← Home
Epic of Gilgamesh: Tablet IV — The Arrival at the Gate of the Forest · 1 of 2 · tr. R. Campbell Thompson

Tablet IV, Section 1a

THE FOURTH TABLET. THE ARRIVAL AT THE GATE OF THE FOREST. . . 36. Enkidu lifted [his eyes] . . . and spake with the Gate as [’t were human(?)]: "O thou Gate of the Forest without understanding(? . . . Sentience which thou hast not, . . . . 40. I for (full) forty leagues have admired thy [wonderful] timber, (Aye), till I sighted the towering Cedar . . . . (O but) thy wood hath no peer (in the country) . . . Six gar thy height, and two gar thy breadth . . . 45. (Sooth, but) thy stanchion (?), thy socket (?), thy pivot (?), thy lock (?), and thy shutter (?), [(All of them) must have been fashion’d for thee] in the City of Nippur! O, if I had but known, O Gate, that this was [thy grandeur], This, too, the grace [of thy structure], then either an axe had I lifted 50. Or I had . . . or bound together . . . ." : 6. ". . . [O, haste] thee, withstand him, he will not [pursue(?) thee], [We will] go on down into the wood not daunted, together (?)]. . . . Thou shall put on seven garments .. . . . putting on, and six . . . (?) . . . " 10. He like a mighty wild bull . . . Flung he the Portal afar, and [his] mouth was fill’d (with his challenge), Cried to the Guard of the Forest: "Up (?) . . . ! [’Tis I will challenge] Humbaba like to a . . ." "Trouble (?) [I foresee(?)] wherever I go . . . . 5. O my friend, I have [seen] a dream which un- . . . ." The day of the dream he had seen fulfilled . . . . . Enkidu lay for a day, [yea, a second]—for Enkidu [lying] 10. (Prone) on his couch, was a third and a fourth day . . ., a fifth, sixth and seventh, Eighth, ninth, [and tenth]. While Enkidu [lay in his] sickness . . ., th’ eleventh, (Aye, till) the twelfth . . . on [his] couch was Enkidu [lying]. 15. Call’d he to Gilgamish, . . . . . . . . . "(O but), my comrade, . . . hateth me . . because within Erech I was afraid of the combat, and . . . My friend, who in battle . . ." : 26. [Enkidu open’d] his [mouth] and spake [unto Gilgamish, saying]: ("Nay, but), [my friend, let us no wise] go down [to the depths of the Forest], (For) ’tis my hands [have grown weak], and [my arms] are stricken with palsy." ________________________________ Gilgamish open’d his mouth and spake [unto Enkidu], saying: 30. "Shall we, O friend, [play] the coward? . . . . . . . . . . thou shalt surpass them all(?) . . . . [Thou, O] my friend, art cunning in warfare, art [shrewd(?)] in the battle, (So) shalt thou touch the . . . and of [death] have no terror, . [So that] the palsy (now striking) thine arms [may] depart, and the weakness Pass [from thy hands]!
§ Ask Guru about this passage →
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.

Enkidu addresses the Gate of the Forest as an entity capable of understanding, treating a natural structure as a personified agent within the landscape.

All passages →
Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Humbaba is presented as an active 'Guard of the Forest' who challenges the heroes, implying a dynamic divine presence in the natural world.

All passages →
Related passages · 6 parallels
theosophy|The Secret Doctrine|Page 53 (part 11)
They are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of Nature, a truly divine System, an intelligent plan in Cosmogony, which results in natural cosmic divisions of times, seasons, invisible influ…”
Shared concept: Animism — 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. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1k
and all things are moved by a longing for the Beautiful and Good, to accomplish every outward work and form every act of will. And true reasoning will also dare to affirm that even the Creator of all things Himself yearneth after all thing…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIX
But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1o
Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the principle of separate Individuality whereby Christ possesses a Human Soul distinct from all other human souls, and whereby, too…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXI
The division, however, of the passive from the impassive , which you adopt, may perhaps be rejected by some one, as not adapted to either of the more excellent genera, through the causes which we have before enumerated; and it also deserves…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
theosophy|The Secret Doctrine|Page 71 (part 10)
There reside mankind along with Daityas and Danavas, as well as with spirits of Heaven ( Gandharvas, Yakshas, Kimpurushas, etc .) and gods. " ( Chapter iv. ) There is but one exception in the case of King Priyavrata, the son of the first…”
Shared concept: Animism — 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. (derived)