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The lines remind one of the description in the Gilgamesh epic of the terror aroused by the deluge, and one might be tempted to combine Dibbarra's speech with the preceding words of Ishum, and interpret this part of the Dibbarra legend as another phase of the same nature myth, which enters as a factor in the narrative of the Deluge.
In the course of our analysis of the Sumerian text its more striking points of agreement or divergence, in relation to the Hebrew Versions, were noted under the different sections of its narrative. It was also obvious that, in many features in which the Hebrew Versions differ from the Gilgamesh Epic, the latter finds Sumerian support.
The wife of Parnapishtim whose name is not mentioned as little as is the wife of Noah or Lot proceeds to prepare the magic food. A plant of some kind is taken and elaborately treated. While he slept on board of his ship, She cooked the food and placed it at his head. Gilgamesh awakes and asks what has been done to him. Parnapishtim tells him. But Gilgamesh is not completely healed.
It was an easy process also, that led to tales which arose as popular symbols of occurrences in nature, being likewise brought into connection with a hero, who was at the same time a god. The Gilgamesh epic thus takes shape as a compound of faint historical tradition and of nature myths. The deified hero becomes more particularly a solar deity.
See the discussion in Robertson Smith's Religions of the Semites, pp. 391-394; and also Farnall, The Cults of the Greek States, ii. 644-649. See above, p. 484. See above, p. 510. Another version of this part of the Gilgamesh epic, which, however, is influenced by the tale of Ishtar's visit, is published in Haupt's Nimrodepos, pp. 16-19.
Here the Deluge story does not form part of the Gilgamesh Epic, but is recounted in the second tablet of a different work; its hero bears the name Atrakhasis, as in the variant version of the Deluge from the Nineveh library. The Semites as a ruling race came later, though the occurrence of Semitic names in the Sumerian Dynastic List suggests very early infiltration from Arabia.
In the literary form that the popular productions received, the influence of those who guided the religious thought into its proper channels is to be clearly seen. The Etana Legend. It will be recalled that we came across a hero Etana in the Gilgamesh epic.
There aren't a dozen and a half planets in the Old Federation that still have hyperdrive, and they're all civilized. That's if 'civilized' is what Gilgamesh is," he added. "These are homemade barbarians. Workers and peasants who revolted to seize and divide the wealth and then found they'd smashed the means of production and killed off all the technical brains.
It is into this ocean, forming part of the Apsu, that the sun dips at evening and through which it passes during the night. The scene between Gilgamesh and Sabitum accordingly is suggested, in part, by the same cosmological conceptions that condition the description of the mountain Mashu. Sabitum herself is a figure that still awaits satisfactory explanation. She is called the goddess Siduri.
He heard somebody say, "There went one of ours," and wondered which one it was. Not the Corisande, he hoped; no, it wasn't, he could see her rushing after two other ships which were, in turn, speeding toward the Black Star, the Sun Goddess and the Gilgamesh freighter. Then the Nemesis and the Starhopper were within gun-range, pounding each other savagely.
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