the Assyrian version of the Epic I, 1, 8, ka-lu ma-na-aḫ-ti-[šu], “all of his toil,” i.e., all of his career.
Line 142. The subject of the verb cannot be the woman, as Langdon supposes, for the text in that case, e.g., line 49, would have said pi-šá (“her mouth”) not pi-šú (“his mouth”). The long speech, detailing the function and destiny of civilized man, is placed in the mouth of the man who meets Enkidu.
In the Introduction it has been pointed out that lines 149 and 151 of the speech appear to be due to later modifications of the speech designed to connect the episode with Gish. Assuming this to be the case, the speech sets forth the following five distinct aims of human life: (1) establishing a home (line 144), (2) work (line 147), (3) storing up resources (line 148), (4) marriage (line 150), (5) monogamy (line 154); all of which is put down as established for all time by divine decree (lines 155–157), and as man’s fate from his birth (lines 158–159).
Line 144. bi-ti-iš e-mu-ti is for bîti šá e-mu-ti, just as ḳab-lu-uš Ti-a-ma-ti (Assyrian Creation Myth, IV, 65) stands for ḳablu šá Tiamti. Cf. bît e-mu-ti (Assyrian version, IV, 2, 46 and 48). The end of the line is lost beyond recovery, but the general sense is clear.
Line 146. tu-a-ar is a possible reading. It may be the construct of tu-a-ru, of frequent occurrence in legal texts and having some such meaning as “right,” “claim” or “prerogative.” See the passages given by Muss-Arnolt, Assyrian Dictionary, p. 1139b.
Line 148. The reading uk-la-at, “food,” and then in the wider sense “food supply,” “provisions,” is quite certain. The fourth sign looks like the one for “city.” E-mi-sa may stand for e-mid-sa, “place it.” The general sense of the line, at all events, is clear, as giving the advice to gather resources. It fits in with the Babylonian outlook on life to regard work and wealth as the fruits of work and as a proper purpose in life.
Line 150 (repeated lines 152–153) is a puzzling line. To render piti pûk epši (or epiši), as Langdon proposes, “open, addressing thy speech,” is philologically and in every other respect inadmissible. The word pu-uk (which Langdon takes for “thy mouth”!!) can, of course, be nothing but the construct form of pukku, which occurs in the Assyrian version in the sense of “net” (pu-uk-ku I, 2, 9 and 21, and also in the colophon to the eleventh tablet furnishing the
