[111] That in the combination of this Enkidu with tales of primitive man, inconsistent features should have been introduced, such as the union of Enkidu with the woman as the beginning of a higher life, whereas the presence of a hunter and his father shows that human society was already in existence, is characteristic of folk-tales, which are indifferent to details that may be contradictory to the general setting of the story. [112] Pennsylvania tablet, lines 102-104. [113] Line 105. [114] Tablet I, 1, 9. See also the reference to the wall of Erech as an "old construction" of Gilgamesh, in the inscription of An-Am in the days of Sin-gamil (Hilprecht, _Old Babylonian Inscriptions_, I, No. 26.) Cf IV R2 52, 3, 53. [115] The invariable designation in the Assyrian version as against _Uruk ribîtim_, "Erech of the plazas," in the old Babylonian version. [116] In Ungnad-Gressmann, _Das Gilgamesch-Epos_, p. 123 _seq._ [117] See Jensen, p. 266. Gilgamesh is addressed as "judge," as the one who inspects the divisions of the earth, precisely as Shamash is celebrated. In line 8 of the hymn in question, Gilgamesh is in fact addressed as Shamash. [118] The darkness is emphasized with each advance in the hero's wanderings (Tablet IX, col. 5). [119] This tale is again a nature myth, marking the change from the dry to the rainy season. The Deluge is an annual occurrence in the Euphrates Valley through the overflow of the two rivers. Only the canal system, directing the overflow into the fields, changed the curse into a blessing. In contrast to the Deluge, we have in the Assyrian creation story the drying up of the primeval waters so that the earth makes its appearance with the change from the rainy to the dry season. The world is created in the spring, according to the Akkadian view which is reflected in the Biblical creation story, as related in the P. document. See Jastrow, _Sumerian and Akkadian Views of Beginnings_ (_JAOS_, Vol 36, p. 295 seq.). [120] As-am in Sumerian corresponding to the Akkadian Sabatu, which conveys the idea of destruction. [121] The month is known as the "Mission of Ishtar" in Sumerian, in allusion to another nature myth which describes Ishtar's disappearance from earth and her mission to the lower world. [122] _Historical Texts_ No. 1. The Sumerian name of the survivor is Zi-u-gíd-du or perhaps Zi-u-su-du (cf. King, _Legends of Babylon and Egypt_, p. 65, note 4), signifying "He who lengthened the day of life," i.e., the one of long life, of which Ut-napishtim ("Day of Life") in the Assyrian version seems to be an abbreviated Akkadian rendering, with the omission of the verb. So King's view, which is here followed. See also _CT_ XVIII, 30, 9, and Langdon, _Sumerian Epic of Paradise_, p. 90, who, however, enters upon further speculations that are fanciful. [123] See the translation in Ungnad-Gressmann, _Das Gilgamesch-Epos_, pp. 69, _seq._ and 73.