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Epic of Gilgamesh: Tablet XI — The Flood · 3 of 7 · tr. R. Campbell Thompson

Tablet XI, Section 1c

Sooth, then, am I to give birth, unto (these) mine own people Only to glut (with their bodies) the Sea as though they were fish-spawn?' 125. Gods—Anunnaki—wept with her, the gods were sitting (all) humbled, (Aye), in (their) weeping, (and) closed were their lips amid(?)]the Assemblage. Six days, a se’nnight the hurricane, deluge, (and) tempest continued Sweeping the land: when the seventh day came, were quelléd the warfare, 130. Tempest (and) deluge which like to an army embattail’d were fighting. Lull’d was the sea, (all) spent was the gale, assuaged was the deluge, (So) did I look on the day; (lo), sound was (all) still’d; and all human Back to (its) clay was return’d, and fen was level with roof-tree. 135. (Then) I open’d a hatchway, and down on my cheek stream’d the sunlight, Bowing myself, I sat weeping, my tears o’er my cheek(s) overflowing, Into the distance I gazed, to the furthest bounds of the Ocean, 140. Land was uprear’d at twelve (points), and the Ark on the Mountain of Nisir Grounded; the Mountain of Nisir held fast, nor gave lease to her shifting. One day, (nay,) two, did Nisir hold fast, nor give lease to her shifting. Three days, (nay), four, did Nisir hold fast, nor give lease to her shifting, Five days, (nay,) six, did Nisir hold fast, nor give lease to her shifting. 145. (Then), when the seventh day dawn’d, I put forth a dove, and released (her), (But) to and fro went the dove, and return’d (for) a resting-place was not. 150 (Then) I a swallow put forth and released; to and fro went the swallow, She (too) return’d, (for) a resting-place was not; I put forth a raven, Her, (too,) releasing; the raven went, too, and th’ abating of waters Saw; and she ate as she waded (and) splash’d, (unto me) not returning. 155. Unto the four winds (of heaven) I freed (all the beasts), and an off’ring Sacrificed, and a libation I pour’d on the peak of the mountain, Twice seven flagons devoting, (and) sweet cane, (and) cedar, and myrtle, 160. Heap’d up beneath them; the gods smelt the savour, the gods the sweet savour Smelt; (aye,) the gods did assemble like flies o’er him making the off’ring. Then, on arriving, the Queen (of the gods) the magnificent jewels Lifted on high, which Anu had made in accord with her wishes; 'O ye Gods! I will (rather) forget (this) my necklet of sapphires, 165. Than not maintain these days in remembrance, nor ever forget them. (So), though (the rest of) the gods may present themselves at the off’ring, Enlil (alone of the gods) may (himself) not come to the off’ring, Because he, unreasoning, brought on a deluge, and therefore my people Unto destruction consign’d.' 170.
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Themes
Anthropomorphismtheology

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

The passage explicitly attributes human emotions (weeping), physical forms (lips, cheek), and attire (necklet of sapphires) to the gods.

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Covenanttheology

A binding agreement or relationship between the divine and a people or individual, establishing mutual obligations.

Ishtar vows to maintain the days in remembrance, establishing a divine commitment regarding the survival of humanity.

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Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The flood is depicted as a collective judgment event where Enlil consigns humanity to destruction, later critiqued by Ishtar.

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Living Godtheology

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

The deities are portrayed as active, emotional, and responsive agents who weep, smell, speak, and wear jewelry.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The pouring of libation and offering of sacrifice constitutes a form of direct address and worship to the divine.

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Ritual Firepraxis

Fire as medium of divine presence.

The sacrifice involves heaping up sweet cane and cedar to create a savour, implying the use of fire as a medium for divine encounter.

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