Wolkstein and Kramer translate only the first part of this story, probably because the second part does not involve Inanna. The complete tale is translated in Foster, pp. 129-143. Wolkstein and Kramer's pages 3-9 translate the same text as Foster's pp. 130-134. You may read either version of part I, or you may read both versions. You must also read the second part of the story in Foster, pp. 134-143. Notes for each version of part I appear below.
Part I, Notes for the Wolkstein version, pp. 3-9; commentary, pp. 137-146.
(4) the waters of the sea--as Wolkstein points out in her note, "water also means 'semen' in Sumerian" (139).
(5) huluppu-tree, maybe a willow, but Foster / Frayne say it's a poplar.
(6) Anzu-bird = the thunderbird whose Sumerian name means "heavy rain" or "slingstone" (Jacobsen 128). He once tried to steal the me (cultural powers) from Enki.
Lilith = "A female demon who appears in Isaiah 34:14 as part of a description of the Lord's day of vengeance" (Nathanson 437). In Sumerian, the word lil can mean "wind," "ghost," or "demon" (Wolkstein 164). My Bible translates "lilith" as "night hag." For more about Hebrew legends about Lilith, read Wolkstein, p. 142.
(9) pukku and mikku--perhaps a drum and drumstick (Kramer), a hockey puck and stick (Jacobsen 212), a ball and stick (Foster 134), or the rod and line, emblems of kingship (see photo on p. 9).
Part I, Notes for the Foster / Frayne version, pp. 129-143.
(130) the water sprang at the stern --as Wolkstein points out in her note, "water also means 'semen' in Sumerian" (139).
(130) a solitary poplar tree = Foster / Frayne translation of huluppu.
(132) Anzu-bird = the thunderbird whose Sumerian name means "heavy rain" or "slingstone" (Jacobsen 128). He once tried to steal the me (cultural powers) from Enki. See p. 221. a young demoness = lilitu in Sumerian = Lilith = "A female demon who appears in Isaiah 34:14 as part of a description of the Lord's day of vengeance" (Nathanson 437). In Sumerian, the word lil can mean "wind," "ghost," or "demon" (Wolkstein 164). My Bible translates "lilith" as "night hag." For more about Hebrew legends about Lilith, read Wolkstein, p. 142.
(134) ball . . . stick —This is Foster and Frayne's translation
of pukku and mikku, two mysterious Sumerian words that others
translate as drum and drumstick (Kramer), hockey puck and stick (Jacobsen
212), or rod and line, emblems of kingship (see photo p. 9).
"The Huluppu-Tree" / "Gilgamesh, Enkidu, and the Netherworld,"
Part I
Questions
1. What do you think the tree symbolizes? Do you agree or disagree with Wolkstein's speculations (144-145) on the some of tree's possible meanings? Why or why not?
2. Do you think cutting down the tree was a good thing? Why or why not?
3. What are the results of cutting down the tree?
Notes for "The Huluppu-Tree" Part II, Foster / Frayne version, pp. 134-143.
(134) a team of orphans—These lines are apparently obscure, for while one authority (Jacobsen) says that the grateful citizens of Uruk throw a party to celebrate the making of pukku and mikku (the ball and stick), another (Kramer) says that Gilgamesh summoned the young men of the city with his pukku (a drum), causing "bitterness and woe" among the "widows" and "sisters" (Sumerians 202). Evidently, Gilgamesh oppresses the people by working the young men too hard (war? games?) and by bothering or harassing the young women in some way, much as in The Epic of Gilgamesh (5). In Jacobsen's account of the story, however, all the citizens of Uruk happily party on, except for one poor little orphan girl "who had neither father, mother, or brother, and felt left out and lost" (Jacobsen 212). This little girl called out to Utu, sun god and god of justice. In Kramer's account, women who have lost their sons or brothers in war call out to Utu for justice. All translations agree that the earth opens up and swallows the pukku and mikku as retribution for offensive behavior.
(135) Do not put on clean clothes—notice how one must reverse normal behavior in order to go undetected in the underworld.
(137) Sin = god of the moon and oracles. Notice how Gilgamesh pleads with various gods for help, just as Ninshubur pleads to the gods to rescue Inanna.
(142-3) He celebrated . . . he prostrated himself—It's unclear why Gilgamesh celebrates and then mourns. He is certainly mourning for his dead ancestors, and perhaps for Enkidu as well. (Compare this picture of the underworld with the one presented in Enkidu's dream in the Epic of Gilgamesh [57-58].)
"The Huluppu-Tree" Part II Questions
1. What do you think the little girl(s) and orphans could symbolize?
2. In what ways is Enkidu's trip to the Underworld similar to or different from Inanna's descent?
3. Why do you think the gods are unable to bring Enkidu back to life?
4. What similarities and differences do you see between the tale of "Gilgamesh and the Huluppu Tree" and the Epic of Gilgamesh?
5. What similarities and differences do you see between the "Huluppu Tree" story and the Adam and Eve story?
6. Compare and contrast Enkidu's trip to (and partial return from) the underworld with other trips to the underworld we have see (Odysseus, Orpheus, Odin, Inanna).
Works Cited