Cited by 1Ancient Near East HistoryBiblical Studies and InterpretationLanguage, Linguistics, Cultural Analysis

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The Atrahasis Epic and its place in Babylonian literature

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Millard, Alan Ralph·1966·SOAS University of London

Abstract

The purpose of this study is to present, for the first time, the Epic of Atrahasis, as far as extant, in transliteration and translation (chapters II, III), and to examine it beside other Babylonian compositions containing similar material. Until 1965 only some three hundred lines of the Epic were known. That year saw the publication of the cuneiform text of some late Assyrian fragments by W.G. Lambert, and of two large Old Babylonian tablets by the writer (Cuneiform Texts XLVI). This new material, together with some unpublished texts, brings the number of lines represented to nearly one thousand (chapter 1) The large number of manuscripts of the work attest its popularity and importance. When the narrative of the creation of man is compared with other Mesopotamian texts, clear affinities are apparent with certain Sumerian and Akkadian traditions. Moreover, it can be shown that it probably formed a major source for the compilation of the later 'Babylonian Genesis', Enuma elish (chapter V). The second major theme, the Flood, is compared with other Flood Stories; parts of that narrative contained in the Gilgamesh Epic are identical with passages in the Atrahasis Epic, from which it is shown they were very probably borrowed (chapter VI). Certain sections within the poem reveal political institutions or practices of interest for the study of 'Primitive Democracy', of Babylonian concepts of remote history, and of traditions preserved in the King Lists (chapter VII). As a major literary work, the Epic of Atrahasis is shown to provide new material for investigation of the syntax and prosody of the 'Golden Age' of Akkadian literature (chapter IV). Obvious and important similarities to Hebrew tradition, closer in many points in Atrahasis than in any other Babylonian compositions, and the more remote comparisons with Greek legends fall beyond the scope of this investigation, but some indication of these is given (chapter VIII).

Overview

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TL;DR

Millard’s 1966 study edits and reconstructs the Old Babylonian Atrahasis Epic from newly identified tablets and fragments, arguing that it is a major Babylonian narrative of human creation, divine labor, plagues, and flood. It situates the epic in relation to Gilgamesh XI, Sumerian flood traditions, and Enuma elish, and draws out its implications for early Mesopotamian political and religious history.

Key findings

  • New Old Babylonian copies and other fragments allow reconstruction of roughly three-quarters of the epic; only the final approximately 150 lines remain largely unknown. Colophons give Tablet I as 416 lines, Tablet II as 439, and Tablet III as 390, totaling 1245 lines, copied by Ellet-Aya in the reign of Ammisaduqa.
  • The narrative describes the Igigu gods’ toil and revolt, Enki’s proposal to kill a god and mix flesh and blood with clay, Mami/Nintu’s creation of seven men and seven women, human multiplication disturbing Enlil, and successive punishments by plague, drought, and flood. Atrahasis is warned by Enki, builds a boat, survives a seven-day flood, and afterward the gods arrange measures to limit human expansion.
  • Comparison with Gilgamesh XI shows extensive parallels in wording and incident; Millard argues that the Gilgamesh XI flood account likely borrowed from Atrahasis, while the Sumerian Deluge text and Atrahasis probably share a common ancestor rather than standing in direct descent. Enuma elish shares some themes but is later.
  • The name Atrahasis is interpreted as more likely meaning “exceedingly devout/attentive” to a god than “exceedingly wise”; the hero acts as a priest-king or intercessor, and the epic contrasts a heavenly divine assembly with earthly elders who obey without consultation.

Methods

  • Philological edition and textual reconstruction: collation, copying, transliteration, translation, and restoration of cuneiform manuscripts from collections in London, Istanbul, Berlin, and elsewhere, with attention to manuscript description, orthography, provenance, scribal hands, and dating.
  • Comparative literary and historical analysis: the epic is set beside Gilgamesh XI, the Sumerian Deluge tablet, Enuma elish, other creation and flood traditions, and the Sumerian King Lists.
  • The study also examines language and style, including features of the “hymnisch-epische Dialekt,” poetic parallelism, metre, alliteration, and the epic’s internal cross-references and irony.

Limitations

  • The author states that this is the first presentation of much new material and that many uncertainties of translation and explanation remain; the text is fragmentary, Tablet II is incomplete, and the last roughly 150 lines are largely unknown.
  • Some restorations, manuscript relationships, and comparative conclusions are tentative or probabilistic; provenance and dating for some manuscripts are inferred or based on palaeography rather than excavation records.
  • Evident from the text: numerous lacunae, broken lines, and heavily corrupted passages make parts of the argument difficult to verify, and claims about borrowing or common ancestry remain hypothetical.

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Integrity signals

Registry

DataCite · 10.25501/soas.00029625

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Statistics

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Claims the paper makes

202 No basis given · 200 Own interpretation · 124 Sources not found · 67 Own result · 22 Not checked yet · 2 Own method

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Show all 101 claims

  • Probably not a substantial claim. 441
  • It may state two separate claims as one. 263
  • The quote only partly states this claim. 7
516 of 516
  • The paper relies on this without support.

    The text under discussion is the Atrahasis Epic.

    “Tablet I of Atrahasis is not a sequel to the bilingual story”
  • The paper relies on this without support.

    The broken lines can be restored by comparison with other texts.

    “Restoration is made by comparison with Gilgamesh III,i.19”
  • The paper relies on this without support.

    The lexical series are reliable for determining Akkadian meanings.

    “In the lexical series BrimhuS it is listed with civic' functionaries”
  • The paper relies on this without support.

    The duplicate list in Gilgamesh XI is a parallel to Atrahasis.

    “The composition of the divine government is the same as that in G-ilgamesh XI.15-rl8.”
  • The paper relies on this without support.

    The signs in the manuscript are correctly read despite damage.

    “However, the abrasion at the bottom of the column allows some doubt in the reading of the signs.”
  • The authors state this as an assumption.

    There were fifty-five lines in Tablet IV.

    “Assuming that there were fifty-five lines in iv”
  • The authors state this as an assumption.

    These lines (viii.8-19) contain a hymn of praise to Enki.

    “These lines are assumed to contain a hymn of praise to Enki”
  • The paper relies on this without support.

    The two lines iv.43-44 belong together metrically.

    “the two lines belong together metrically”
  • The authors state this as an assumption.

    The tablet originally had two columns on either side and was approximately the size of A.

    “if the tablet originally had two columns on either side and were approximately the size of A”
  • The authors state this as an assumption.

    The distinction of a 'narrative' from a 'hymnal' mode of expression may be assumed on vocabulary grounds, at least.

    “The distinction of a 'narrative* from a 'hymnal* mode of expression may be assumed on vocabulary grounds, at least.”
  • The authors state this as an assumption.

    An Old Babylonian equivalent of the 'canonical' Eleventh Tablet, if discovered, would not differ very greatly from that text.

    “It can be assumed, therefore, that should an Old Babylonian equivalent of the 1 canonical' Eleventh Tablet ever be discovered, it would not differ very greatly from that text.”
  • The authors state this as an assumption.

    Atrahasis held the sort of position Falkenstein described, that of a religious functionary residing in the god's sanctuary, although he is never entitled En.

    “Although he is never entitled En, it may be assumed that Atrahasis held the sort of position Falkenstein described.”
  • The paper relies on this without support.

    The damaged traces in the manuscripts are sufficient to determine the readings proposed.

    “There is no doubt thatthe first sign is ki and, therefore, that G.XI.31 should readfkjj-ma ap-si-i &a-a-&i gu-ul-lil-Si”
  • The paper relies on this without support.

    The seven major features of Atrahasis are a valid basis for comparing it with other creation stories.

    “From these comparisons it appears that three of the seven major features of Atrahasis have close slmilaritiesiin Enuma elish”
  • The authors state this as an assumption.

    The same basis of reckoning applies to the King Lists and the Atrahasis Epic.

    “assuming the same basis of reckoning”
  • The authors state this as an assumption.

    The element is formed from the root wtr.

    “Assuming that the element is formed from the root wtr*”
16 of 16

Citations

Cites

The publisher hasn’t deposited this paper’s reference list.

Research works printed but not linked: 7

  1. [7]7. Enlil, your house is surrounded, 27. War has come to your gate.1 ' * 3 j | i - 15-Studies In Akkadian Grammar, Chicago, 1 939,pp.71 -74.
  2. [8]8. * o£.'L. MatouS, Ar.Or. XXIXfl961),pp.30-34;
  3. [10]10. Among the many texts published since von Soden*s study was printed are: two tablets of Zu from Susa, J. Nongayrol,R.A. XLVI(1952),pp.87-97; parts of the G-ilgamesh cycle from Ishjali, T.Bauer,J.N.E.S. XVI(1957),pp.254-262, from Tell Harmal, J.J, van Dyk, Sumer XIII(1957),p.66,pi.12, in the British Museum, A.R, Millard, Iraq XXVI(1964)«pp.99-105, and C .T . XLVI,pi.XXVIII,no.16; a tablet about Sargon of Agade, J. Nougayrol,R.A. XLV(1951),pp.169-183; a wisdom text J. Nougayrol,RjB^LIxTl 952) ,pp. 239-250;
  4. [11]11. a fable, WIG-,Lambert, BjBjuL.pp. 155-157,pis. 39,40; a prayer to Marduk, C .T , XLIV, no.21; another prayer, C.T.XLIV,no.22; a 'Lover's Dialogue*, k. Held, J. C.S,XV(1961 ) ,pp. 1 * = 26, first edited by W. von Soden,JL*JLXL1X,n.F.XV( 1960),pp. 151 " 194; a fragment of a dialogue (?) CkT. XLVI, pi. XL, no. 44.
  5. [12]12. J.N.E.S. XIX (1960),pp.166-171.
  6. [19]19. PTLandsberger and J.V.Kinnfcer Wilson,J.N.E.S. XX (1961) ,pp 154-79 for Tablet V. " ~Gilgamesh R.Campbell Thompson,The Epic of Gilgarnish, Oxford,1930, W.von Soaen,2uA. Bill,n.E.XIX (1959),pp.209- 235 for additional comments and bibliography*
  7. [20]20. Erra Epic E.Gossmann-Oesa.Das Era-Epos.Wurzburg,1956,, B.Kienaat.Z.A. IIV,n.P.5X (1961),pp.244-49, review and additions to Gossman.

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Metadata

Authors
Millard, A. R.
Corresponding author
Millard, Alan Ralph
Venue
SOAS University of London
Publisher
SOAS University of London
Published
1966
OpenAlex
W2905522314
Cited by
1
References
0
Citations by year
2021: 1
Type
dissertation
Language
en
Open access
Licence
other-oa
Locations
  • SOAS Research Online (SOAS University of London) (publishedVersion, other-oa)
  • Center for International and Regional Studies (Georgetown University) (acceptedVersion)
  • SOAS Research Online (SOAS University of London)
Topics
  • Social Sciences › Arts and Humanities › Archeology (arts and humanities) › Ancient Near East History
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Language and Linguistics › Language, Linguistics, Cultural Analysis
Keywords
Babylonian literature, creation of man, Epic of Gilgamesh, Enuma Elish, Hebrew tradition, cuneiform tablets

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