dding light over heaven and earth.
Ziusudu opened the opening of the great boat;
The light of the hero, the Sun-god, (he) causes to enter into the
interior(?) of the great boat.
Ziusudu, the king,
Bows himself down before the Sun-god;
The king sacrifices an ox, a sheep he slaughters(?).

The connected text of the column then breaks off, only a sign or two
remaining of the following half-dozen lines. It will be seen that in the
eleven lines that are preserved we have several close parallels to
the Babylonian Version and some equally striking differences. While
attempting to define the latter, it will be well to point out how close
the resemblances are, and at the same time to draw a comparison between
the Sumerian and Babylonian Versions of this part of the story and the
corresponding Hebrew accounts.

Here, as in the Babylonian Version, the Flood is accompanied by
hurricanes of wind, though in the latter the description is worked up
in considerable detail. We there read(1) that at the appointed time the
ruler of the darkness at eventide sent a heavy rain. Ut-napishtim saw
its beginning, but fearing to watch the storm, he entered the interior
of the ship by Ea's instructions, closed the door, and handed over the
direction of the vessel to the pilot Puzur-Amurri. Later a thunder-storm
and hurricane added their terrors to the deluge. For at early dawn a
black cloud came up from the horizon, Adad the Storm-god thundering in
its midst, and his heralds, Nabu and Sharru, flying over mountain and
plain. Nergal tore away the ship's anchor, while Ninib directed the
storm; the Anunnaki carried their lightning-torches and lit up the
land with their brightness; the whirlwind of the Storm-god reached the
heavens, and all light was turned into darkness. The storm raged the
whole day, covering mountain and people with water.(2) No man beheld his
fellow; the gods themselves were afraid, so that they retreated into
the highest heaven, where they crouched down, cowering like dogs. Then
follows the lamentation of Ishtar, to which reference has already been
made, the goddess reproaching herself for the part she had taken in the
destruction of her people. This section of the Semitic narrative closes
with the picture of the gods weeping with her, sitting bowed down with
their lips pressed together.

(1) Gilg. Epic, XI, ll. 90 ff.

(2) In the Atrakhasis version, dated in the reign of
Ammizadug