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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.
Parnapishtim declares his readiness to obey the orders of Ea, but like Moses upon receiving the command of Yahwe, he asks what he should say when people question him. What shall I answer the city, the people, and the elders? Ea replies: Thus answer and speak to them: Bel has cast me out in his hatred, So that I can no longer dwell in your city.
His flight with the eagle is regarded as a defiance of the gods, though more blame attaches to the eagle than to him. Shamash can hardly have regarded with favor the ambition of a human being to mount to the dwelling of the gods. Gilgamesh makes no such attempt, and Parnapishtim is not carried on high, but to "the confluence of the streams."
Moreover, it is Bel, and not Ea, who places Parnapishtim 'at the confluence of streams, there to live forever, and Bel does this as a proof of his pacification, a kind of indemnity offered to Ea for having destroyed the offspring of the god of humanity. The Adapa legend attacks the problem more seriously.
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.
As in the Biblical story, 'the windows of heaven are to be opened, the rains will come down, driven by the winds that are to be let loose. It has been supposed that because the ship of Parnapishtim drifts to the north that the storm came from the south. No stress, however, is laid upon the question of direction in the Babylonian narrative.
On Bel's territory I dare no longer show my face; Therefore, I go to the 'deep' to dwell with Ea my lord. Bel's domain is the earth, while Ea controls the watery elements. Bel's hostility to mankind is limited to the inhabitants of the dry land. The moment that Parnapishtim enters Ea's domain he is safe.
His body is still covered with sores. The magic potion must be followed by immersion into the fountain of life. Parnapishtim instructs Ardi-Ea to convey Gilgamesh to this fountain. He speaks to the ferryman. The man whom thou hast brought is covered with sores. The eruption on his skin has destroyed the beauty of his body.
The dove flew about But, finding no resting place, returned; Then I sent forth a swallow. The swallow flew about But, finding no resting place, returned; Then I sent forth a raven. Parnapishtim is satisfied, leaves the ship, and brings a sacrifice to the gods on the top of the mountain. In seven large bowls he places calamus, cedarwood, and incense.
Gilgamesh weeps for his companion Eabani. In distress he is stretched out on the ground. 'I will not die like Eabani. Sorrow has entered my body. Through fear of death, I lie stretched out on the ground. He determines to seek out a mysterious personage, whom he calls Parnapishtim, the son of Kidin-Marduk. This personage has in some way escaped the fate of mankind and enjoys immortal life.
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