ched from the jaws of death. Moreover, Ninib and
Marduk, as solar deities, symbolize the sun of spring, which brings
about the revivification of nature. The return of vegetation suggests
the thought that Ninib and Marduk have filled with new life what
appeared to be dead. The trees that seemed entirely dead blossom forth;
the bare earth is covered with verdure. Similarly, the suffering
individual stricken with disease could be awakened to new life. It is
this 'restoration' which lies in the power of the gods, but once a man
has been carried off to Aralu, no god can bring him back to this earth.

An apparent exception to the rule, according to which all mankind
eventually comes to Aralu, is formed by Parnapishtim and his wife, who
dwell in a place vaguely described as 'distant,' situated at the
'confluence of the streams.' The place, as was pointed out in a previous
chapter,[1192] lies in the vicinity of the Persian Gulf, and, since it
can only be reached by water, the natural conclusion is that it is an
island. The temptation is strong to compare the dwelling of Parnapishtim
with the belief found among the Greeks and other nations, of 'an island
of the blessed.' This has been done by Jeremias[1193] and others.
However, we must bear in mind that the point in Parnapishtim's narrative
is that he and his wife do _not die_. They are removed to the distant
place by the gods and continue to live there. Again, we do not learn of
any other person who inhabits this island. If to these considerations we
add, that the name Parnapishtim signifies 'offspring of life,' that his
wife's name is not mentioned, that we are not told what becomes of his
family and servants, who are also saved from the deluge, it is evident
that the incident of Parnapishtim's escape is an allegory, introduced
into the story as a dramatic means of teaching the doctrine which we
have seen dominates the tale,--that man, ordinarily, cannot secure
immortal life.

If there is any connection between the island where Parnapishtim dwells
and the Greek conception of 'an island of the blessed,' it is a trace of
foreign influence in Babylonian mythology. There is nothing to show that
among the Babylonians, either among the populace or in the schools, a
belief arose in a 'paradise' whither privileged persons were transported
after death, nor is any distinction made by them between the good and
the bad, so far as the future habitation is concerned. All mankind,
kings and