The Epic of Atrahasis is the fullest Mesopotamian account of the Great Flood, but it offers more. - The conditions immediately after the Creation, when the Lower Gods have to work very hard, and complain.
The text is known from several versions: two were written by Assyrian scribes (one in the Assyrian, one in the Babylonian dialect), a third one (on three tablets) was written during the reign of king Ammi-Saduqa of Babylonia (1647-1626 BCE). Parts are quoted in Tablet XI of the Epic of Gilgame; other influences are in the Babylonian History by Berossus.
The translation offered here is adapted from the one by B.R. Foster
[1] When the gods were man they did forced labor, they bore drudgery.
Great indeed was the drudgery of the gods, the forced labor was heavy, the misery too much:
[5] the seven great Anunna-gods were burdening the Igigi-gods with forced labor.
[15 lines missing]
[21] The gods were digging watercourses, canals they opened, the life of the land.
The Igigi-gods were digging watercourses canals they opened, the life of the land.
[25] The Igigi-gods dug the Tigris river and the Euphrates thereafter.
Springs they opened from the depths, wells ... they established.
They heaped up all the mountains.
[Several lines missing]
... years of drudgery.
[35] ... the vast marsh.
They counted years of drudgery ,... and forty years, too much! ... forced labor they bore night and day.
They were complaining, denouncing,
[40] muttering down in the ditch:
"Let us face up to our foreman the prefect, he must take off our heavy burden upon us!
Enlil, counsellor of the gods, the warrior, come, let us remove him from his dwelling;
[45] Enlil, counsellor of the gods, the warrior, come, let us remove him from his dwelling!"
[Several lines missing]
[61] "Now them, call for battle, battle let us join, warfare!"
The gods heard his words: they set fire to their tools,
[65] they put fire to their spaces, and flame to their workbaskets.
Off they went, one and all, to the gate of the warrior Enlil's abode.
[70] It was night, half-way through the watch, the house was surrounded, but the god did not know.
It was night, half-way through the watch, Ekur was surrounded, but Enlil did not know!
[Several lines missing]
[132] Nusku opened his gate, took his weapons and went ... Enlil.
In the assembly of all the gods,
[135] he knelt, stood up, expounded the command, "Anu, your father, your counsellor, the warrior Enlil, your prefect, Ninurta, and your bailiff Ennugi have sent me to say:
[140] 'Who is the instigator of this battle?
Who is the instigator of these hostilities?
Who declared war, that battle has run up to the gate of Enlil?
In ...
[145] he transgressed the command of Enlil.'"
"Everyone of us gods has declared war;-----
We have set ... un the excvation, excessive drudgery has killed us,
150] our forced labor was heavy, the misery too much!
Now, everyone of us gods has resolved on a reckoning with Enlil."
[a1] Ea made ready to speak, and said to the gods, his brothers: "What calumny do we lay to their charge?
Their forced labor was heavy, their misery too much!
[a5] Every day ...
the outcry was loud, we could hear the clamor.
There is ...
Belet-ili, the midwife, is present.
Let her create, then, a human, a man,
[a10] Let him bear the yoke!
Let him bear the yoke!
Let man assume the drudgery of the god."
Belet-ili, the midwife, is present.
[190] Let the midwife create a human being!
Let man assume the drudgery of the god."
They summoned and asked the goddess the midwife of the gods, wise Mami: "Will you be the birth goddess, creatress of mankind?
[195] Create a human being, that he bear the yoke, let him bear the yoke, the task of Enlil, let man assume the drudgery of the god."
Nintu made ready to speak, and said to the great gods:
[200] "It is not for me to do it, the task is Enki's.
He it is that cleanses all, let him provide me the clay so I can do the making."
Enki made ready to speak,
[205] and said to the great gods: "On the first, seventh, and fifteenth days of the month, let me establish a purification, a bath.
Let one god be slaughtered, then let the gods be cleansed by immersion.
[210] Let Nintu mix clay with his flesh and blood.
Let that same god and man be thoroughly mixed in the clay.
Let us hear the drum for the rest of the time.
[215] From the flesh of the god let a spirit remain, let it make the living know its sign, lest he be allowed to be forgotten, let the spirit remain."
The great Anunna-gods, who administer destinies,
[220] answered "yes!" in the assembly.
On the first, seventh, and fifteenth days of the month, he established a purification, a bath.
They slaughtered Aw-ilu, who had the inspiration, in their assembly.
[225] Nintu mixed clay with his flesh and blood.
That same god and man were thoroughly mixed in the clay.
For the rest of the time they would hear the drum.
From the flesh of the god the spirit remained.
It would make the living know its sign.
[230] Lest he be allowed to be forgotten, the spirit remained.
After she had mixed the clay,
she summoned the Anunna, the great gods.
The Igigi, the great gods, spat upon the clay.
[235] Mami made rady to speak, and said to the great gods:
"You ordered me the task and I have completed it!
You have slaughtered the god, along with his inspiration.
[240] I have done away with your heavy forced labor, I have imposed your drudgery on man.
You have bestowed clamor upon mankind.
I have released the yoke, I have made restoration."
They heard this speech of hers,
[245] they ran, free of care, and kissed her feet, saying: "Formerly we used to call you Mami, now let your name be Belet-kala-ili (Mistress of all the gods)!"
[i.b35] Enlil committed an evil deed against the people.
[i.c.11] Atrahasis made ready to speak, and said to his lord: "Make me know the meaning of the dream.
let me know, that I may look out for its consequence."
[i.c15] Enki made ready to speak, and said to his servant: "You might say, 'Am I to be looking out while in the bedroom?'
Do you pay attention to message that I speak for your:
[i.c20] 'Wall, listen to me!
Reed wall, pay attention to all my words!
Flee the house, build a boat, forsake possessions, and save life.
[i.c25] The boat which you build
... be equal ...
...
...
Roof her over like the depth,
[i.c30] so that the sun shall not see inside her.
Let her be roofed over fore and aft.
The gear should be very strong, the pitch should be firm, and so give the boat strength.
I will shower down upon you later
[i.c35] a windfall of birds, a spate of fishes.'"
He opened the water clock and filled it, he told it of the coming of the seven-day deluge.
Atrahasis received the command.
He assembled the Elders at his gate.
[i.c.40] Atrahasis made ready to speak, and said to the Elders: "My god does not agree with your god, Enki and Enlil are constantly angry with each other.
They have expelled me from the land.
[i.c45] Since I have always reverenced Enki, he told me this.
I can not live in ...
Nor can I set my feet on the earth of Enlil.
I will dwell with my god in the depths.
[i.c50] This he told me: ..."
[ii.10] The Elders ...
The carpenter carried his axe, the reedworker carried his stone, the rich man carried the pitch, the poor man brought the materials needed.
[About fifteen lines missing]
Bringing ...
[ii.30] whatever he had ...
Whatever he had ...
Pure animals he slaughtered, cattle ...
Fat animals he killed. Sheep ...
he choose and and brought on board.
[ii.35] The birds flying in the heavens, the cattle and the ... of the cattle god, the creatures of the steppe, ... he brought on board
...
[ii.40] he invited his people
... to a feast
... his family was brought on board.
While one was eating an another was drinking,
[ii.45] he went in and out; he could not sit, could not kneel, for his heart was broken, he wat retching gall.
The outlook of the weather changed.
Adad began to roar in the clouds.
[ii.50] The god they heard, his clamor.
He brought pitch to seal his door.
By the time he had bolted his door, Adad was roaring in the clouds.
The winds were furious as he set forth,
[ii.55] He cut the mooring rope and released the boat.
[Several lines missing]
[iii.5] ... the storm
... were yoked
Anzu rent the sky with his talons, He ... the land
[iii.10] and broke its clamor like a pot.
... the flood came forth.
Its power came upn the peoples like a battle, one person did not see another, they could not recognize each other in the catastrophe.
[iii.15] The deluge belowed like a bull,
The wind resounded like a screaming eagle.
The darkness was dense, the sun was gone, ... like flies.
[iii.20] the clamor of the deluge.
[Several lines missing]
[iii.45] Enki made ready to speak, and said to Nintu the birth goddess: "You, birth goddess, creatress of destinies, establish death for all peoples!
[iii.d1] "Now then, let there be a third woman among the people, among the people are the woman who has borne and the woman who has not borne.
Let there be also among the people the pasittu (she-demon):
[iii.d5] let her snatch the baby from the lap who bore it.
And establish high priestesses and priestesses, let them be taboo [celibate], and so cut down childbirth
Translation by Stephanie Dalley "Myths From Mesopotamia:Gilgamesh, The Flood, and Others"
This story as we have it comes from an early Babylonian version of about 1700 BC, but it certainly dates back to Sumerian times. It combines familiar Sumerian motifs of the creation of mankind and the subsequent flood. On one of the Sumerian king-lists, Atrahasis is listed as king of Shuruppak in the years before the flood. The name Atrahasis means "Extra-wise," and is thus, as Stepanie Dalley points out, quite similar in meaning to that of Prometheus ("Forethinker"), father of the Greek flood hero Deucalion.
The story begins way before Atrahasis appears on the scene, however. It starts out with the gods digging ditches. Men have not been thought of yet, so the gods had to do the work:
When the gods instead of man did the work, bore the loads, the gods' load was too great, the work too hard, the trouble too much, the great Anunnaki made the Igigi carry the workload sevenfold.
Anu their father was king, their counselor warrior Ellil (Enlil), their Chamberlain was Ninurta, their canal-controller Ennugi.
They took the box of lots cast the lots; the gods made the division.
Anu went up to the sky, and Ellil (Enlil took the earth for his people.
The bolt which bars the sea was assigned to far-sighted Enki.
When Anu had gone up to the sky, and the gods of the Apsu had gone below, the Annunaki of the sky, made the Igigi bear the workload.
The gods had to dig out canals, had to clear channels, the lifelines of the land.
The gods dug out the Tigris river and then dug out the Euphrates.
(lines fragmentary) ...in the deep ...they set up ...the Apsu ...of the land ...inside it ...raised its top ...of all the mountains
They were counting the years of loads ...the great marsh, they were counting the years of loads.
For 3,600 years they bore the excess, hard work, night and day.
They groaned and blamed each other, grumbled over the masses of excavated soil:
After 3,600 years of this work, the lower gods begin to complain. They decide to go on strike, burning their tools and surrounding the chief god Enlil's "dwelling". Enlil's vizier Nusku gets Enlil out of bed and alerts him to the angry mob outside. Enlil is scared. (His face is described as being "sallow as a tamarisk.") The vizier Nusku advises Enlil to summon the other great gods, especially Anu (sky-god) and Enki (the clever god of the fresh waters). Anu advises Enlil to ascertain who is the ringleader of the rebellion. They send Nusku out to ask the mob of gods who is their leader. The mob answers, "Every single one of us gods has declared war!" .
Then...made his voice heard and spoke to the gods, his brothers: Let us confront our Chamberlain, and get him to relieve us of our hard work! come, let us carry the Lord, the counselor of the gods, the warrior from his dwelling. Come, let us carry Ellil, the counselor of the gods, the warrior, from his dwelling. Now, cry battle! Let us mix fight with battle!
The gods listened to his speech, set fire to their tools, put aside their spades for fire, their loads for the fire-god, they flared up.
When they reached the gate of warrior Ellil's dwelling, it was night, the middle watch, the house was surrounded, the god had not realized.
When they reached the gate of warrior Ellil's dwelling, it was night, the middle watch, Ekur was surrounded, Ellil had not realized.
Yet Kalkal was attentive, and had it closed, He held the lock and watched the gate. Kalkal roused Nusku. They listened to the noise of the Igigi.
Then Nusku roused his master, made him get out of bed: My lord, your house is surrounded, a rabble is running around your door! Ellil, your house is surrounded, a rabble is running around your door! Ellil had weapons brought to his dwelling.
Ellil made his voice heard and spoke to the vizier Nusku, Nusku, bar your door, take up your weapons and stand in front of me.
Nusku barred his door took up his weapons and stood in front of Ellil.
Nusku made his voice heard and spoke to the warrior Ellil, 'O my lord, your face is sallow as Tamarisk! why do you fear your own sons? 'O Ellil, you face is sallow as Tamarisk! why do you fear your own sons?
Send for Anu to be brought down to you have Enki fetched into your presence.
He sent for Anu to be brought down to him, Enki was fetched into his presence, Anu, king of the sky was present, Enki, king of the Apsu attended.
The great Anunnaki were present. Ellil got up and the case was put.
Ellil made his voice heard and spoke to the great gods: Is it against me that they have risen? shall I do battle...? what did I see with my own eyes? a rabble was running around my door!
Anu made his voice heard and spoke to the warrior Ellil
Let Nusku go out and find out the word of the Igigi who have surrounded your door.
A command... (lines fragmentary) To... (lines fragmentary)
Ellil made his voice heard and spoke to the vizier Nusku, Nusku, open your door, take up your weapons and stand before me!
In the assembly of all the gods, bow, then stand and tell them, your father Anu, your counselor, warrior Ellil, your chamberlain Ninurta and your canal-controller Ennugi have sent me to say, who is in charge of the rabble? who is in charge of the fighting? who declared war? who ran to the door of Ellil?
Nusku opened his door, took up his weapons, went before Ellil
In the assembly of all the gods He bowed, then stood and told the message.
Your father Anu, you counselor warrior Ellil, your chamberlain Ninurta, and your canal controller Ennugi have sent me to say
"Who is in charge of the rabble? who is in charge of the fighting? who declared war? who ran to the door of Ellil?"
Ellil... (lines fragmentary)
Every single one of us declared war! we have put a stop to the digging.
The load is excessive, it is killing us! our work is too hard, the trouble too much! so every single one of us gods has agreed to complain to Ellil
Nusku took his weapons went and returned to Ellil My lord, you sent me to... (lines fragmentary) I went... I explained...
Saying every single one of us gods declared war we have put a stop to the digging.
The load is excessive, it is killing us! our work is too hard, the trouble too much, so every single one of us gods has agreed to complain to Ellil!
Ellil listened to that speech. His tears flowed. Ellil spoke guardedly, addressed the warrior Anu, Noble one, take a decree with you to the sky, show your strength-
While the Anunnaki are sitting before you call up one god and let them cast him for destruction
Anu made his voice heard
And spoke to the gods his brothers, what are we complaining of? their work was indeed too hard, their trouble was too much.
Every day the Earth resounded. The warning signal was loud enough, we kept hearing the noise. (lines fragmentary) ...do ...tasks
While the Anunnaki are sitting before you and while Belet-Ili the womb goddess is present, call up one and cast him for destruction!
Anu made his voice heard and spoke to Nusku
Nusku, open your door, take up your weapons, bow in the assembly of the great gods, then stand and tell them... (lines fragmentary)
Your father Anu, your counselor warrior Ellil, your chamberlain Ninurta and your canal controller Ennugi have sent me to say who is in charge of the rabble who will be in charge of battle? which god started the war? a rabble was running around my door!
When Nusku heard this, he took up his weapons, bowed in the assembly of the great gods, then stood and told them
Your father Anu, your counselor warrior Ellil, your chamberlain Ninurta and your canal controller Ennugi have sent me to say, who is in charge of the rabble? who is in charge of the fighting? which god started the war? a rabble was running around Ellil's door!
(Enki)/Ea made his voice heard and spoke to the gods his brothers, why are we blaming them? their work was too hard, their trouble was too much. every day the earth resounded. The warning signal was loud enough, we kept hearing the noise.
Since the upper-class gods now see that the work of the lower-class gods "was too hard," they decide to sacrifice one of the rebels for the good of all. They will take one god, kill him, and make mankind by mixing the god's flesh and blood with clay :
There is... (lines fragmentary)
Belet-ili the womb goddess is present- Let her create a mortal man so that he may bear the yoke... (lines fragmentary) So that he may bear the yoke, the work of Ellil, Let man bear the load of the gods!
Belet-ili the womb goddess is present, let the womb goddess create offspring, and let them bear the load of the gods!
They called up the goddess, asked the midwife of the gods, wise Mami, you are the womb-goddess, to be the creator of Mankind!
Create a mortal, that he may bear the yoke! let him bear the yoke, the work of Ellil let him bear the load of the gods!
After Enki instructs them on purification rituals for the first, seventh and fifteenth of every month, the gods slaughter Geshtu-e, "a god who had intelligence" (his name means "ear" or "wisdom") and form mankind from his blood and some clay. After the birth goddess mixes the clay, all the gods troop by and spit on it. Then Enki and the womb-goddess take the clay into "the room of fate,"
Nintu made her voice heard and spoke to the great gods, on the first, seventh, and fifteenth of the month I shall make a purification by washing. then one god should be slaughtered. And the gods can be purified by immersion.
Nintu shall mix the clay with his flesh and blood. Then a god and a man will be mixed together in clay.
Let us hear the drumbeat forever after, let a ghost come into existence from the god's flesh, let her proclaim it as her living sign, and let the ghost exist so as not to forget the slain god.
They answered yes in the assembly, the great Anunnaki who assign the fates
On the first, seventh, and fifteenth of the month He made a purification by washing.
Geshtu-E, a god who had intelligence, they slaughtered in their assembly.
Nintu mixed clay with his flesh and blood.
They heard the drumbeat forever after.
A ghost came into existence from the god's flesh, and she proclaimed it as his living sign.
The ghost existed so as not to forget the slain god.
After she had mixed that clay, She called up the Anunnaki, the great gods.
The Igigi, the great gods, spat spittle upon the clay.
Mami made her voice heard
And spoke to the great gods, I have carried out perfectly the work that you ordered of me.
You have slaughtered a god together with his intelligence.
I have relieved you of your hard work, I have imposed your load on man.
You have bestowed noise on man, You have bestowed noise on mankind.
I have undone the fetter and granted freedom.
They listened to the speech of hers, and were freed from anxiety, and kissed her feet: We used to call you Mami, but now your name shall be Mistress of All Gods.
Far sighted Enki and wise Mami went into the room of fate.
The womb-goddesses were assembled.
He trod the clay in her presence; She kept reciting an incantation, For Enki, staying in her presence, made her recite it
When she had finished her incantation, She pinched off fourteen pieces of clay, and set seven pieces on the right, seven on the left.
Between them she put down a mud brick. She made use of a reed, opened it to cut the umbilical cord, called up the wise and knowledgeable Womb goddesses, seven and seven.
Seven created males, seven created females, for the womb goddess is creator of fate.
He... (lines fragmentary) them two by two, ...them two by two in her presence.
Mami made these rules for people:
In the house of a woman who is giving birth the mud brick shall be put down for seven days.
Belet-ili, wise Mami shall be honored.
The midwife shall rejoice in the house of the woman who gives birth
And when the woman gives birth to the baby, the mother of the baby shall sever herself.
A man to a girl... (lines fragmentary) ...her bosom a beard can be seen on a young man's cheek.
In gardens and waysides a wife and her husband choose each other.
The creation of man seems to be described here as being analogous or similar to the process of making bricks: tread (knead) the clay and then pinch off pieces that will become bricks. Here, the seven pieces on the right become males and the seven pieces on the left become females. The brick between the two may be a symbol of the fetus, for when the little pieces of clay are ready to be "born," their birth is described like this :
The womb goddesses were assembled and Nintu was present. They counted the months, called up the Tenth month as the term of fates.
When the Tenth month came, she slipped in a staff and opened the womb.
Just as you put a wooden spatula into a beehive-shaped brick oven to remove the bricks (like getting the pizza out when it's done), the womb-goddess or midwife uses a staff to check to see if the womb has dilated enough for birth. After the seven men and seven women are born, the birth-goddess gives rules for celebrations at birth: they should last for nine days during which a mud brick should be put down. After nine days, the husband and wife could resume conjugal relations .
Her face was glad and joyful.
She covered her head, performed the midwifery, put on her belt, said a blessing.
She made a drawing in flour and put down a mud brick: I myself created it, my hands made it.
The midwife shall rejoice in the house of the qadistu-priestess. Whenever a woman gives birth
And the baby's mother severs herself, the mud brick shall be put down for nine days.
Nintu the womb goddess shall be honored. She shall call their ... (name) Mami
She shall ... (be called) the womb goddess, Lay down the linen cloth.
When the bed is laid out in their house, a wife and her husband shall choose each other.
Inanna shall rejoice in the wife-husband relationship in the father-in-law's house.
Celebration shall last for nine days, and they shall call Inanna Ishhara.
On the fifteenth day, the fixed time of fate She shall call... (lines fragmentary)
A man... (lines fragmentary) Clean the home... (lines fragmentary)
The son to his father... (lines fragmentary)
They sat and... (lines fragmentary)
He was carrying... (lines fragmentary) He saw... (lines fragmentary) Ellil... (lines fragmentary)
They took hold of... (lines fragmentary)
Made new picks and spades, made big canals, to feed people and sustain the gods.
The gods' solution to their difficulties works well: men make new picks and spades and dig bigger canals to feed both themselves and the gods. But after 1200 years the population has increased so much that Enlil has trouble sleeping :
600 years, less than 600, passed, and the country was as noisy as a bellowing bull.
The god grew restless at their racket, Ellil had to listen to their noise.
He addressed the great gods, the noise of mankind has become too much, I am losing sleep over their racket.
Give the order that suruppu-disease shall break out,
The plague breaks out, but the wise Atrahasis appeals to his god Enki/Ea for help. Enki advises Atrahasis to have the people stop praying to their personal gods and to start praying and offering sacrifices the plague god, Namtar. Namtar is so shamed by this show of attention that he wipes "away his hand" and the plague ends.
Now there was one Atrahasis whose ear was open to his god Enki/Ea.
He would speak with his god and his god would speak with him.
Atrahasis made his voice heard and spoke to his lord, how long will the gods make us suffer? will they make us suffer illness forever?
Enki made his voice heard
And spoke to his servant: call the elders, the senior men!
Start an uprising in your own house, let the heralds proclaim...
Let them make a loud noise in the land: do not revere your gods, do not pray to your goddesses, but search out the door of Namtara, bring as baked loaf into his presence.
May the flour offerings reach him, may he be shamed by the presents and wipe away his hand.
Atrahasis took the order, gathered the elders to his door.
Atrahasis made his voice heard
And spoke to the elders: I have called the elders, the senior men! start an uprising in your own house, let the heralds proclaim...let them make a loud noise in the land: do not revere your gods, do not pray to your goddesses, but search out the door of Namtara, bring as baked loaf into his presence.
May the flour offerings reach him, may he be shamed by the presents and wipe away his hand.
The elders listened to his speech; they built a temple for Namtara in the city.
Heralds proclaimed... (lines fragmentary) They made a loud noise in the land.
They did not revere their god, they did not pray to their goddess, but searched out the door of Namtara,
Brought a baked loaf into his presence the flour offerings reached him.
And he was shamed by the presents and wiped away his hand.
The suruppu-disease left them.
Famine
After another 1200 years, mankind has again multiplied to the point where they are violating Enlil's noise ordinances. This time Enlil decides on a drought to reduce their numbers, and gets Adad, the thunder-rain god, to hold back the rains. Again Atrahasis appeals to Enki, and again he advises concentrating worship on the one god responsible. Adad is also embarrassed, and releases his rain. (The text does not explain how Atrahasis has been able to live for 1200 years, but many legendary Sumerian kings had incredibly long lives.)
When the second year arrived they had depleted the storehouse.
When the third year arrived the people's looks were changed by starvation.
When the fourth year arrived their upstanding bearing bowed, their well-set shoulders slouched, the people went out in public hunched over.
When the fifth year arrived, a daughter would eye her mother coming in; a mother would not even open her door to her daughter. . . .
When the sixth year arrived they served up a daughter for a meal, served up a son for food.
Flood
Another 1200 years goes by and the noise becomes tremendous. This time, Enlil wants to make sure that no one god can weaken his/her resolve, so he declares "a general embargo of all nature's gifts. Anu and Adad were to guard heaven, Enlil the earth, and Enki the waters, to see that no means of nourishment reach the human race" (Jacobsen 119). In addition, Enlil decrees infertility: "Let the womb be too tight to let the baby out"
The tablets are broken and the text is fragmentary here, it seems that Enki foils the complete starvation plan by letting loose large quantities of fish to feed the starving people. Enlil is furious with Enki for breaking ranks with the rest of the gods and going against a plan that all had agreed to. Determined to wipe out mankind, Enlil decides on two things: Enki will create a flood to wipe them out and he will be forced to swear an oath not to interfere with the destruction. Enki resists creating the flood ("Why should I use my power against my people? . . . / This is Enlil's kind of work!", but apparently he does take the oath.
After another break, the text resumes with Enki addressing Atrahasis (still alive after all these years!) to warn him of the impending flood. Actually, Enki speaks to the walls of Atrahasis' reed hut so as not break the letter of his oath :
The gods went back to their regular offerings.
Wall, listen constantly to me! (lines fragmentary) r eed hut, make sure you attend to all my words!
Dismantle the house, build a boat, . . . (lines fragmentary) r oof it like the Apsu
So the sun cannot see inside it!
Make upper decks and lower decks, the tackle must be very strong, the bitumen [a kind of tar] strong . . . (lines fragmentary)
Atrahasis gathers the elders of Shuruppak and makes up an excuse to leave town: he says that Enki and Enlil are angry with each other and that Enki has commanded him to go down to the water's edge. Which he does, and there he builds his boat and fills it with every type of animal (the text is fragmentary here) and his family. Adad begins to thunder, and sick with impending doom ("his heart was breaking and he was vomiting bile"), Atrahasis seals up the door of the boat with bitumen. The storm and flood turn out to be more than the gods bargained for :
Like a wild ass screaming the winds howled
The darkness was total, there was no sun. . . . (lines fragmentary)
As for Nintu the Great Mistress, her lips became encrusted with rime.
The great gods, the Annuna, stayed parched and famished.
The goddess watched and wept . . . (lines fragmentary)
The great mother goddess complains bitterly about Enlil and Anu's shortcomings as decision-makers, and she weeps for the dead humans who "clog the river like dragonflies." Also, "she longed for beer (in vain)." Now it is the gods' turn to go hungry: "like sheep, they could only fill their windpipes with bleating. / Thirsty as they were, their lips / Discharged only the rime of famine". After seven days and nights of rain, the flood subsides, and Atrahasis disembarks and offers a sacrifice. The hungry gods smell the fragrance and gather "like flies over the offering." In a mutilated passage, the great goddess swears by the flies in her necklace that she will remember the flood. Enlil spots the boat and is furious, knowing that only Enki could have been clever enough to come up with this new trick. Enki admits that he warned Atrahasis, "in defiance" of Enlil: "I made sure life was preserved". The text is fragmentary at this point, but apparently Enki persuades Enlil to adopt a more humane plan for dealing with the population and noise problem. Enki and the womb-goddess Nintu decide that henceforth one-third of the women will not give birth successfully: a pasittu demon will "snatch the baby from its mother's lap". They also create several classes of temple women who are not allowed to have children .
The following excerpt is taken from "The Harps That Once...: Sumerian Poetry in Translation" by Thorkild Jacobsen. Yale University Press, Publishers; Copyright 1987. It is related here for educational purposes only.
Creation of the Gods The "earth" in Genesis is not the globe. Rather, Genesis speaks of God using pillars (buckling of the land) to raise the earth or fruitful place up between the liquid waters and the waters in the atmosphere. This fruitful place or earth created a place where animal and plant life could exist. If man can evolve from matter, then the ancient mind would say that the gods can also evolve. And in the ancient literature they do, based upon the "survival of the fittest."
The Eridu Genesis is a Sumerian text. It covers the creation of the world, invention of cities and the flood. After the universe was created out of the chaos of the sea, the gods evolved and they in turn created mankind to farm , herd and worship them. Cities and kingship was created but the gods decided to destroy mankind with a flood. Ziusudra (Upnapishtim) from Eridu was instructed by Enki (Ea) to build a boat to survive the flood blown up by Enlil. After the flood he worshipped (prostrated) himself before An (Anu) and Enlil (Bel) and was given immortality for his godly life.
Nintur was paying attention:
Let me bethink myself of my humankind,
all forgotten as they are;
and mindful of mine,
Nintur's creatures let me bring them back
let me lead the people back from their trails.
May they come and build cities and cult places,
that I may cool myself in their shade;
may they lay the bricks for the cult cities in pure spots
and may they found places for divination in pure spots!
She gave directions for purification and cries for clemency,
the things that cool divine wrath,
perfected the divine service and the august offices,
said to the surrounding regions: "Let me institute peace there!"
When An, Enlil, Enki and Ninhursaga
fashioned the dark-headed people
they had made the small animals that come up from out of the earth,
come from the earth in abundance
and had let there be, as it befits it, gazelles
wild donkeys, and four-footed beasts in the desert.
...and let me have him advise;
let me have him oversee their labor,
and let him teach the nation to follow along
unerringly like cattle!
When the royal scepter was coming down from heaven,
the august crown and the royal throne being already
down from heaven,
he ( the king ) regularly performed to perfection
the august divine services and offices ,
laid the bricks of those cities in pure spots.
They were named by name and allotted half-bushel baskets.
The firstling of those cities, Eridu,
she gave to the leader Nudimmud,
the second, Bad-Tibira, she gave to the prince and the sacred one,
the third, Larak, she gave to Pabilsag,
the fourth, Sippar, she gave to the gallant Utu.
The fifth, Shuruppak, she gave to Ansud.
These cities, which had been named by names,
and had been allotted half-bushel baskets,
dredged the canals, which were blocked with purplish
wind-borne clay, and they carried water.
Their cleaning of the smaller canals
established abundant growth.
[lost account of the antediluvian rulers, and how human noise vexed the chief god Enlil so much that he persuaded the divine assembly to vote the destruction of man by the deluge] ...
That day Nintur wept over her creatures
and holy Inanna was full of grief over their people;
but Enki took counsel with his own heart.
An, Enlil, Enki, and Ninhursaga
had the gods of heaven and earth swear
by the names of An and Enlil.
At that time, Ziusudra was king
and lustration priest.
He fashioned, being a seer, the god of giddiness
and stood in awe beside it, wording his wishes humbly.
As he stood there regularly day after day
something that was not a dream was appearing:
conversation
a swearing of oaths by heaven and earth,
a touching of throats
and the gods bringing their thwarts up to Kiur.
And as Ziusudra stood there beside it, he went on hearing:
Step up to the wall to my left and listen!
Let me speak a word to you at the wall
and may you grasp what I say,
may you heed my advice!
By our hand a flood will sweep over
the cities of the half-bushel baskets, and the country;
the decision, that mankind is to be destroyed
has been made.
A verdict, a command of the assembly cannot be revoked,
an order of An and Enlil is not known
ever to have been countermanded,
their kingship, their term, has been uprooted
they must bethink themselves of that.
Now...
What I have to say to you...
...
[ lost account of Enki's advice to build a boat and load it with pairs of living things, and Ziusudra's compliance]
"The 'Eridu Genesis'...described the creation of man by the four great gods [the Anunnaki]:
An ['Sky', the source of rain and most powerful of the gods],
Enlil ['Lord Wind', the power in 'Growing Weather', creator of the hoe],
Ninhursaga ['Lady of the Stony Ground', mother of wildlife], and
Enki [rival of Ninhursaga].
After Nintur [Ninhursaga] had decided to turn man from his primitive nomadic camping grounds toward city life the period began when animals flourished on earth and kingship came down from heaven. The earliest cities were built, were named, had the measuring cups, emblems of a redistributional economic system, allotted to them, and were divided between the gods. Irrigation agriculture was developed and man thrived and multiplied. However, the noise made by man in his teeming settlements began to vex Enlil sorely, and, driven beyond endurance, he persuaded the other gods to wipe out man in an great flood. Enki, thinking quickly, found a way to warn his favorite, one Ziusudra. He told him to build a boat in which to survive the flood with his family and representatives of the animals." - Thorkild Jacobsen, The Treasures of Darkness
"Tear down the house, build a ship!
Give up possessions, seek thou life!
Forswear belongings, keep soul alive!
Aboard ship take thou the seed of all living things.
That ship thou shalt build;
Her dimensions shall be to measure."
- Sumerian Text
"Ziusudra wisely followed Enki's instructions and after the flood had abated Enki was able to persuade the other gods not only to spare Ziusudra but to give him eternal life as a reward for having saved all living things from destruction."
Enki "persuades, tricks, or evades to gain his ends. He is the cleverest of the gods, the one who can plan and organize and think of ways out when no one else can. He is the counselor and adviser, the expert and the trouble-shooter, or manipulator, of the ruler; not the ruler himself. He organizes and runs the world, but at the behest of An and Enlil, not for himself; he save mankind and the animals from extinction in the flood, but does not challenge Anlil's continued rule. His aim is a workable compromise, avoiding extremes." Thorkild Jacobsen, The Treasures of Darkness
All the evil winds, all stormy winds gathered into one
and with them, then, the flood was sweeping over the cities of
the half-bushel baskets
for seven days and seven nights.
After the flood had swept over the country,
after the evil wind had tossed the big boat
about on the great waters,
the sun came out spreading light
over heaven and earth.
Ziusudra then drilled an opening in the big boat.
And the gallant Utu sent his light
into the interior of the big boat.
Ziusudra, being king,
stepped up before Utu kissing the ground
before him.
The king was butchering oxen,
was being lavish with the sheep
Barley cakes, crescents together with...
...he was crumbling for him
juniper, the pure plant of the
mountains, he filled on the fire
and with a ...clasped to
the breast he...
[lost account of Enlil's wrath at finding survivor's and his mollification by Enki]
You here have sworn
by the life's breath of heaven
the life's breath of earth
that he verily is allied with yourself;
you there, An and Enlil,
have sworn by the life's breath of heaven,
the life's breath of earth.
that he is allied with all of you.
He will disembark the small animals
that come up from the earth!
Ziusudra, being king,
stepped up before An and Enlil
kissing the ground.
And An and Enlil after honoring him
were granting him life like a god's,
were making lasting breath of life, like a god's,
descend into him.
That day they made Ziusudra,
preserver, as king, of the name of the small
animals and the seed of mankind,
live toward the east over the mountains
in mount Dilmun.
ADAPA AND THE FOOD OF LIFE
[from "Cuneiform Parallels to the Old Testament " by R.W. Rogers, 1912].
[Summary: Adapa, or perhaps Adamu, son of Ea, had recieved from his father, the god Ea, wisdom, but not eternal life. He was a semi-divine being and was the wise man and priest of the temple of Ea at Eridu, which he provided with the ritual bread and water. In the exercise of this duty he carried on fishing upon the Persian Gulf. When Adapa was fishing one day on a smooth sea, the south wind rose suddenly and overturned his boat, so that the was thrown into the sea. Angered by the mishap, he broke the wings of the south wind so that for seven days it could not blow the sea's coolness over the hot land. Anu calls Adapa to account for this misdeed, and his father Ea warns him as to what should befall him. He tells him how to fool Tammuz and Gishzida, who will meet him at the gate of heaven. Ea cautions him not to eat or drink anything in heaven, as Ea fears that the food and drink of death will be set before Adapa. However, the food and drink of eternal life are set before him instead, and Adapa's over-caution deprives him of immortality. He has to return to Earth instead.]
- TABLET NO.1 -
He possessed intelligence . . . ,
His command like the command of Anu ...
He (Ea) granted him a wide ear to reveal the destiny of the land,
He granted him wisdom, but he did not grant him eternal life.
In those davs, in those years the wise man of Eridu,
Ea had created him as chief among men,
A wise man whose command none should oppose,
The prudent, the most wise among the Anunnaki was he,
Blameless, of clean hands, anointed, observer of the divine statutes,
With the bakers he made bread
With the bakers of Eridu, he made bread,
The food and the water for Eridu he made daily,
With his clean hands he prepared the table,
And without him the table was not cleared.
The ship he steered, fishing and hunting for Eridu he did.
Then Adapa of Eridu
While Ea, ... in the chamber, upon the bed.
Daily the closing of Eridu he attended to.
Upon the pure dam, the new moon dam) he embarked upon the ship,
The wind blew and his ship departed, With the oar, be steered his ship Upon the broad sea . . .
- TABLET NO. 2 -
.................
The south wind .... when
He had driven me to the house of my lord, I said,
O South wind, on the way I shall to thee ... everything that,
Thy wing, will I break." As be spoke with his mouth, The wing of the South wind was broken,
seven davs The South wind blew not upon the land.
Anu Called to his messenger Ilabrat: Why has the South wind not blown upon the land for seven davs?
His messenger Ilabrat answered him: "My lord, Adapa, the son of Ea, the wing of the South wind Has broken."
When Anu heard these words He cried, Help!"
He ascended his throne, "Let some one bring him,"
Likewise Ea, who knows the heaven. He roused him
... he caused him to wear. With a mourning garment
He garbed him, and gave him counsel
Saying: " Adapa, before the face of Anu the King thou art to go
... to heaven
When thou comest up, and when thou approachest the door of Anu,
At the door of Anu, Tammuz and Gishzida are standing, "they will see thee, they will ask thee;
'Sir,'For whose sake dost thou so appear, Adapa? For whom Art thou clad in a mourning garment?'
'In our country two gods have vanished, therefore Am I so.'
'Who are the two gods, who in the land Have vanished?'
'Tammuz and Gishzida.' They will look at one another and Be astonished.
Good words They will speak to Anu. A good countenance of Anu They will show thee.
When thou standest before Anu, Food of death they will set before thee, Eat not.
Water of death they will set before thee, Drink not.
Garments they will set before thee, Put them on.
Oil they will set before thee, anoint thyself.
The counsel that I have given thee, forget not. The words Which I have spoken, hold fast."
The messenger Of Anu came: "Adapa has broken The wing of the South wind. Bring him before me."
The road to Heaven he made him take, and to Heaven he ascended.
When he came to Heaven, when he approached the door of Anu,
At the door of Ann, Tammuz and Gisbzida are standing.
When they saw him, Adapa, they cried:
" Help,Sir, for whom dost thou so appear? Adapa, For whom art thou clad in a mourning garment?"
In the country two gods have vanished; therefore am I clad In mourning garments."
"Who are the two gods, who have vanished from the land?"
"Tammuz and Gishzida." They looked at one another and Were astonished.
When Adapa before Anu, the King, Drew near, and Anu saw him, he cried:
"Come hither, Adapa. Why hast thou broken the wings Of the South wind?"
Adapa answered Ann: " My lord, For the house of my lord in the midst of the sea, I was catching fish.
The sea was like a mirror, The South wind blew, and capsized me. To the house of my lord was I driven.
In the anger of my heart, I took heed."
Tammuz and Gishzida Answered ... "art thou."
To Anu They speak. He calmed himself, his heart was . . .
"Why has Ea revealed to impure mankind
The heart of heaven and earth? A heart
... has created within him, has made him a name?
What can we do with him? Food of life, Bring him, that be man, eat."
Food of life, They brought him, but he ate not.
Water of life, They brought him, but he drank not.
Garments, They brought him. He clothed himself.
Oil, They brought him. He anointed himself.
Anu looked at him; he wondered at him.
" Come, Adapa, why hast thou not eaten, not drunken?
Now thou shalt not live." ... men ...Ea, my lord
Said: "Eat not, drink not."
Take him and bring him back to his earth.
... looked upon him.
TABLET NO. 3
"When heard that
In the anger of his heart
His messenger he sent.
He who knows the heart of the great gods
............
To King Ea to come,
To him, he caused words to be borne.
... to him, to King Ea.
He sent a messenger
With a wide ear, knowing the heart of the great gods,
... of the heavens be fixed.
A soiled garment he made him wear,
With a mourning garment he clad him,
A word he spoke to him.
"Adapa, before the King Anu thou shalt go
Fail not the order, keep my word
When thou comest up to heaven, and approachest the door of Anu,
Tammuz and Gishzida at the door of Anu are standing.
Translation by James R Getz Jr. © 2008
… destiny…
Let his speech be… like the speech of Anu!”^1
[Ea]^2 perfected understanding, perfect in [Adapa],
To disclose the cultural order of the earth.
To him {Adapa}, he {Ea} gave wisdom, but did not give him eternal life.
At that time, in those years, he {Adapa} was a sage, son of Eridu.
Ea created him as his follower among humankind.
The sage’s speech ---nobody repudiated.
Clever, foremost in understanding, he {Ea} was one of the Anunnaki,^3
Holy {Adapa}, pure of hands, anointed priest, who always observed the divine rites:
With the cooks he performs the duty of a cook; With the cooks of Eridu.
The same, he prepares the food and water of Eridu every day.
With his pure hands, he sets up the offerings table; Without him the offerings table is not cleared away.
He steers the boat out and does the fishing for Eridu.
At that time Adapa, the son of Eridu,
—{while} Ea dozing, lingering in his bed —
Would open the gate-bolt of Eridu every day.
At the holy harbor, the Crescent Harbor, he embarked in a sailing boat
and, without even a rudder, his boat would drift (upstream);
Without a punting pole, he would steer his boat.
… in the wide sea.
…
fish(?)
Large gap in which the South Wind apparently capsizes Adapa’s boat.
…
“O South Wind…
…By the house of my lord!
“O South Wind, call the other wind your brothers against me,
however many there are, (yet) I shall break your wing!”
As soon as he uttered these words, the South Wind's wing was broken.
For seven days, the South Wind did not blow towards the land.
Anu called out to his vizier Ilabrat: “Why hasn't South Wind blown towards the land for seven days?”
His vizier Ilabrat answered him: “My lord, Adapa, the son of Ea, has broken South Wind's wing.”
When Anu heard this word, he cried “Help!", and rose up from this throne. “Send someone to bring him here!”
Ea, aware of heaven's ways, touched Adapa, made him wear his hair unkempt,
dressed him in mourning garment, and gave him instructions:
“Adapa, you are to go before King Anu, you will ascend to heaven.
When you have ascended to heaven, when you have approached the Gate of Anu,
Dumuzi and Gizzida^4 will be standing at the Gate of Anu.
They will see you and question you:
‘Young man, for whom are dressed this way? Adapa, for whom do you wear a mourning garment?’
(And you must answer:) ‘Two gods have vanished from our land, and so I have done this.’
(They will ask:) ‘Who are the two gods that have vanished from the land?’
(And you must answer:) ‘Dumuzi and Gizzida.’ They will look at each other and smile; they will speak a word in your favor to Anu;
they will present you to Anu when he is in a good mood.
When you stand before Anu,
you will be offered the bread of death; do not eat!
You will be offered the water of death; do not drink!
You will be offered a garment; dress!
You will be offered oil; anoint!
Do not neglect the instructions I have given you;
keep to the words that I have told you.”
The messenger of Anu arrived (and said):
“Send to me Adapa, Who broke South Wind's wing.”
He put him on the road to heaven, and he ascended to heaven.
When he ascended to heaven, when he approached the Gate of Anu,
Dumuzi and Gizzida were standing at the Gate of Anu. They saw Adapa and cried
"Help! Young man, for whom are dressed this way? Adapa, for whom do you wear a mourning garment?”
(And Adapa answered:) “Two gods have vanished from our land, and so I have done this.”
(They asked:) “Who are the two gods that have vanished from the land?”
(And Adapa answered:) “Dumuzi and Gizzida.”
They looked at each other and smiled.
When Adapa approached the presence of King Anu,
Anu saw him and cried: “Come! Adapa, why did you break South Wind's wing?”
Adapa answered Anu: “My lord, for my lord Ea’s house I was catching fish in the middle of the sea.
He cut the sea in half, the South wind blew and drowned me!
I was plunged into my lord’s house. In my fury I cursed her.”
Dumuzi and Gizzida responded from beside him. They spoke a word in his favor to Anu.
Anu’s heart was calmed, he grew quiet.
(Then Anu said:) “Why did Ea disclose to wretched humankind the ways of heaven and earth!
Why did he give them a heavy heart? He is the one who has done this; What can we do for him?
Bring him the food of life, that he may eat!”
Adapa was brought the food of life; he did not eat.
He was brought the water of life; he did not drink.
He was brought a garment; he dressed.
He was brought oil; he anointed himself.
Anu watched him and laughed: “Come, Adapa, why didn't you eat or drink?
Didn't you want to be immortal? Alas for inferior humanity!”
Adapa responded: “But Ea my lord told me: ‘Do not eat, do not drink!’”
Anu responded: “Take him and send him back to his earth.”
...
^1 Anu is the god of heaven (Sumerian AN = “heaven”), similar to Zeus in Greek mythology. The standard Mesopotamian understanding of the universe was that the world was broken into three zones: 1) the heavens, 2) the earth, and 3) the sweet waters below the earth. Anu was ruler over all the heavens; Enlil was ruler over all the earth; and Ea was ruler of the sweet waters below the earth (aka the Abzu). While the dead also reside below the earth, they seem to inhabit a different region of space than the Abzu.
^2 Ea is the god of the Abzu and worshipped in the city Eridu. Ea functions as a wise counselor deity, associated with both wisdom and magic.
^3 The Annunaki is the Mesopotamian council of the gods. The term is similar to the gods of Mount Olympus in Greek thought
^4 Dumudia and Gizzida are two “dying and rising gods” who apparently are spending part of the year in heaven (when dead).
Enki & Ninhursag
K. Dickson
Comparative Mythology: Near East
Myths of Enki 1
Pure are the cities... The land Dilmun is holy. Pure is Sumer... The land Dilmun is holy. The land Dilmun is holy, the land Dilmun is pure, the land Dilmun is pure, the land Dilmun is bright.
He laid her down all alone in Dilmun, and the place where Enki had lain down with his spouse, that place is pure, that place is bright. He laid her down all alone in Dilmun, and the place where Enki had lain down with Ninsikila [=Ninhursag], that place is pure, that place is bright.
In Dilmun the raven was not yet cawing, the partridge not cackling. The lion did not slay, the wolf was not carrying off lambs, the dog had not been taught to make kids curl up, the pig had not learned that grain was to be eaten. When a widow has spread malt on the roof, the birds did not yet eat that malt up there. The pigeon then did not tuck the head under its wing. No eye diseases said there: "I am the eye disease." No headache said there: "I am the headache." No old woman belonging to it said there: "I am an old woman." No old man belonging to it said there: "I am an old man." No maiden in her unwashed state ...... in the city. No man dredging a river said there: "It is getting dark." No herald made the rounds in his border district. No singer wailed there. No wailings were wailed in the city's outskirts there.
Ninsikila [=Ninhursag] said to Enki: "You have given a city. You have given a city. What does your giving avail me? You have given a city, Dilmun. You have given a city. What does your giving avail me? You have given ....... You have given a city. What avails me your giving? You have given ......, a city that has no river quay. You have given a city. What does your giving avail me?... A city that has no fields, glebe or furrow."
Enki answered Ninsikila [=Ninhursag]: "When Utu steps up into heaven, fresh waters shall run out of the ground for you from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground. May the waters rise up from it into your great basins. May your city drink water aplenty from them. May Dilmun drink water aplenty from them. May your pools of salt water become pools of fresh water. May your city become an emporium on the quay for the Land. May Dilmun become an emporium on the quay for the Land. May the land of Tukric hand over to you gold from Harali, lapis lazuli and ....... May the land of Meluha load precious desirable carnelian, mec wood of Magan and the best abba wood into large ships for you. May the land of Marhaci yield you precious stones, topazes. May the land of Magan offer you strong, powerful copper, dolomite, u stone and cumin stone. May the Sea-land offer you its own ebony wood, ...... of a king. May the 'Tent-lands offer you fine multicolored wools. May the land of Elam hand over to you choice wools, its tribute. May the manor of Urim, the royal throne dais, the city ......, load up into large ships for you sesame, august raiment, and fine cloth. May the wide sea yield you its wealth. "The city's dwellings are good dwellings. Dilmun's dwellings are good dwellings. Its grains are little grains, its dates are big dates, its harvests are triple ......, its wood is ...... wood."
At that moment, on that day, and under that sun, when Utu stepped up into heaven, from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground, fresh waters ran out of the ground for her. The waters rose up from it into her great basins. Her city drank water aplenty from them. Dilmun drank water aplenty from them. Her pools of salt water indeed became pools of fresh water. Her fields, glebe and furrows indeed produced grain for her. Her city indeed became an emporium on the quay for the Land. Dilmun indeed became an emporium on the quay for the Land. At that moment, on that day, and under that sun, so it indeed happened.
All alone the cunning one, toward Nintud [=Ninhursag], the country's mother, Enki, the cunning one, toward Ninmu [=Ninhursag], the country's mother, was digging his penis into the dikes, plunging his penis into the reedbeds. The noble one pulled his penis aside and cried out: "No one walks in the marsh." Enki cried out: "By the life's breath of heaven I adjure you. Lie down for me in the marsh, lie down for me in the marsh, that would be joyous." Enki distributed his semen destined for Damgalnuna [=Damkina, his wife]. He poured semen into Ninhursag's womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her two months were two days, but her three months were three days, but her four months were four days, but her five months were five days, but her six months were six days, but her seven months were seven days, but her eight months were eight days, but her nine months were nine days. In the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Ninhursag, mother of the country, like juniper oil, gave birth to Ninmu.
In turn Ninmu went out to the riverbank. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: "Is this nice youngster not to be kissed? Is this nice Ninmu not to be kissed?" His minister Isimud answered him: "Is this nice youngster not to be kissed? Is this nice Ninmu not to be kissed? My master will sail, let me navigate. He will sail, let me navigate." First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her two months were two days, but her nine months were nine days. In the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Ninmu, like juniper oil, like juniper oil, like oil of abundance, gave birth to Ninkura.
In turn Ninkura went out to the riverbank. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: "Is this nice youngster not to be kissed? Is this nice Ninkura not to kissed?" His minister Isimud answered him: "Kiss this nice youngster. Kiss this nice Ninkura. My master will sail, let me navigate. He will sail, let me navigate." First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her nine months were nine days. In the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Ninkura, like juniper oil, like juniper oil, like oil of abundance, gave birth to Uttu, the exalted (?) woman.
Ninmu said to Uttu: "Let me advise you, and may you take heed of my advice. Let me speak words to you and may you heed my words. From in the marsh one man is able to see up here, is able to see up here, he is; from in the marsh Enki is able to see up here, is able to see up here, he is. He will set eyes on you." ....
[In a fragmentary passage, Ninhursag apparently advises Uttu to reject Enki's advances until he brings her cucumbers, apples, and grapes.]
When he was filling with water a second time, he filled the dikes with water, he filled the canals with water, he filled the fallows with water. The gardener in his joy rose (?) from the dust and embraced him: "Who are you who [waters] the garden?" Enki (said to) ...... the gardener: [lines missing] He brought him cucumbers in ......, brought him apples with their stems sticking out (?), brought him grapes in their clusters, filled his lap.
Enki made his face attractive and took a staff in his hand. Enki came to a halt at Uttu's, knocked at her house: "Open up, open up." "Who are you?" "I am a gardener. Let me give you cucumbers, apples, and grapes for your 'Yes'." Joyfully Uttu opened the house. Enki gave Uttu, the exalted (?) woman, cucumbers in ......, gave her apples with their stems sticking out (?), gave her grapes in their clusters. He poured beer for her in the large ban measure. Uttu, the exalted (?) woman, ...... to the left for him, waved the hands for him. Enki aroused Uttu. He clasped her to the bosom, lying in her crotch, fondled her thighs, fondled her with the hand. He clasped her to the bosom, lying in her crotch, made love to the youngster and kissed her. Enki poured semen into Uttu's womb and she conceived the semen in the womb, the semen of Enki. Uttu, the beautiful woman, cried out : "Woe, my thighs." She cried out: "Woe, my liver. Woe, my heart."
Ninhursag wiped the semen from her body. She grew the 'tree' plant, she grew the 'honey' plant, she grew the 'vegetable' plant, she grew the esparto grass (?), she grew the atutu plant, she grew the actaltal plant, she grew the ...... plant, she grew the amharu plant.
Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: "I have not determined the destiny [nam...tar] of these plants. What is this one? What is that one?" His minister Isimud had the answer for him. "My master, the 'tree' plant," he said to him, cut it off for him and Enki ate it. "My master, the 'honey' plant," he said to him, pulled it up for him and Enki ate it. "My master, the 'vegetable' plant," he said to him, cut it off for him and Enki ate it. "My master, the alfalfa grass (?)," he said to him, pulled it up for him and Enki ate it. "My master, the atutu plant," he said to him, cut it off for him and Enki ate it. "My master, the actaltal plant," he said to him, pulled it up for him and Enki ate it. "My master, the ...... plant," he said to him, cut it off for him and Enki ate it. "My master, the amharu plant," he said to him, pulled it up for him and Enki ate it. Enki determined the destiny [nam...tar] of the plants, had them know it in their hearts.
Ninhursag cursed the name Enki: "Until his dying day, I will never look upon him with life-giving eye." The Anuna [= group of earliest gods] sat down in the dust. But a fox was able to speak to Enlil: "If I bring Ninhursag to you, what will be my reward?" Enlil answered the fox: "If you bring Ninhursag to me, I shall erect two standards for you in my city and you will be renowned."
The fox first anointed his body, first shook out his fur (?), first put kohl on his eyes... (The fox said to Ninhursag:) "I have been to Nibru, but Enlil ....... I have been to Urim, but Nanna ....... I have been to Larsa, but Utu ....... I have been to Unug, but Inana ....... I am seeking refuge with one who is ......." (7 lines fragmentary) Ninhursag hastened to the temple. The Anunna slipped off her garment, made ......, determined its destiny and ....... Ninhursag made Enki sit in her vagina.
(Ninhursag asked:)
"My brother, what part of you hurts you?" "The top of my head [ugu-díli] hurts me." She gave birth to Abu [Father of Plants] out of it.
"My brother, what part of you hurts you?" "The locks of my hair [pa-siki] hurt me." She gave birth to Ninsikila [God of Hair] out of it.
"My brother, what part of you hurts you?" "My nose [kìri] hurts me." She gave birth to Ninkiriudu [God Who Creates the Nose] out of it.
"My brother, what part of you hurts you?" "My mouth [ka] hurts me." She gave birth to Ninkasi [Goddess Who Fills the Mouth/Goddess of Beer (ka$)]out of it.
"My brother, what part of you hurts you?" "My throat [zi]hurts me." She gave birth to Nazi [Throat] out of it.
"My brother, what part of you hurts you?" "My arm [á] hurts me." She gave birth to Azimua [One Who Creates a Good Arm] out of it.
"My brother, what part of you hurts you?" "My ribs [ti] hurt me." She gave birth to Ninti [Lady of the Rib] out of it.
"My brother, what part of you hurts you?" "My sides [zag] hurt me." She gave birth to Ensag [Lord of the Side] out of it.
(She said:) "For the little ones to whom I have given birth may rewards not be lacking. Abu shall become king of the grasses, Ninsikila shall become lord of Magan, Ningiriudu shall marry Ninazu, Ninkasi shall be what satisfies the heart, Nazi shall marry Nindara, Azimua shall marry Ninjiczida, Ninti shall become the lady of the months, and Ensag shall become lord of Dilmun."
Praise be to Father Enki!
When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth;
then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers;
so that the strong should not harm the weak;
so that I should rule over the black-headed people like Shamash, and enlighten the land, to further the well-being of mankind.
Hammurabi, the prince, called of god Bel am I,
making riches and increase, enriching Nippur city and Dur-ilu beyond compare, sublime patron of E-kur (temple?);
who reestablished Eridu city and purified the worship of god E-apsu;
who conquered the four quarters of the world, made great the name of Babylon city, rejoiced the heart of god Marduk, his lord who daily pays his devotions in Saggil temple;
the royal scion whom god Sin made; who enriched Ur city; the humble, the reverent, who brings wealth to Gish-shir-gal temple;
the white king, heard of god Shamash, the mighty, who again laid the foundations of Sippara city; who clothed the gravestones of Malkat with green;
who made E-babbar temple great, which is like the heavens, the warrior who guarded Larsa city and renewed E-babbar temple, with god Shamash as his helper;
the lord who granted new life to Uruk city, who brought plenteous water to its inhabitants, raised the head of god E-anna, and
perfected the beauty of god Anu and god Nana; shield of the land, who reunited the scattered inhabitants of Isin city; who richly endowed E-gal-mach temple;
the protecting king of the city, brother of the god Zamama; who firmly founded the farms of Kish city, crowned E-me-te-ursag temple with glory,
redoubled the great holy treasures of god Nana, managed the temple of Harsag-kalama;
the grave of the enemy, whose help brought about the victory; who increased the power of Cuthah city; made all glorious in E-shidlam temple,
the black steer, who gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa city, the Sublime; who is indefatigable for E-zida temple;
the divine king of the city; the White, Wise; who broadened the fields of Dilbat city, who heaped up the harvests for god Urash;
the Mighty, the lord to whom come scepter and crown, with which he clothes himself; the Elect of god Ma-ma; who fixed the temple bounds of Kesh city,
who made rich the holy feasts of god Nin-tu; the provident, solicitous, who provided food and drink for Lagash city and Girsu suburb, who provided large sacrificial offerings for the temple of Ningirsu;
who captured the enemy, the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of god Anunit;
the pure prince, whose prayer is accepted by god Adad; who satisfied the heart of Adad, the warrior, in Karkar region, who restored the vessels for worship in E-ud-gal-gal temple;
the king who granted life to the city of Adab; the guide of E-mach temple; the princely king of the city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and brought abundance to the temple of Shidlam;
the White, Potent, who penetrated the secret cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home fast in wealth; who established pure sacrificial gifts for god Ea and god Dam-gal-nun-na, who made his kingdom everlastingly great;
the princely king of the city, who subjected the districts on the Ud-kib-nun-na Canal to the sway of god Dagon, his Creator; who spared the inhabitants of Mera and Tutul;
the sublime prince, who makes the face of god Ninni shine; who presents holy meals to the divinity of god Nin-a-zu, who cared for its inhabitants in their need, provided a portion for them in Babylon in peace;
the shepherd of the oppressed and of the slaves; whose deeds find favor before god Anunit, who provided for Anunit in the temple of Dumash in the suburb of Agade city;
who recognizes the right, who rules by law; who gave back to the city of Ashur its protecting god; who let the name of god Ishtar of Nineveh city remain in E-mish-mish temple;
the Sublime, who humbles himself before the great gods; successor of Sumula-il; the mighty son of king Sin-muballit; the royal scion of Eternity; the mighty monarch, the sun of Babylon,
whose rays shed light over the land of Sumer city and Akkad city; the king, obeyed by the four quarters of the world; Beloved of god Ninni, am I.
When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed.
LAWS of justice which Hammurabi, the wise king, established. A righteous law, and pious statute did he teach the land. Hammurabi, the protecting king am I. I have not withdrawn myself from the men, whom Bel gave to me, the rule over whom Marduk gave to me, I was not negligent, but I made them a peaceful abiding-place. I expounded all great difficulties, I made the light shine upon them. With the mighty weapons which Zamama and Ishtar entrusted to me, with the keen vision with which Ea endowed me, with the wisdom that Marduk gave me, I have uprooted the enemy above and below (in north and south), subdued the earth, brought prosperity to the land, guaranteed security to the inhabitants in their homes; a disturber was not permitted.
The great gods have called me, I am the salvation-bearing shepherd, whose staff is straight, the good shadow that is spread over my city; on my breast I cherish the inhabitants of the land of Sumer and Akkad; in my shelter I have let them repose in peace; in my deep wisdom have I enclosed them.
That the strong might not injure the weak, in order to protect the widows and orphans, I have in Babylon the city where Anu and Bel raise high their head, in E-Sagil, the Temple, whose foundations stand firm as heaven and earth, in order to bespeak justice in the land, to settle all disputes, and heal all injuries, set up these my precious words, written upon my memorial stone, before the image of me, as king of righteousness.
The king who ruleth among the kings of the cities am I. My words are well considered; there is no wisdom like unto mine. By the command of Shamash, the great judge of heaven and earth, let righteousness go forth in the land: by the order of Marduk, my lord, let no destruction befall my monument. In E-Sagil, which I love, let my name be ever repeated; let the oppressed, who has a case at law, come and stand before this my image as king of righteousness; let him read the inscription, and understand my precious words: the inscription will explain his case to him; he will find out what is just, and his heart will be glad, so that he will say:
"Hammurabi is a ruler, who is as a father to his subjects, who holds the words of Marduk in reverence, who has achieved conquest for Marduk over the north and south, who rejoices the heart of Marduk, his lord, who has bestowed benefits for ever and ever on his subjects, and has established order in the land."
When he reads the record, let him pray with full heart to Marduk, my lord, and Zarpanit, my lady; and then shall the protecting deities and the gods, who frequent E-Sagil, graciously grant the desires daily presented before Marduk, my lord, and Zarpanit, my lady.
In future time, through all coming generations, let the king, who may be in the land, observe the words of righteousness which I have written on my monument; let him not alter the law of the land which I have given, the edicts which I have enacted; my monument let him not mar.
If such a ruler have wisdom, and be able to keep his land in order, he shall observe the words which I have written in this inscription; the rule, statute, and law of the land which I have given; the decisions which I have made will this inscription show him; let him rule his subjects accordingly, speak justice to them, give right decisions, root out the miscreants and criminals from this land, and grant prosperity to his subjects.
Hammurabi, the king of righteousness, on whom Shamash has conferred right (or law) am I. My words are well considered; my deeds are not equaled; to bring low those that were high; to humble the proud, to expel insolence.
If a succeeding ruler considers my words, which I have written in this my inscription, if he do not annul my law, nor corrupt my words, nor change my monument, then may Shamash lengthen that king's reign, as he has that of me, the king of righteousness, that he may reign in righteousness over his subjects.
If this ruler do not esteem my words, which I have written in my inscription, if he despise my curses, and fear not the curse of God, if he destroy the law which I have given, corrupt my words, change my monument, efface my name, write his name there, or on account of the curses commission another so to do, that man, whether king or ruler, patesi, or commoner, no matter what he be, may the great God (Anu), the Father of the gods, who has ordered my rule, withdraw from him the glory of royalty, break his scepter, curse his destiny.
May Bel, the lord, who fixeth destiny, whose command can not be altered, who has made my kingdom great, order a rebellion which his hand can not control; may he let the wind of the overthrow of his habitation blow, may he ordain the years of his rule in groaning, years of scarcity, years of famine, darkness without light, death with seeing eyes be fated to him; may he (Bel) order with his potent mouth the destruction of his city, the dispersion of his subjects, the cutting off of his rule, the removal of his name and memory from the land.
May Belit, the great Mother, whose command is potent in E-Kur (the Babylonian Olympus), the Mistress, who harkens graciously to my petitions, in the seat of judgment and decision (where Bel fixes destiny), turn his affairs evil before Bel, and put the devastation of his land, the destruction of his subjects, the pouring out of his life like water into the mouth of King Bel.
May Ea, the great ruler, whose fated decrees come to pass, the thinker of the gods, the omniscient, who maketh long the days of my life, withdraw understanding and wisdom from him, lead him to forgetfulness, shut up his rivers at their sources, and not allow corn or sustenance for man to grow in his land.
May Shamash, the great Judge of heaven and earth, who supporteth all means of livelihood, Lord of life-courage, shatter his dominion, annul his law, destroy his way, make vain the march of his troops, send him in his visions forecasts of the uprooting of the foundations of his throne and of the destruction of his land. May the condemnation of Shamash overtake him forthwith; may he be deprived of water above among the living, and his spirit below in the earth.
May Sin (the Moon-god), the Lord of Heaven, the divine father, whose crescent gives light among the gods, take away the crown and regal throne from him; may he put upon him heavy guilt, great decay, that nothing may be lower than he. May he destine him as fated, days, months and years of dominion filled with sighing and tears, increase of the burden of dominion, a life that is like unto death.
May Adad, the lord of fruitfulness, ruler of heaven and earth, my helper, withhold from him rain from heaven, and the flood of water from the springs, destroying his land by famine and want; may he rage mightily over his city, and make his land into flood-hills (heaps of ruined cities).
May Zamama, the great warrior, the first-born son of E-Kur, who goeth at my right hand, shatter his weapons on the field of battle, turn day into night for him, and let his foe triumph over him.
May Ishtar, the goddess of fighting and war, who unfetters my weapons, my gracious protecting spirit, who loveth my dominion, curse his kingdom in her angry heart; in her great wrath, change his grace into evil, and shatter his weapons on the place of fighting and war. May she create disorder and sedition for him, strike down his warriors, that the earth may drink their blood, and throw down the piles of corpses of his warriors on the field; may she not grant him a life of mercy, deliver him into the hands of his enemies, and imprison him in the land of his enemies.
May Nergal, the might among the gods, whose contest is irresistible, who grants me victory, in his great might burn up his subjects like a slender reedstalk, cut off his limbs with his mighty weapons, and shatter him like an earthen image.
May Nin-tu, the sublime mistress of the lands, the fruitful mother, deny him a son, vouchsafe him no name, give him no successor among men.
May Nin-karak, the daughter of Anu, who adjudges grace to me, cause to come upon his members in E-kur high fever, severe wounds, that can not be healed, whose nature the physician does not understand, which he can not treat with dressing, which, like the bite of death, can not be removed, until they have sapped away his life.
May he lament the loss of his life-power, and may the great gods of heaven and earth, the Anunaki, altogether inflict a curse and evil upon the confines of the temple, the walls of this E-barra (the Sun temple of Sippara), upon his dominion, his land, his warriors, his subjects, and his troops.
May Bel curse him with the potent curses of his mouth that can not be altered, and may they come upon him forthwith.
6:9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
6:10 And Noah begat three sons, Shem, Ham, and Japheth.
6:11 The earth also was corrupt before God, and the earth was filled with violence.
6:12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
6:13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
6:14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
6:15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.
6:16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.
6:17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.
6:18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.
6:19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.
6:20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.
6:21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
6:22 Thus did Noah; according to all that God commanded him, so did he.
7:1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.
7:2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.
7:3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.
7:4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.
7:5 And Noah did according unto all that the LORD commanded him.
7:6 And Noah was six hundred years old when the flood of waters was upon the earth.
7:7 And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.
7:8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth,
7:9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.
7:10 And it came to pass after seven days, that the waters of the flood were upon the earth.
7:11 In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
7:12 And the rain was upon the earth forty days and forty nights.
7:13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark;
7:14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort.
7:15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.
7:16 And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.
7:17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.
7:18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters.
7:19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered.
7:20 Fifteen cubits upward did the waters prevail; and the mountains were covered.
7:21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man:
7:22 All in whose nostrils was the breath of life, of all that was in the dry land, died.
7:23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.
7:24 And the waters prevailed upon the earth a hundred and fifty days.
8:1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged;
8:2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
8:3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
8:4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
8:5 And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.
8:6 And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:
8:7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.
8:8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;
8:9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark.
8:10 And he stayed yet other seven days; and again he sent forth the dove out of the ark;
8:11 And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
8:12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
8:13 And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.
8:14 And in the second month, on the seven and twentieth day of the month, was the earth dried.
8:15 And God spake unto Noah, saying,
8:16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.
8:17 Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.
8:18 And Noah went forth, and his sons, and his wife, and his sons' wives with him:
8:19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.
8:20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.
8:21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
8:22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
9:1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.
9:2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.
9:3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
9:4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.
9:5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.
9:6 Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.
9:7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
9:8 And God spake unto Noah, and to his sons with him, saying,
9:9 And I, behold, I establish my covenant with you, and with your seed after you;
9:10 And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth.
9:11 And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.
9:12 And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:
9:13 I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
9:14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:
9:15 And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
9:16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.
9:17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.
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