Epic of Gilgamesh: Tablet III — The Expedition against Humbaba · 3 of 5 · tr. R. Campbell Thompson
Tablet III, Section 1c
I (forsooth) dread him, and (yet) to [(the depths of the) Forest] I'll take [me] .
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may thy god (so) [protect] thee, Bringing thee back [(safe and)] sound to the walls of [broad-marketed] Erech." 35.
Gilgamish knelt [before Shamash] a word [in his presence] to utter: "Here I present myself, Shamash, [to lift up] my hands (in entreaty), O that hereafter my life may be spared, to the ramparts of [Erech] 40.
Bring me again: spread thine aegis [upon me] ." And Shamash made answer, [Speaking] his oracle .
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Tears adown Gilgamish’ [cheeks were (now)] streaming: "A road I have never Traversed [I go, on a passage(?)] I know not, (but if) I be spared 5.
(So) in content [will I] come [and will pay thee(?)] due meed (?) of thy homage." 10.
Monstrous [the axes they brought(?)], they deliver’d [the bow] and the quiver [Into] (his) hand; (so) taking a celt, [he slung on (?)] his quiver, 15.
[Grasping] another [celt(?) he fasten’d his glaive] to his baldrick.
[But, or ever the twain] had set forth on their journey, they offer’d [Gifts] to the Sun-god, that home he might bring them to Erech (in safety).
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(Now) do the [Elders] farewell him with blessings, to Gilgamish giving Counsel [concerning] the road: "O Gilgamish, to thine own power Trust not (alone); (but at least) let thy [road] be traversed [before] thee, Guard thou thy person; let Enkidu go before thee (as vaward).
(Aye, for) ’twas he hath discover’d the [way], the road he hath travell’d.
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(Sooth), of the Forest the passes are all under sway (?) [of] Humbaba, [(Yea), he who goeth] as vaward is (able) to safeguard a comrade, O that the Sun-god [may grant] thee [success to attain] thine [ambition], 30.
0 that he grant that thine eyes see (consummate) the words of thy utt’rance O that he level the path that is block’d, cleave a road for thy treading, 35.
Cleave, too, the berg for thy foot!
May the god Lugal-banda Bring in thy night-time a message to thee, with which shalt be gladden’d, So that it help thine ambition , (for), like a boy thine ambition On the o’erthrow of Humbaba thou fixest, as thou hast settled.
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Wash, (then), thy feet : when thou haltest , shalt hollow a pool, so that ever Pure be the water within thy skin-bottle, (aye), cool be the water Unto the Sun-god thou pourest, (and thus) shalt remind Lugal-banda." 45.
Enkidu open’d his mouth, and spake unto Gilgamish, (saying): "[Gilgamish], art (?) thou (in truth) full equal to making (this) foray?
Let [not] thy heart be afraid; trust me." On (his) shoulder his mantle 50.
Themes
◆Animismcosmology
The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.
The Forest is described as being under the sway of Humbaba, a guardian spirit embodying the landscape.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The passage requests the Sun-god to order the path, grant success, and bring them home safely.