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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.
If to these considerations we add, that the name Parnapishtim signifies 'offspring of life, that his wife's name is not mentioned, that we are not told what becomes of his family and servants, who are also saved from the deluge, it is evident that the incident of Parnapishtim's escape is an allegory, introduced into the story as a dramatic means of teaching the doctrine which we have seen dominates the tale, that man, ordinarily, cannot secure immortal life.
The temptation is strong to compare the dwelling of Parnapishtim with the belief found among the Greeks and other nations, of 'an island of the blessed. This has been done by Jeremias and others. However, we must bear in mind that the point in Parnapishtim's narrative is that he and his wife do not die. They are removed to the distant place by the gods and continue to live there.
It is the same myth that we have come across in the creation epic and which, as we have seen, was instrumental in moulding the advanced cosmological conceptions of the Babylonians. In Parnapishtim's tale, the myth is given a more popular form. There is no attempt made to impart a scholastic interpretation to it.
The Babylonian tale is to be differentiated, as already suggested, into two parts, the destruction of Shurippak and the annual phenomenon of the overflow of the Euphrates. The combination of these two elements results in the impression conveyed by Parnapishtim's narrative that the rain-storm took on larger dimensions than was originally anticipated by the gods.
Beyond some touches in the narrative, we may, therefore, regard Parnapishtim's story, together with the 'lesson' it teaches, as an interesting trace of the early theology as it took shape in the popular mind. What adds interest to the story that Parnapishtim tells, is its close resemblance to the Biblical story of the Deluge.
Parnapishtim's dwelling-place is identical with the traditional Paradise of the Babylonians and Hebrews. It will be proper before leaving the subject, to dwell briefly upon the points of contact between this Babylonian tale and the Biblical narrative of the Deluge. The source of the tradition must be sought in the Euphrates Valley.
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