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Popular belief makes her responsible for decay and death, since life and fertility appear to be in her hand. Gilgamesh, as a popular hero, is brought into association by popular traditions with Ishtar, as he is brought into relationships with Eabani and Ukhat. A factor in this association was the necessity of accounting for Gilgamesh's death.
A trace, perhaps, of scholastic influence may be seen in the purport of Parnapishtim's narrative to prove the hopelessness of man's securing immortality; and yet, while the theology of the schools may thus have had some share in giving to the tale of Parnapishtim its present shape, the problem presented by Gilgamesh's adventures is a popular rather than a scholastic one.
The offering is accompanied by gifts to the sanctuary of precious stones and oil. There is general rejoicing. The episode of Gilgamesh's contest with the bull also belongs to the mythological phases of the epic. The bull is in Babylonian mythology as among other nations a symbol of the storm.
The description reminds one forcibly of the garden of Eden, and the question suggests itself whether in this episode of the Gilgamesh epic, we have not again a composite production due to the combination of Gilgamesh's adventures with the traditions regarding Eabani. Unfortunately the description of the contest with Khumbaba is missing. There is a reference to the tyrant's death, but that is all.
Moreover, the name Gilgamesh is not Babylonian, so that the present evidence speaks in favor of regarding the first episode in the epic as a reminiscence of the extension of Gilgamesh's dominion by the conquest of Uruk. When this event took place we have no means of determining with even a remote degree of probability.
Thanks to the labors of Haupt, the numerous fragments of it representing several copies, have been pieced together so as to form an almost complete text. In reply to Gilgamesh's queries, Parnapishtim spoke to Gilgamesh: "I will tell thee, Gilgamesh, the secret story, And the secret of the gods I will tell thee.
In the sixth tablet, Gilgamesh is celebrated as the victor and not Eabani. We may conclude, therefore, that the episode belongs originally to Gilgamesh's career, and that Eabani has been introduced into it. On the other hand, for Eabani to be placed in a beautiful garden would be a natural consequence of his deserting the gazelles and cattle, the reward, as it were, of his clinging to Ukhat.
Coming back now to the large hall which led into the papakhu, the absence of bas-reliefs in this hall in the case of the Assyrian temples excavated by Layard, suggests that the walls of this hall were not lined with sculptured slabs, as was the case in the large rooms of the palaces; and we may conclude that in Babylonian temples, likewise, the decoration of the walls was confined as a general thing to enameled bricks, interspersed, perhaps, with metallic panels, and that mythological scenes such as the contest with Tiâmat or Gilgamesh's adventures were only occasionally portrayed.
In all critical moments Gilgamesh appears to stand alone. He conquers Uruk, and it is he who celebrates the victory of the divine bull. The subsequent course of the narrative after Eabani's death, except for the frequent mention of Gilgamesh's lament for his companion, proceeds undisturbed. Moreover, Eabani's punishment appears to be identical with that meted out to Gilgamesh.
The relationship between Gilgamesh and Eabani would be much clearer if the seventh and eighth tablets were preserved in good condition. The disappearance of Eabani before the end of the epic confirms, however, the view here maintained, that the career of Eabani was originally quite independent of Gilgamesh's adventures. His death is as superfluous as is his association with Eabani.
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