Atra-Hasis

Atra-Hasis (Akkadian: 𒀜𒊏𒄩𒋀, romanized: Atra-ḫasīs) is an 18th-century BC Akkadian epic, recorded in various versions on clay tablets, named for its protagonist, Atrahasis ('exceedingly wise'). The Atra-Hasis tablets include both a cosmological creation myth and one of three surviving Babylonian flood myths. The name "Atra-Hasis" also appears, as a king of Shuruppak on the Euphrates in the times before a flood, on one of the Sumerian King Lists.

The oldest known copy of the epic tradition concerning Atrahasis can be dated by colophon (scribal identification) to the reign of Hammurabi’s great-grandson, Ammi-Saduqa (1646–1626 BC). However, various Old Babylonian dialect fragments exist, and the epic continued to be copied into the first millennium BC.

The story of Atrahasis also exists in a later Assyrian dialect version, first rediscovered in the Library of Ashurbanipal, though its translations have been uncertain due to the artifact being in fragmentary condition and containing ambiguous words. Nonetheless, its fragments were first assembled and translated by George Smith as The Chaldean Account of Genesis, the hero of which had his name corrected to Atra-Hasis by Heinrich Zimmern in 1899.

In 1965, Wilfred G. Lambert and Alan Millard published many additional texts belonging to the epic, including an Old Babylonian copy (written c. 1650 BC) which is the most complete recension of the tale to have survived. These new texts greatly increased knowledge of the epic and were the basis for Lambert and Millard’s first English translation of the Atrahasis epic in something approaching entirety. A further fragment was recovered in Ugarit.

Myths and facts

The epos of Atra-Hasis contains the creation myth of Anu, Enlil, and Enki—the pantheon of oldest known gods (dingirs; Sumerian: 𒀭, lit. 'divines'). Also called Anunnaki and Igigi, they seem to have been united in a kind of political organisation similar to that which existed in Greece between Zeus - as ‘pure spirit or air’ the leading party - and the groups round Poseidon (ocean) and Hades (earth). It's not unlikely that the story refers to the era of Neolithic Revolution, when mankind has began to built monuments as Göbekli Tepe, developed agriculture and transformed the mesopotamian steppe into that blooming landscape which later was called the Garden of Eden.

Synopsis

Tablet I

Cuneiform tablet with the Atra-Hasis epic in the British Museum

The epos taking place according to its incipit, "When the gods had to work like humans (inuma ilu awilum = when the gods were humans)", there was a quarrel between the upper Anunnaki and the Igigu, the lower gods. While the latter had the task of ensuring the supply of the land through construction of irrigation canals, for which they must dig out the beds of big rivers, the Anunnaki ruled from above - presumably watching over the implementation of their plans and dividing the fruits of this great civilising project as they saw fit. After 40 years, however, the lesser gods rebelled and refused to do strenuous labor. At night, they surrounded the dwelling place of Enlil, who was considered the main god of Sumerian civilisation, the creator of air and earth in the midst of the cosmic ocean.

Enlil was surprised by this breach of contract and called for Anu and Enki. Nusku, one of the sons and Enlil's ambassador here, tried to negotiate with the rebellious party, but was unsuccessful. Enlil, who also was the benevolent, wise leader of all the gods, did'nt want a battle with the risk of serious injuries and deaths, and to avoid this he came up with the idea of starting to produce humans from a sacrifice to do the hard labour instead of the rebellious gods. He asked Mami - leader of the 7 goddess wombs - to do this. Mami declared that she could only fulfil this request with Enki's active assistance. Enki, agreeing to this, advised the assembly of all gods that they should first cleanse themselves for everything else. They agreed. On the fifteenth day of this project, he cut up Geshtu-E ('ear' or 'wisdom'; 'a god who had intelligence') into pieces and instructed the gods to wash themselves thoroughly with the spilt blood. He then began to create the first human being, so-called Widimmu, to the sound of drums. For this he took clay from the soil of the steppe (Mami was regarded as the primordial mother earth, so the divine wombs come into play here), which he mixed with some of the blood. Finally, he added a touch of cosmic water and brought the creature into its living form. When it awoke, Mami approached, handed it a carrying basket and taught it to work for the gods from then on.

(There is a gap in the tablet here in which it could have been described how Widimmu suffered from the loneliness of his working day and nothing the gods advised him to do was able to restore his zest for life. So the gods may have finally decided to give him a wife to cheer him up. Where she came from remains open due to the missing passage - there may have been a similarly conceived act of creation. However, this assumption would conflict with the Mosaic version of the events in the Garden of Eden, according to which the woman was made from a surgically amputated part of the body of the man (Adam) who had been put into deep narcotic sleep for this purpose, with the argument "It is not good that the man should be alone; therefore let Us make a woman (Eve) who fit to him and do help." Gen. 2.18)

Finally, Mami gave the young couple the order to celebrate a seven-day love feast in honour of the goddess of war and sex, Ištar.* Both obeyed. After 9 months, the land of the gods gave birth to its first human child, whose purpose of existence was similar to that of his parents.

(* Cf. Gilgamesh epic: there, too, the gods arranged a seven-day sexual act to pacify a conflict. Protagonists are Enki-du - an almost invincible, rebellious animal-man who was created also, as Mosaic Adam, from clay - and the female temple servant Shamkat, endowed with all advantages necessary for that purpose. Enki-Du, who had previously destroyed so many animal traps with his fierce group of relatives, fell into this new type of trap. After making love for 7 days, he was ‘weakened’ - the herd of animals he had been leading fled into the steppe in horror. He was shocked of his separation, but Shamkat tried to comfort him: "Don't grieve; you have knowledge now, just like the gods!" See also Adam's and Eve's enjoyment of the Fruit of the Tree of Knowledge, in Eden.)

1200 years later, humans had multiplied to such an extent that they disturbed the gods with their noise. Enlil was outraged and decided that Namtar, his god of underworld, should carry off most of the humans with frost fever - a great mass extinction began. Enki - probably worried that he would end up having to work again himself - approached his faithful priest Atraḫasis and advised him to do the following: The other gods should no longer be worshipped, but only Namtar. This flattered the god of deadly diseases so much that as soon as he had begun his pandemic work, he ceased to eliminate people.

(Enki in his relation to Enlil can be seen to have parallels to Prometheus rebelling against Zeus. Zeus was also originally the wise leader of a political organisation (primeval Athens), in which the double party of Titans Prometheus and Epimetheus embodied the inferior gods. According to the story, Zeus' character changed after a period of flourishing civilisation: he became stingy and unjust. In any case, these are the arguments Prometheus used to justify his uprising against 'heaven'. Zeus solved this revolt by producing and mating Pandora with Epimentheus. Similarly to Prometheus, Enki defies the orders of the upper gods, who now harbour genocidal intentions against the humans, and proves to be the benefactor of these creatures who were only created as labour slaves to pacify the rebellion of the lower gods around Enki.)

Tablet II

Babylon's world map. The more vertical lines indicate the banks of Euphrates, one of the great rivers in Mesopotamia, where the Igigu had undertaken to build irrigation canals. The triangles shows mountains at the world's edge, including Mount Ararat, on which Noah (Atra-Hasis) was stranded. The belt is a symbpl of the goodess sea serpent Tiamat surrounding earth since its creation. She, the Abzu and the Flood are probably the source of the later Leviathan.

Tablet II is about the unstoppable increase in overpopulation.

After another 1200 years there were many more humans, they roamed around like roaring herds of cattle. Because the gods in upper part of heaven could no longer even sleep, Enlil sent Adad and, again 1200 years later, the fertility goddess Nisaba to devastate the land with storms and dry up the harvests. Enki - dwelling in the lower part of the sky - told his priest Atraḫasis what to do about it each time: Only Adad and Nisaba should sacrificed, the other gods should left to starve. The pious priest acted according to this divine advice; Adad and Nisaba were so ashamed of this undeserved favour that they abandoned their endeavour. Enlil now completely enraged against Enki and decreed that a mighty flood should consume all of humanity. In addition, he made Enki swear before the Anunnaki that he would not speak another word to humans; he then began to consult with the assembled gods about the exact date and duration of the deluge to be unleashed.

Tablet III

Tablet III contains the flood myth.

Well informed with all details, Enki went to his priest's homeplace, but waited until Atraḫasis began to lie down to sleep in his reed hut. Then, speaking cunningly to the reed wall so as not to breach the contract, Enki told 'it' what to do: ‘Separate yourself from your house, build a ship, spurn your possessions, save your life.’ The ship should be cube-shaped and also be watertight from above. with a roof "like Abzu" itself. Atraḫasis should not tell anyone about the coming flood, take a large supply of food with him (including live birds and even fish, as the poet added with humorous irony) and keep an eye on the hourglass for seven days from start of the catastrophe. So the priest 'Extremely Wise' hurriedly left his belongings under a pretence and began building the ship. He invited his neighbours and relatives to help and unscrupulous promised that the reward would soon rain richly from sky. The deadline was pressing, so he organised a big party to attract more workers. He himself was unable to eat during the lavish feast, so nauseous was he with fear of the impending punishment of the gods.

When Adad gathered the clouds and the winds began to roar from all ends of the world, Atraḫasis and a few selected humans (at least one woman, the master's sons too) climbed into the ship and sealed its entrance hatch from inside with earth pitch. The ark swirled like a pot on the waves of the mighty flood thundering down from the open floodgates of the cosmic primordial ocean. And how furious Enlil was at his foiled plan to destroy mankind! - The other gods, however, suffered from hunger, as they were unable to find any more humans to feed them in the midst of the raging chaos. They wept at the immense destruction.

A few lines are missing here again, but these can be added according to the Epic of Gilgamesh: After the ark is stranded high up on Mount Nisir, Uta-napišti (the name of Atraḫasis in the Epic of Gilgamesh) sends out three birds - presumably at daily intervals: a dove, a swallow and a raven. The raven, which was the least able to fly, did not return, so Utanpištim knew that the land - probably still hidden from his own view under thick clouds - was accessible again.

Atraḫasis descended from his ark and began to offer a food sacrifice to all the gods indiscriminately with a zeal eager to serve. How happy the gods were who had been starving for so long! As if they were flies lured by the scent, they swarmed in from all sides and began to feast to their hearts' content over the fire of the altar - for which they later endowed Anthrahais-Noah with their immortality in gratitude and settled him and his wife on the island of Dilmun on the distant edge of the world (see the Epic of Gilgamesh).

Enlil, however, who as a wise ruler was responsible for the welfare of this great civilisation, was still furious with Enki, the culprit whose treachery had once again enabled some humans to survive the genocide what was planned this time. Enki, however, as always never at a loss for creative ideas, devised a way that he hoped would finally solve the problem caused by the quarrelling gods themselves. He decreed that from now on the humans would be familiarised with suffering and death from birth, that there would be barren and untouchable women and that their lifespan would be severely limited from the outset (in biblical terms to 120 years), in the hope that their reproduction would be regulated in future. With this promise that the gods would have sufficient living space of their own on earth for all time, Enlil could be content and make peace with Enki.

Alterations and adaptations

Lineage of Atra-Hasis

In later versions of the flood story, contained in the Epic of Gilgamesh and the Eridu Genesis, the hero is not named Atra-Hasis.

In Gilgamesh, the name of the flood hero is Utnapishtim, who is said to be the son of Ubara-Tutu, king of Shuruppak: "Gilgamesh spoke to Utnapishtim, the Faraway... O man of Shuruppak, son of Ubara-Tutu." Many available tablets comprising the Sumerian King Lists support the lineage of the flood hero given in Gilgamesh by omitting a king named Shuruppak as a historical ruler of Shuruppak, implying a belief that the flood story took place after or during the rule of Ubara-Tutu.

In the Epic of Gilgamesh, first recorded in the 17th century BC (i.e., the Old Babylonian Empire), the hero is named Ziusudra, who also appears in the Instructions of Shuruppak as the son of the eponymous Shuruppak, who himself is called the son of Ubara-Tutu.

The "Sumerian King Lists" also make no mention of Atra-Hasis, Utnapishtim, or Ziusudra. Tablet "WB 62", however, provides a different chronology: Atra-Hasis is listed as a ruler of Shuruppak and a "gudug" priest, preceded by his father Shuruppak, who is, in turn, preceded by his father Ubara-Tutu, as in "The Instructions of Shuruppak". This tablet is unique in that it mentions both Shuruppak and Atra-Hasis.

Gilgamesh and the flood myth

Subsequent versions of the flood myth in the Ancient Near East evidently alter (omit and/or editorially change) information about the flood and the flood hero found in the original Atra-Hasis story. In particular, a lost, intermediate version of the Atra-Hasis flood myth seems to have been paraphrased or copied in a late edition of the Epic of Gilgamesh (Tablet XI). This modern addition of Gilgamesh, known as the 'standard version', is traditionally associated with the Babylonian scribe Sîn-lēqi-unninni (circa 1300–1000 BC), though some minor changes may have been made since his time.

Regarding the editorial changes to the Atra-Hasis text in Gilgamesh, Jeffrey H. Tigay comments: "The dropping of individual lines between others which are preserved, but are not synonymous with them, appears to be a more deliberate editorial act. These lines share a common theme, the hunger and thirst of the gods during the flood."

Alterations

Examples of alterations to the Atra-Hasis story in Gilgamesh include:

• Omitting information, for example:
  • The hero being at a banquet when the storm and flood begins: "He invited his people...to a banquet... He sent his family on board. They ate and they drank. But he [Atrahasis] was in and out. He could not sit, could not crouch, for his heart was broken and he was vomiting gall."
  • "She was surfeited with grief and thirsted for beer."
  • "From hunger they were suffering cramps."
• Editorial changes, for example:
  • "Like dragonflies they have filled the river" was changed to "Like the spawn of fishes, they fill the sea."
• Weakening of anthropomorphic descriptions of the gods, for example:
  • "The Anunnaki (the senior gods) [were sitt]ing in thirst and hunger" changed to "The gods feared the deluge."

See also

• Alan Millard
• Babylonian and Assyrian religion
• Eridu Genesis
• Flood myth
• Gilgamesh flood myth
• Noah's Ark

References

Further reading

• Laessoe, Q. 1956. “The Atrahasis Epic: A Babylonian History of Mankind.” Bibliotheca Orientalis 13:90–102. ISSN 0006-1913
• Wasserman, Nathan. 2020. The Flood: The Akkadian Sources: A New Edition, Commentary, and a Literary Discussion. Peeters. ISBN 9-0429417-4-X.

External links

• English text of The Epic of Atraḥasis