a dream; the stars rained from heaven upon me; then a creature, fierce-faced and taloned like a lion, rose up against me, and I smote and slew him."

The dream was long in being fulfilled, but at last Izdubar was told of a monstrous jinn, whose name was Heabani; his head was human but horned; and he had the legs and tail of a bull, yet was he wisest of all upon earth. Enticing him from his cave by sending two fair women to the entrance, Izdubar took him captive and led him to Ourouk, where the jinn married one of the women whose charms had allured him, and became henceforth the well-loved servant of Izdubar. Then Izdubar slew the Elamite who had dethroned his father, and put the royal diadem on his own head. And behold the goddess Ishtar (Ashtaroth) cast her eyes upon the hero and wished to be his wife, but he rejected her with scorn, reminding her of the fate of Tammuz, and of Alala the Eagle, and of the shepherd Taboulon—all her husbands, and all dead before their time. Thus, as the wrath of Juno pursued Paris, so the hatred of this slighted goddess attends Izdubar through many adventures. The last plague that torments him is leprosy, of which he is to be cured by Khasisadra, son of Oubaratonton, last of the ten primeval kings of Chaldea. Khasisadra, while still living, had been transported to Paradise, where he yet abides. Here he is found by Izdubar, who listens to his account of the Deluge, and learns from him the remedy for his disease. The afflicted hero is destined, after being cured, to pass, without death, into the company of the gods, and there to enjoy immortality. With this promise the work concludes.

The great poem of Izdubar has but recently been known to European scholars, having been discovered in 1871 by the eminent Assyriologist, Mr. George Smith. It was probably written about 2000 B.C., though the extant edition, which came from the library of King Assurbanipal in the palace at Dur-Sargina, must bear the date of 600 B.C. The hero is supposed to be a solar personification, and the epic is interesting to modern writers not only on account of its description of the Deluge, but also for the pomp and dignity of its style, and for its noble delineation of heroic character.

[Signature: Epiphanius Wilson]

CONTENTS

THE EPIC OF ISHTAR AND IZDUBAR:

The Invocation.

The Fall of Erech.

The Rescue of Erech.

Coronation of Izdubar.

Ishtar and Her Maids.

Izdubar Falls in Love with Ishtar.

Ishtar's Midnight Courtship.

The King's Second Dream.

Izdubar Relates His Second Dream.

Heabani, the Hermit Seer.

Expedition of Zaidu.

Heabani Resolves to Return.

Heabani's Wisdom.

In Praise of Izdubar and Heabani.

Zaidu's Return.

The Two Maidens Entice the Seer.

Festival in Honor of Heabani.

Izdubar Slays the Midannu.

Annual Sale of the Maidens of Babylon.

Council in the Palace.

The King at the Shrine of Ishtar.

The King at the Temple of Samas.

Expedition against Khumbaba.

Conflict of the Rival Giants.

Coronation of Izdubar.

The King's Answer and Ishtar's Rage.

Ishtar Complains to Anu.

Fight with the Winged Bull of Anu.

The Curse of Ishtar.

Ishtar Weaves a Spell Over Izdubar.

Ishtar's Descent to Hades.

Effect of Ishtar's Imprisonment in Hades.

Papsukul Intercedes for Ishtar.

Release of Ishtar.

Tammuz Restored to Life.

Escape of Tammuz from Hades.

The King and the Seer Converse.

Contest with the Dragons.

Heabani Reveals Visions to the King.

Grief of the King Over Heabani.

Burial of the Seer.

Izdubar Enters Hades.

The King's Adventure.

The King Meets Ur-hea.

Mua Welcomes Izdubar.

The King Becomes Immortal.

Izdubar Falls in Love with Mua.

Mua's Answer.

TABLETS AND CUNEIFORM INSCRIPTIONS:

Babylonian Exorcisms.

Accadian Hymn to Istar.

Annals of Assur-Nasi-Pal.

Assyrian Sacred Poetry.

Assyrian Talismans and Exorcisms.

Ancient Babylonian Charms.

Inscription of Tiglath Pileser I.

The Revolt in Heaven.

The Legend of the Tower of Babel.

An Accadian Penitential Psalm.

The Black Obelisk of Shalmaneser II.

Inscription of Nebuchadnezzar.

Accadian Poem on the Seven Evil Spirits.

Chaldean Hymns to the Sun.

Two Accadian Hymns.

Accadian Proverbs and Songs.

Babylonian Public Documents.

Babylonian Private Contracts.

Great Inscription of Khorsabad.

ISHTAR AND IZDUBAR

[Translated by Leonidas Le Cenci Hamilton, M.A.]

ALCOVE I

TABLET I: COLUMN I

INVOCATION

O love, my queen and goddess, come to me;
My soul shall never cease to worship thee;
Come pillow here thy head upon my breast,
And whisper in my lyre thy softest, best.
And sweetest melodies of bright Sami,[1]
Our Happy Fields[2] above dear Subartu;[3]
Come nestle closely with those lips of love
And balmy breath, and I with thee shall rove
Through Sari[4] past ere life on earth was known,
And Time unconscious sped not, nor had flown.
Thou art our all in this impassioned life:
How sweetly comes thy presence ending strife,
Thou god of peace and Heaven's undying joy,
Oh, hast thou ever left one pain or cloy
Upon this beauteous world to us so dear?
To all mankind thou art their goddess here.
To thee we sing, our holiest, fairest god,
The One who in that awful chaos trod
And woke the Elements by Law of Love
To teeming worlds in harmony to move.
From chaos thou hast led us by thy hand,
[5]Thus spoke to man upon that budding land:
"The Queen of Heaven, of the dawn am I,
The goddess of all wide immensity,
For thee I open wide the golden gate
Of happiness, and for thee love create
To glorify the heavens and fill with joy
The earth, its children with sweet love employ."
Thou gavest then the noblest melody
And highest bliss—grand nature's harmony.
With love the finest particle is rife,
And deftly woven in the woof of life,
In throbbing dust or clasping grains of sand,
In globes of glistening dew that shining stand
On each pure petal, Love's own legacies
Of flowering verdure, Earth's sweet panoplies;
By love those atoms sip their sweets and pass
To other atoms, join and keep the mass
With mighty forces moving through all space,
Tis thus on earth all life has found its place.
Through Kisar,[6] Love came formless through the air
In