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Updated: June 6, 2025
Semitic, and possibly contracted, originals are still possible for unidentified mythical kings of Berossus; but such equations will inspire greater confidence, should we be able to establish Sumerian originals for the Semitic renderings, from new material already in hand or to be obtained in the future. Dr. Sev. Tabl. of Creat., Vol. I, p. 217, No. 32574, Rev., l. 2 f. Hommel, Proc. Soc. Bibl.
But in spite of these discrepancies, the general resemblance presented by the huge totals in the variant copies of the list to the alternative figures of Berossus, if we ignore his mythical period, is remarkable. They indicate a far closer correspondence of the Greek tradition with that of the early Sumerians themselves than was formerly suspected. No. 4. No. 2.
So far from Berossus having missed the original significance of the narrative he relates, I think it can be shown that he reproduces very accurately the sense of our Sumerian text; and that the apparent discrepancies in the Semitic Version, and the puzzling references to a wall in both it and the Sumerian Version, are capable of a simple explanation.
In the Gilgamesh Epic, on the other hand, the ordinary ideogram for "vessel" or "ship" is employed, though the great size of the vessel is there indicated, as in Berossus and the later Hebrew Version, by detailed measurements.
In them we have recovered some of the material from which Berossus derived his dynasty of Antediluvian kings, and we are thus enabled to test the accuracy of the Greek tradition by that of the Sumerians themselves. So far then as Babylonia is concerned, these documents will necessitate a re-examination of more than one problem.
He is merely referred to as a "man of Shuruppak, son of Ubar-Tutu", and he appears in the guise of an ancient hero or patriarch not invested with royal power. On this point Berossus evidently preserves the original Sumerian traditions, while the Hebrew Versions resemble the Semitic-Babylonian narrative.
Its early disappearance from Babylonian history perhaps in part accounts for our own unfamiliarity with Pabilkharsag, its city-god, unless we may regard the name as a variant from of Pabilsag; but it is hardly likely that the two should be identified. In Sibbar, the fourth of the Antediluvian cities in our series, we again have a parallel to Berossus.
The vessel in Berossus measures five stadia by two, and thus had a length of over three thousand feet and a breadth of more than twelve hundred. We will now return to the text and resume the comparison we were making between it and the Gilgamesh Epic. In the latter no direct reference is made to the appearance of the Sun-god after the storm, nor is Ut-napishtim represented as praying to him.
In all three versions the prostration of the Deluge hero before the god is followed by the bestowal of immortality upon him, a fate which, according to Berossus, he shared with his wife, his daughter, and the steersman. The Gilgamesh Epic perhaps implies that Ut-napishtim's wife shared in his immortality, but the Sumerian Version mentions Ziusudu alone.
Unfortunately our list goes no farther back than that, but it is probable that in its original form it presented a general correspondence to the system preserved from Berossus, which enumerates ten Antediluvian kings, the last of them Xisuthros, the hero of the Deluge. Indeed, for the dynastic period, the agreement of these old Sumerian lists with the chronological system of Berossus is striking.
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