Alba Regia. Annales Musei Stephani Regis. – Alba Regia. Az István Király Múzeum Évkönyve. 6.-7. 1965-1966 – Szent István Király Múzeum közleményei: C sorozat (1966)

Tanulmányok – Abhandlungen - Makkay János: Some ancient sources to the Shamanism. VI–VII, 1965–66. p. 27–42. t. XV.

proved, according to certain principles of composition and with suitable modifications. The mentioned story relates the tale of ,,Gilgamesh and the huluppu-tree". Recently it is called „Gilgamesh, Enkidu and the Nether World". Its first part, omitted in the later versions, contains the passages, the many-sided connections of which we intend to illustrate. Before quoting the most important ones for our purpose, we remark that the whole story awaits a coherent publication up to our day.

9 The story begins with the Creation of the World, the Separation of Heaven from the Earth.

10 Having accomplished these, the God Enki sails towards the Nether World, when the ,,huluppe-tree" starts growing on the bank of the Euphrates: „On that day a tree, a huluppu-tree, a tree — On the bank of the pure Euphrates it had been planted; The Euphrates was its drinking water — Mightily the South Wind plucked at its base, tore at its crown; 30. The Euphrates on its waters carried it off. A lady walking in fear at the word of Anu, Walking in fear at the word of Enlil, Seized the tree in her hand and brought it to Uruk; 'To pure Inanna's holy garden thou shalt bring it.

4 35. The lady tended the tree with her hand, she let it stand at her foot; The lady tended the tree with her hand, she let it stand at her foot. 'When at last shall I have a holy throne that I may sit on it?' concerning she said; 'When at last shall I have a holy bed that I may lie on it?' concerning she said. The tree grew large, but she could not cut off its bark. 40. At its base the snake who knows no charm (?) had set up for itself a nest, In its crown the Zu-bird had placed his young, In its midst Lilith had built for herself a house. The ever shouting maid, the rejoicer of all hearts, The pure Inanna, how she weeps! 9. Published by S. N. Kramer in the fullest detail: Gilgamesh and the Huluppu-tree. Assyrioiogical Situdies 10 (Chicago 1939), henceforth quoted as Gilgamesh ...; he has dealt with it extensively in his comprehensive study too: JAOS 64 (1944) pp. 7—23, especially pp. 19—23; see also id.: Proceedings of the American Philosophical Society 90 (19416) pp. 125 seq. and Sumerian Mythology: A Study of Spiritual and Literary Achievement in the Third Mill. В. С (Philadelphia 1944). 10. The myth on the separation of the Heaven and Earth is known as a well elaborated part of Sumerian mythology. 45. At the break of day, as the horizon became light, The lady — Inanna To Gilgamesh speaks: 50. .. After the land had been saturated with floodwaters," Lines 52—67 repeat lines 10—25, here, however, Inanna tells the same, complaining to Gilgamesh. Similarly lines 68—73 are repeating lines 26—31 but with an important difference. This consists in letting Inanna speak in the first person in line 73 ( = line 31); she names herself as the person who has brought the hulupputree to Uruk: 73. „I, a lady walking in fear at the word of Anu, Walking in fear at the word of Enlil, 75. Seized the tree in my hand and brought it to Uruk: ,To pure Inanna's holy garden thou shall bring it.'" Lines 77—86 are repeating lines 35-—44. The difference is that at the beginning of line 78 ( = line 36) one reads Inanna instead, of „a lady", mentioned in the third person. 87. „In the matter concerning which his sister had spoken to him, In that matter her brother, the hero Gilgamesh, stood by her. Armor weighing as much as fifty minas he fastened at his waist — 90. That which weighed as much as fifty minas he treated like thirty shekels. His bronze ax, his ax of the road, His ax of seven talents and seven minas, he seized in his hand. At its base he smote the snake who knows no charm; In its crown the Zu-bird took its young 95. And brought it to the mountain; In its midst Lilith destroyed her house S. N. KRAMER; Sumerian Mythology pp. si seq.; Th. JACOBSEN: JNES 5 (1946) pp. 12в—15Э, especially pp. 134 seq. Also the modified translation by Th. Jaoobsen attributes the separation of Heaven and Earth to Enlil, creating normal earthly life thereby. For the rest the Kumarbi story enables us to compare this myth of the Creation with the theogony of Hesiod: W. STAUDACHER: Die Trennung von Himmel und Erde (Tubingen 1942) pp. 61. seqq.; К. MARÓT: Acta Antiqua 1 (ИЭвОЬ—

62) pp. 47 seqq.; J. MAKKAY: Ant Tan, 10 (1963) pp. 205—286; id.: Early Near—Eastern and South-East European Gods. Acta Arch. Hung, if (1964) pp. i seqq. 28