? Did a god pass by? Why are my muscles trembling) Enkidu, my friend, I have had a fourth dream, and the dream I had was deeply disturbing (?). (About 11 lines are missing) "He was... cubits tall... ... Gilgamesh Enkidu listened to his dream "The dream that you had is favorable, it is extremely important? My friend, this... Humbaba Eke... Before it becomes light... We will achieve (victory?) over him, Humbaba, against whom we rage, we will.., and triumph over him. In the morning there will be a favorable message from Shamash. At twenty leagues they broke for some food, at thirty leagues they stopped for the night, walking fifty leagues in a whole day, a walk of a month and a half. They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said: "Mountain, bring me a dream, a favorable message from Shamash." Enkidu prepared a sleeping place for him for the night; a violent wind passed through so he attached a covering. He made him lie down, and... in a circle. They... like grain from the mountain ... While Gilgamerh rested his chin on his knees, sleep that pours over mankind overtook him. ,, in the middle of the night his sleep came to an end, so he got up and said to his friend: "My friend, did you not call out to me? Why did I wake up? Did you not touch me? Why am I so disturbed? Did a god pass by? Why are my muscles trembling? Enkidu, my friend, I had a fifth(?) dream, and the dream I had was deeply disturbing (?). ...His tears were running in the presence of Shamash. 'What you said in Uruk..., be mindful of it, stand by me... ?" Gilgamesh, the offspring of Uruk-Haven, Shamash heard what issued from his mouth, and suddenly there resounded a warning sound from the sky. "Hurry, stand by him so that he (Humbaba) does nor enter the forest, and does not go down into the thickets and hide (?) He has not put on his seven coats of armor(?) he is wearing only one, but has taken off six." ,,, They(Gilgamesh and Enkidu ')... They lunge at each other like raging wild bulls... One name he bellowed full of... The Guardian of the Forest bellowed ...Humbaha like... ..."'One alone cannot 'Strangers ... 'A slippery path is not feared by two people who help each other.' 'Twice three times... 'A three-ply rope cannot be cut.' 'The mighty lioness cubs can roll him over."' Enkidu spoke to Gilgamesh, saying: "As soon as we have gone down into the Cedar Forest, let us split open the tree (?) and strip off its branches(?)." Gilgamesh spoke to Enkidu, saying: "Why, my friend, we...so wretchedly (?) We have crossed over all the mountarns together, in front of us, before we have cut down the Cedar. My friend, you who are so experienced in battle, who... fighting, you...' and (need) not fear death. Let your voice bellow forth like the kettledrum, let the stiffness in your arms depart, let the paralysis in your legs go away. Take my hand, my friend, we will go on together. Your heart should burn to do battle --pay no heed to death, do not lose heart! The one who watches from the side is a careful man, but the one who walks in front protects himself and saves his comrade, and through their fighting they establish fame'" As the two of them reached the evergreen forest they cut off their talk, and stood still.