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Ea's argument that the sinner should bear his own sin and the transgressor his own transgression in some measure forestalls that of Ezekiel; and both the Hebrew Versions represent the saving of Noah as part of the divine intention from the beginning. But the Sumerian Version introduces the element of magic as the means by which man can bend the will of the gods to his own ends.
Finally he confesses that it was he who warned Ziusudu of the gods' decision by sending him a dream. Enlil thereupon changes his intention, and going up into the ship, leads Ut-napishtim forth. Though Ea's intervention finds, of course, no parallel in either Hebrew version, the subject-matter of his speech is reflected in both.
It would be an insult to Ea's dignity to suppose that he is unable to govern his own territory. The catastrophe comes from above, from Ramman and his associates who act at the instigation of the belligerent Bel. Parnapishtim begins at once to build the ship. He gathers his material, and on the fifth day is ready to construct the hull.
The address to the huts and structures has been appropriately compared by Professor Haupt to the opening words of Isaiah's prophecies. Hear, Heavens! and give ear, Earth! Ea's words are intended as a warning to the people of Shurippak.
Ea's answer is not intended to be equivocal, for he further orders Parnapishtim to announce to his fellow-citizens the coming destruction. Over you a rainstorm will come, Men, birds, and beasts will perish. The following line is defective, but it appears to except from the general destruction the fish as the inhabitants of the domain controlled by Ea.
No one was to survive the destruction. Ninib reveals the fact of Ea's interference: Ninib opened his mouth and spoke, spoke to the belligerent Bel: "Who but Ea could have done this? For is it not Ea who knows all arts?"
That is the point of the story. Anu and the other gods are satisfied, but Ea does not desire it, and Ea's decision cannot be to the disadvantage of mankind, so dearly beloved by him. With this conclusion humanity must be content and be resigned to the inevitable.
Ea's consort; see above, p. 231. Meissner-Rost, Bauinschriften Sanherib's, p. 99. When upon the fall of the Assyrian empire, in 606 B.C., Babylonia regained her full measure of independence, Marduk once more obtained undisputed sway at the head of the pantheon.
There is, therefore, nothing improbable in the supposition that a later version, reflecting a period when Bel had sunk into comparative insignificance, made Ea the creator of mankind instead of Bel, and that still later a solution of the apparent inconsistency involved in transferring only part of Bel's powers to Marduk was found by securing Ea's consent to the acknowledgment of Marduk not merely as creator of mankind but of the heavenly vault as well.
The terrors inspired by the deluge are well portrayed in the continuation of Ea's speech. He tells Bel that he should have brought on anything but a deluge. Instead of bringing on a deluge, Let lions come and diminish mankind. Instead of bringing on a deluge, Let tigers come and diminish mankind. Instead of bringing on a deluge, Let famine come and smite the land.
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