Necklace of Ishtar
by Estéban Trujillo de Gutiérrez
“At length the ship came to rest on the summit of Mount Nitsir.
There are various readings of this portion of the text, thus:
“After twelve (days) the land appeared;”
or “At the distance of twelve (kasbu) the land appeared;”
or “Twelve (cubits) above the water the land appeared.”
However this may be, the ship remained for six days on the mountain, and on the seventh Ut-Napishtim sent out a dove. But the dove found no resting-place, and so she returned.
Then he sent out a swallow, which also returned, having found no spot whereon to rest.
Finally a raven was sent forth, and as by this time the waters had begun to abate, the bird drew near to the ship “wading and croaking,” but did not enter the vessel.
Then Ut-Napishtim brought his household and all his possessions into the open air, and made an offering to the gods of reed, and cedar-wood, and incense. The fragrant odour of the incense came up to the gods, and they gathered, “like flies,” says the narrative, around the sacrifice.
Among the company was Ishtar, the Lady of the Gods, who lifted up the necklace which Anu had given her, saying:
“What gods these are! By the jewels of lapis-lazuli which are upon my neck I will not forget! These days I have set in my memory, never will I forget them!
Let the gods come to the offering, but Bel shall not come to the offering since he refused to ask counsel and sent the deluge, and handed over my people unto destruction.”
The god Bel was very wroth when he discovered that a mortal man had survived the deluge, and vowed that Ut-Napishtim should perish. But Ea defended his action in having saved his favourite from destruction, pointing out that Bel had refused to take counsel when he planned a universal disaster, and advising him in future to visit the sin on the sinner and not to punish the entire human race.
Finally Bel was mollified. He approached the ship (into which it would appear that the remnants of the human race had retired during the altercation) and led Ut-Napishtim and his wife into the open, where he bestowed on them his blessing.
“Then they took me,” says Ut-Napishtim,
“and afar off, at the mouth of the rivers, they made me to dwell.”
Such is the story of the deluge which Ut-Napishtim told to Gilgamesh.
No cause is assigned for the destruction of the human race other than the enmity which seems to have existed between man and the gods—particularly the warrior-god Bel. But it appears from the latter part of the narrative that in the assembly of the gods the majority contemplated only the destruction of the city of Shurippak, and not that of the entire human family.
It has been suggested, indeed, that the story as it is here given is compounded of two separate myths, one relating to a universal catastrophe, perhaps a mythological type of a periodic inundation, and the other dealing with a local disaster such as might have been occasioned by a phenomenal overflow of the Euphrates.
The antiquity of the legend and its original character are clearly shown by comparison with another version of the myth, inscribed on a tablet found at Abu-Habbah (the ancient site of Sippar) and dated in the twenty-first century before our era.
Notwithstanding the imperfect preservation of this text it is possible to perceive in it many points of resemblance to the Gilgamesh variant.
Berossus also quotes a version of the deluge myth in his history, substituting Chronos for Ea, King Xisuthros for Ut-Napishtim, and the city of Sippar for that of Shurippak.
In this version immortality is bestowed not only on the hero and his wife, but also on his daughter and his pilot. One writer ingeniously identifies these latter with Sabitu and Adad-Ea respectively.”
Lewis Spence, Myths and Legends of Babylonia and Assyria, 1917, pp. 176-8.