The Religion of Babylonia and Assyria

The streams are, according to Haupt,[981] the four rivers—Euphrates, Tigris, Karun, and Kercha, which at one time emptied their waters independently into the Persian Gulf. Parnapishtim's dwelling-place is identical with the traditional Paradise of the Babylonians and Hebrews.

It will be proper before leaving the subject, to dwell briefly upon the points of contact between this Babylonian tale and the Biblical narrative of the Deluge. The source of the tradition must be sought in the Euphrates Valley. The ark of Noah can only be understood in the light of methods of navigation prevailing in Babylonia; and it is in Babylonia, and not Palestine, that the phenomenon was annually seen of large portions of land disappearing from view.

The Babylonian tale is to be differentiated, as already suggested, into two parts,—the destruction of Shurippak and the annual phenomenon of the overflow of the Euphrates. The combination of these two elements results in the impression conveyed by Parnapishtim's narrative that the rain-storm took on larger dimensions than was originally anticipated by the gods. The Biblical narrative is based upon this combination, but discarding those portions of the tale which are of purely local interest makes the story of a deluge, a medium for illustrating the favor shown by Yahwe towards the righteous man, as represented by Noah. The Biblical narrative ends, as does the Babylonian counterpart, with the assurance that a deluge will not sweep over the earth again; but viewed from a monotheistic aspect, this promise is interpreted as signifying the establishment of eternal laws,—a thought that is wholly foreign to the purpose of the Babylonian narrative.

The slight variations between the Biblical and Babylonian narratives, and upon which it is needless to dwell, justify the conclusion that the Hebrew story is not directly borrowed from the Babylonian version.[982] The divergences are just of the character that will arise through the independent development and the independent interpretation of a common tradition. The destruction of Shurippak has a Biblical parallel in the destruction of Sodom[983] and of the surrounding district. Sodom, like Shurippak, is a city full of wickedness. Lot and his household are saved through direct intervention, just as Parnapishtim and his family escape through the intervention of Ea. Moreover, there are traces in the Sodom narrative of a tradition which once gave a larger character to it, involving the destruction of all mankind,[984] much as the destruction of Shurippak is enlarged by Babylonian traditions into a general annihilation of mankind. It is to be noted, too, that no emphasis is laid upon Lot's piety, and in this respect, as in others, Parnapishtim bears more resemblance to Lot than to Noah.

The hostility between Bel and Ea, which we have seen plays a part in the Babylonian narrative, belongs to the larger mythological element in the episode, not to the specific Shurippak incident. Bel, as the god whose dominion includes the atmosphere above the earth, controls the 'upper waters.' At his instigation these waters descend and bring destruction with them. But Ea's dominion—the 'deep' and the streams—are beneficent powers. The descent of the upper waters is in the nature of an attack upon Ea's kingdom. It is through Ea that the mischief produced by Bel is again made good. Such a conception falls within the domain of popular mythology. An ancient rivalry between Nippur, the seat of Bel and Eridu (or some other seat of Ea worship), may also have entered as a factor, if not in giving rise to the story, at least in maintaining it. If this be so, the story would belong to a period earlier than Hammurabi,[985] since with the ascendancy of Babylon and of Marduk, the general tendency of religious thought is towards imbuing the gods with a kindly spirit towards one another, joining issues, as in the creation epic, for the glorification of Marduk. The absence of Marduk from the deluge story is another indication of the antiquity of the tradition.

It is interesting to note that the woman appears as the exorciser of the disease. The wife of Parnapishtim—whose name is not mentioned as little as is the wife of Noah or Lot—proceeds to prepare the magic food. A plant of some kind is taken and elaborately treated.

Gilgamesh awakes and asks what has been done to him. Parnapishtim tells him. But Gilgamesh is not completely healed. His body is still covered with sores. The magic potion must be followed by immersion into the fountain of life. Parnapishtim instructs Ardi-Ea to convey Gilgamesh to this fountain. He speaks to the ferryman.