ect 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.

Coming back now to the epic, Parnapishtim, whose sympathy has been
aroused by the sight of Gilgamesh, makes an attempt to heal the hero of
his illness.

The life that thou seekest, thou wilt obtain. Now sleep!

Gilgamesh falls into a heavy stupor, and continues in this state for six
days and seven nights. An interesting dialogue ensues between
Parnapishtim and his wife.

Parnapishtim says to his wife:
"Look at the man whose desire is life.
Sleep has fallen upon him like a storm."
Says the wife to Parnapishtim:
"Transform him, let the man eat of the charm-root,[986]
Let him return, restored in health, on the road that he came.
Through the gage