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Hommel and others interpret that Gilgamesh accomplishes the 'forty-five days' journey' in three days. This I take to be the meaning of the numbers introduced at this point. The text is badly mutilated. There is no limit to the rule of death. Death alone is 'immortal. As Haupt correctly interprets. This appears to be the sense of this rather obscure line. See below, p. 507.
For detailed lists of the points of agreement presented by the Hebrew Versions J and P to the account in the Gilgamesh Epic, see Skinner, op. cit., p. 177 f.; Driver, Genesis, p. 106 f.; and Gordon, Early Traditions of Genesis , pp. 38 ff.
Regarded as a god and yet of human origin, Gilgamesh becomes an appropriate illustration for determining the line that marks off man's career from the indefinite extension of activity that is a trait of the gods. Gilgamesh revolts against the universal law of decay and is punished. He is relieved from suffering, but cannot escape the doom of death.
So the one immediately following appeals to Gilgamesh in these words: Earth, Earth, Earth, Gilgamesh is the master of your witchcraft. What you have done, I know; What I do, you know not. All the mischief wrought by my sorceresses is destroyed, dissolved is gone. At times the conditions under which the witches are pictured as acting are very elaborate.
It is unfortunate that the ends of all the lines in this column are wanting, but enough remains to show a close correspondence of the first two lines quoted with a passage in the Gilgamesh Epic where Ishtar is described as lamenting the destruction of mankind. This will be seen more clearly by printing the two couplets in parallel columns: SUMERIAN VERSION SEMITIC VERSION Gilg. Epic, XI, l. 117 f.
On the other hand, remains of food, dates, grain, poultry, and fish, that have been found in graves belonging to various periods, may be regarded as a proof for the existence of the belief that the dead could suffer pangs of hunger. The closing lines of the Gilgamesh epic, where the fate of the neglected dead is portrayed, confirms this view.
We may perhaps see a result of such acquaintance with Babylonian literature, after Jehoiachin's deportation, in an interesting literary parallel that has been pointed out between Ezek. xiv. 12-20 and a speech in the Babylonian account of the Deluge in the Gilgamesh Epic, XI, ii. 180-194.
"They're at Cragdale; they'll be safe there. I hope." Attempting to conceal the presence on Tanith of Prince Bentrik's wife and son was pushing caution beyond necessity. Admitted that the news would leak back to Marduk via Gilgamesh, it was over seven hundred light-years to the latter and almost a thousand from there to the former.
I don't mean Gilgamesh, I mean a planet like Marduk." "A hundred and twenty years ago; Prince Havilgar of Haulteclere, six ships, against Aton. Two ships got back. He didn't. Nobody's tried it since," Harkaman said. "So Dunnan the Great will do it. I hope he tries," he surprised himself by adding. "That's provided I find out what happened. Then I could stop thinking about him."
The introduction of Ukhat, however, as an aid to carry out the designs of Gilgamesh is devoid of religious significance, and one is inclined to regard the Eabani episode, or at least certain portions of it, as having had at one time an existence quite independent of Gilgamesh's adventures. The description of Eabani is, as we have seen, based upon mythological ideas.
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