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Epic of Gilgamesh: Tablet VI — Ishtar and the Bull of Heaven · 1 of 4 · tr. R. Campbell Thompson

Tablet VI, Section 1a

THE SIXTH TABLET. OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS EXPLOIT AGAINST HUMBABA. . (Now) is he washing his stains, (and) is cleansing his garments in tatters, Braiding (?) (the locks of) his hair (to descend loose) over his shoulders, Laying aside his garments besmirchen, (and) donning his clean ones, Putting on armlets (?), and girding his body about with a baldric, 5. Gilgamish bindeth his fillet, and girdeth himself with a baldric. . (Now) Lady Ishtar espieth the beauty of Gilgamish: (saith she), "Gilgamish, come, be a bridegroom, to me of the fruit (of thy body) Grant me largesse: (for) my husband shalt be and I'll be thy consort. 10. O, but I'll furnish a chariot for thee, (all) azure and golden, Golden its wheel, and its yoke precious stones , each day to be harness'd Unto great mules: (O), enter our house with the fragrance of cedar. 15. (So) when thou enterest into our house shall threshold and dais Kiss thy feet, (and) beneath thee do homage kings, princes, and rulers, Bringing thee yield of the mountains and plains as a tribute: thy she-goats Bring forth in plenty, thy ewes shall bear twins, thy asses attaining 20. (Each) to the size of a mule, (and) thy steeds in thy chariot winning Fame for their gallop: [thy mules ] in the yoke shall ne’er have a rival." ________________________________ [Gilgamish] open’d his mouth in reply, Lady Ishtar [to answer]: "Aye, but what must I give] thee, (if (?)) I should take thee in marriage? 25. [I must provide thee with oil] for (thy) body, and clothing: (aye, also) [Give thee (thy)] bread and (thy) victual: (sooth), must be sustenance [ample] Meet for divinity—[I, (too), must give thee (thy) drink] fit for royalty. 30. . . . . I shall be bound, . . . let us amass (?), . . . clothe with a garment. [What, then, will be my advantage, supposing) I take thee in marriage? [Thou’rt but a ruin which giveth no shelter (?) to man] from the weather, Thou’rt but a back door [not] giving resistance to blast or to windstorm, 35. Thou’rt but a palace which dasheth the heroes [within it to pieces], Thou’rt but a pitfall (which letteth) its covering [give way (all treach’rous)], Thou art but pitch which [defileth] the man who doth carry it with him, Thou’rt but a bottle which [leaketh] on him who doth carry it with him, Thou art but limestone which [letteth] stone ramparts [fall crumbling in ruin]. 40. Thou’rt but chalcedony [failing to guard (?)] in an enemy's country, Thou’rt but a sandal which causeth its owner [to trip (by the wayside)]. Who was ever [thy] husband [thou faithfully lovedst] for all time? Who hath been ever thy lord who hath gain’d [over thee the advantage? Come, and I will unfold thee [the endless tale] of thy husbands. ________________________________ 45.
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Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The goddess Ishtar exhibits distinctly human emotions such as love and lust, engages in social rituals like marriage proposals, and interacts with the hero as a personified being.

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Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

The passage centers on Ishtar's explicit proposal of marriage to Gilgamesh and his subsequent rejection of this union between a goddess and a mortal.

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Living Godtheology

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

Ishtar is portrayed as an active, dynamic deity who intervenes directly in human affairs based on her own personal desires and agency.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text opens with Gilgamesh washing his stains and cleansing his garments, indicating a state of physical cleanliness prepared for the divine encounter.

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